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.

  • Faith and Imagination

    I haven’t been blogging here for the last couple of days. Even though I only do network management/maintenance work part time, every so often I end up with full days away from my computer, and thus likely to write much less. I must confess that my market value in technical work (I have my own company) is substantially higher than as a writer or lecturer. Thus I keep doing it.

    As always I was collecting ideas for blogging. I found the Rapture Ready site through Exploring Our Matrix, and my plan was to post something about my Revelation study guide on my company blog–and I still plan to do so. (How’s that for sneaking the commercial into the intro?)

    So this is my “Sunday morning, I got up early enough for work, but have time before church” blog! What caught my attention as I worked my way through the Rapture Ready site was a paragraph on evolution, and even there it was not what it said about evolution, but what it says about faith and imagination that really caught my interest:

    In my opinion, it takes less faith to believe that Almighty God created the earth in six days—He could have done it in six minutes if He chose to—than to believe that some cosmic explosion is responsible for the life and beauty all around us. The creation story is not in conflict with science; it is in conflict with any worldview in which God is absent. When I look at a newborn baby, I cannot imagine a big bang, but I can imagine a loving creator.

    “It takes less faith . . .” I’ve heard that one plenty of times. Someone explains some ridiculous conception of origins, and then says that it takes more faith than believing whatever they believe about origins. Now whether you agree with me on the theory of evolution or not, I’d like you to consider whether that is an argument you’d like to use.

    Is there some benefit somewhere in believing the thing that takes less faith? “1Now faith is the substantial nature of things we hope for, the clear conviction of things we don’t see.” — Hebrews 11:1, my translation. There are really two elements here, the first is faith and its value, and the second is “things we don’t see.” I’ll get to that in a moment.

    Regarding faith, however, I have a second question. If you believe God did it, how can there be a difference in the amount of faith it requires to believe in a particular way in which God did it? Apparently for the author of the Rapture Ready web site, it is much easier to believe in a literal creation week. But somehow he finds the Big Bang difficult to comprehend. (Since I’m not really trying to debate evolution here, I’ll ignore the fact that the Big Bang is not a part of the theory of evolution, well, at least mostly ignore it.)

    But if God could make the world in six minutes if he chose, why not six seconds? Why not a fraction of a second? Why not in no time at all? The point I’m trying to make is that if God is omnipotent, or something so close to it that we can’t tell the difference, then there is no difference in the probability that he might use any particular way. If I see a complex creation of human ingenuity, I will assume that it was assembled one part at a time in some logical order. That’s because humans are limited. But if I assume a device that can create whole machines instantly, I would no longer be able to look at an assembled machine and make such an assumption.

    There are no probabilities with God. We can’t say, based solely on theology, what God can or can’t do. That’s what omnipotence is all about. So theologically it truly shouldn’t take any different amount of faith to believe that God accomplished his will through one means or another. God can do it in whatever manner he chose.

    In addition, there is certainly no value in believing the thing that takes less faith. Bluntly for me the “low faith” option is to just accept that the world is, and not worry about its origins. I’m actually quite capable of doing that. Christians might ask if I’m not really defaulting to a “high faith” option of believing that everything came into existence by pure chance. No, I would not be. Some people seem to have problems with unanswered questions. I’m fine with saying, “Here’s the universe. I’m clueless as to why it’s here, but here it is.” It happens that my faith goes beyond that, but that’s another thing. Amongst the various ways in which God could have done it, I see no difference in the faith required to believe any particular one.

    But then we get to imagination. I think spirituality requires some imagination. I don’t really know all that much about any spiritual realm. I frequently disappoint atheist or agnostic friends with my lack of effort to prove any of the things I believe–by faith. You see, they are “not seen” and I don’t try to pretend that they really are seen. So in that gap there is some room for imagination.

    People have imagined things in the spiritual realm for millenia. Descriptions of angels and demons, of God’s home in heaven or the place of torment in hell, and all the various ways God accomplishes things–all these are products of imagination. I believe that there is a spiritual something–we often use “spiritual reality” but that sounds like an oxymoron to me–behind the things that I imagine, but I suspect (or imagine?) that what is, in a spiritual sense, is so much beyond my imagination that I would find it not only hard, but impossible to imagine. MercyMe may only be able to imagine (I love the song), but I can’t even do that.

    I think these are two arguments that should be dropped from our vocabulary. We can’t measure the faith required to believe God did things a particular way, because he is equally capable of using any way he chooses. If we could measure the faith, there is no reason to believe that the means requiring less faith would be better. Our imaginations aren’t the measure of what is true or what is possible. We can only imagine, and we do it poorly.

