Threads from Henry's Web

Author: henry

  • Lecture on 1 Corinthians 6

    I’m including audio of my lecture on 1 Corinthians 6 from 2003.  This is more than 20 minutes of audio, so be prepared for the download times.

     {audio}03_1_Cor_6.mp3{/audio}

  • Epiphany 2B – Thoughts and Themes

    The texts are 1 Samuel 3:1-10(11-20), Psalm 139:1-6,13-18, 1 Corinthians 6:12-20, and John 1:43-51.  The common theme that stuck in my mind was on receiving God’s word.

    We frequently focus on how God gives his word, how reliable it is, how reliable God is, and how we must trust what God says.  But how often do we discuss the way in which we receive the word, understand it, apply it, and indeed obey it?  (I’m probably biased in favor of this topic as I’ve written a book on it, When People Speak for God.)

    In fact, the lectionary texts in some cases slip over the hard parts, especially if you don’t include the parenthesized texts.  The first 10 verses of 1 Samuel 3, for example, talk about the wonderful experience of Samuel when he is first introduced to hearing God’s voice.  If you read just that, your view may be unbalanced.  It’s not all joy and peace when one is close to God, particularly if one is also close to people.  Verses 11-20 tell about the unpleasant message Samuel is given for Eli.

    One theme I would bring up here, though I won’t expand on it, is Eli’s reception of the word.  He takes it in stride, but do you notice that he makes no effort to act on it.  I think I could build a sermon comparing and contrasting this story with that of Nineveh in the  book of Jonah.  Both receive dire messages.  Neither message appears to offer any hope.  Nineveh, however, repents, and even though hope was not offered in the message, it is fulfilled in God’s compassion.  Eli accepts the message but takes no noticeable action, or at least the text gives us no such indication.

    Psalm 139 as quoted is a good passage for looking at the difference between God’s understanding and ours.  God knows us through and through, but we don’t necessarily know ourselves all that well.  God is always accessible, but do we always access him and his message for us?  In addition, I would again note that the Psalm is cut off just before one of those “hard-to-explain” parts.  Verse 19 starts “O that you would kill the wicked, O God” and continues on the path of vengeance.

    I think that if we were more honest, we would pray such prayers more often.  There is a time for forgiveness, but I think we will normally have to struggle with God in prayer before we can get there.  Before we forgive, we must acknowledge the hurt and the very human desire for vengeance.  It is only God’s grace that truly permits forgiveness.  For some, a Christ-like, forgiving attitude means pretending not to be hurt in the first place, but this certainly was not the attitude of the Psalmist!  In many cases we have no indication that forgiveness is coming at all!

    You may think that the epistle, 1 Corinthians 6:12-20, doesn’t deal with the same subject, but it does.  It is dealing with God’s presence with us.  What people ought we to be, what thoughts ought we to think, what plans to make, if God is living with us, if we, ourselves become the seat of God’s presence in the world.  You are a temple of the Holy Spirit (1 Corinthians 6:19), which means that your body is a place where the Holy Spirit shows up.  That’s what temples are–a place for gods to show up.  Are you ready?

    Finally we have people meeting Jesus in John 1:43-51, and responding to his call.  We often think that if we had Jesus here in person, we would surely listen.  But in his own lifetime, that wasn’t the case.

    Here is a list of themes:

    • The voice of invitation – how do you recognize when God is calling to you?
    • God’s presence with us, focusing especially on Psalm 139 and John 1, but also note the rarity of God’s word reflected in 1 Samuel 3.  What makes it seem that God is absent and that his word is hard to come by?
    • God’s judgment, as reflected in 1 Samuel 3:11-20, but also implied in 1 Corinthians 6:12-20.  Is there a difference in God’s presence today in the church and in the time of Eli?
    • The reliability of God’s judgment, reflected in Psalm 139.  The one who truly and objectively knows is the one who will judge. 
    • Living conscious of God’s presence, with the main text of 1 Corinthians 6:12-20

    What a rich selection of texts!

     

  • And Now, Prayers from Everybody

    … or almost, that is. According to this Christian Post story, quite a variety of clergy have joined in the various services that will be involved in the inauguration.

    So if people want to bash Rev. Rick Warren or Bishop Gene Robinson, they should at least consider the broader range of targets available.

    Before anyone misunderstands me, let me tell you what does not disturb me here. First, I think that the president-elect is a man of faith, and that should be reflected in his inauguration. Second, I also think he will be president of a diverse nation, including people of a variety of faiths and of no faith (set of religious practices), and that should be celebrated as well.

    Under the circumstances, we’re beginning to see the sort of representation that is needed, and some of us, at least, should have expected this all along–that the participants in the weekend would not only include the folks who pray at the inaugural itself, but who would be involved in many events surrounding that one.

