Greystone Conversations

What would you write to your adult children about the good life? Would it strike the modern notes of making the most of yourself and your abilities, seizing every opportunity, making a difference in the world? Or would it focus on the beauty and goodness of our created and providentially given limits, personally and relationally?

This is the question that prompted Ephraim Radner’s most recent book, Mortal Goods: Reimagining Christian Political Duty. In today’s Greystone Conversation, Greystone President, Dr. Mark A. Garcia, sits down with Professor Radner to explore the ironically revolutionary idea that the ordinary, quotidian, limited life we have been graciously given in God’s providence is the world we are called to and which invites our self-offering. In a time when political and social fervor is at fever-pitch, and it’s easy to believe that we are called to make a difference in the world at large, especially through political means, this is a call back to something the Church has always cherished in one way or another: both creation and providence are good, and our limits, the limits of our bodily lives maximally defined, are goods too. Radner’s book takes its point of departure in a letter he wrote to his adult children, an updated version of which closes the book, and along the way he prods and provokes in the direction of greater modesty in what he calls “betterment” politics. But the frame of the book, and its heart, we suggest, is this message about the beauty of our ordinary lives and contexts, and it is this that we considered together in today’s episode.

In our day, while biblical and theological studies certainly continue to abound, questions about the traditional Christian understanding of the atonement are not primarily focused on the question is it biblical. Nor are they focused on whether it is theologically coherent. Instead, they are driven by a concern that it may be violent, and whether that is or is not biblical or theologically coherent is less important than the fact that it is unacceptable. Why? Because a bloody atonement funds or leads to bloody behavior, to various forms of evil conduct. Or does it? Would a theoretically bloodless atonement really be better?

For today's episode of Greystone Conversations, Mark Garcia, President and Fellow in Scripture and Theology at Greystone Theological Institute sits down with Dr. Benjamin Burkholder, a Fellow in Scripture and Theology at Greystone who also serves North Park Church in Wexford, PA near Pittsburgh. Dr. Burkholder has written about the attraction of a bloodless atonement in modern theology and biblical studies and has a pastoral interest in its powerful role in contemporary Christian culture. Dr. Burkholder will teach a full course on this topic this coming spring of 2024, “Studies in Soteriology,” beginning in early February, and as we note in today’s conversation, we are making this class available at no cost to all Greystone Members as a benefit of your Membership.

What if preaching is not only to be carried out with humility, but is also itself a humble form of the Word of God in power? Augustine is known mostly for his large and profound theological treatises, but how can this most influential of theologians also teach us about the urgency of humility as a mode of preaching to humble people?

In today's Greystone Conversations episode, Dr. Mark A. Garcia sits down with Greystone’s Associate Fellow in Christian Tradition, Dr. Charles (Chad) Kim of St Louis University. Dr. Kim is the author of a forthcoming book on Augustine and preaching, and the special contribution of his book is Dr. Kim’s exploration of the role of humility in Augustine’s preaching—not only in his content, but in his mode and approach to preaching. In a recent journal article, Dr. Kim anticipated his book in a study of how Augustine preached to an audience of (many, not exclusively) fishermen and farmers in rural North Africa. Dr. Kim emphasizes how Augustine demonstrated the way of humility found in Christ for his audience, a Christological mode that helps to explain why Augustine’s preaching looked so different from that of the modern day. The result is a rich insight into the density and power of a classical Reformed conviction found in the Second Helvetic Confession (chapter 1) but rarely found—or at least deployed—in contemporary works on preaching, namely, that preaching the Word of God is itself truly a form of the Word of God in which God comes near and draws near. How might this conviction change and inspire Reformed preaching?

What might it look like to refuse generalizations about faithful pastoral ministry and allow the people and context of actual ministerial labor to inform the measure of faithfulness?

At Greystone, we make much of the ordinary sources of wisdom in God’s Word and ways. But by “ordinary” we don’t mean something less valuable or less important. In fact, we mean the opposite. It is in the ordinary (and in that sense mundane) contexts of life that God, in his ordering and sustaining providence, surrounds us with what we are to regard as sources of potential wisdom. From the ant in Proverbs whose example of industry is supposed to be noted by the sluggard, to the skilled merchant or ruler or craftsman or father or mother whose accumulated wisdom is supposed to be gleaned by the observant, God fills our lives with particular relationships and contexts that are to be attended to with spiritual interest.

