The Evangelical Universalist Forum

Snippets of Barclay

Right now I’m reading William Barclay’s The Parables of Jesus. Barclay was a famous biblical commentator who wrote quite a bit.

Here’s a link: en.wikipedia.org/wiki/William_Barclay_(theologian)

He was also a “convinced universalist.” Look here for his view on that: auburn.edu/~allenkc/barclay1.html

So far I’ve found his approach to the subject of Jesus’ parables to be illuminating. Here are two snippets from the first chapter:

“He was speaking in the first instance to jews, and it was a characteristic of the Hebrew mind to be intensely practical. Once Cromwell said to his troops, ‘We speak things.’ He meant that he was not dealing with abstract ideas, but with concrete realities. That was the very essence of the Jewish mind.”

“Sir Christopher Wren lies buried in St. Paul’s Cathedral, that great Church which his own genius designed. On his tombstone is the simple inscription, ‘If you want to see his monument, look about you.’ Jesus would have said that about God. He would have said: ‘If you want to know what God is like, look at the world. If you want to know what the Fatherhoood of God is, look at human fatherhood at its finest and highest.’”

Here’s a funny quote from him: “It is usually true that the man who is unintelligible is not unintelligible because he is ‘deep,’ but because he does not himself understand what he is talking about.” :laughing:

I’m not allowed to say why it means so much to me to have found that you posted this quote today.

But I think I’m allowed to say it means a lot to me, having seen it today. :slight_smile:

Hope you will keep posting snippets! :smiley:

Thanks Jason. I look forward to posting more snippets as I go through the book.

“Not allowed”? Is that a joke I am missing- what does this mean?

I’m not allowed to say. :wink:

No, it isn’t a joke. But it doesn’t have anything to do with the boards either. Just another freakishly improbable coincidence pointing where similar freakishly improbable coincidences have been pointing for the last… eight years now… maybe nine…

(You aren’t supposed to understand. God knows, I don’t understand… :laughing: :frowning: :unamused: :wink: )

“There are many ways to God; and no man should shut his mind to every way but his own way.”

“It is possible to be so busy living that we do not think of how we are living. It is possible to be so busy doing things that we forget the necessity of prayer and of quietness and of devotion and of study. And it is by no means things that are bad in themselves that crowd out the most important things. It has been said that the second best is the worst enemy of the best. This is a warning that life must not be so full of other interests that the main interest is neglected.”

On the Parable of the Sower and the Seed, “So then this parable would say to us, ‘Start with what you have: don’t wait for perfect conditions; risk everything for what you believe to be right, and surely in the end the harvest will come.’”

“‘What did Jesus mean when he spoke of the kingdom of God?’ We must clarify one thing straight away. The word *kingdom *here is an abstract noun. It does not mean an area of land as we speak of the Kingdom of Britain or Belgium or Holland. It means not the domain but the dominion of God. We can see then that the kingdom of God does not mean a territory in which God is king; it means a condition of heart and mind and will where God is Lord of all.”

There is one quote I disagree with Barclay on here. I don’t believe there are many ways to God, but rather that God has many ways to us. :smiley:

Agreed. (Keeping Christological qualifications in mind, too.)

I agree as well.

“In the Fourth Gospel there is a strange paradox. The great text in John 3:16 says that ‘God so loved the world the world that He gave his only Son.’ Then the gospel goes on, ‘God sent the Son into the world, not to condemn the world, but that the world might be saved through him.’ In John 12:47 Jesus says, ‘I did not come to judge the world but to save the world.’ But in this very same gospel Jesus says, ‘For judgment I came into this world.’ ‘The Father judges no one but has given all judgment to the Son.’ How indeed is a paradox. And yet there is no mystery-mongering. It is often possible to offer a man something in sheer love and for that something to yet be a judgment on the man. Suppose we are very fond of great drama or of great music. We have a friend with whom we wish to share these precious things. We take him to a great play or to hear a fmous orchestra. He figets and is obviously bored. He has passed a judgment on himself. It was sheer affection which prompted us to offer him this experience; it was given in love and yet it was a judgment.”

