Threads from Henry's Web

Author: henry

  • The Problem with Being OK (Lent 5B)

    Let me apologize for my failure to write this week.  I was busy with book releases, and had little time to write.  I did read and think, however!

    One of the great problems for Christianity in the world tdoay is our general feeling of being OK.  Forgiveness is hard in a world where we find it easy to excuse wrongdoing.  In the ancient world there was a sense of fear of the gods, of the results of doing wrong.  Being ceremonially unclean was an important issue and one which one would feel compelled to rectify.  It was nothing like the sort of feeling we get when we skip church too many times.

    In our texts we see the contrast multiple times.  In Jeremiah 31:31-34 we see the mystery of a broken covenant that can be replaced by a new and better one.  Broken covenants often resulted in death.  While a new covernant might be made with a country by a conqueror, it was likely that the old king and/or those responsible for breaking the covenant would be dead.  We don’t take breaking agreements that seriously today.

    Psalm 51 is a prayer of penitence that reflects a deep sense of guilt.  No excuses, no shifting of the blame.  The Psalmist is definitely not OK, and he knows it.  True penitence results from a very real understanding and feeling that something has gone very wrong and must be corrected.

    When we look at the texts of redemption in the New Testament, we will fail to see them in all their beauty unless we recover the sense of wrongness from which we are to be redeemed.

    The prolem with being OK is that you don’t think anything needs to be fixed.

  • Embracing the Mysteriousness of God

    First, let me put away another mystery, though I doubt anyone was wondering that much. I’ve been working on a couple of new book releases and the resulting schedule kept me from blogging most of the week. No mystery there!

    The word “mystery” is rather popular today, but only in the sense of something to be solved through the application of proper efforts and skilled detective work. We like mysteries because we like to solve them.

    That’s why I used the word “mysteriousness.” God is essentially mysterious, not in a sense of something that will be solved, but rather in the sense of something–or Someone–who will ever elude our best efforts to understand.

    This is a piece of baggage that comes with the notion of a God who is infinite, omnipotent, omniscient, or anything similar. We cannot totally comprehend infinity. We cannot really embrace all knowledge. As soon as we attribute such characteristics to God, we are doomed to a certain amount of mystery, in fact a very substantial amount of mystery.

    I encounter this most frequently in discussing Biblical inspiration. Why could God not have made the Bible more straightforward, or speak to us in ways that leave no doubt? Why can’t he answer all our questions? Why doesn’t he make his presence more clearly manifest?

    Those are good questions, and ones I’m not about to answer! That’s not my topic here.

    There’s a certain conversation that takes place between Christian believers and others that goes something like this: Question about Christianity, Answer, Question about Christianity, Answer, … Excessively difficult question about Christianity, “God is a mystery.”

    Now many people have a problem with this resort to mystery. It seems like a dodge or perhaps sidestep. I have a problem with it as well, but only in its positioning. It shouldn’t be the last resort; it should be embraced at the first.

    I believe in the doctrine of infinite ignorance. God is infinite, suggesting there is an infinity to know about God. I am finite, so any amount of knowledge I hold is finite. Subtract any finite amount from infinity, and you still have infinity. Therefore I am infinitely ignorant of God.

    I would like to note I am not saying that I know nothing at all of God. Invert that statement, and one must note that the fact that any finite amount subtracted from infinity leave infinity does not mean that the finite portion is non-existent or even negligible from the proper point of view.

    What I am suggesting is that, as Christians, we embrace first God’s mystery. Celebrate how much beyond us he is. Give the “that’s a mystery” response first rather than as a last resort.

    We’re stuck with God as mystery, because if we make him fully comprehensible he will no longer be God, at least not in the sense meant by Bible writers and by Christians through the ages.

    This may not satisfy questioners, but it is, at least, honest and open from the start. No I don’t know all there is to know about God. I only know a very, very small amount. I’m willing to share with you my attempts at understanding, but I’m always aware of the size of my subject.

  • NCIS Acoustic Accuracy

    … or not. Since I’m a fan of NCIS, I couldn’t resist linking to this post on The Austringer. I definitely didn’t know any of that stuff!

  • Tell Your Story

    I talk about this quite a bit (here, for example), but I don’t think it can be emphasized enough.  It’s very difficult to get people to listen to your theology, your theories about how God works.  It’s much easier to get them to listen–and understand–when they hear your story.

    Psalm 107 from this week’s lectionary (Lent 4B) emphasizes this in verse 2.  In the KJV we have “let the redeemed of the Lord say so.”  The TNIV makes it sound more direct:

    Let the redeemed of the LORD tell their story–

    those he redeemed from the hand of the foe,

    those he gathered from the lands,

    from east and west, from north and south.  — Psalm 107:2-3 (TNIV)

    This was my weakness during my theological education.  Note I did not call it a weakness of the theological training. It was my weakness during that training.

