Threads from Henry's Web

Author: henry

  • A KJV-Only Comment on my Video

    For a video that includes nothing but me talking and some amateur (by me) captions, my Why I Hate the KJV video has done well on YouTube.  With 3563 viewings as of the time I’m posting this, and 231 comments.

    I must confess that I have not paid much attention to the comments thread, because YouTube doesn’t permit links and comments are short, and because most of the comments are quite inane, as is usual in KJV-Only discussions.  After all, what profound and informed argument actually favors KJV-Only?

    Comment 231 caught my attention, not because it was profound or informed, but because it was bad in a new way.

    The comment reads:

    The HIV (NIV) false “bible” is published by the same company that publishes the Satanic Bible by Anton LaVay. Jesus Christ said a corrupt tree cannot produce good fruit. If you think the HIV is good fruit, you’re calling Jesus a liar and you need to get right with God.

    I mean one of the translators of the HIV was an OPEN PRACTICING HOMOSEXUAL. How much more obvious does it need to get? Burn your HIV!

    Of course we have all the usual charm and logical structure of the normal KJV-Only comment.  I have written previously on the issue of having a homosexual translator on the team, which I regard as not only ad hominem, but largely irrelevant even as ad hominem arguments go.  The key point here is that when a Bible translation is released we have the source texts, we have the translation, we can look and see whether it is accurate or not.  (Usually there will be disagreements, but that’s translation.)

    Debating the quality of the translators, even if one is discussing their actual qualifications for translation work, is generally missing the point.  If I find a translation that is poor, and I look and see that the committee involved was underqualified, I might take that as an explanation.  I wouldn’t read the list of translators, decide they’re underqualified, and determine that their translation was lousy without reading it.

    But I find the whole tree and fruit thing very interesting.  Here are some questions:

    1. Is the “tree” that produces a Bible translation the company that publishes it?
    2. If so, would a Bible become corrupt if it was first published by a “righteous” company, but later  licensed to a “corrupt” publisher, however defined?
    3. What kind of sin must a publisher be guilty of to pollute otherwise pure scriptures that it might print?
    4. What kind of sin must a translator be guilty of in order to corrupt his translation?  For example, would the translation be corrupt if the translator was a gossip?  An adulterer?
    5. Is the translation corrupt if the translator is guilty of such sin, but we don’t know about it?

    While this KJV-Only argument may strike many of my readers as beneath comment–though when has that ever stopped me?–perhaps what we should think about is whether when we make what seem to be high moral pronouncements, we also say things that we really don’t want to say.

  • What Stimulus Proponents Could Learn from a Book Title

    Readers of this blog know that I preferred our current president over his opponent in the election. After the bailout fiasco, I would have dearly loved to have had a candidate who actually opposed the whole idea. McCain bleated about socialism, but I honestly don’t believe he could have identified a capitalist or a socialist with a detailed checklist.

    All that has now passed us by. Given the candidates we nominated, it was pretty much a foregone conclusion that we would have some kind of stimulus package and that the ideas behind it would be a bit murky, no matter who was elected. And I’m not 100% opposed to stimulus as a basic concept. I just don’t think the arguments for or against are being done all that well.

    Now I’m not an economist by training or inclination, though I did study just a bit of political science. I’m not likely to be mistaken for one either. At the same time, as I listen to actual economists talk on TV, and sometimes even when I read their longer, and presumably better thought out pieces in print, I begin to wonder why any of them are mistaken for actual economists either.

    Let’s take just one little incident–the $1.2 million renovation of a certain executive’s office. Now there’s reason to be outraged here, but it’s not any of the reasons I’m hearing. Money spent on luxuries may be wasted from the point of view of a company’s or family’s budget, but in terms of the economy it’s not wasted. We really do underestimate the difficulty of keeping a good stack of cash down–when people get to make choices on how to spend it. Even $1400 wastebaskets provide employment and keep the money moving–a much better result than holding that money as a cash reserve. Of course, $1.2 million is a tiny fraction of a percent of the problem here.

    Then there are all those bonuses. People talk as though the bonuses went out with the garbage, never to be seen again. Actually, those bonuses probably did more to stimulate the economy than most of the other money provided as part of the bailout, simply because the money got out of the companies in the first place. I doubt it did very much, however.

    The problem, I think, is that we’re generally forgetting that an economy is more about people than it is about money. Ex-Senator Phil Gramm was pilloried during the campaign for saying that the recession was a psychological recession, but in fact recessions generally have a huge psychological element. In fact, the entire economy has a huge psychological element. If President Obama’s approval ratings remain high, he could have more stimulus effect by giving speeches than the actual spending of money has. I say that not to emphasize the power of speech, but rather the weakness of simple pouring out of money, especially pretend money, i.e. money we pretend we have.

