Threads from Henry's Web

Author: henry

  • Public Opinion and Policy

    I’m fairly critical of the war in Iraq on a strategic basis, not merely on the strategy of executing the war, but the political strategy that somehow suggested that there was a good outcome to this. But Craig Crawford, in a post titled Opinion-Proof Policy on CQPolitics.com, has a different problem. George Bush, he says, is stubborn, and is ignoring public opinion.

    He says:

    One wonders what would happen if the president made a wrong turn on a road trip. Is there a chance he’d double back to the right path? I think not. Instead, he gives the impression of someone who would circle the globe before admitting he was lost. He is the stereotypical belligerent male that women often complain about, preferring to stay lost rather than stop and ask someone for directions.

    Now I happen to be a male who sees great value in asking for directions, and I think it would be very wise to reconsider both where we have been and where we are going with regard to the war in Iraq. I think some changes in both our tactical and strategic–especially strategic–thinking would be in order.

    But who is it that Crawford is proposing that President Bush should ask for directions? Well, it’s from me and from you, or rather from the American public. The opinion polls. Part of the evidence he cites for the claim that the president is stubborn (a point on which I agree with him) is that he ignores opinion poll after opinion poll.

    Now while I disagree with the president on many things, on this one I agree. The proper way in this country to shift political policies is through elections, not opinion polls. We need to elect statesmen who will use their good judgment to carry the nation through their term of office. We could have a constitution that mandates referenda on various issues. We could even have policty guidance on a daily or hourly basis with the current technology. But that’s not what the constitution mandates. Even more importantly, if you think that policy changes course on a regular basis now, think of what would happen based on opinion polls. Somewhere along the line we had around 80% approval for what Bush was doing. People apparently missed the nature of middle eastern politics, and thought that one could easily wipe of Saddam Hussein’s government, replace it with something else, and depart with a stable Iraq. Months later, long before anyone should have imagined, even at their most optimistic, that such a goal could have been accomplished, people started to get tired of it. That’s public opinion.

    Public opinion is generally irresponsible, not because most of the people are irresponsible. In their daily lives they are likely intelligent, competent, and responsible. But they are not directly connected to the decision making process, and neither the reward nor the blame for the decision falls on them individually enough. It does fall on the persons we elect to office. Often we make bad choices in electing people, and we regret the choices we made, but that is the purpose of elections. Elections are the way to guide policy, not the daily shifting of opinion.

    None of this excuses the Bush administration for any policy shifts, or failure to provide adequate resources, or failures of planning. The only point I disagree with Crawford about is, in fact, that the public opinion polls should have anything to do with it. I suspect that many Democrats are now regretting following those opinion polls in originally supporting the war. It was hard to go against the president’s policy when 70-80% of the public was in support of his policies. But at a minimum, the strategy and the resource level involved needed to be adjusted at that point.

    We need to put our efforts in this country into electing responsible leaders and holding them responsible. I know that’s probably dreaming on my part. Name recognition seems to have more to do with election than policy. But that is the only way we can get the country on track to behave responsibly in the world. We owe it to ourselves to try.

  • Isaiah 24-27 – Interpretation

    Now that we’ve looked at various critical issues about this passage, and I’ve discussed the dangers and difficulties involved with Biblical criticism, I’d like to summarize some of the things we can learn by examining the passage critically.

    We have identified a number of elements in the passage that have been strung together to form a whole, overall message. If we read the passage through without carefully looking for the various sections and the various breaks between sections, we might try to pull the entire thing into a single theme. You can try this as a study experiment for yourself if you like. Try to make a coherent outline of these four chapters that organize the subject matter coherently in the sense, for example, that you might organize a college research paper.

    What you’ll notice is that it is very difficult to find any coherent timeline, or to find any good geographical or historical “hooks.” In the previous chapters, especially 13-23, there are numerous references to historical events, locations, and people, and it is normally fairly easy to date a particular oracle and tie it to some particular set of events. These identifications are not without controversy, but there are at least some facts to deal with.

