Threads from Henry's Web

Category: Author Related

Posts that relate in some way to my books. Excludes administrative posts and most reviews of other people’s books.

  • Thinking about Business Regulation

    The current financial crisis has been cast as a failure of the left by the right, and failure of the right by the left. Did laissez faire capitalism fail or was it excessive taxation or regulation? Perhaps it was a combination.

    I use “left” and “right” here strictly in the context of capitalism, with “right” being those who espouse a maximally laissez-faire position, and left being those who favor government intervention. My own position is moderate in that I am willing to look at all points on that spectrum, but I lean strongly to the right in terms of solutions. I favor the economic solution that most depends on the general will of the participants in the economic system expressed in the way the spend their money, not in the way they vote at the ballot box.

    I should note here for honesty’s sake, as well as to irritate those who can be irritated, that I see neither capitalism nor democracy as absolutes in and of themselves. They are both strategies used to accomplish something in particular. This means that I oppose socialism (in the sense of government ownership of the means of production, not in terms of progressive models of taxation), not because I think the idea of government ownership is morally bad in the first place, but rather because I believe socialism works poorly in appropriately distributing economic goods.

    Similarly, I see democracy as one tool in helping to prevent tyranny, but I don’t think it is all that effective by itself. I would have no problem with various means of limiting or redistributing voting rights, provided those are evenly and objectively implied. The U. S. electoral college and the senate are both violations of pure one-person-one-vote policy, and I support both. I also don’t have any objection to literacy tests or to property requirements for voting, except that they have rarely been applied with an even hand, and I think human nature suggests they are unlikely to be.

    Having thus thrown out a couple of inflammatory ideas not really related to my topic, let me proceed! My assumptions here, which I am not going to support in detail is that fraud prevention and infrastructure building are legitimate functions of government. Further I’m not an ideologue who holds a priori that government can’t do a certain thing. If an activity of government truly benefits its citizens, including not producing unacceptable side-effects, I wll accept it. In practice I generally believe that limiting government action to carefully circumscribed zones is better.

    I think there is an important distinction that needs to be made as we think about government regulation or supervision of market activities. Process is important, and the principles that underly our action are also critical. The temptation, to which legislators almost always yield, is to write a law that prescribes results. In presenting such a law to the public, it is the results that are emphasized. You don’t generally see bills titles something like – “A Bill to Hire 10,000 New Regulators and Cause them to Swarm over the Banking System.” No, the title will be more like – “A Bill to Ensure Honesty in Banking” or something similar. (Examples are intentionally very generic.)

    In the financial markets, we tend to get regulators looking to see to particular results, such as particular rations of assets to liabilities, certain levels of stability, guarantees of funds for depositors, and so forth. Not all of these goals are bad.

    An alternative is to look at regulation from the point of view of the honesty and transparency of the process itself. In other words, rather than making sure that a bank cannot cross a particular line, aim at making certain that the public will know when the line is crossed, and focus enforcement on going after those who misrepresent.

    Extreme capitalists may object to the additional regulation, but see no similar problem in, for example, requiring that someone who manufactures toasters is actually delivering toasters. If such a company instead delivers clever plastic models of toasters that do not do any toasting, that is fraud.

    Similarly I should be able to walk up to a building with the word “bank” on the sign, and assume that I am dealing with something recognizable as a bank, rather than say a junk security marketing service or something similar. It’s simple to tell whether the toaster company is delivering toasters. It’s much more difficult to determine whether the bank is what I would traditionally regard as a bank.

    When deregulation came along, this is an issue that I think was not adequately addressed. Banks were restricted from doing certain activities that were generally viewed as risky. Deregulation permitted such activities. So in effect we changed the definition of “bank” as applied to a business name from one thing to another. This deregulation was viewed as more capitalism. I would suggest that in some cases it was simply an abdication of the very proper role of capitalist government in preventing fraud.

    I think there are many regulations that might be explained in either way–as a prescription of results, or as preventing misrepresentation. But I would be much happier if, as we consider how to keep markets more stable, we tried to emphasize providing investors with accurate information (including such infinitesimally small investors as myself) over simply preventing them from taken risks that they intelligently choose.