    What we are forgetting all around, and what keeps the economists stirred up and largely wrong, is that we forget that the economy is about people. And herewith the book title: Human Action, by Ludwig von Mises. Now herewith a warning. Human Action is not a short book or an easy book. Ludwig von Mises dislikes most of the terms we commonly use, even labels of fields of study. He defines them and then figures he can use them throughout the book. My edition, the 3rd Revised Edition printed by Henry Regnery Company in 1966, runs to 907 pages including the index.

    I have read all 907 of them. My political science professor at the time advised against it. He said it was hard, and that my time could be better spent. I absolutely and profoundly disagree. It was one of the best decisions of my college life.

    But I believe the most important lesson for economists comes in the title of only two words: Human Action. Von Mises went so far as to name a new science, praxeology, the study of human action. I was asked by another one of my professors why one would name a book about economics “Human Action.” Once I had read the book I was able to answer: Because economics is about human action.

    And that brings me back to my personal outrage over the $1.2 million office renovation, or the billions spent on bonuses by the industry. It’s not that the money was spent. It’s not that the money was spent on luxuries. It is that the money was presented to people as a reward for failure. Companies whose performance was dismal were being paid huge bonuses. A man whose company was about to fail was allowed the choice of renovating his office. That was a choice he should have gotten only as a result of being successful.

    This was the problem with the bailout of the financial institutions and the bailout of the auto industry. The government decided to bailout whole industries as though industries thrive or fail. That’s not the case. People thrive or fail. Gather enough failures into an industry, and sure enough that industry will also fail. But if you push money into the industry it goes to those people, and it rewards them for failure.

    Many people are shocked that we could spend $350 billion on the financial industry and see it still in a tailspin. But if you find someone who is unwise in using money, and he loses $350 billion or so, and then you give him another $350 billion, what do you expect? I still think things would go badly, but at least a sensible lender would require a change in leadership. That’s one of the advantages of bankruptcy. The business gets “bailed out” (sort of), but a judge gets to put limits on the choices of the folks who failed.

    Similarly, we heard in the auto bailout that we couldn’t let the industry fail. But Ford still had cash reserves, even though its president was going to the trough with his fellow executives. Expecting them to reduce their own salaries and bonuses was a minimum sort of precaution, but did anyone ask why we should trust the same people with more money?

    The basic action here is human, and if we forget that, we are unlikely to be able to solve any of the problems. Companies that are rewarded for performing poorly will continue to perform poorly. We’ll get to throw good money after bad.

    The stimulus package that is going through congress right now is also being debated in the wrong terms. “How much of it is in tax cuts, and how much in spending?” we’re asked. But the problem is that we have none of the money, so the point in either case is how much money are we going to pretend to have, and where we’re going to inject our play money into the economy. Now pretending to have money is not necessarily doomed to failure, provided that you have some way of getting the actual money, or more importantly the goods and services that it represents.

    So I’d ask the question of all the stimulus projects: Will this improve the economy, i.e. help improve production enough to pay for itself over the next 10 years? 20 years? 30 years? While psychology has something to do with it, optimism only goes so far before it must be fed by something that actually works. The government could stimulate the economy by building infrastructure, provided it’s good infrastructure, is needed, and is the sort of thing that government has to do.

    I sincerely hope we start examining what we’re doing with a different test, looking at what will actually be accomplished. I’m afraid the Republicans in congress, while right to be skeptical, are not being skeptical of the right things, and are not proposing anything that would be substantially better.

  • Annoyed at Certain Christian Labels

    On Wednesday I got snarky about a post by Jim West, dealing with “Biblical faith” and yesterday I wrote about a test that is alleged (incorrectly) to determine whether I have a “Biblical worldview.”

    There’s a common element here that annoys me, and it’s these multi-word or hyphenated Christian labels for things that might well be labeled with one word. The term “Biblical” comes in for particular and regular abuse. Now some of the labels I’m going to mention do have valid uses, but they are also susceptible to misuse on a frequent basis.

    Let me start with some examples without the word “Biblical” in them.

    How about “born-again Christian.” As opposed to what? A non-born-again Christian? If I read John 3 correctly “born-again” (much better translated “born from above” with a footnote on multiple meaning) is a metaphor for becoming a Christian, thus “born-again Christian” would normally be redundant. This is one of those I think should generally be dropped. It’s a label used to create a superior class of Christians. “Are you a Christian?” somebody asks. “Yes,” is the answer. “But are you a born-again Christian?” Any answer but “yes,” of course, means that one is either not a real Christian or belongs to some inferior class of Christians. (People who were born into Christian families and have been Christians as long as they can remember have a very hard time responding here!)