This informs pastoral ministry, which is not ministry to people in general but to people in particular—these people, right here, in this place and time, with their stories and backgrounds and not others. Faithful pastoral ministry is therefore something that requires not only the learned skills of biblical exegesis and hermeneutics, theology and history, and so on, but also patience, listening, and a kind of conformation to the particular people one is called to shepherd. This is of course only one particular expression of something that is true of the Christian life in general. This is more than respecting God’s providence; it’s using it.

In today’s Greystone Conversations episode Dr. Mark A. Garcia sits down with Pastor Aaron Carr. Pastor Carr is the minister of Word and Sacrament at First Presbyterian Church in Trenton, Michigan in the greater Detroit area, and he is also the Director of the Greystone Learning Community there. Pastor Carr grew up in the context he now serves as pastor, which has helped him serve them in important ways: a blue-collar environment with a rugged and tenaciously faithful people. We talked about how this has shaped his ministry among them, how mentors in his life have guided his mentorship of others, and what advice he might have for those who are called to pastoral ministry—a ministry that must love particular people enough to watch, listen to, and really get to know them before deciding what care for them looks like.

Today’s Greystone Conversations episode is taken from Greystone’s upcoming Summer module, Domestic Violence in Theology & Pastoral Ministry—a module which, in many respects, might be among the most unexpected for a theology institute dedicated to the advancement of Reformed theology in the mode of Reformed catholicity. The unexpected topic of this module highlights one of the challenges the Church faces in giving this complicated topic the attention it deserves: we often treat this incredibly complex and ugly subject as though it is in some ways less theologically demanding and less theological in nature than some of the more familiar and comfortable traditional theological questions.
We also highlight here another challenge in addressing this topic: the disconnect between what we think we see, hear, and feel among such people with the reality that they live with in a largely private and invisible way. We do this, in part, because we are inclined to assume that what we see, what we hear, and what we experience must be, if not exhaustive of reality, at least a very reliable indicator of reality.
The responsibility therefore for pastors and all Christians is a posture of patience, wisdom, thoughtfulness, and deliberateness as necessary ingredients in interpreting a situation faithfully. Such a posture, and the related virtues, belong to some of the classical virtues the church has recognized as important for doing sound theology. Therefore, we see that domestic violence is both a theologically profound and existentially disturbing reality that is no less theological and pastorally necessary to study than any other dogmatic topic.
This module will be taught online for ThM and PhD students, and will be open to all MDiv and MAR students in the Westminster at Greystone Collaboration. For access to this courses and many more, become a Greystone Member today.

How might a thematic analysis of Jeremiah, particularly the theme of the faithless bride, help pastors better serve their churches? What can Christians learn about the futility and dangers of sin by studying the Book of Jeremiah, and how might this theme of the faithless bride lead us to a deeper appreciation of Jesus Christ?

Jeremiah’s confrontation with Israel over their faithlessness is still valuable for those who confront sin today when we consider two key realities about sin. First, sin is irrational. It is utter madness to try to slake one’s thirst with the grime at the bottom of a cistern when you can drink from a clear, pure spring. Second, sin’s power is broken when we are disgusted by it. We must understand that what seems so attractive about sin is actually hideously ugly. Yes, Jeremiah is about Israel and Judah, but it is also about us.

As ministers of the gospel, pastors must gravely and potently confront sin and get people to see its abhorrence and the hopelessness that it drives us to before they can show and speak of the true hope that we have in Jesus Christ. And yet, here's this lingering question: how can we ever arrive here? How can we ever arrive at this knowledge of our sin when Jeremiah so emphasizes the power of self-deception and delusion? As the rest of Jeremiah will show, the new covenant will have the power to pierce our self-deception and engender true conviction in our hearts, and only by the power of God's initiative through Jesus Christ will the Faithless bride once again become a faithful wife and love her husband in her heart of hearts.