    I was very strong academically.  I learned lots.  I enjoyed absorbing the knowledge.  But two factors worked against this knowledge being useful.  First, I was not involved in the story of faith myself.  While taking my MA in Religion, and learning so much about the backgrounds of the Bible and the ancient near east, I attended church only three times.  I was not part of the community.  Second, I was in no way interested in sharing my own story with others.  I wanted to share my knowledge, but not my experience.

    Many people see problems in seminaries today and claim that young people come back from seminary much less spiritual, much less on fire than when they left.  I can’t back up that view personally.  While I see these young folks come back somewhat changed, I don’t see the same degree of loss.  But to the extent that I do see the problem, it seems to me that they have gotten into the battle between the value of knowledge and experience, of personal understanding versus personal contact and connection.

    If you are one of the LORD’s redeemed folks, then talk about it.  Talk about your own experience.  Make the theology real through the story of the gospel itself and through the story of the way the gospel has “happened” in your own life.

     

  • Liberal illiberalism: Olbermann on Banks and News Outlets

    Keith Olbermann, regularly angry about many things, is angry about the bank bonuses. (I blogged some about this here.) His answer?

    Break up the banks. Regulate the financial industries, to within an inch of their existences. Roll back corporate legal protections. Make liable the officers of corporations, for their debts, and for their deeds. Resurrect the rallying cry of a hundred years past: bust the trusts! (from MSNBC)

    It amazes me how quick people on either side of the political spectrum are to throw law, reason, and caution to the winds when they’re angry about something. If the Bush administration, for example, had gone after businesses in such a manner because of some security issue, doubtless Olbermann would have been shocked at their perfidy–rightly so. There are right and wrong ways to go about these things.

    But more importantly, the reason the banks are behaving badly with the money they were given is that:

    a) they behaved badly
    b) they got in trouble
    c) the government bailed them out without asking them to change their behavior

    In other words, our government has been rewarding just this behavior. We’re asking when who knew what. But my question is this: What reason did anyone have to expect anything different? The obvious result of a set of actions takes place, and people are shocked.

    But Olbermann, who is quite capable of recognizing something unconstitutional or illegal (or sometimes even stupid) when done by his opponents is unable to see it when he himself proposes it. What he suggests in that paragraph involves punishing the guilty with the innocent, destroying the very foundation of corporate law, and would certainly tromp right on across constitutional boundaries.

    But Olbermann is not finished. Because the media didn’t get out the information, we need to get the government to make sure that the media is fair and that good information get out. Remember, this is the same government that failed to provide any reason why these people should not behave in this manner. People who can’t even write a decent contract for a loan are then asked to make sure that the American people get accurate information.

    Never mind that he is now jumping all over the first amendment. He’s on a roll. If people don’t choose good information sources, make sure that they have to do so.

    Like this:

    Make sure both sides are heard. Re-regulate the radio and television industries to limit station ownership and demand diversity of management and product. Re-instate the old rules that denied one man all the voices in a public square. End all waivers of multiple ownership of television stations and networks and newspapers in the same market. (from MSNBC)

    He continues by calling for similar regulation for the cable industry.

    This is rampant stupidity. Olbermann wants to limit ownership to produce diversity. I think that was wrong even when there were limited broadcast outlets, but in the modern world, it is close to insane. People are not that limited as to what they can hear, but even more, there’s no reason to expect that having the government decide what is “in the public interest” and what the people need to hear is going to somehow improve the flow of information.

    Besides some folks in the corporate world, who is close to the information here? The government. And who is falling flat and lying to cover it up? Those very government agencies charged with the task of keeping it from happening!

    So let’s see. In order to improve the regulation, let’s give the people who failed more power, to “[r]egulate the financial industries, to within an inch of their existences.” Of course we have been told all along that these institutions must somehow be protected. But when the veneer is stripped off, we get down to the real idea–let’s destroy them.

    Having admitted that goal, Olbermann proposes similar treatment for media outlets. Can one doubt that destruction of even the value that there remains in our media would be the ultimate result?

    I am often called liberal, and I don’t argue. I am certainly libertarian. When it’s time to deal with issues such as the rights of the accused at trial, a willingness to provide every opportunity for exoneration if there is evidence, providing safety nets to the weakest folks in our society, or taming rampant militarism in foreign policy, I am rightfully called liberal. I don’t reject the label, even though I prefer “passionate moderate.”