    In chapters 24-27 in contrast, there is very little. But if you look at the passages they all deal with material that is somehow related to the end of the age, to God’s judgment on the whole world. That is why this passage is often called an apocalypse, as it deals with material similar to that of Daniel, Revelation, and some of the other apocalyptic literature. But it differs both in that it does not have the same symbolism, and again because it does not tie easily to specific historical events.

    Some commentators, as I have noted before, simply think this passage is incoherent. But let me suggest another option. Our author has taken a variety of elements, including hymns of praise, oracles of judgment, and promises of victory, and has strung them together. (To see my previous comments on this passage, start with my entry Isaiah 24-27 – Overview.) This seems to offend our sense of order. Surely a prophecy should be more coherent!

    But will the end times be all that coherent? I’m often struck by the extreme order of prophetic timelines presented by many preachers. The end of the world will happen on a precise, easily perceived schedule. If you follow the particular preacher’s interpretation you will be OK, because you will know what is going to happen. But times of God’s judgment and of his redemption, such as the time of the exile to Babylon and the restoration under Cyrus and his successors often does not work in that coherent of a fashion.

    I think that rather than being incoherent or accidental, these chapters portray the feeling of being in the midst of the end times. There will be times when it seems victory is in sight, and we will sing songs of praise. There will be times when it will seem that all is dark. There will be times to recite the oracles of judgment: God will deal with the wicked. At other times we will need to remember promises of praise. (Please note that I am not a pre-tribulationist, in case you couldn’t tell!)

    Isaiah 24-27 presents an excellent picture of that time, and if you read it out loud, and let the changes of attitude sweep over you, you may come to better understand some of the nature of living in a time when God is coming both in judgment and in redemption.

    [This conludes my series of blog entries on Biblical criticism. There is obviously much more that could be said, but I have to draw a line somewhere. I mentioned in an earlier post that I might post some on critical issues in the book of Daniel, and I probably will, but I will do so over on the Participatory Bible Study blog.]

  • Episcopal Church Elects Woman as Presiding Bishop

    I’d like to congratulate the Episcopal church on electing a woman as presiding bishop. While the normal complaints about declining mainline membership are brought up, I do not believe that the membership problems that the mainline churches have are due to upholding the rights, and more importantly the divine calling of women. Further, no Christian should be determining policy based on numbers. Inclusion is right, whether it makes one popular or not.

    In a story on MSNBC.com, Episcopalians elect 1st female national leader, noted that “gasps could be heard throughout the vast convention hall when Jefferts Schori’s name was announced.”

    What is there to be shocked about? It’s long past time that we, as Christians recognize that God can call women to any level and type of ministry that he desires to. This should be a non-issue, but unfortunately it isn’t.

  • Genesis 4: The Two Lines

    While Genesis 1:1-2:3 (or 4a) comes from the Priestly source and continues with Genesis 5, our first dose of the Yahwist begins with Genesis 2:4 and goes through the end of chapter 4. We have plenty of opportunity to see the difference between the two sources. The Yahwistic story will pick up with the description of a world totally overcome by evil in Genesis 6:5 (6:1-4 are added from another source).

    Thus while we often call Genesis 3 the story of the fall, it would perhaps be more proper to call Genesis 3, 4, and then 6:5-8 the full story of the fall, the descent of the earth from “good” to “totally evil.”

    Genesis 4 thus provides the link between the initial separation from God and the resulting fear that is told in chapter three, and the near total corruption of chapter 6. In chapter four we see that there are two types of people, which are presented as two successions. One group is God-pleasing, and the other is in rebellion.

    1Adam had sex with his wife Eve, and she got pregnant and gave birth to Cain, because she said, “I have produced a man with YHWH’s help.” 2Again she gave birth to his brother Abel. Now Able was a shepherd, but Cain was a farmer.

    This is the simple introduction. Hebrew narrative is sparse, and you have to pay attention. We have two boys and they follow different professions.