    Then there is “Spirit-filled.” Now I find this label useful occasionally, to cover what it most commonly means in a technical sense, i.e. someone who believes that the baptism of the Holy Spirit is a separate experience, and also believes they have had that second experience. But in practice, it becomes much like born-again. There are Christians, the bulk of the pew-sitters and “professing” Christians (what a put-down “professing Christian” is!), and then there are the “Spirit-filled Christians” who have truly gotten it right.

    And how about Bible-believing? You can catch this one in a full label of a truly wonderfully superior sort of Christian, the “born-again, Spirit-filled, Bible believing Christian.” As opposed, of course, to all of the Christians who don’t “have” the Holy Spirit (I’ve always wondering about people who say they “have” the Holy Spirit), are not born-again, and think the Bible is so much wastepaper. This one is simply short hand for “a person who believes the same thing I do about the Bible.” In my area, it most commonly designates KJV-Only advocates, and because of that usage, many people who might normally claim to be “Bible believing” don’t use the phrase, since they might be mistaken for KJV-Only types.

    But I think the term “Biblical faith”, for example, can be, and is used in much the same way. In a Christian conversation, what specifically does a “Biblical faith” designate? I think it is used largely to look down on the faith of other Christians, which is not regarded as adequately Biblical. They might, for example, regard science and faith as compatible. If I were discussing the word “faith” in an interfaith context, I might use Biblical, though I’d be more likely to use the term “Christian”, since otherwise how might it be properly distinguished from Jewish faith. Jewish faith is surely Biblical in many senses of the word.

    Just as I have argued that here is no “obvious exegesis” I would also argue that there is no obvious “Biblical faith” and the use of the phrase very commonly means “a faith that agrees with my doctrinal understanding, a doctrinal understanding that I believe is consistent with the Bible–unlike yours.” Sorry for the wordiness, but that’s what I hear most often when someone uses that label.

    At least in the case of “Biblical worldview” the terms aren’t redundant. But in the way it is used, it is again clearly an example of putting down the “worldviews” of other Christians. If a Christian is a socialist, for example, according to that site I visited yesterday, they might be saved, but they don’t really have a “Biblical worldview.”

    I’d be interested in hearing other valid uses of these labels in the comments. Personally, while I think some of these labels get used in a valid way, I think they tend towards creating a privileged group of “especially right” Christians.

    And while we’re at it, we might ask ourselves whether our distinguishing feature as Christians is being “righter” than anyone else.

  • So I AM a Secular Humanist

    … at least according to this test. (HT: TheoPoetic Musings, who also turned out to be a secular humanist, though not quite as much of one as I am.) I scored 62 of 166, 37% which makes me a secular humanist!

    The interesting thing about this test was that I had a hard time deciding whether it was written by incompetent test question writers, or skilled marketers. In favor of incompetence I noted: (1) the obvious lead-in, which seems to announce, “We’re trying to suck you in!” (2) Questions with obvious false dichotomies implied, (3) The obviously American character of a worldview test, 4) Questions with multiple elements not necessarily connected logically.

    In favor of skilled marketing is that “sucking you in” feeling which might be much more effective on someone who doesn’t look for it everywhere. In this case it was very blatant, but their market may well be people who can only be drawn in by the obvious. The idea of the test is clearly designed to catch one’s fear of not really being on the in-crowd with God, despite several nods to salvation by faith.

    In the “I don’t know what it means” category is the ridiculous scale they use:

    • Strong Biblical Worldview Thinker
    • Moderate Biblical Worldview Thinker
    • Secular Humanist Worldview Thinker
    • Socialist Worldview Thinker
    • Communist/Marxist/Socialist/Secular Humanist Worldview Thinker

    Everything from support for war to economic policy becomes part of a Bible world view.

    War:

    One of the Ten Commandments is, “thou shalt not kill;”, thus it stands to reason that God is opposed to war and nations going to war.

    My answer of “tend to disagree” was said to be incorrect. The correct answer, if one has a Biblical worldview approved by these folks, is “Strongly disagree.”

    Similarly things like capital punishment and a capitalist economy are said to be a part of the Biblical worldview, and the only acceptable answer is to strongly agree that capital punishment is Biblical, and that the Bible overall teaches an economy built on private property and personal initiative. (I’m not so sure about the former, and the latter leaves substantial wiggle room, in my view.

    In any case, in the final analysis, it appears to that test is designed to produce the result “secular humanist” unless you’re an American right-winger who probably regards the Republican party as socialist, thus making you a good candidate for indoctrination into the so-called “Biblical worldview.”