    What I would be delighted to hear from our political leaders at some point would be an explicit acknowledgement that our celebration of diversity extends specifically to include those who are atheist, agnostic, non-religious humanist, and so forth.

    Why do I, as a Christian, get worked up about this? Because recent polls show that these are people who are actually despised by large percentages of the population. An interesting set of poll numbers can be found here, in which I would simply note that 56% say they would be willing to vote for an otherwise qualified homosexual, but only 46% would be willing to vote for an atheist. Both of those numbers are troubling to me, but in the wake of movements such as Proposition 8 in California, consider that less people regard atheists as acceptable. I take the golden rule seriously–do to others as you would have them do to you–and I think it applies here.

    The problem, in my view, is that we work on these groups one at a time, rather than simply learning to celebrate diversity as long as that diversity is not injurious in a society with a variety of beliefs and practices. (I don’t advocate tolerance of people who practice human sacrifice, for example.) The reason I would like to hear something said is that it is only by expressing the view publicly that each of these groups consists of people, who should be judged on their merits whether for a job in one’s business or for public office, that we get people to think about them and change their attitudes. If nothing else, the previous century should have taught us that silence doesn’t work.

    I grow more able to celebrate the inauguration mix as a whole, though still wondering about homogenization. I prefer a robust diversity where each practices his or her own religion, and it is the differences, not the sameness, that is celebrated. But one thing at a time.

  • New Display Option for Moderate Christian Blogroll

    I write about it here.

  • Who’s Afraid of the Old Testament God?

    When I teach people about how to study the Bible, and especially when I talk to them about handling difficult passages, there is one category of passage that dominates:  Violent and sometimes difficult to understand passages from the Old Testament.  How can a God of love command the slaughter of thousands, even women and children?

    Christians have many different ways of handling these passages.  Some will say that we live in the New Testament era, and that things are different now, which both tends to dismiss the Jewish scriptures as a poorer set of writings, and also to leave open the question of why God would have behaved so poorly then.  It’s comforting to think he doesn’t do it now, but does that really answer the question?
    Others positively revel in the violence, joyful that not only is God a powerful God, but he’s willing to exercise that power and wipe out the bad guys.  Fortunately for the world, most of these people are far less violent in reality than they sound when preaching.  Doubtless most would be horrified to see some of these stories actually take place.
    There was one book that was critical when I was developing my view  of scripture, and especially of the difficult passages:   Who’s Afraid of the Old Testament God? by Dr. Alden Thompson.   I generally find that Alden’s views are a bit more conservative than mine, and also that he is usually a bit more gentle in presenting them, which is not a bad thing.

    I was Alden’s student at Walla Walla University, then just a college,  in the years before he first published the book, but we dealt with a number of the same issues in his classes. The book is now in its 4th edition, and I’m now the publisher as the sole owner of  Energion Publications.  There have been few changes through the editions, except for some adjustments of style and language. I find that new readers find it as relevant today as its first readers did in the early 1980s. Christians have struggled with these types of issues for a long time, and many have either been told not to question or have been given pat answers. Sometimes these answers are given as “offers you can’t refuse.” The attitude is “who are you to question God?” and thus if you don’t accept the explanation your faith is weak, or you may even be an infidel.

    Alden takes these issues head on, and finds grace in the Old Testament where others find anger. He doesn’t tell you that you shouldn’t ask such impious questions.

    He starts by suggesting that we need to see the Old Testament for itself (Don’t let your New Testament get in the way of your Old Testament), then puts the entire discussion in a Biblical context through discussion of creation and the fall. This is a fairly traditional chapter, and evangelical Christians should find themselves quite comfortable with this outline. He points to the “very good” of Genesis 1 and the “totally evil” of Genesis 6 showing the deterioration of humanity, and then asking how God is to deal with this state of rebellion. He uses the “great controversy” or “cosmic conflict” theme as a background. Some will want to get right to chapter 3, “Whatever happened to Satan in the Old Testament?” and here there is a unique view of the role of Satan in scripture.

    Then he gets down to the meat of the problem, successively dealing with the apparently strange laws (Strange people need strange laws), relationships between Israel and the Canaanites (Could you invite a Canaanite home to lunch?), and then the worst story in the Old Testament, Judges 19-21. I’m not sure this is the worst story, but it is certainly an excellent example. Alden applies his approach to questions of why such a story is included in the Bible, why God would allow such things to take place among His people, and what it is that we are to learn from the story. If you haven’t read it, do so now, possibly even starting with Judges 17 (Micah’s Images). If you find it difficult to see God’s grace in action in those chapters, you might find it valuable to read Alden’s discussion–it might transform your view of Old Testament history.