    3After a time Cain brought some of the fruit that the ground produced as a gift to YHWH, 4and Abel brought something as well, from the firstborn of his flock and from their fatty portions. And YHWH favored Abel and his gift, 5but he did not look with favor on Cain or on his gift. So Cain became very angry and his face fell.

    There are a couple of hints here, but no definitive statement of why God favored Abel’s offering, but did not favor Cains. Some would claim that Cain needed to bring a blood sacrifice, and his fault was bringing agricultural products. But there has been no command up to this time about what to sacrifice. Another suggestion is that Abel is said to have brought the firstborn, whereas that is not specified about Cain. But considering the normally sparse nature of Hebrew narrative, I’m not sure that is significant. I think the intent of the story is that each brought an offering from the results of their profession.

    God’s displeasure is not specified, but Cain’s response, I think, suggests the reason. Cain’s heart was not in the right place.

    6And YHWH said to Cain, “Why are you angry, and why has your face fallen? 7If you do well, you will be lifted up, but if not, there is sin waiting at the door. It desires you, but you must take it under your rule.”

    I see this as an indication that God was not implacably opposed to Cain, but rather that Cain was opposed to God. The rejection of the sacrifice was a symptom, but the disease was the sin waiting at the door. As we see from the continued story, Cain does indeed let that sin rule over him.

    8Cain spoke to Abel his brother, and when they were in the field, Cain rose up and kill his brother Abel.

    There is only a small distance between the sin lying at the door and death, in this case murder. I like the economy of the Hebrew text. Some translations try to supply what Cain said, but the Hebrew is simpler. I could have translated “Cain had words with Abel” but I’m not sure that even that not an addition to the thought. This may simply be an indication that Cain’s action in murdering Abel was premeditated. He set it up.

    9And YHWH said to Cain, “Where is Abel, your brother?”

    But he said, “I don’t know. Am I my brother’s keeper?”

    People are famous for different things. Cain is famous for this response to God’s question. “Am I my brother’s keeper?” In this way Cain seeks to deflect God from the real issue–premeditated murder on Cain’s part.

    10Then YHWH said, “What have you done? The voice of your brother’s blood is calling to me from the ground!” 11Now you are cursed from the ground because it has opened its mouth to receive the blood of your brother from your hand. 12When you cultivate the ground, it will no longer give you its strength. You will be a fugitive and without purpose in the land.”

    13And Cain told YHWH, “My punishment is more than I can stand! 14Look! You’re making me leave the very surface of the ground, and I will be hidden from your face, and I will be a fugitive and without purpose in the land, and anyone who finds me will kill me.”

    15But YHWH said to him, “So let anyone who kills Cain suffer sevenfold revenge!” And YHWH put a mark on Cain, so that he would not be killed by anyone who found him, 16and Cain left the presence of YHWH, and he lived in the land of Nod to the east of Eden.

    God is not deflected from the issue. Since Cain is a farmer, he is sentenced to harder work for less results. Note the relationship between this curse and the curse put on Adam in chapter 3:17-19. But contrary to later practice, Cain does not pay for killing his brother with his own life.

    What happens is a separation. Questions such as where Cain got a wife, and how there was a land of Nod where he could build a city, and who would live there all miss the point of the story. What we are seeing is the early explanation of why there are two lines of people–those who are obedient to God and those who are in rebellion. The myth is powerful even if the story leaves historical holes.

    The mark of Cain, which is sometimes used in popular speech as a curse is actually a protection. It says that Cain, though a murderer, must not be killed because of the vengeance that God has decreed will follow. For Cain, the mark is a blessing, an amelioration of his punishment.

    17Then Cain had sex with his wife, and she got pregnant and gave birth to Enoch. Cain built a city, and named it after his son.

    18Enoch had a son named Irad, and Irad had a sone many Mehujael, and Mehujael had a son named Methusael, and Methusael had a son named Lamek.