  • A New Kind of Publishing

    When I was persuading by my wife and daughter to get a 21st century cell phone, my now indispensable Palm Centro, my friends were amused but not surprised that I soon had Bible software on it.

    I must confess that the one time I used that Bible in church I got some really suspicious looks.  “That guy’s using his cell phone during the church service!”  No, but I was checking out a passage the preacher was using in the ESV, which is the version I have on the phone.  (No, the ESV is not my favorite, but it’s quite usable for me.)

    At the same time, I’m dealing with the fact that in my own publishing work I’m finding that many more people want content that is accessible online, and you simply don’t get to talk to them if you don’t make things available now, and don’t make them interactive.

    David Ker relates these new realities to Bible publishing, and notes some of the potential problems as well.  I have found the same problem he has with devotional time.  I can often work Bible reading and study time into my electronically herded day, but prayer, meditation, and listening to the Holy Spirit are substantially more difficult.  For those I have to cut myself off from the world.

    There is a problem, as I noted tangentially in my post about church yesterday, with equating the technology we use to solve problems with the problems and/or the solutions themselves.  For example, the problem of keeping in touch with one another during the week so that we can spur one another to good works is not solved by employing technology as such; rather, technology can help us do what needs to be done.  It’s also excessively easy to equate social trends with the technology on which they feed; I’m certainly guilty of that.  But all these things do interact.

    I think the basic question will remain whether our tools control us, or we will control our tools.  The new interactivity can provide many new opportunities.  One element of the method of Bible study I teach is sharing.  By sharing I mean hearing from others as well as speaking to others, and testing what you think you heard from God against what others think and hear.  Technology, and particularly the number of voices we can hear will either help or hinder that process, depending on how we use them.  We can now interact with many more people, from many more points of view, but will we interact with them effectively and seriously, or will it be superficial contact?

    The potential is tremendous.  I congratulate David for getting us all thinking about this.  How do we use both social trends and the technology that accompanies or feeds them to improve our Bible study and our spiritual lives?

  • In Which I Pay for Following Links

    Metacatholic reports that Jim West has taken leave of his senses, and since I always read whatever Doug has to say (though not Jim)*, I wandered over to see what would make Doug say such a thing.

    I found there some odd notes on the relationship of science and faith, as report by Doug of Jim, and then I did it … I followed the link to see whether I agreed with Doug’s reading of what Jim had said. Thus I am punished for some small number of my sins+.

    I find there the following quote:

    … Science presupposes the absence of God. Biblical faith presupposes his presence. Both presuppositions cannot be true.

    I can think of dozens of elements of science that might be reasonably regarded as contradictory with similar dozens of elements of Biblical faith (whatever that might be), but that isn’t one of them.

    But then I thought about it a bit more. If one defines “Biblical faith” as, for example, believing everything about just about everything that the Biblical writers believed, then it would be contradictory. For example, if one believes that events all happen by specific intervention of God, as in “he makes his sun to rise in the morning,” (Matthew 5:45) then that is incompatible with science.

    On the other hand, if that is what is meant by “Biblical faith” then let me have nothing whatsoever to do with it. I’ll take science every time.

    I don’t happen to think revelation works that way, and I couldn’t possibly care less about what the Biblical writers believed about the physical world–the proper subject of scientific study. I personally am very glad that scientists exclude miraculous, divine activities from their studies.

    Not to do so would be much like concluding that a certain process didn’t work because someone wandered by and smashed the test tube before it finished, or that a certain chemical reaction would transform lead into gold because someone came by and swiped the lead, leaving gold in its place.



    *Actually, I practice both of these things in the same way I practice “Biblical faith,” i.e. whenever I can figure out just what I mean. (On Biblical faith, read the rest of the post already!)

    +OK, all snarkiness aside, I’m sure Jim West is a fine person, and many of my friends seem to think he’s very interesting.

  • Christian Carnival Hosting

    I believe there are a number of Christian readers of this blog who have never participated in or hosted the Christian Carnival. If you are one of these, let me suggest participation. If you don’t want to do it for the fun of reading all those entries, consider doing it for the incoming links and traffic.

    I normally host this over at my Participatory Bible Study Blog when it’s my turn, but I thought I’d put this notice here since I believe this blog reaches more people.

    You can find more information on hosting and contact information here.

    I’m maintaining an archive of carnival posts here.

  • If You Are Having Trouble Accessing God, Read This

    When I’m teaching church members, I like to emphasize service in one’s choice of a church congregation.  The best congregation for you is the one where you can best fulfill your call to minister to others.  I believe everyone has such a call.  That’s a generalization that often doesn’t answer that many questions, but it often does help.