    As a final note just to annoy a few more people if possible, I question the function of the stock market as it is constituted. I have no idea how one would change it, but right now it seems to me to be falsely labeled. It should be called the Stock Casino. I have no objection to legalized gambling, but I’d like gambling to be called gambling, and investing to be called investing. Unfortunately, there is a certain amount of gambling in investing, and there can even be investing in gambling. But could we try to draw a line?

    OK, in the near future I will return to subjects on which I have greater expertise. I promise!

  • A Double Holiday

    Tomorrow is Thanksgiving Day, but it is also just a day before my anniversary. Nine years ago, my wife Jody and I joined our lives together. That year it was a Sunday. We chose to have a Sunday wedding, after the church service, and slipped off to our honeymoon. Each Thanksgiving is thus a double holiday at our home.

    I was a 40-something bachelor, and acquired a complete family on the spot. That has now expanded to include five grandchildren, all of whom are wonderful. I occasionally remind my children that I am really a stepfather, and thus totally unbiased. They can take my word for it when I claim that my grandchildren are the greatest ever!

    This will also be the fourth year that we celebrate Thanksgiving and then the Christmas season without our son James. Though absent, he still remains a presence in all that we do. James always had very definite ideas on what should be done at the holidays and didn’t want any corners to be cut.

    Paul tells us to “rejoice in the Lord always” (Philippians 4:4). There are times when it is much harder to rejoice than at other times. Paul similarly tells us a couple of verses later (4:6) not to worry about anything, yet elsewhere (2 Corinthians 2:13) he confesses to worry himself. I wonder if he also managed not to be joyful all the time?

    I say this not to challenge the advice he gives, because I have found that being grouchy or worrying do nothing to solve any problems I may be having. They just sap my strength so that I actually can do less than I could otherwise.

    At the same time, I still worry, and there are times when I don’t rejoice.

    Tomorrow is a day to take the most positive possible attitude. Whether you are religious or not, you can be thankful. Thankfulness isn’t just for the person who is thanked. It helps the person who is doing the thanking. It gives you a moment of positive time, a moment that will be healing for you, if you let it.

    I’m thankful for many things right now. I also have enough stuff that I could go nuts about. But I’m not going to do it. I’m going to enjoy time with my wife, and do some rebuilding of my spirit tomorrow, rejoicing and not worrying, at least as well as I can.

  • Isaiah 64 in the Orthodox Study Bible

    I’ve begun using the Orthodox Study Bible in my lectionary reading, which brought me to Isaiah 64 a couple of days ago.  It’s been that kind of a week, so I haven’t had time to comment on it until now.

    First, let me note that having a study Bible with an overtly Christological interpretation of the Old Testament makes for a nice bit of variety in my reading.  I do have a couple of others, but this one is quite unapologetic about it.  I’m a little less satisfied with the quantity of the notes available.  For example, the New Interpreter’s Study Bible, which I also read regularly, has about 380 words of notes on the page with the major portion of Isaiah 64, while the Orthodox Study Bible has about 160.  In addition, one of the notes, on Isaiah 64:4 does nothing more than restate the message of the verse in other words and so doesn’t advance us that much.

    I wrote recently about how easy it is to trash translations, but I hope I can be allowed just a little bit of complaining here.  I knew that the New Testament of the Orthodox Study Bible was from the NKJV.  This makes sense because that is a translation of the majority text, more or less, though there are a number of devations in favor of the text behind the KJV.  The NKJV is not one of the most readable translations around, and I already knew what to expect there.

    But for the Old Testament, we have a new translation of the LXX.  The introduction (p. xi) gives us three key points about this translation, in my view:

    1. It is based on Alfred Rahlf’s edition of the LXX.  Since I have this text, I am reading the Greek alongside the translation as I review the book.  I’m going to assume until I’ve had time to research this more fully that this was a good textual choice for the purposes of this Bible, i.e. that Rahlf’s is close enough to the text used in Orthodox liturgy.
    2. It uses NKJV renderings where the Masoretic text of the Hebrew is the same as the LXX text.  This seems a less useful goal, due to the somewhat stilted nature of the NKJV English.
    3. The introduction states that “[t]he Old Testament text presented in this volume does not claim to be a new or superior translation.  The goal was to produce a text to meet the Bible-reading needs of English-speaking Orthodox Christians.”

