Threads from Henry's Web

Author: henry

  • Epiphany 5B Preliminary Thoughts

    In trying to write these lectionary notes I have found that it is so much easier to get notes into my Bible margin, or on sticky notes marking the pages as I read, than it is to write them up for others.  I hope some of you will be patient enough to stick with me until I can get to the point of getting more of my thoughts actually posted.

    There were several things that struck me as “first thoughts” in my lectionary reading this week.

    1.  The focus seems to be on healing.  I even see healing as Jesus retreates for prayer (Mark 1:35ff).  Those who do the work of ministry need to rest and also receive ministry.

    2.   There is a time when even speaking the truth can be demonic.  Note how Jesus silences the demons in Mark 1:34, not because they are lying, but because they know him and are speaking at what is apparently the wrong time.  I would like to expand on this later if I have time.

    3.  Just because ministry is bustling in one place doesn’t mean we need to stay there.  In fact, our tendency is to stay with success until it stops being success and becomes just repetition.  We need to move on to other calls (Mark 1:38-39).

    4.  Healing and restoration go together.  Look at both Isaiah 40 and Psalm 147.

    5.  Some of the things Paul says he is willing to be in order to reach people are frightening!  (1 Corinthians 9:22).

    6.  It is because God is creator that he is also redeemer (Isaiah 40).

    7.  Why do you imagine that the demons reacted when Jesus showed up and those in need of healing flocked to him?  Jesus never seems to need any instroduction or hype–people just come to him.

     

  • Christian Carnival by Tonight

    I’m going to be posting it some time in the evening.  Thanks for all your submissions!

  • Review – Life Application Bible Studies: Acts

    I’ve had this booklet for some time and have been intending to review it.  Procrastination works, however, so it hasn’t risen to the top of the pile of things to write about until now.  That’s not because it isn’t interesting or useful–not at all!

    In fact, this book falls right into the center of my work–getting the folks in the pews to study the Bible more.  My short summary:  This is a valuable addition to the arsenal, and I hope the remainder of the Life Application Bible Studies are done in much the same mold.

    I always approach books with certain expectations.  It may be the person who recommended them, the author, the publisher, the series, or some other hint along the way.  In this case, I had high expectations because the study is based on the New Living Translation (NLT), and the Life Application Study Bible.  Now that combination is not exactly five star material for my personal study, as it is too direct in application, and too light on the detailed exegesis and theology for my personal taste.  But to judge it in that fashion would be wrong, as it does what it intends to do rather well, both in the translation and in the notes.

    The study guide includes all of the relevant material for the book of Acts.  While I like this material, I suspect this may actually be the least useful part of the study guide.  How can I say that after what I’ve just said?  Well, in my experience most class members have their own Bibles and they generally tend to want to use them.  This can be a bad thing, when the study group gets too scattered because of different notes used, or a very good thing as people get exposed to different ideas.  How valuable the included translation and notes are will depend on your particular group.

    The actual lessons and notes, however, are simply outstanding for a fairly average church group.  They tend to start simple and factual, and grow to more thoughtful and direct questions.  For example, in Acts 4 we go from asking what opposition the people of the early church experienced, to opposition that people you know have experienced, to the much more personal question 11 (p. 97) “When were you afraid to speak up for Christ?”  In the “MORE” section we get down to church unity with questions like how unified your church is, and what you can do.

    Because many of the questions can overwhelm the small group leader and the time for a small group, you will need to go through them and decide what you will emphasize.  There are suggestions for this in the introduction.

    Speaking as a person who has written Bible study guides, even though mine are aimed at a more theologically oriented study, I could easily see myself choosing this as a guide for a group that I would teach.  I recommend it highly.

  • They Really Do Believe the Earth is Stationary

    Occasionally when I mention “geocentricity” people will roll their eyes and let me know that nobody is believes that any more, nobody is that stupid, and comparing the rejection of overwhelming amounts of modern science in favor of young earth creationism with similar rejection of science by geocentrists is silly, because there aren’t any such people.