“In the Middle Ages there was a great scholar called Muretus. He was, as most scholars were, very poor. He wandered from place to place teaching and learning. He fell seriously ill in a certain Italian city. No one knew who he was and he was regarded as simply a vagrant without resources. The doctors were discussing his case and they were suggesting that, since hw as obviously of no use to anyone, it did not matter what happened to him anyway. They were speaking in Latin, the scholar’s language, never dreaming that he understood; and when they finished he looked up and said, ‘Call no man worthless for whom Christ died.’”

"We must remember two things. First, if the Church were a place for perfect people there would be no members at all. Second, as has been said long ago, what really matters is not so much where a man is as the direction in which he is facing. The Church must remain a mixture but if she is acting as the physician of Christ, and the people in her are facing the right direction, facing Christ, then the fact that she is a mixture is her glory and not her condemnation.

“One of the supreme faults in any sphere of human experience is to take one type of experience and insist that it alone is the pattern to which all other experience must conform. It is a great disaster, and somtimes a tragedy, that conversion has been so often associated with something which happens as suddenly as a lightning flash.”

I’ve been reading through Matthew lately and I’ve been reading the many parables of the Kingdom of God. As a young-universalist I am troubled by several of them in Matthew 13 (the fish net, the wheat and weeds). They seem to characterized the Kingdom of God as about “throwing out” the bad to the trash/furnace. I’m curious how Barclay addresses these? If you have a chance to look, please let me know. Thanks!

denver,

You ask some good questions. Unfortunately, while Barclay makes some good points I didn’t think he dealt with the issue of the exclusion parts of the those Matthew 13 parables (fish net, wheat and weeds) very well, at least in terms of relating it to the eternal issues of heaven and hell. Many do see the implication that those thrown out (the bad fish) or burned (the weeds) are going to eternal destruction but Barclay does not see that implication and I agree with him there. The problem with drawing ones theology from parables is that as is the case with Matthew 25, it would be inconsistent to insist that Jesus was speaking of eternal damnation while not believing in salvation by works, since the sheep and the goats were obviously being judged by their works in the parable. I see the parables as teaching important moral truths, especially truths with an eternal dimension, since they are being spoken by God incarnate, but it would be a wholly other conclusion to say that these parables imply that hell is of everlasting duration. From Mark 9:49, I draw the opposite conclusion on that matter.

Anyway, I hope I didn’t scare you away with my opinions! I’ll expound what Barclay says on the topic. On the parable of the fish nets, Barclay emphasizes how radical the inclusive nature of the parable is for its time period. It is inclusive because all types of fish and sea creatures are being drawn in the net. In that day there were huge distinctions made between Jew and Greek, those who kept the Law and those who did not, etc. It was a divided society in a way we’d find difficult to imagine now. What Jesus is saying is that we are all equal before God’s judgment, Jew & Greek, even male & female (the patriarchal-ness of society back then would make a feminist’s head explode). Barclay thinks the parable originally ended at verse 48, meaning that the judgment is going on right now. With every action, we are judging ourselves. Are we really kind? Do we show love to our neighbors? Do we love the weightier things like justice and mercy over religious formalism?

On the parable of the wheat and the weeds it is important to remember the context in which Jesus is giving this parable. Some in Jesus’ own circle want to dish out judgment and do it now. They don’t want to see Jesus eating with tax collectors but calling the tax collectors out on the carpet for their graft. The Pharisees were definitely of this opinion as well. In contrast, this parable emphasizes that just as the farmer can’t tell the wheat from the weeds, we with our limited human point of view cannot judge other human hearts. Nonetheless, this parable promises that at the end of the day, God’s judgment will come. One’s reaction to Jesus will have eternal consequence since he is the embodiment of God’s Kingdom.