    I have faith because, well, I just do. I imagine because it’s a great joy to do so. Neither prove anything.

  • HRC Panders on Oil

    There is always profit for politicians in pandering to the short term interests of the voters. That’s because there are enough voters who simply don’t understand their long term interest or who don’t care enough about the future to take it into consideration.

    The stimulus package is one such case of pandering, and all the politicians got on board. Why? It would be political suicide to refuse to send the poor voters some more money. In the short term, I appreciate this money that will land in my bank account, but it’s not going to solve much in the long term. Long term economic growth will result from accumulation of capital, entrepreneurship, and inventiveness. Unfortunately, the politicians can’t transmit those to my bank account or send them out in an envelope.

    Now McCain started, and Hillary Clinton has taken up the call for another short term way to make the voters temporarily happy without solving any of the underlying problems–the gas tax holiday. Gas prices hit me pretty hard in my business, because I do work at my customers’ businesses. What that means is that I have to drive a good deal, and often can’t plan my driving because it’s in response to emergencies. So gas prices have hurt me. But a gas tax holiday will provide some short term relief at the long term cost. We are already not paying for what we are doing. We’re charging it all to the future when some other congress can create a short term solution until, as will inevitably happen, we run out of such short term solutions.

    In an election year, this is to be expected. Yet I would urge my fellow voters not to make your decisions based upon this type of vote buying. We need to work toward effective energy independence in this country. That will take a great deal of time and effort, and there are many different ways in which we will have to work. But the technology is getting better all the time, and the potential is there. One silver lining to the cloud of higher gas prices is that the higher those prices go the more incentive there is to develop alternatives.

    That type of economic incentive will produce better alternatives. Right now the government is trying to mandate particular alternatives that we need to develop. But technology moves much faster than the speed of government. What the government is mandating today may be tomorrow’s rejected option. You have to research in order to find that out, but the government can’t get in and out of such market’s fast enough.

    Similarly, a government windfall profits tax on the oil companies for such research is not the best way to bring about innovation. Robert Reich proposed such a tax here, after writing an excellent challenge to the gas tax holiday. Further, despite much erudite talking about defining windfall profits by economists, the real, practical definition is that any profit someone doesn’t like is a “windfall.” And yes, I have studied the technical definition–I just think it’s garbage.

    In fact, such government redirection of money is more likely to stagnate than to stimulate the process. The simple fact is that painful as they are, the greatest incentive to developing new energy resources is the pain of higher gas costs. A whole range of options immediately comes up, and starts to become economically feasible: More mass transit, alternative sources for oil, clean coal, solar and wind, more efficient vehicles, and the list goes on.

    It’s quite possible that the solution lies outside of the range of ideas at the present, or that there is no single major component, but rather lots of small ones. Whatever it is, you can count on the government to screw it up.

    Hillary Clinton should be ashamed of herself for supporting such a bad idea. Clearly she believes she can increase her lead amongst blue collar voters. I’m thinking they may catch on to what’s happening instead.

  • Psalm 104 Article

    Since Psalm 104 is in the lectionary for Pentecost (May 11), I thought I’d take this opportunity to link again to my essay on that Psalm which dates from when I was working on my MA.

    I created a critical (or reconstructed) Hebrew text, provided a translation and notes, and did some analysis on the structure. Most of my conclusions I would still support today, even though more years have passed than I care to number.

    It’s a wonderful Psalm, and I hope my work on it will be of help to someone who is studying it along with the lectionary.

  • Police Can’t Afford to Jump to Conclusions

    . . . but reporters apparently can. I’m going to embed the fox video that set this off. I saw it on the TV while eating my lunch, and then looked it up for your viewing pleasure (or not).

    I’m pretty tense about any government official overstepping the bounds of their authority. Police face great danger for our sakes, but they also receive great trust, and they should be careful to merit that trust. Most of the time they do. When they don’t, I’ll speak about that.

    But very often I think the media doesn’t take the time to determine facts before they start pushing. Now the video I’m embedding isn’t horribly offensive. It’s just a reporter trying to push a spokesman for the Phoenix police department to say more than he knows. The death in question is very suspicious. But you see, I can afford to jump to conclusions and decide that a college professor in whose home an unconscious teenager was found is a pervert and possibly a murderer. I can, even though I won’t. If I did, however, the consequences are very minor, because I lack any form of authority to act.

    The reporter has more power than I do, based on the size of his audience. In my view, that should make him more responsible. Why should we come to conclusions before we have all the facts? Of course the answer is “ratings.” It’s much better for one’s ratings to announce the actual result first.