    I’ve previously linked to the Geocentricity web site to show that there really are such people. Yes, they do exist, and they really are just that far out.

    Today in the mail, however, I got further proof. Not only are they capable of producing web sites (using modern science to attempt to destroy it), but they are capable of producing and mailing brochures as well. I received a brochure titled “Have Scientists Been Wrong? For 400 years?” In the pamphlet they argue that “the mobility of the earth is the only place where science and the Bible have come into real conflict, and is the starting point for all churches that have compromised the authority of scripture.”

    Gotta love all that rejection of compromise! Can’t allow even one iota of fact to pervert our doctrinal systems!

    They even advertise a free book (one doubts very many people would pay for such drivel, but there it is–The Geocentric Bible–freely available to all with time to waste and a brain to fry.

    Here is your brain; here is your brain after reading the book through.

    (Imagine the pictures!)

    Question: Is this much more brain frying than Kurt Wise’s claim that he believes in young age creationism even though the evidence is against it because of his beliefs as to the literal understanding of Genesis? (See my notes on his book Faith, Form, and Time.) I’d like to think not, but it seems to me that with the young age view, he is flying pretty vigorously into the face of reams of scientific evidence.

  • Setting the Proper Priority for Tolerance as a Value

    Every so often I have a conversation with someone who knows I value tolerance that goes something like this:

    Q: So you believe in tolerance?
    Me: (Heroically resisting the urge to tear apart the phrase “believe in x”) Yes, I value tolerance.
    Q: But then you have to tolerate intolerant people.
    Me: No, actually I don’t.
    Q: But then you’re not really tolerant, because you don’t tolerate intolerant people.
    Me: (Resisting pointing out the difference between not being logically required to do something, and actually not doing it.) ….

    That one is easy to answer, simply because I don’t “believe in” tolerance as a type of absolute, but rather I value tolerance. One must, in addition, define tolerance, because many people seem to define tolerance as “believing everybody is equally correct” rather than something like “favoring freedom for people to hold ideas I regard as incorrect and take actions I think are stupid.” I mean something more like the latter. I value a broad range of tolerance. My value of tolerance, does not trump my value of private property, however, so I don’t favor toleration for stealing. It doesn’t trump my valuing of human life, so I don’t wish to tolerate murder.

    All that is pretty clear, I think. I think it’s good to find limits to tolerance in our values, i.e. to find out where tolerance stands in our scale of values, and to make sure that it is placed in the proper order. Personally, on the question of tolerating intolerance, while I do not feel logically impelled to tolerate intolerance, since I could treat it like murder, I do try to tolerate intolerant expression. I’m thus strongly opposed to government hate speech restrictions (private organizations can do as they wish), and I question a great deal of hate crimes legislation. Thus my tolerance protects certain people who are intolerant, but not others, depending on their actions.

    But there is another set of limits to our tolerance, ones that we may not even be aware of. I’m going to start by looking in church, and then take a look at Washington, D.C. In the United Methodist Church, I have found some very interesting limits on our tolerance. Now don’t get me wrong here. I’m not complaining of how I personally have been treated. I am noting how people have suggested others should be treated.

    We can, for example, tolerate people who are, by their own admission, either not Christian or barely Christian in United Methodist congregations I’ve known, and even let them teach. I hear occasionally about people who are too liberal feeling they are suppressed, but I also hear about many evangelical candidates for ministry who feel that they are being pushed out of that envelope of tolerance. It’s really a hard set of limits to see, but I get the distinct feeling that our candidacy program is not designed for boat rockers.

    I see much more clearly that while various theological views are tolerated, provided they are expressed in proper theological language by people with the proper credentials, certain types of behavior are much less tolerated. For example, you would get less reaction in some congregations if you said Jesus was not divine than if you raised your hands during a song in the worship service.