    19Lamech married two wives named Adah and Zillah. 20Adah gave birth to Jabal, who was the progenitor of those who live in tents and keep cattle. 21His brother’s name was Jubal, who is the progenitor of those who play the zither and flute. 22And Zillah also gave birth to a son named Tubal-Cain, who was a smith, working bronze and iron. And Tubal-Cain’s sister was Naamah.

    As we have genealogies of the patriarchal line (Genesis 5 & 11), so here we have a genealogy tracing the line of evil back to Cain. The victory of Cain’s line is emphasized in Genesis 6:5ff. For those who believe in a universal flood, it’s interesting how Genesis 4 can specific people of the non-patriarchal lines as the ancestors of those with certain professions, surely something that could not be if their line died out in the flood. I believe this supports my contention elsewhere (The Two Genesis Flood Stories) that the Yahwist source does not tell of a universal flood, and thus there is no perceived contradiction between Genesis 4 and Genesis 6-8.

    23Lamech said to his wives:

    Adah and Zillah, hear my voice,
    Lamech’s wives, pay attention to what I say.
    I have killed a man because he wounded me,
    And a child because he brused me.

    24If Cain will be avenged seven times,
    Lamech will be avenged seventh-seven times!

    The interesting thing here is the way evil multiplies. Lamech, with Cain’s example, continues the pattern of murder, but he expects to get by with it.

    25Adam had sex with his wife again, and she gave birth to a son, and she named him Seth, because she said, “God has given me seed instead of Abel whom Cain killed.”

    26Seth also had a son, and he named him Enos. At that time people began to call on the name YHWH.

    This is the Yahwist’s way of telling us that there is also a patriarchal line, a line dedicated to obedience to God. The priestly source will provide us with more details in chapter 5.

  • T4G: Interpretation and Egalitarianism

    In searching around the blogosphere, or more accurately taking a quick glance, I note that many bloggers are responding to the Together for the Gospel statement as though Article XVI (about male leadership in ministry) was a single aberration in an otherwise good document. In fact, for some, the tragedy of women being excluded from the conference (though not completely) was that they would be denied the otherwise wonderful Bible teaching involved.

    (Let me note a few entries that I read and that provide good links to others. These are not all examples of the tendency I noted above, but they will help you get the flavor of the discussion. Dave Warnock discusses this issue especially in his post Together or Divided?, and Michael Bird wrote an excellent post from a generally conservative viewpoint, but focussing on the complementarian/egalitarian issue in Together for the Gospel . . . Not Quite. Adrian Warnock has been blogging extensively on this from the conservative point of view. A good wrap-up can be found at Adrian Warnock’s blog.)

    I’m afraid I can’t agree with this viewpoint, however. I think that the issue of gender roles in church leadership is the single clearest example of a divisive viewpoint in this statement, not to mention one I believe is wrong. But I believe that the complementarian view comes directly from the statements on scripture and the approach to interpretation that is represented here. Now I don’t call this approach “conservative.” There are genuine conservatives who don’t accept the complementarian position, and even more important, there are complementarians who are not divisive.

    The reason I see this statement as divisive is simply that it claims that all these elements are part of the genuine gospel, and the clear implication that those who disagree are teaching a false gospel. This level of detail when defining essentials is very troubling to me. Now it may appear that I am creating an equally detailed statement by opposing this statement point by point. But let me emphasize that I do not regard my beliefs on Biblical inspiration or on egalitarianism are a part of the essential definition of the gospel. I do believe that inclusiveness is more consistent with what is fundamental than is exclusiveness. Exclusiveness is not worthy of the doctrine of the incarnation and the sacrament of communion. But that’s another post.

    The T4G statement places one’s theology, the data that one accepts as true, at the center of the issue, and even in doing this it fails to place the focus on the incarnation, in the instance of God’s reconciliation, and especially on his giving us the ministry of reconciliation (2 Corinthians 5:16-21). This emphasis is more dangerous than the complementarian attitude reflected in Article XVI, although that article does follow naturally from the doctrinal nature of the whole statement.