    The police spokesman, representing the Phoenix police department, has a much greater responsibility, one that he is carrying out quite well. He and his department can’t afford to jump to conclusions, however obvious those conclusions appear on the surface. He and his department are quite right to wait till they get all the facts, such as the coroner’s report and the tox screen. That is the best thing for justice. They’re doing that, as far as I can see. If the reporter had any evidence available that was not made public, he failed to make use of it, thus I would say that the “I don’t know” and “wait until the evidence is in” approach is the correct one.

    I feel for the police and prosecutors in a situation like this. If they go too far, too fast, they face the possibility of lawsuits, they ruin reputations perhaps needlessly, and they may muddy the waters so that justice will never be done. If they hold back, they face accusations that they aren’t working hard enough or are missing the obvious.

    I’m firmly on the side of caution. If we think things go too slowly in investigations, perhaps we should remember this at election time when tax issues are voted or candidates are elected who will decide on the budget. We must hold public officials, including police, accountable, but accountability minus appropriate resources is just bullying.

    I’m firmly on the side of letting them have the time to do their job. I sympathize with a family that is hurting. But the course of action that will most probably result in justice is to let the facts come in, be sorted out, and be taken care of. I certainly cannot be certain that their choice to hire a detective is wrong. I’m commenting strictly on the interview between the police spokesman and the Fox interviewer and their respective attitudes.

    And the interviewer should realize that when he jumps to conclusions, the worst consequence is a retraction by the network. If the police jump to a conclusion, many lives may be irreparably harmed.

  • Question Everything!

    Via Exploring Our Matrix, I found this post at Think Christian. Many Christians believe that one should never question the Bible, especially if one is a Bible teacher.

    I know this to be true, because I’m a Bible teacher, and I question the Bible with some vigor, and not only do I not answer all the questions I raise, I frequently emphasize that we don’t actually need answers to all our questions. Unanswered questions are the engine that drives an intellectually and spiritually full life.

    The claim that one does not question the Bible is often taken as an expression of great faith. The person who doesn’t question has anchored their faith so firmly that they no longer need or want to question. But I think it’s precisely the opposite. The person who has stopped questioning and wants to prevent others from doing so has become spiritually and intellectually dead. Their faith is not incredibly great; rather, it is weak and easily threatened by questions. It takes no faith to believe in an unquestioned God. Faith comes into play when we challenge God with our doubts, our fears, and our questions.

    Some of the greatest examples of faith in the Bible questioned God. Abraham did. Moses did. And what is questioning the Bible to questioning its ultimate divine source?

    I want to be a Bible teacher who questions and who challenges others to question. I want to study with other teachers who question and challenge me to question. I do not exclude anything in my life from examination and questioning.

  • Tolerance: A Value, Not an Absolute

    In watching some of the material on Dr. Jeremiah Wright today, I’m reminded of the potential problem of tolerance–getting it above its proper rank as a value. I have been confronted numerous times in face to face discussions with the statement that I cannot be truly tolerant, because to be tolerant, I must tolerate intolerance.

    But that is a sort of binary thinking that is, quite frankly, the basis for a great deal of stupidity. For me tolerance is not an absolute. Tolerance is something I value. I do not value it above all else. It is the sort of thing that when overvalued can become self-destructive. To illustrate from the physical world, I value my home. But when a hurricane is coming, I value my life and my family more highly than my home. So I evacuate when it’s appropriate. Some don’t, and end up dead or injured.

    There are a number of comments by Rev. Wright that I am quite willing to defend. I’m even willing, as you will have noted, to defend a large part of his “God damn America” speech, while confessing that I would never have expressed it that way myself. I can get behind the rhetoric to a good point.

    But in embracing Farrakhan, I believe Wright steps over that line to tolerating intolerance. Farrakhan has, in fact, done some good things in the African-American community. but he has more than balanced that with hateful speech and acts, and with his anti-Semitism. Barack Obama was correct to reject (and denounce!) his support. Rev. Wright does himself a disservice by embracing him.

    To quote from MSNBC.com:

    At the press club, he jokingly offered himself as Obama’s running mate and embraced Nation of Islam leader Louis Farrakhan even though he said he doesn’t always agree with him. He criticized the U.S. government as imperialist and stood by his suggestion that the U.S. invented the HIV virus as a means of genocide against minorities. “Based on this Tuskegee experiment and based on what has happened to Africans in this country, I believe our government is capable of doing anything,” he said.