    As a sideline, I note that in my experience I can get by with saying things that my wife cannot. She is an RN (graduate of a three year program) author of three books, with 12 years experience in hospice care, ending as a director of education for a regional organization. I have an MA degree in religion (concentration–Biblical languages, which earns respect in many quarters!). If I were programming Sunday School classes, I would find more opportunities for her to teach than for me. There are more people who need her expertise. Yet she is heard much less, which is frankly a tragedy.

    But where I have seen a consistent lack of tolerance is for the charismatic movement. I can see this when I teach about different streams of Christian thought. Presbyterians and Baptists are fine. A bit weird, maybe, but they’re respectable neighbors. But mention Charismatics and Pentecostals, and resistance starts in. Aren’t those the crazy people who speak in tongues? I can feel the discomfort.

    The bottom line seems to be that we can tolerate any level of theological disagreement, but we can’t handle odd behavioral differences. We can’t tolerate being embarrassed. I think that is a line that we need to examine. Which is more important? Which is more substantial. The limits of our tolerance need to be chosen wisely, according to our values. If an embarrassing level of enthusiasm is really that important, then we need to be honest about it.

    There is plenty there for people to question, because I’m speaking subjectively. But I see this in Washington, D.C. all the time as well. What kind of behavior should we tolerate in a politician? In a nominee for cabinet or the courts? I think that our politicians are showing their partisan stripes. Remember that partisanship is not just displayed in opposition; it is also displayed in support, based on party, of something that one wouldn’t otherwise support.

    If we had a Republican president, would the Democratic Senate tend to respond in the same way to nominee problems? I’m guessing that we would have a reversal. Some Republicans and some Democrats would be consistent, but the proportions in each party would change. Tolerance, in that case, is based on party loyalty. We allow things in people of our own party that we would reject in the other one.

    We tend to respond most negatively to things that embarrass us. The embarrassment is more important than any moral or legal issue. Our tolerance is determined not by our values, but rather by what is socially acceptable in our own circle.

    While I value tolerance, I think that it can be extremely dangerous. It can, if it is not properly defined and positioned, provide me the excuse to allow things that I should not allow. At the same time since we all know, instinctively if not consciously, that tolerance can’t really be absolute, we have an alternative excuse to allow ourselves to be intolerant–when it suits us.

    Making the choice to be tolerant or not from anything other than a conscious, well-chosen set of values is dangerous to each of us, and to our society.

  • The Orthodox Study Bible: Wrap-Up (For the Moment)

    I received the Orthodox Study Bible free from Thomas Nelson in their blogger book review program, and as I have been using it in my personal devotions and study for my lectionary notes, (which notes have languished during a very busy period), I have already written about it substantially.

    But just what does it mean to “read” a study Bible.  Should it mean to read through it from cover to cover, to use it as you normally read a study Bible, or perhaps to read certain relevant portions?  I don’t know how Thomas Nelson will interpret this, and I have no intention to argue with them should they interpret it differently than I do–after all, they sent me a free book!–but I have chosen to take it in the second way.

    Now in using it in that fashion it would probably be another year or so before I would have read all of the book introductions and notes, at which point I would simply note that I have previously read the entire NKJV text of the Bible, which covers the New Testament, and I would have seen most of the Old Testament.  But such a long wait hardly serves the purpose of a review program either.

    Thus, having gone through a number of weeks worth of lectionary readings, sampled the translation in quite a number of areas and compared it to the text of Rahlf’s LXX (from which it is said to be translated in the case of the Old Testament), checked out the book introductions, and read the major articles, I’m going to write a review, and one which will be substantially longer than 200 words.  I’ll extract 200 words or so to post on Amazon.com, and then let the folks at Thomas Nelson know so they can respond as they will.

    Had this book lived up to my hopes, I would likely have been willing to read it through from cover to cover, just like an ordinary book, though presumably spending much longer.  My hopes were that there would be substantial quotations from the eastern church fathers and from Orthodox theologians, and that the translation of the Old Testament (I already was aware that the New Testament was NKJV) would also prove enlightening regarding the use and usefulness of the LXX in the life of the church.