    My problem is with the last one.  But first let me simply note that few Christians outside of the Orthodox tradition will realize just how many differences there are in the LXX text and the Hebrew.  It is fortunate that the introductory materials provide a chart of the differences in chapters and verses, and I hope English speaking readers who are accustomed to our western Bibles will read those materials.

    But the real problem here is with English.  I’m not arguing here that the Greek was not correctly understood by the translators.  I’m also not asking for a functional equivalence translation where a formal equivalence translation has been presented.  But even formal equivalence translations can make good, meaningful word choices.

    These remarks are preliminary.  I’m basing this on comparison of just two passages, Isaiah 64 and Psalm 80, and all examples are from the former.  But it is not encouraging to find this many examples in just the Psalms and OT reading from this week’s lectionary.

    As examples, consider Isaiah 64:8[9]:

    Do not be exceedingly angry with us, and do not remember our sins in an opportune time. [emphasis mine]

    What does it mean for God to remember sins in an opportune time?  If one did not imagine that the translators know Greek well, one might guess that they had opened a lexicon and simply chosen the first possibility that jumped out at them.  Surely “kairos” here must have some more relevant meaning.  BDAG includes things like a “time of crisis,” though I actually don’t think that is the intended nuance here.

    Then in verse 9 we have:

    Zion is like a desert, and Jerusalem is for a curse.

    Again, in English, what does “Jerusalem is for a curse” mean?  It would seem like a few minutes checking with ordinary speakers of English would suggest some alternative was of phrasing this.  And bluntly, this looks a bit much like a class exercise style of translation for “eis kataran.”

    Finally, in verse 10, we find:

    . . . and all our glorious things have become extinct.

    Were they animal species or something?  Again, I don’t get this.  The Greek word here is “sumpipto/sunepesen” and I don’t see how one would get such an inappropriate English word to use in this context.

    The bottom line is a bit like I expected, knowing the translation used as the foundation, and assuming that a similar process was followed in this translation.  I’m frankly enjoying the introductory articles and the excurses in the text.  The translation, on the other hand, is frequently jarring and sometimes puzzling.

    I will continue to write notes as I read.

  • Not so Much with the Cabinet Surprises

    I’ve been watching television with a certain amount of amusement as various reporters try to create news and then discuss the news they’ve created with reference to President-Elect Obama’s cabinet and other appointments.

    But what interests me is the great surprise that the president-elect may appoint former rival Hillary Clinton as Secretary of State. Besides the fact that their foreign policy views are really quite close despite efforts to distinguish them during the primaries, she clearly has strong leadership skills. At first I wondered why she would want the position, but then I considered that, should she run for president again, it would be nice resume padding. That is besides the basic notion of public service.

    But what most of the commentators, even those who strongly supported Obama during the campaign seem to be doing is assuming that he can’t lead a strong cabinet. They’re concerned about how she’s going to take foreign policy leadership away from him.

    Now I have no way of being sure that he can manage the nation effectively. There is a certain amount of risk in voting for anyone for president, because there really isn’t anywhere to get experience of the same type. But I wouldn’t vote for someone if I didn’t at least have strong hope that they’d be able to do the job.

    I’m sure the the president-elect wants Hillary Clinton in his cabinet because he believes she can provide strong leadership in foreign policy. I think he is not afraid to appoint her because, unlike some of his supporters, he actually believes he has the leadership skill not just to run for president, but to be president. I think he believes that he can shape the group of strong personalities he is gathering into fulfilling his vision.

    I could be wrong, obviously, but I also think he can do it. If I hadn’t have thought he could do it, I wouldn’t have marked a ballot for him on November 4, apparently unlike some vocal supporters today.

    We all need to chill out and actually let this new leader take some actions as president before we start to panic because he’s not going to fulfill his promises, or because strong subordinates in government are going to run away with policy.

  • A Tweetable Creed

    I provided David Ker with a Hippopotamus, but what he really wanted was a creed that would fit in a Tweet.

    In particular, he provided the following particulars:

    If someone sincerely confessed this creed you would:

    1. Consider them to be a brother or sister in Christ.
    2. Believe that they are true believers and inheritors of eternal life.

    Now I have a few problems with this, one of which is that I’m a distinctly non-creedal person.  I have a personal creed in which I believe, but my major test of fellowship is whether the person wants fellowship with me.