    But there are plenty of liberals running around who don’t deserve the title. When “liberal” spells handing all the power to government, and none to the people, then it isn’t “liberal.” With the same passion that I want to make sure that someone accused of a crime receives due process and eventually receives justice, I also want to make sure that a trader on Wall Street who has broken no law should not be deprived of his lawful earnings. If they are undeserved (and these bonuses are) there are proper ways of dealing with it.

    The Republicans have been accused of having contempt for people who are from cities, or are part of the intellectual elites, or various other folks who are’t from the “real America.” The Democrats have been accused of despising small town America, gun owners, church-goers and so forth.

    Unfortunately, it appears to me that both accusations are absolutely right. To some on the liberal side of the spectrum the guy who does his ordinary job for an ordinary work week, and spends the weekend in a hunting blind with his rifle or his shotgun, then heads off to church on Sunday moring just isn’t real. To some of the folks on the right–and now on the left as well, if you work in investment instead of digging a ditch or being a university professor, you aren’t quite real and your rights don’t matter.

    It may be stupid for a company to give bonuses to those who produced catastrophe, but there is a proper forum for action on such things, and that is the shareholders’ meeting. What about the public money? If we didn’t want it used in that way, we should have specified that in the law, just as a lender might when making a loan.

    Now we have representatives and senators who presumably meant it when they swore to uphold the constitution, voting for a special law to tax certain people’s specific earnings. It’s ridiculous. They know better. They’re using the legislative process to make people believe they’re truly outraged, but in doing so they’re expressing contempt for the constitution they chose to uphold. (To those who are going to say “What did you expect of Keith Olbermann?” I will call attention to the actual lawmakers who seem to be singing from the same hymnal.)

    After my criticisms of Republicans over the years there have been some who wondered why I will not in turn register as a Democrat. Well, you can see it in action right now. My problem, a problem I intend to keep, is that I care about the rights of rich people and poor, ditch diggers and Wall Street investors, college professors, builders, waitresses–everyone who tries to produce at all.

    I believe they should have the opportunity to carry out their business under a rational set of laws. If the law isn’t rational, you need to blame the people who wrote it and pretended it was something different, not the people who did their best to work under it.

    But even more importantly, I believe that people must have the opportunity to seek their own sources of information, even if they choose Fox News, or newspapers of which Keith Olbermann doesn’t approve. You do not diversity the flow of information by limiting it.

    I try to accept it when I’m called a liberal, because it’s usually the result of beliefs I hold very dear. I think the fear of the label is silly. But when you call for regulating banks “to within an inch of their existences” or when you want the government to make sure the media is “fair” then either you’re not a liberal or I’m not.

    I won’t fight over the label. I’ll just call the ideas stupid and destructive.

  • Charter School Blocked

    I’d like to get some more information on this story about a charter school that would target high school dropouts.

    I know we’re all fighting over money right now, but it seems like this is a good place for innovation. It’s always possible that there really is a problem with the way the money will be spent, but off hand I’m concerned about this one.

    Any readers from that area have a comment? I might actually have to go to google and do some “work”! 🙂

  • Is it a Homeschooling Case?

    By “it” I refer to the the case of Vanessa Mills v. Thomas Mills in Wake County, North Carolina. Timothy Sandefur has written on this, and we also have a short response from Doug on Stones Cry Out. Under a large number of conditions I might agree with Doug, but on reading this ruling, I think the judge did a pretty good job of balancing things out.

    Let me note that I was homeschooled 8 out of 12 years before college, and I currently have a granddaughter who is being homeschooled. I do not in any way regret being homeschooled. In fact, I think I would have been something between bored and horrified to have attended public school. Never having actually attended, I’m not in a good position to be certain. I’m terribly proud of my daughter who is homeschooling my granddaughter, and doing very well. So please don’t think I’m against homeschooling.

    But having read the judge’s decision, and his findings of fact, I think this is being read wrong by much of the blogosphere. I will comment only that when such an issue comes up in a divorce case, there is almost always much more involved than meets the eye, and that appears to be true in this case.

    I would strongly suggest reading the actual ruling [PDF], and Timothy Sandefur’s comments. I think this has little to do with homeschooling, and much to do with the kind of issues that come up in divorce, especially when one party has very controversial religious beliefs.

    I think the judge did well, for example, in #3 on page 8 of the ruling, in ordering that the two parents are not allowed to disparage one another in the presence of the children, and they each can practice their religion as they see fit during their portion of the joint custody time.

    There are plenty of unreasonable actions taken against homeschoolers. Outrage should be reserved for those, in my view. This case is about a nasty divorce and competing religious beliefs in it, not about homeschooling.

  • John 3 and the Jesus Message (Lent 4B/John 3:14-21

    Darrel Bock (430-433) combines John 3:1-21 into one section, titled “What Do the Signs Show?  Jesus and Nicodemus”.