    To tolerate Louis Farrakhan in this fashion is to tolerate intolerance, and this is a liberal danger. We wish to be so careful not to be intolerant. We want to be even handed, and love all the disadvantaged, underprivileged, and oppressed people. Those are good impulses. But we need to be careful to draw moral lines. We can desire justice for the Palestinians without justifying their killing of Israelis. We can recognize the economic hardships that contribute to terrorist recruiting without justifying the use made of it by terrorists. We can recognize the need for pride in the African-American community without also justifying a new form of hate and racism.

    Besides embracing Farrakhan, who has stepped way over the line, he continues with the claim that HIV was produced by the U. S. government. Based on things done in years past, I would be prepared to hear it if evidence turned up that some secret agency had done this in some way. U. S. government agencies have done some quite evil things. But the key there is the need for evidence. Right now there is no such thing. One of the nastiest ways one can vilify one’s opponents is by suggesting that they have done the things that they are capable of. We are all capable of some form of evil, but we do not all do everything of which we are capable. Evidence should precede accusation; all else is a smear.

    Rev. Wright should be aware of this, considering that around 10% of the American public believes that Barack Obama is a Muslim. The accusation has been made, and it doesn’t matter how much evidence there is that he is not, some of the slime will stick. A pastor, especially should be very careful with his words.

    I am not going to get into the game of blaming associates of associates, i.e. that Barack Obama needs to distance himself further from his pastor so as to be distanced further from Farrakhan. I didn’t like the “associating with people who associated with communists” attitude during the cold war, and this one is certainly no better. But Rev. Wright is responsible for his own words, and along with quite a number of good challenging ones, he has spoken some that are dangerous, hateful, and irresponsible.

  • Bill Moyers Interviews Dr. Jeremiah Wright

    I think we all draw boundary lines between those with whom we disagree, yet consider valid voices in our culture or community, and those whose views we think are so far off the map that conversation cannot continue. For many Americans, Dr. Jeremiah Wright has fallen into the second category.

    I would suggest, however, that in making such a determination one must consider context and intent. The context in which remarks are uttered can completely reverse their effect. Reported by a Jewish writer, “his blood be on us and on our children” (Matthew 27:25) reports on some words, and may express hostility by one group of Jews toward another. Repeated by a crowd of Christians in the middle ages, they became a frequent call to bloodshed.

    I commented previously that I believe that the preaching style was taken outside of the context of the African-American church. Others have noted, and I agree, that many of the comments (especially “God damn America”) were also taken somewhat out of context.

    There remains points on which I disagree, but that is really unimportant. Dr. Wright is a person who has accomplished much of value, and much of what he said is also valuable. In my view, Barack Obama went too far in distancing himself from the pastor who first brought him to Christ, baptized him, performed his wedding, and then baptized his children. I am disturbed that so many Christians seem to believe that is a relationship to be discarded. Dr. Wright was very gracious about it, speaking of the differences between pastoral and political roles.

    I commend Bill Moyers’ interview, which presents what seems to me a much more balanced view of the man, one which accords with my suspicions after tracking down the context of some of the snippets that have been posted.

    I would particularly commend the idea of “arguing with the text” that he mentions late in the second part. Biblical characters were willing to argue with God. If it seems to us that a text is demanding something improper, perhaps we should take a page from their book.

    (Hat tip to if i were a bell, i’d ring for the video link.)

  • James 5, Prayer, and Physical Healing

    Mark Olson has posted on James 5 and it’s relationship to healing. He notes that he “had been” in conversation with me on health care. I have been a bit too occupied with other matters, but I do intend to write some more in that conversation. Right now, I’m interested in his comments on James 5 and the instruction to call the elders of the church, anoint, and pray for someone who is sick.

    He says:

    From reading this, and the prayers attached to the rest of that section of the service, it seems fairly clear that based on the liturgical prayer and the attached reading above that he prayers and annointing of the sick first and foremost are intended to deal with the afflicted one’s relationship to the Lord. If one takes seriously, as one should if one is of the faithful, that salvation is assured … then this is the right attitude.

    Just so. I would note that there is a special point here in calling for the elders and then doing this together–the element of community. Too much of prayer for healing in the modern American church is a very individual thing with the primary point being to get the physical healing one desires. I have been asked whether calling for the elders of the church and having a kind of service of anointing would be “more effective” than some other form of prayer. What about finding someone who is claims and/or is identified as having the gift of healing?

    The problem here is that we identify the primary purpose of prayer, and in this case of a form of worship service or at least an act of worship, as getting something physical for ourselves. The perennial question is whether prayer “works.” Experiments are set up to determine the effects of prayer.