    Normally my statement of what is the one fundamental of Christian would come from 1 John 4 as David already suggested, “Jesus come in the flesh.”  The incarnation is for me a non-negotiable.  But as I read the requirement that I regard a person as a brother or sister in Christ, a “true believer”, or an inheritor of eternal life.  Because I like to be consistent, at least occasionally, I must also run this past my post on my Threads blog in which I wrote against the idea that believe in a particular set of facts results in salvation.

    That leads me to two other places in scripture.  The first is the father seeking healing for his son in Mark 9:24:  “Lord, I believe, help my unbelief.”  The second is Luke 23:42, the thief on the cross, who says, “Lord, remember me when you come into your kingdom.”

    The first is 34 characters and the second is 51 characters.  Neither speaker understood very much about theology, as best as I can tell, and more importantly than my view, both were accepted by Jesus, surely a greater testimony to the quality of their words than mine!

    I’m sorry, however, to break the chain, but I absolutely refuse to nominate anyone.  If you read this and would like to take a stab at this, consider yourself nominated.  If you comment, I’ll move the link up into the post, so you can have free link love if you choose to regard yourself as nominated.

  • Fulfilling Needs or Catering to Wants

    The Internet Monk recommends a couple of books in a post titled Recommended: Wicker and Duin on The End of Evangelicalism, and I’m not going to gainsay his recommendation, considering I have read neither. But one comment he made caught my attention:

    Despite being an interesting read and passing along many good pieces of information and research, Duin’s own point of view is jumbled. One moment she longs for communal simplicity, another for the seminary atmosphere of intense theology and the next for the erudition and authenticity of L’Abri. . . .

    Duin in this quote is Julie Duin, author of Quitting Church. Now please understand that I’m not responding to her viewpoint, which I know only from a very brief second-hand reference. It’s the attitude that the Internet Monk seems to have found in the book, and which I have heard time and time again. Many people seem to be on a wandering quest, looking for whatever is not there in a particular church.

    Further, please don’t read anything I’m writing here as a suggestion that church leaders should be sloppy, or should not care about fulfilling the needs of their congregation. Too often when church leaders tell people to suck it in and live with the church, they are really simply not that interested in reaching those particular people. On the other hand, there are large numbers of pastors and other church leaders who are working themselves to death trying to reach people who may be searching for something that does not, and will not, exist.

    I recall preaching on a Sunday night once, in a church in which that service was attended by the most dedicated folks. I commented that I believed one should join a church not because of the needs it fulfilled, but rather because of how one could serve in and through that church congregation. A gentleman in the congregation objected strenuously. He thought the church needed to do a better job of serving him and of providing the kind of worship service he needed.

    He was not entirely wrong. We do have spiritual needs that must be fulfilled through worship, but ironically, I think, those real needs will never be served while our wants are being catered to.

    Hold that thought for a moment. While I was thinking about some of this, I read 8 in 10 Don’t Want Sunday School on John Meunier’s blog. The study from which he cited these numbers goes on to show that very few people are interested in spiritual formation beyond the occasional church service, and few want a small group experience.

    As a teacher and small group leader, this bothers me quite a bit. But I’m not sure that we’re generally going the right way in response in many churches. You see, we try to find out what people want to have happen on Sunday morning, and then we try to do that. But I believe that when Jesus gets hold of you, you’re going to go places and do things that you might not want to do.

    Worship is about God. Now I’ve argued before that leaders still have to pay attention to the people worshiping. You can’t just do anything you want and expect your congregation to encounter God in worship. But ultimately worship is going to involve loving God with all our hearts and our neighbors as ourselves, and that can get uncomfortable.

    Our neighbors? How about the neighbors down the pew? You see, worship is a giving exercise, and it might mean that I need to go and be part of Christ’s body when something is happening that I really don’t care for. If I’m the Bach lover, perhaps I need to be there for the teenagers with their praise band. If I want drums, perhaps I need to be there when the choir is singing an anthem.

    Or the problem might be in sermons. I might be longing for a message filled with intellectual stimulation, but the body, the whole congregation, needs to hear a message of conviction, or one of encouragement. Going to worship together will involve commitment, and horror of horrors, giving up some of what I want in order to be with that body. I want to be made happy. I need to serve and to surrender to God.