    John’s next account is of an evening visit by a leader of Judaism.  Here, outside the tensions of a public confrontation, in the quiet of table talk, the two eras meet, one old and the other emerging. …

    I find the word “emerging” in those circumstances as kind of interesting, though I doubt Bock meant by it what I tend to hear.  Very often we don’t understand just how revolutionary Jesus was in his impact.  Even those who think he meant nothing more than a bit of reform of Judaism must admit that his followers went on into some very revolutionary changes, probably less acceptable than those “emerging” leaders plan for Christianity today.

    We look at the changes Jesus brought, and we would like those to be the last changes, the ones that bring us to precisely where we should be.  But Jesus is more radical than we give him credit for.  God is not as tame as we would like him to be.  The whole new birth thing, while it is rooted in various ideas that would have been familiar to Nicodemus, is revolutionary in its results.  We always focus on the way in which Nicodemus misunderstands the who new birth/birth from above part.  But I suspect what he was trying to avoid was this idea of the person led by the Spirit who could not be completely comprehended.

    Didn’t God bring people out of bondage in order to get them to live righteous lives according to a set of instructions, instructions that God himself had given?  Was not that the essence of righteousness?  But here Jesus sounds so much like any instruction set along the was perhaps part of the way out, and not the destination.

    Having set the scene, we can look at our passage for today.  With Nicodemus in a bit of shock about people led by God’s Spirit being incomprehensible, going like the wind, led by God’s wind (Spirit), Jesus turns to Torah (Numbers 21:4-9), which is something that Nicodemus should understand.  But he picks a very difficult passage and he uses it in a very difficult way.  Whether you hear this section as part of the speech to Nicodemus*, or one to the disciples following, and whether you see the context as the confrontation between a nascent Christianity and Judaism, or more literally set in the ministry of Jesus, I think the two are intended to have a connection.

    Jesus, the Spirit-led person goes to the cross.  Moses the Spirit-led person lifted a serpent up on a pole.  In both cases people were required to look up.  In the first, this was to the serpent on the pole.  In the second to Jesus on the cross.  To quote Vincent Taylor as cited in Leon Morris, “There could be no vainer controversy than the disupte whether in those passages (i.e. John 3:14; 8:28; 12:32) the crucifixion of the exaltation is meant.  The death is the exaltation” (p. 200n67).

    But was this all?  In the case of the bronze serpent they were to look to God who provided the sign.  One has to ask whether God understood the potential difficulties of this situation, even though one knows the answer.  With the serpent as an object of veneration but also of terror, there was every chance that the people would worship it, and indeed that eventually happened (2 Kings 18:4).

    But John’s upward look includes everything there is about Jesus.  He’s lifted up on the cross, out of the grave, to the right hand of the Father, and when his Spirit lifts the believers from their fear, lethargy, even apathy and into their mission.  When one looks at the cross one should see both death, the death of sin (2 Corinthians 5:21) and life, the life of one whom death cannot keep, the life of one who is willing to face death so that the world can be saved.  To quote Vincent Taylor as cited in Leon Morris, “There could be no vainer controversy than the disupte whether in those passages (i.e. John 3:14; 8:28; 12:32) the crucifixion of the exaltation is meant.  The death is the exaltation” (p. 200n67).

    If you tie the “born from above” of John 3:1-13 to the “lifted up” and the place to which the Israelites are called to look, I think you will get some more of this idea.  In very broad strokes, as long as we look to this world, we cannot be redeemed from it.  Even the good things of this world are failures.  We have to look to something “lifted up,” something that is beyond this world in order to be redeemed from it.

    All of our human plans of salvation that involve earning God’s favor are a failure.  The Israelites demonstrate this level of missing the point when the worship Nehushtan, the serpent (2 Kings 18:4), by burning incense to it.  They’re trying to gain the serpent’s favor; God is saying to look up and out.

    John 3:16 is called a very simple summary of the gospel, and it is.  At the same time it is part of one of the most theologically deep statements of the gospel.  You can run through this passage time after time, follow the symbolism, and come back to something simple, but if you go back and let the words of Jesus work on you some more, you’ll find some more “simple” lessons, that put together show the depth of the gospel as well.  That’s the genius of John’s gospel, but more importantly, of the Word made Flesh.

    *Let me note one more thing.  It is likely that the division of the passage comes between verses 15 and 16, so that the reference to the serpent is made to Nicodemus, while v. 16ff is a reflection on the passage.

  • Christian Carnival CCLXVIII Posted

    … at Crossroads.  You can check out the carnival archive here, and consider getting involved by submitting posts and hosting.