    From there Alden turns to “The best story in the Old Testament: The Messiah.” Here he discusses the Messianic prophecies and their application to the ministry of Jesus. Both conservatives and liberals will find some things to question here, because he neither affirms every Old Testament prophecy in the way that many conservative Christians would prefer, nor does he discard the notion of fulfilled prophecy. This chapter in itself is a worthwhile study for anyone who plans to discuss these Old Testament prophecies and their application.

    Finally, he deals with the prayers in the Psalms. We tend to read the Psalms a bit selectively, sticking with thoroughly comforting passages. But what about Psalm 137:8-9? How comforting is that? Is such vengefulness Christian? He titles the chapter, “What kind of prayers would you publish if you were God?”

    A common theme throughout the book, though it is not addressed head-on, is Biblical inspiration. Why are there things that are this difficult in the Bible if God is trying to communicate with us? How can we be sure of getting truth from the Bible. Alden doesn’t address Biblical inerrancy by that title, but he does look at the process of inspiration and how it works, and helps us find an anchor in the two laws (love God, love neighbor) as presented by Jesus to help us work our way through passages that are difficult to interpret.

    I have thoroughly appreciated this book from the time I first read it. I have taught a number of classes using it. I have found that it consistenly is a faith building book. At the same time it is honest, and allows the reader to question and feel confident in doing so. I would especially recommend this to Christians who have never been able to enjoy reading the Hebrew scriptures. It will help you get comfortable reading those passages and letting them speak for themselves.

    [I am editing and adapting this review from a post on my personal blog, reviewing the same book.]

  • Christian Carnival CCLIX Posted

    . . . at Parableman. Check it out!

  • Proving the Virgin Birth

    . . . or not. Bruce Alderman has a good post about Tipler’s efforts in this regard. (Peter Kirk has also discussed this, and both articles are well worth reading.

    Physicists seem to look at the world a bit differently than I do, and I often don’t understand what they’re up to, but for me the whole effort to make a miracle possible is a bit self-defeating. If it could happen by normal means is it a miracle any more? Isn’t it just an unusual event? And how can one ever prove absolutely that a miracle is not just an unusual event for which we don’t yet know the cause?

    I apparently just don’t get it.

  • Now Rick Warren is in REAL Trouble

    According to OneNewsNow, an organization only slightly less paranoid than WorldNetDaily, Rick Warren is praising President-Elect Obama for inviting Bishop Gene Robinson to pray at the inauguration as well.

    After supporting Proposition 8 in California and then accepting the President-Elect’s invitation, it’s possible that nobody will be happy with Rick Warren any more.

    They note particularly Robinson’s statement that he will not use the Bible:

    Robinson has said he will not use the Bible when praying, and states “I will be careful not to be especially Christian in my prayer.”

    This is one of my problems with all this. I would prefer to see many people sincerely praying according to their own traditions and practices than an attempt to have everyone pray generically. More accurately, the whole thing bothers me.

  • Christian Carnival CCLIX Posted

    . . . at Parableman.  Check it out!  My post this week was not from this blog, but this one from my Threads blog.

  • Interpreting the Bible IV – Scientific Statements

    In my daily reading I encounter many different types of literature, each of which relates to the science I know in a different way. For example, I might read a newspaper, in which case the question is just what is an article about. Is it about art? I will look at it through one set of glasses. A report on a scientific discovery? My expectations change substantially. I might read a book of fantasy, in which case I expect very little relationship to real science. If I read a science text, however, I am going to judge it very critically on how well it conveys scientific information.

    In each of these cases, what constitutes a “mistake” is going to differ greatly. “The sun sets in the west” is very proper in popular speech, in art, or in poetry. It’s questionable in a story about science, and in general would only be used as an example of how inaccurate popular speech can be in a science text.

    If one criticized a poem for its scientific inaccuracy for such a statement, one would be viewed as odd. Viewing the Bible that way is pretty standard. Now I’m not denying here that the Bible has different types of literature in which scientific statements might be seen differently. What I will say, however, is that the Bible has nothing in it that qualifies even as a popular news story about a scientific discovery. It certainly has in it nothing close to a textbook on a scientific topic.

    Yet many people expect a specifically scientific type of accuracy when they read the Bible. I believe this comes to some extent from the modern view of scientific knowledge as the best type of knowledge available. We want scientific proof that God exists or that miracles happen, because we believe that’s the best category of evidence available. We think the Bible should talk about science in some way, because science (in the modern science, not the older “general knowledge”) is the best type of knowledge there is.

    Of course, God may have a different idea. Personally I would argue that God does talk about science, and he does so in the fabric of the universe. We hear that message through scientific study. I don’t want to get into the details of such a view here; suffice it to say it exists.