    The idea of being spiritual without a social aspect bothers me. The more I study, the more I see the command to love God and to love one’s neighbor as almost identical. This week’s lectionary text, Matthew 25:31-46 (The Sheep and the Goats), brings that more to the fore. Jesus is appearing in the form of people who need my help, and my love for Him is manifested in what I do for them.

    I think quite often when we drop out of church, what we are saying is that we can’t be bothered to spend an hour or two a week doing things that have to do with other people. It all has to be the way I want it to be or I’m not going to go.

    Now we can try to cater to that kind of folks if we want to, but I don’t think they will ever make a congregation. Our problem may not be so much that we lack enough entertaining music, adequate or excellent audio-visual material, or an engaging enough pastor. Our problem may be that we–myself included–lack enough commitment. If such folks are to become truly part of the body of Christ, they’re going to need to be converted, not catered to.

    It may be that rather than a change of church programs we need a change of heart.

  • Adrian and Dave Warnock on the Atonement

    So far as I know, no, they’re not related.

    Adrian is concerned with the suggestion that anything in the Bible might be culturally conditioned. Wake up and smell the coffee, Adrian! Practically all of Hebrew scriptures is about leading people from here to there. The narrative is built around the exodus, about physically moving from here to there, and then that becomes a metaphor for spirituality. On what basis would one imagine that what God taught them would be anything other than culturally conditioned?

    But there is explicit scripture for this as well:

    I also gave them statutes that were not good, and judgments by which they could not live. — Ezekiel 20:25, my translation

    The whole context of that verse is worth studying, as is the entire book of Ezekiel. In fact, looking at Ezekiel and Jeremiah as they deal with the Babylonian exile is a theological exercise well worth the time. The exile did not occur with its theological context all ready to go. These prophets, and 2nd Isaiah after them, had to build that context in the people’s mind. The success of this enterprise is demonstrated by the survival of Judaism.

    I think Paul reflects this somewhat with his concept of the law as a schoolmaster (Galatians 3:24). God’s revelation is not always intended to be eternal in the form in which it was given. Even Jesus, God in the flesh, had a temporal context in which he spoke and acted.

    Dave Warnock, however, responds to this in somewhat more detail and with some excellent scriptures. I commend his post, Sub-Biblical arguments against Steve Chalke to you for study and thought.

    Now that you did that (you did go and read Dave’s post, right?) let me just comment that one doesn’t honor scripture by pretending it is something it is not, and was never intended to be. One honors scripture, I believe, by taking it as it is, as much as one is able.

  • Idolatry of Theology and Liturgy

    • In a recent comment on my video Why I Hate the KJV, I received a comment that began thus: “You were saved by the KJV. . . .”
    • A young man visited my home and discussed with me for more than an hour. At the end, he said he was concerned for my salvation because of various details in the way I understand salvation by grace through faith.
    • A student asked me just what set of beliefs he needed to convey to someone and convince them to believe before he could be sure they had been saved.
    • A church member quits attending worship because he can’t stand the drums, the organ, the people raising their hands, the people not raising their hands, the way the pastor prays, ad nauseum.

    All of these points do have something in common, I believe. There’s the theory of salvation by grace through faith (God does it), the theory of salvation by works (get working and earn it), and the wonderfully western theory of salvation by intellectual assent to correct theology. I would suggest, however, that this intellectual assent version falls afoul of Paul’s note “not of works lest any man should boast” (Ephesians 2:9, emphasis mine). I think that could justifiably be paraphrased “not of intellectual assent (or prowess) lest any man should boast.”

    But no, there’s a substantial group of Christians who hold implicitly, if not explicitly, that without getting certain parts of their theology right, people cannot be saved. No thieves hanging on crosses need apply! One wonders just how many facts about atonement the thief on the cross grasped in the moment that he said “Lord, remember me”? Did he even know what “Lord” meant in that context?

    Now I’m told that I put too much weight on the story of the thief on the cross, but I think it’s a tremendously important counter-example. That thief hangs there athwart the path of all those who want to make salvation difficult by requiring amounts of time, training, works, or even understanding. There’s nothing there but a cry for help and grace extended.