    There is a serious need here to define what truly is essential, and what is optional. My most fundamental problem with the T4G statement is that I believe it is almost all about non-essentials (other than statements on grace and salvation by faith, and even those are flawed), and skips many essentials.

    I’ll return to my article by article discussion in my next post on this topic.

  • CD: Leah Taylor, Faithful Friend

    In my personal testimony I speak of returning to the church in a United Methodist congregation (Pine Forest UMC), I note that I attended an evening service first where some young people gave their testimony. One of those young people was Leah Taylor (then Leah Bridges), at that time involved in soccer, music, and the Christian youth group at Pine Forest under Linda Smith. One of the things I kept my eyes on in those days was the impact that the church had on its young people, and over the years even more importantly the impact the young people had on their church. Leah is an example of the impact a young person can have on the church, if the church will only permit it.

    A few weeks ago I was priveleged to attend an evening service at Olive Baptist Church in Pensacola, FL, and the worship music and special music were provided mostly by Leah Taylor. She was also introducing her newly released CD, Faithful Friend. Leah is now a bit older than when I first heard her testimony in words, and she has a husband and three children. This time she gave her testimony in music. My wife and I would have been there just for friendship. But Leah’s passion, her worship, or the quality of her musicianship meant this was a concert I would have wanted to hear whether or not I already knew the artist.

    If you want to hear the gospel presented in music, more clearly than any sermon, you’ll want to buy this CD and listen to it. You won’t be disappointed.

    Leah’s song “Falling Up” was chosen to be in a competition for the best new song, which will be performed at the Praise in the Park concert. The first competition will be this week, Thursday the 16th at 6:15pm on Power 88 FM. The DJ will play the three songs that were selected then people can log onto www.goforth.org to
    vote for their favorite of the three. I invite my friends to listen and vote–for Leah, of course! 🙂

  • T4G Article II: Canon within Canon

    In a previous entry I discussed the inspiration of the Bible in response to the Together for the Gospel statement, Article I. Since I disagreed almost entirely with that article, and Article II also deals with the Bible, it is no surprise that I find much to disagree with in this second statement as well.

    Article II says:

    We affirm that the authority and sufficiency of Scripture extends to the entire Bible, and therefore that the Bible is our final authority for all doctrine and practice.

    We deny that any portion of the Bible is to be used in an effort to deny the truthfulness or trustworthiness of any other portion. We further deny any effort to identify a canon within the canon or, for example, to set the words of Jesus against the writings of Paul.

    I agree that the authority and sufficiency (whatever that means) of scripture extends to all of scripture, but for reasons I have previously stated, I do not agree that the Bible is our sole source of doctrine. The key to this article, however, comes in the denials, which show that it is intended to respond to the idea of a “personal canon” or a “canon within a canon.” Now I think the notion of a “personal canon” is logically questionable. A “canon” is a set of writings held by a community to be authoritative in some formal sense, such as church law. Thus a “personal canon” can be held to be oxymoronic. But there is a very practical point that is intended by the term; individuals build their spiritual life with different emphases on different portions of the scripture.

    As an example, other than the gospels, which I regard as central, I spend more time on the average reading the Pentateuch from the Old Testament and the general epistles, especially Hebrews from the New Testament. My wife tends to read more of the Psalms, some prophets, and her New testament reading other than the gospels generally comes from Paul’s less theological letters such as 1 & 2 Corinthians. But neither of us would deny that what the other is reading is inspired. This is a sort of “practical” canon within a canon.

    But I agree with the statement here to the extent that someone who defines a separate canon while denying the inspiration of other writings separates himself to some extent from the community. When the “canon within a canon” becomes more than a practical choice for my own spiritual walk and I start denigrating the authority of other scriptures for other people, then there is a cause for concern.

    But setting the words of Jesus against the words of Paul is another matter. First, there is the simple point that God chose to give the scriptures through different writers at different times and in different places. There is evidence of these differences in the writings. I believe a greater danger is the homogenizing of these differences that God put into scripture. It is not honoring scripture, or the God of scripture, to pretend that it is not constructed the way it is.