    But we still must be careful in saying that the Bible does not make scientific statements. I’ve gotten into trouble on this before, because people often hear that as “The Bible doesn’t say anything correct about the physical world.” That’s not the case and it’s not my point. What I mean is that the Bible doesn’t make statements either with scientific precision, i.e. intended as testable hypotheses properly qualified, nor does it attempt to advance specifically scientific knowledge.

    Now there’s a lot of room for disagreement there. Just how precisely must the Biblical statements agree with a modern scientific view? Laying aside the question of whether the modern scientific understanding of any topic is correct (what will people think of our current knowledge in another 200 years, not to mention 2,000 or 4,000?), one can at least divide that between those who believe that the Bible need not agree with scientific knowledge in any particular way (though it may) or those who believe that where the Bible makes a statement that impinges on science in any way, it must be accurate.

    Let’s take a quick example, which I already mentioned previously. We know that the Bible is not a mathematics text, yet it almost accidentally mentions the ratio that is PI, though not providing us with a number calculated to any decimal places in 1 Kings 7:23:

    Then he made the molten sea; it was round, ten cubits from brim to brim, and five cubits high. A line of thirty cubits would encircle it completely. (NRSV)

    I know of some Biblical critics who are embarrassed that people bring this up as an objection to the Bible, and well they should be, because it really causes nobody any actual problems. On the other hand, it illustrates what I am talking about quite nicely.

    There are several things that one might think about this statement:

    1. The writer is using approximations in his numbers
    2. The brazen sea isn’t precisely round, but perhaps oval, another type of approximation
    3. These are not builder’s plans, and thus the precise number is unnecessary
    4. There is no particular reason for the writer to provide us with the value of PI

    All of which are quite possibly true. Some others have brought up issues such as measuring from the outside or the inside of the rim. I would note that Biblical Hebrew doesn’t have an easy means of expressing decimal places, and fractions are a mite wordy. So what is the difference here? PI is 3.1416, which is itself rounded from 3.14159, which is rounded from… Why do I choose a particular precision? I do so according to my need, in this case my need to show how we approximate numbers on a regular basis.

    One could quite reasonably read the passage as “The sea was round, about 10 cubits across and about 30 cubits around the rim.”

    My point? The precision of our statements of such topics depends on the need. I heard a similar example yesterday in a store. One of the clerks was giving directions. He said, “You turn right and then go 2 or 3 miles, and you’ll find Walmart on the left.” Is he giving lousy directions if Walmart is 3.3 miles? 2.7? 1.9? Actually, if he follows the directions he’ll find where he’s going.

    Now compare this to directions I got about a year ago to find someone’s house. I was told to turn right and then check my odometer, because I needed to go precisely 1.1 miles and turn right on a road that didn’t have a clear road sign. I did so, and at 1.1 miles I turned right onto the specified road, and only saw the sign with the road name on it after I made the turn. The clerk’s directions were good for his circumstances, but would have failed for mine. On the other hand, giving a precise number to the tenth for finding Walmart would simply be distracting.

    To get back to Genesis 1, if one assumes it is intended as a scientific treatise, one should be concerned with things like how days would be calculated before the fourth day when the sun was created. (Though I would note that one does not have to conclude from the text that the sun was actually created on the fourth day; it might be a case of revelation.) One might also be concerned with what “day” was before the fourth day. After all, the sun is created to “rule the day” suggesting that “day” already existed before the sun was there. But now I’m descending into silliness.

    If, on the other hand, Genesis 1 is liturgy, there is no reason to expect a logical and scientific progression in the events. But between these views we have any number of senses in which Genesis might be heard as a form of narrative history, in which case, while it need not make scientifically precise statements, it could well make statements that would impact scientific data. For example, if the story says, “the sun set,” even if we allow the non-scientific nature of the way of indicating the end of the day, if there is no sun, the statement would be false–no sun, no setting.

    In each case one must look at the particular genre and the nature of what the author is trying to communicate within that genre (witness my two instances, both of giving directions, but with different requirements), in order to determine what type of statements to expect, and the precision one must expect of them. A man describing the temple has no need to communicate the precise value of PI, while someone celebrating God’s creation of the world has no need to describe orbits or solar fusion.

    Now I personally believe that not only does the Bible not make scientific statements as I have described, but that it speaks its message into a context of the knowledge of the audience. In other words, as God wishes to communicate things about his order, his control of creation, and his plan for humanity, he doesn’t distract them by saying that they don’t understand yet that the world is a sphere (though they did think it was round like a dinner plate), that the earth revolves around the sun rather than the reverse, or that stars were light years away.

    Those points, as interesting as they would be to us today, would be a distraction. In fact, I would suggest that they would completely take over the more important message that the Bible has to deliver.

    We think scientific knowledge is the most important; God doesn’t agree, and he communicated according to his priorities, not ours.