    People frequently paint pictures of God from the theological prose of the Bible that contradict the God who appears in the stories. Personally I think this is reversed. As the thief on the cross hangs athwart the path of those who require intellectual understanding, so do Deborah (Judges 4 & 5) and Junia (Romans 16:7) stand in the way of those who want to claim that God can’t use women as leaders. At a minimum, those two examples should make one look carefully at each individual woman one meets in ministry and ask, “Is she one for whom God has made an exception?” Of course I think there are better theological reasons for rejecting gender exclusion in ministry, but that’s another post.

    But what does all of this have to do with the last example I gave, a liturgical one, and with the title of the post which refers to idolatry? Quoth Paul again, “Much, in every way!” I use the basic definition for idolatry I got from reading Tillich: “Treating as ultimate anything that is not ultimate.”

    • The commenter on my YouTube video has made the KJV the ultimate thing, replacing God and Jesus as the agent of salvation, and replacing it with a book, a translation made by human hands.
    • The young man who questioned my salvation based on his theological propositions has made those theological propositions into his god. They are the idol of God before which he worships. I would note here, however, that in my view grace is sufficient for gossips and murderers, and yes, even idolaters!
    • The student who asked about what must be believed was a very sincere person who was nonetheless distressed by the idea that he might not present the right pieces of the puzzle and thus not reach someone. He was being tempted by idolatry.
    • The church member who quits over liturgy, well . . . see below.

    I suspect that liturgy is the part of theology which tempts us most to idolatry. Many people ignore the atonement debates and simply believe that Jesus died for them. The idolatry is more frequently one of church leaders than church members. But everyone knows whether you raise your hands or don’t. Everyone knows what kind of music they like. Everyone knows whether they like a fixed order or a more spontaneous service.

    Preferences aren’t the problem. In fact, it’s not a problem to seek to understand and believe correct theology. That is, until what you say about God and how you worship becomes more important than God. Worship is about experiencing and worshiping God in community with one’s fellow believers, the body of Christ. When you let your personal preferences keep you from corporate worship, at least some elements of that are lost. In fact, I would suggest that if you are in no sense giving up something to others in worship, you may not be fully experiencing corporate worship.

    And when you let those individual preferences keep you from worship, then that becomes idolatry as well. Something that is not ultimate–the form of the worship service–has become ultimate for you instead of God.

    Should pastors, church leaders, and liturgists not strive for a good worship service? Absolutely they should do their best in this area. I am not advocating sloppiness either in theology or in liturgy. I am advocating the correct priority. When a pastor presents the Eucharist carelessly and thoughtlessly, for example, it may make it harder for people to experience the presence of Christ in their midst. I very much enjoy the Eucharist. There have been times, however, when I have had to work to experience the presence of Christ because it was so clear that the pastor was not experiencing it, and didn’t care.

    On another occasion I recall a minister who I thought might ascend from before the altar at any moment because he was so thoroughly engaged in the liturgy he presented. The simple fact that his worship was so completely directed at God, and so engaged his entire being, made it easy for the worshipers to join him.

    It is not good liturgy and good theology that I’m challenging here. Good liturgy and good theology help bring one to God. But no liturgy or theological proposition that stands between God and the person can be truly good.

    A tree is a good thing, but when one bows down and worships it, it becomes an idol. It is the same in our theology. A good doctrine, a good worship service, or a good deed, placed above the one in whose service they should stand, has become an idol.

    Friends, keep yourselves from idols. Amen! — 1 John 5:21

  • Reading Psalm 100 Out Loud

    One of my Bible study methods, though most important for devotional reading, is to read a passage aloud.  Since the lectionary Psalm for this week is Psalm 100, which is very short, I thought I’d read it aloud in a number of versions and then write my subjective impressions.

    I chose to read it from the REB, NJB, CEV, NRSV, The JPS Tanakh, and the NLT.  There was very little method to all this; those versions were just nearest my computer at the time.  I could have read from more by either walking farther or by using my Logos library, but I didn’t.

    Prior to reading these aloud in English I had read the Psalm a few times in Hebrew and had done a draft literal translation myself.

    The purpose of the exercise, beyond “whatever” was to get a feel for how each version would function in public reading.  I’m frequently asked what the “best” translation is, and one obvious question is always “best for what?”

    First, whether more functional or more formally equivalent, the translations were more similar than I would have expected when read side by side.  The NJB was fairly choppy.  I like its use of “Yahweh” in the Psalm, though I don’t use that as a rule in reading publicly.  The REB was similarly a bit choppy and appeared to use vocabulary that didn’t fit well.  (Note that I normally prefer the REB, though today was an exception.