    But more importantly, this phrase is a code-word for those who build a theology out of Paul’s writings and use it as a basis to ignore the words of Jesus. Jesus talks about holiness of life and obeying the law; Paul speaks against the law. It is essential to their theology to keep people from setting the words of Jesus against their interpretation of Paul. It is common in discussion or in theological writings for them to use the words of Jesus and Paul equally because both, they say, are inspired.

    But to truly honor scripture, one must note that Paul’s words were written to a different audience than were those of Jesus. If one takes the differences seriously, then one will have to deal with what Jesus says brings salvation, and what Paul says brings salvation. One will need to deal with issues of behavior and holiness. When you homogenize scripture, on the grounds that it all comes from God, you immediately lose these nuances, and will form a theology that may be more systematic, but is less faithful to the experience of God reflected in scripture.

    In addition, those who form theology from Paul in this way tend to form their theology largely from the more theological books of Romans and Galatians, and particularly from the parts where Paul expresses his theological foundation. But salvation is also discussed in 1 Corinthians, with much less theology and much more practical application, and in both Romans and Galatians, when Paul gets down to application, he sounds much more like Jesus. One possibility that must be examined here is that modern readers have misunderstood Paul’s basic theology and its application, and may need to check their application against Paul’s.

    For example, the conclusion of some that one can be saved without the fruit of faith is clearly challenged starting with Galatians 5. Theologians have found many ways to work around this, but all of these ignore some aspect of the text. (I apologize for making broad statements with little support, but I’m trying to work through this in a reasonable amount of time. I have discussed a good deal of this material in my essay A Fruitful Faith.)

    Thus while I have some agreement on the point of a canon within a canon, I must reject what I believe is the real thrust of this statement. One cannot simply combine texts from Jesus, Paul, and other writers on the basis that all come from God. One must understand the overall view of each one and then see how they mesh. One must not limit what Jesus can say based on what he must be saying because of some theological principle gleaned from Paul.

    Let me also repeat one last time: If you are a Christian who believes the incarnation, you must logically believe that Jesus is more important than any other person, whether a writer of scripture or not. Jesus is central.

  • Links to start the week

    As you can see if you look back through my posts, these “links” entries are pretty irregular, and that will probably continue. Some things I link immediately, but to avoid many short posts I post collections like this one.

    Let me start with things I’ve collected, in categories.

    Bible Translations

    There was an excellent, dispassionate review of the TNIV on This Lamp, titled Today’s New International Version (Top Ten Bible Versions #2). If you are still considering the TNIV, this is a good review to read.

    Suzanne McCarthy, producer of many excellent posts over at Better Bibles Blog, has a new entry titled Apology to my pastor’s wife, which deals with some of the sheer ignorance that can characterize the controversy about gender language in Bible translation. (“Sheer ignorance” is my term, not hers; she’s more polite than that.) This is the only post I’m going to link from Better Bibles, but just note that I subscribe to their RSS feed, and I read pretty much everything over there. If you’re interested in Bible translations, I think it’s a “must read” site.

    Faith and Theology

    I would like to commend a series of posts on Rad’s Methodist Blog on his Faith Journey. I don’t see this series as earth shattering, but I think there is a great value in personal testimony, and I appreciate his commentary on the various phases of his spiritual life.

    Relieved and Hopeful from connexions started an interesting discussion on the killing of al Zarqawi. The discussion definitely looks like fun.

    After Shane Raynor posted on worship, and I posted about his post, considerable discussion followed. I’d like to add Youth When the Church was Young (hat tip Locusts and Honey post on the topic), which talks about youth taking on real Christianity. I would like to challenge the concept that worship must be either entertaining or filled with content. I think worship can be enjoyable, educational, and really be about God, all at the same time. Perhaps I’ll have to write some more on this topic. In the meantime, reading about youth in the early church may challenge some preconceptions!