    Unfortunately, I was disappointed, so that my use of the volume has become a duty rather than a joy.  I will link to my previous blogging about using this book at the end of my post, and will simply summarize here.  I’m going to start with the negative points, continue with the ordinary (though acceptable) ones, and end with the points I approved.

    Negatives:

    1. The translation.  I dislike the NKJV in the first place, but was trying to overcome that in light of the fact that the eastern church uses the Byzantine text.  Unfortunately, that proved to be more difficult than I thought.  In the New Testament, the NKJV is what it is, which is a fairly accurate, but not very engaging or readable translation.  I recall once when reading through Daniel in the NKJV (yes, I know I switched to OT, but it illustrates my point) that I actually consulted the Aramaic to discover just what was meant by an English phrase.  In the Old Testament, the translation itself does not improve, even though there was work to bring it into agreement with the LXX.  The quality is variable and wooden.  It reads approximately like an exercise by 2nd year students of Biblical Greek.  I’m sure there were many much more highly skilled persons involved, but somehow the translation style doesn’t reflect it.  It’s not that they were inaccurate in undestanding the Greek.  Rather, they appear afraid to actually write down the result in English.
    2. The verse-by-verse notes.  These are not entirely bad, but rather so variable, that one does not know what to expect.  One might find an enlightening note from a church father, or an extremely inane summary of the text in question.  I provide examples in one of my prior blog posts, all linked below.

    Ordinary things:

    1. The book introductions.  These are not bad, but are not precisely exciting.  I think they are mostly adequate given the space constraints.  At the same time, I am very glad that this is not my only study Bible, because there is simply too much missed.  I would note that while I personally want access to modern critical study, I am not criticizing this volume for a lack of that material.  I can get that elsewhere.  It’s in developing theological themes that I think these introductions could be improved.
    2. The general layout.  This is pretty good, but could well be improved in order to better use space and to make notes more easily related to the content.  I did appreciate the liturgical material in the inset notes.

    Positive:

    1. The christological focus.  Some might quibble that this could occur in a much better volume, and so it could.  But the western churches, especially protestant churches, often tend to see Christ in the Old Testament primarily as a chain of fulfilled prophecies.  I really appreciate the distinctively Christological understanding of scripture, even where I actually disagree with it.  This emphasis is quite clear in the essay “HOW TO READ THE BIBLE”, which starts on page 1757 and particularly in the section subheaded “Christ, the Heart of the Bible” that starts on page 1763.  This also shows in the notes from time to time.
    2. The liturgical references in articles and notes.  Where these are present, they are very helpful to me.
    3. The organization of the books.  It’s hard to get a picture of the Bible of the eastern church from western study Bibles that include the apocrypha, such as the New Oxford Annotated Bible, because the material is scattered.  The book order does have an impact on how the Bible is read.  The organization here is a genuine product of church history and the eastern communion.

    I think I have made enough specific points, and if you want particular examples, you will find them in my linked posts below.  There is much promise in the idea behind this Bible, and part of my negative reaction is due to excessively high expectations which were not met.  At the same time, I cannot honestly recommend this Bible, unless one looks at the negatives and decides that those are worth enduring for the positives.

    Here are my previous posts regarding the Orthodox Study Bible, one of which is on a different blog:

  • Christian Carnival CCLXII Coming Here!

    Neither does anyone light a lamp and put it under a basket, but rather puts it on a lamp stand, and it gives light to all who are in the house.  In this way let your light shine before people, so they can see your good deeds, and give glory to your Father who is in heaven. — Matthew 5:15-16

    So why not submit your best post for the last week (since last Tuesday at midnight) and let your light shine?

    Here are the basics:

    I’m hosting this week, and I’m looking forward to your entries.

  • Today at the John Webb Winter Golf Tournament

    I will be spending most of the day at the golf tournament, or doing preparation or cleaning up. As I have time, I will tweet from there or do a little live blogging, and even possibly post some pictures.

    We’re raising money for the child life program at Sacred Heart Hospital here in Pensacola. Check it out!

  • 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.