    I disliked the use of “love” to translate Hebrew “hesed”, as was done by the CEV and the REB.  I understand the reason in the CEV, but the REB uses “acclaim” in verse 1, “acknowledge” in verse 3, I think they might have employed a few more letters on “hesed.”

    The very positive thing about the CEV is that it is very easy to understand when heard, with no difficult vocabulary.  At the same time, it loses all sense of Hebrew rhythm and parallelism.  This is one of those necessary trade-offs in translation.  You’re going to lose something, and if your goal is to translate for a fairly basic set of English vocabulary.

    The JPS Tanakh is an excellent translation, though it didn’t seem to read as well as the NLT read aloud.  The NRSV sounded remarkably good to me, which again is not usual.  I usually like the NRSV for the formal equivalence, but dislike its sound.  Unfortunately, it is the Bible used for most scripture readings at my church.

    Overall I would give the edge to the NLT as a compromise between easy to understand, decently flowing English text, maintaining some sense of the parallelism, and not translating any of the Hebrew words in too jarring a manner.

    All this is, as I have said, very subjective.  One impression is very strong–all of the translations seemed less smooth and readable when read aloud than when read silently.  I know the CEV is designed to be read orally, but I think there it is very hard for me to come from reading the Hebrew text with the parallelism and some sense of similar length poetic lines, and then go to a translation that deliberately eliminates both elements.

    I suspect that a major reason why the NRSV sounds good to me in this case is that this is one of those Psalms I memorized in the KJV as a child, and the NRSV is the closest to the KJV amongst those I read.

    One thing I believe I should think about is the quality of reading involved.  There are some readers who can make a scripture reading really resonate.  I wonder how much my own inclinations about reading impacted the way I felt about what I read aloud?

  • Coolness and Complacency

    OK, I’m going to try for three short notes at a time. In this case I’m helped by Dave Warnock, who already wrote on the topic.

    It seems that Adrian Warnock doesn’t like people to be “cool-headed” about the atonement. He says:

    To be honest, when I heard this book was going to be “cool-headed” I was already concerned about it. I’m not sure the atonement is a subject that it’s possible to be terribly cool about. That’s because another word for cool is lukewarm. Jesus hates us to be lukewarm about crucial issues, even threatening to spit the lukewarm from his mouth (Revelation 3). I much prefer interacting with someone who is either hot or cold about important issues like this.

    Dave correctly points out that Adrian is using a questionable definition of “cool-headed.” But I would like to make a few more remarks.

    There’s a tendency among many religious or spiritual people to believe that the more belligerent and confrontational one is, the more truly one believes and is committed to one’s beliefs. I would suggest that just as frequently the one who is belligerent and pushy is quite insecure about those beliefs and makes up for confidence with bluster.

    I’m frequently told that my self-designation as a passionate moderate is an oxymoron, as one cannot be both passionate and moderate at the same time. There’s a grain of truth to this, if I accept that the meaning of words is determined by usage. But many people who self-identify as moderates would also regard themselves as passionate about their moderate beliefs. Having determined on a position that is not at either extreme on a particular issue, I can be quite passionate about opposing either of the extremes.

    But there’s another point here. Often being cool-headed is the best way to advocate for a particular course of action. You stir more people up by being confrontational, but you don’t necessarily persuade anybody that you’re right.

    Having said that, I’m not sure that I’m as cool-headed as Dave on this one. Frankly I do find the hard-line position of penal substitutionary atonement, when it includes the idea that this is the meaning of the atonement, rather than one (only slightly) helpful metaphor amongst many, is not just wrong, but dangerous. It is a position that drives people away from God’s grace, not toward it in many cases. I also believe it is scripturally wrong.

    Often the liberal or moderate position is argued as an OK, not so tense, alternative to the conservative position–acceptable, rather than more correct. That is unfortunate. I believe what I do because I believe those positions to be better than, not merely an OK alternative for more relaxed people. I regard the teaching of PSA as the meaning of the atonement as wrong. I regard exclusion of women from positions in ministry as wrong. It is not that I ask tolerance from my more conservative brethren for my sake. Rather, I believe tolerance would be good for them.

    So perhaps I’m not the best person to argue for cool-headedness in this case.