    Creation and Evolution

    Out of many excellent posts, I just want to highlight Laudan, demarcation and the vacuity of Intelligent design, which discusses the boundaries between science and not-science, but more importantly the boundaries between good science and bad.

    My own Blogging

    Other than the entry on worship that I noted above, I also continued blogging through the book of Hebrews on the Participatory Bible Study blog, with entries on Hebrews 11, and Hebrews 1:5-14.

    On the <a href="http://hneufeld.com/jevlir"Jevlir Caravansary, I wrote short notes on three science fiction/fantasy books.

    I really need to keep better track of all the things I read so I can point out the best, but this gives you some idea.

  • T4G Article I: The Bible

    The first two articles of the Together for the Gospel statement relate to the Bible. I’m going to deal primarily with the first article in this short essay. The article reads:

    I find myself so fundamentally in disagreement with this article that practically every word requires some sort of response. Since I have written fairly extensively on Biblical inspiration in articles available on the internet, I will refer to those where possible and only summarize my difficulties.

    We affirm that the sole authority for the Church is the Bible,

    It’s interesting that the major portion of the history of faith in the world in general occurred without the Bible, and even more without the Bible as we have it today. If the Bible is the sole authority, God took his time about creating that sole authority. Where in the Bible is there a statement that the Bible is the sole authority? If one is to hold to this type of exclusive view of “sola scriptura” then there should be a basis in scripture for:

    • The canon of scripture, which is nowhere specified in scripture
    • The use and interpretation of scripture, again unspecified, though we have examples of some interesting approaches
    • The precise text of scripture.

    Note that I don’t have a major problem with these issues. The Bible is the foundation of my faith, but then I don’t make any claim that the Bible is the exclusive authority. One of the key errors that stands behind the T4G view is the understanding that when the Bible refers to the “word of God” one can apply all those things that are attributed to “the word” to the Bible. For a more detailed discussion of this issue, see the pamphlet What is the Word of God.

    Throughout Biblical history the church was led by prophets, apostles, and other leaders who were said to be in some sort of communion with God. There is no indication of a time when a collection of literature would become the sole authority. This does not mean that the Bible is not fundamental, or that it is not extremely important, or that it does not convey God’s word. In fact, I would say that its authority is foundational, but it provides the foundation for a structure. The Christian church is not founded on a book, but on a person.

    verbally inspired, inerrant, infallible, and totally sufficient and trustworthy.

    You will search the Bible in vain for scriptures that actually affirm these doctrines. Skipping over the more complex theological definitions, verbally inspired is generally understood to mean that the words of scripture, and not just the thoughts or the message, is inspired. Some of those who hold that the Bible is verbally inspired also hold that it was verbally dictated, that God provided the very words of scripture to the prophet. Others hold that God protects the words so that we can safely say they are God’s words, even though the personality of writers show through. The end result is very similar, because one assumes that each word is there by God’s direct choice; not God’s choice of a writer or a message, but his choice of a specific word.

    Inerrancy is normally understood as the claim that the Biblical autographs are without error in all it affirms, no matter what the topic, thus including science and history. A minority will hold that a particular translation or manuscript contains the perfect word of God. This latter position is clearly nonsense, because no matter what translation of manuscript one chooses, one also excludes the majority of the readers of the Bible throughout history from having such an inerrant scripture. Inerrancy of the autographs suffers from a lack of any autographs by which one might check the claim. If God was concerned that the autographs be without error, he was apparently inexplicably unconcerned with seeing that the actual copies that you and I can read are without error.

    Infallibility is a vacuous claim to make about a book, simply because the book does not, in fact, do anything. Interpretations can clearly be in error. It seems more important to me to understand how people get information from the book. Infallibility that is inaccessible is of little interest, and one need only read a few commentaries or books on Biblical theology to see that infallibility is apparently inaccessible.