Today’s Greystone Conversations episode is taken from a recent Greystone Module, Jeremiah as Christian Scripture. This module was lead by Dr. Matthew Patton, and will be on Greystone Connect for all Greystone Members soon. Dr. Patton earned his MDiv from Westminster Theological Seminary in Philadelphia (WTS) and his PhD in Biblical Theology and Old Testament at Wheaton College under Dr. Daniel Block. He is pastor of Covenant Presbyterian Church (OPC) in Vandalia, OH.

To an extent which must be amusing to some, surprising to others, and perhaps even a bit unsettling to still others, all year long Greystone seems to be asking the question, what time is it? Is this a question the Scriptures themselves invite us to ask?

From Genesis forward, including the long history of the Church since Pentecost, the people of God have recognized, confessed, and taught the theological significance of marking time. This conviction and practice is rooted in the determination to locate time among the things of creation, and thus not as an eternal attribute of God or some eternal principle existing alongside him. As part of creation, time derives its meaning and purpose not from the principles of history as such, or from purely pragmatic concerns of human and national life, nor even from general theological realities such as our doctrine of providence, but from that reality which is prior to and accounts for all of these: the Son of God himself. Time, biblically, derives its form (and thus its meaning and function) from the Son, as all features of the ritual realty of creation do. Thus biblical scholars and theologians, sensitive to how God himself explains these things, rightly point to the sun, moon, and stars of the Genesis creation narrative and the installation of Israel’s festal calendar in Lev. 23 as constitutive and formative of the relationship God’s people have to time. Scholars have also demonstrated, at great length, that this is not unique to the OT nor limited to a pre-Christ state of affairs but obtains in the NT as well. This is especially the case in work on the Gospel of John, which orders the early Church’s liturgical life by telling the story of Jesus not merely as the typological fulfillment of but also as the original and abiding meaning of that festal calendar: the form of the Son accounted for the festal calendar and his contours of birth, life, humiliation, death, resurrection, ascension, blessedness, and the like, are traced out for us in every generation by the contours of time itself, when properly interpreted and described. Thus the Church marks her time throughout the year by the same contours, though on the other side of the empty tomb, with the language often used for these contour points, namely, the so-called evangelical feast days.

For this episode of Greystone Conversations, Dr. Mark A. Garcia sits down with a longtime friend of Greystone’s, Jack Franicevich, a teacher and an Anglican clergyman. Jack has written a book on how Luke’s gospel uses the OT’s liturgical institutions, including the festal calendar, to frame a new history for the Church, one that includes the special character of the Lord’s day. As Jack notes, Luke is the only NT theological historian to tell not one but two stories that each begin with the phrase, “on the first day of the week.”

Besides publishing his research on Luke and sacred time in the life of the Church, Jack is also going to lead a Greystone microcourse in Coraopolis, PA and online exploring this subject matter this coming spring 2023. If you’re listening to this episode before that time, we heartily encourage you to consider signing up for this online and on-site micro-course as soon as you can.

In today’s episode of Greystone Conversations, we conclude to our conversation regarding craftsmanship and workmanship, and consider what might account for the resurgence of interest in craftmanship and the trades. This is the final episode in our five part series.

For today’s Greystone Conversations episode, Dr. Mark A. Garcia is joined by Mr. Michael Sacasas and Mr. Joshua Klein, both fellows at Greystone who will be instrumental in the apprenticeship mode of Greystone new Mechanical Arts Program. 

In today’s episode of Greystone Conversations, we return to our conversation regarding craftsmanship and workmanship, and consider the ethics of workmanship in skill, perception, and habit. This is the forth episode in our five part series.

For today’s Greystone Conversations episode, Dr. Mark A. Garcia is joined by Mr. Michael Sacasas and Mr. Joshua Klein, both fellows at Greystone who will be instrumental in the apprenticeship mode of Greystone new Mechanical Arts Program. 

In today’s episode of Greystone Conversations, we return to our conversation regarding craftsmanship and workmanship, and consider today the ends in view of such a theory of workmanship we have endeavored to express. This is the third episode in our five part series.

For today’s Greystone Conversations episode, Dr. Mark A. Garcia is joined by Mr. Michael Sacasas and Mr. Joshua Klein, both fellows at Greystone who will be instrumental in the apprenticeship mode of Greystone new Mechanical Arts Program.