    Thus I don’t like to talk much in terms of whether a church “fulfills my needs” or “feeds me” or whether I enjoy the worship services, and whether the services are up to standards.  That seems like selling church as a commodity, and whether you’re looking for child care or entertainment, it’s likely that your church isn’t going to compete well according to secular standards in any case.

    That’s not to say that all these things are not important.  The servant who is not fed, clothed, and housed is unlikely to be able to serve well.  That principle applies spiritually as well as physically.  So the search for a church in which I can best carry out my call to ministry may well come back to the question of where I will be fed, all other things being generally equal.

    I must confess that I’ve been having trouble with “church” for some time.  I’ve struggled with everything from attendance to writing the tithe check.  It’s not because I don’t like to get up that early in the morning.  I have normally had hours with the books before I ever get to church.  It’s not the financial scare of writing the tithe check either.  I’ve been in much more difficult financial circumstances.  The temptation is to right the tithe check to some other organization to accomplish some task that I choose, rather than to my local church, which is where I’m convicted it should go.

    It’s that conviction that keeps me going and keeps me doing these things.  But what if one is a church leader who needs to work with the folks who are a bit less convicted?  I belong to a United Methodist congregation, and 50% attendance on a given Sunday is considered very good.  Some churches run more like 30%.  Part of that is a paperwork problem, in that it is very difficult to remove members from the church rolls when they disappear, and people are not that keen on membership paperwork these days.  It’s one way in which the United Methodist Church is perhaps a bit out of touch–a bureaucratic church in an age when people want to escape that style, at least on Sunday morning.

    But that’s not the whole story.  Somewhere in that 50-70% who are missing on Sunday morning there are a lot of people who simply aren’t convicted enough or motivated enough to show up at church.  So my message to church leaders (including myself), is that we do have to be concerned with feeding the people and motivating them.  It’s all well and good to say they ought to attend church services, and they ought to be looking for a place to serve.  When I’m teaching them, I’ll tell them that.  But we as leaders need to help make them welcome.

    Making people welcome, involving phrases like “seeker sensitive” and even “user friendly” have gotten a bad reputation in some circles, and I think that in many ways they should have.  They can easily lend themselves to marketing a service or advertising entertainment, which is always going to be a losing proposition, unless our churches also fulfill spiritual needs, and fulfilling spiritual needs always leads to both the motivation for, and practice of, action and service.

    I discovered a blog through the Christian Carnival this week, Boston Bible Geeks.  They have a post titled The Necessity of the Church for a Persevering Faith, in which they say:

    But God has not left us alone to fight against sin and temptation.  He has given us each other.  He tells us to assemble together, not to meet a requirement or get a star on our Sunday School attendance chart.  He tells us to meet together so we can build each other up and keep each other from sinning.  We are given the responsibility to restore each other when we do sin (Gal 6:1, I deal with that verse here).

    Now you need to go read the entire post to get the context of that, but the point here is that the congregation–not just the pastor or the Sunday School teacher–is charged to encourage one another in their Christian walk, and the major purpose, according to Hebrews, is to keep us from falling into sin, and to help restore us if we do.

    That reminded me of something that has happened each time I signed onto my web hosting account this week.  There’s a message that appears right after I sign on that says, “If you are having trouble accessing your account, read this.”  It has made me laugh each time.  I even went to check whether it can be accessed without logging in.  It can, but it doesn’t appear conveniently on the login page.  The encouragement, you see, comes only after you’re “in.”

    That’s the problem with church, and even with small groups.  What reaches out and encourages our Bible study each week?  I’ve been disturbed by the number of times I’ve taught a series of Sunday School lessons, and entire Sunday School classes will confess that they didn’t read or study anything that I provided on a topic during the week.  That means that they absorb (too often) or even reject what I say without giving it more thought than occurs in a Sunday School hour.

    It’s as though we have a sign on the inside of our church sanctuary and on the inside of our Sunday School classrooms that says, “If you are having trouble accessing God, read this.”  The church needs to create connections that go beyond the church setting, beyond the Sunday morning hour, and provide a “spurring to good works” (Hebrews 10:24) that lasts through the week.

    There are many means of doing this.  My home church’s new ICON service even has a Facebook page and Twitter account, so that they can send out messages.  But these are only part of the means, not the content.  I’m not a good person to go into all the means of reaching people socially.  I do know it needs to be done in order to build a complete Christian life.  Whether the means are high tech or low tech the question is whether the Christian activity of “spurring” continues all week.

    It’s that spurring, that building of a complete Christian life that will make church worthwhile, and if it’s really worth it, people will be there.