    Totally sufficient and trustworthy causes me to wonder what it is that the Bible is totally sufficient for. Normally theologians will say “totally sufficient for salvation,” though many will maintain that under appropriate circumstances considerably less than that is sufficient. This claim seems to me to hardly go beyond saying that the Bible is what it is. I agree! And I think it is sufficient to its purpose. I also find it trustworthy, provided we are careful to understand what its purpose is. It is no trustworthy, for example, as a science text. That’s not a criticism, just an observation. It was never intended as a science text. It does not replace one’s personal communion with God. Again, it was never intended to.

    More important than the items of definition I have pointed out is a common failing of all these claims about scripture: They all rely on a particular approach to developing a Biblical theology of the Bible. The common approach is to take a passage such as 1 Peter 2:19-21 or 2 Timothy 3:16, and then decide on the basis of these texts what the Bible ought to be. Other than the circularity of this approach, which can be ameliorated through other theological approaches, I find it interesting that in the face of a substantial history of the Bible and how it came to be, so many theologians prefer to define what they want it to be, rather than simply observing what it is.

    2 Timothy 3:16 provides us with the word “theopneustos” or “God-breathed” which has been made to carry a great deal of freight. But when God breathed into Adam he didn’t make him inerrant, he made him alive. What exactly is the content of a text that is God-breathed? But this issue applies much more to verbal inspiration. The evidence against verbal inspiration is very strong in the text and the history itself. There are certainly words that are attributed to God, but there are also words that are clearly not attributed to God. The synoptic problem presents us with clear evidence that the gospel writers copied from one another, that there are different sources in the Pentateuch, Samuel, and Kings, just as examples.

    My point here is not to recite again the details of the inspiration of scripture, which I have deal with elsewhere (Inspiration, Biblical Authority, and Inerrancy and my posts on inspiration in my studies on Hebrews), but rather to suggest that we need to use a different method. If the history of the Biblical text were completely obscure, we might have an excuse to determine its nature by creating standards based on texts, but instead we have extensive material available. We know that one author copies from another, we know that there are various sources, we know that there are differing viewpoints. (I will comment on this issue a bit more in my entry on Article II.)

    We deny that the Bible is a mere witness to the divine revelation,

    I don’t get the phrase “mere witness.” To me, the most wonderful thing about the Bible is that it is a witness to divine revelation and to divine action in history. The fact that it is written by humans who are subject to error as I am makes it much more accessible. I know that one can live by faith because Abraham, Moses, and Jesus did. This witness is not mere, it is critical. The author of Hebrews uses it as a showcase for his argument in Hebrews 11.

    or that any portion of Scripture is marked by error or the effects of human sinfulness.

    But the copies that we actually have are marked by error. I do not mean extensive error, but Biblical inerrantists will not allow the smallest error in the autographs, and yet are satisfied with a 98% or 99% accurate copy. Of course one can’t determine that for certain again, because we don’t have the autographs. I don’t think this is a serious problem for Bible study, interpretation, and application, but that is because I don’t believe that inerrancy is relevant to those issues at all.

    The effects of human sinfulness are all around us. The very fact that we need to hear the word through prophets or read it in books is the result of sin and our separation from God. Without human sinfulness there would be no need for the Bible at all.

    Inspiration is an incarnational process, God breathing life into imperfect words in imperfect human language to be preserved imperfectly by imperfect copyists, read imprefectly by imperfect readers, preached by imperfect preachers, and discussed by very imperfect bloggers such as myself.

  • Is this the Gospel? (Overview)

    In an earlier post I responded to the Together for the Gospel statement, which I do not think represents any real “togetherness,” nor do I think it represents the gospel. Now I want to be clear that I am not suggesting that my side, whatever that may be, needs to exclude the writers of such statements. At the same time I do not want to minimize my concern over the approach to Christianity that this statement represents.

    In this entry I want to simply look through the 18 articles and point out where it is that I disagree. In later posts I’ll deal with individual elements. I will only use brief quotes, but you can get the full context of each statement from the link above.

    The Opening

    We are brothers in Christ united in one great cause