    I have no interest in those experiments, because they would rely on the idea that the primary purpose of prayer is to produce a particular result. If, as many Christians seem to believe, that is the actual purpose, then such scientific tests would be valid, and prayer would be a scientific process. We could measure the dosage, determine how many people need to pray for someone, and what sort of people. Do we get more points for a minister or priest? Do elders count for more than ordinary church members?

    But I think that misses the point of prayer. It’s not about getting stuff. It’s about communion with God. And God, as Mrs. Beaver noted of Aslan, is not a tame God. We Christians are often guilty of being pushed into a corner on this point. If we don’t claim any physical benefit from prayer, then we’re asked what good it is, and if we do, we’re making a testable claim for something that has not proven testable in the past. Personally I don’t worry about it. I pray because I want to commune with God. I pray with my community because I am a part of it and am called to be in communion with God and with one another. I don’t pray because I can get things and I don’t stop because I don’t.

    Through this conversation Mark has been making good theological points while I have been telling stories. I do have a couple of notes here. My father was the recipient of anointing when the elders were called. We were overseas and it was questionable whether he would live. The mission board wanted to send him home and my parents refused. Our doctor said he would never work again and would be dead in no more than 10 years. My parents called for the elders and they anointed him and prayed over him. I was very disappointed. I was 14 years old and expected something spectacular to happen. What did happen was that he returned to work two weeks later and lived another 35 years. Miracle? I have no idea. My guess is that he was on a mission from God, so to speak!

    In the case of our son, I have been repeatedly complimented on my “strength of faith” to continue believing through that experience. But the problem with that is that I had never expected Christianity to provide me and my family with immunity to cancer or to death from it.

    I would bring this back to my earlier post on the fear. Fear is the great problem. We can go with peace and joy, as befits those who are citizens of God’s eternal kingdom, or we can live in fear. The focus on the physical result of prayer keeps our focus on the wrong issue. Paul was uncertain whether to go and be with God or to stick around, but I feel under the surface that if it was just for him, he was ready to go (Philippians 1:19-26). But none of that sounds like fear!

  • Independence and Bible Study

    In working on YouTube recently, and particularly on this response to a KJV Only presentation, I’ve noticed that many people think that there is great virtue in independence when it comes to Bible study. Statements like “I didn’t depend on any scholars in coming to this view” or “I didn’t read any commentaries, just the Bible” or “I get everything direct from God” are quite common.

    Even the seemingly pious “show me from God’s Word!” can be a declaration of independence. It calls for someone to convince you to your satisfaction, that you’re wrong. Now I’m not saying that this is completely incorrect. You do, after all, have to make the decision in the final analysis. My question is whether, in doing that, you or I have followed the proper procedure and exercised the proper humility.

    You see, we are all dependent on someone when we turn to the Bible. Those who don’t know the source languages are dependent on translators. But even those who do know the languages are still dependent on lexicographers and grammarians for some of their knowledge. In addition, we are all dependent on various historians, archaeologists, commentators, paleographers, and so forth in getting necessary information about the text.

    This deals with the proper procedure. When I complete the study of the passage I should be able to answer “yes” comfortably to this question: Have you consulted good authorities on those things you do not know well yourself? It’s important to be honest about this, because we tend to like to “lean on our own understanding” after a certain amount of study. That’s dangerous! I don’t know how many times I have discovered errors in detail on something I should know when I check it against a good, authoritative source. Another pair of eyes will find even more errors.

    Then there is humility. By humility I do not mean that one gives up one’s own judgment and discernment. Rather, I mean that one is willing to learn from anyone, that one takes an open attitude, and that one seeks correction. You may have to reject some of it. Proper humility in this case is not cutting yourself off from correction, listening honestly, and giving full consideration to the possibility that you may be wrong. After you have done that, you make your decision.

    In practice none of us are independent. We should acknowledge that. But we should realize that such independence would not be a good thing, even if we could attain it.

  • Promising Series on TNIV, HCSB, and NAB

    I think Kevin Sam over at New Epistles has made an excellent choice in selecting these three translations to study as “intermediate” and he’s off to a good start explaining why he’s doing it.

    I note his apology for the term “intermediate,” but that is not such a bad choice of language. I rate translations on a scale of one to ten for formality and similarly for functionality (see examples at MyBibleVersion.com). It is important to realize that these translation types are not narrow pathways to follow, but rather more general principles.

    How one combines them in translation, for example choosing formal equivalence except for specific circumstances, can produce some interesting results. In the case of the NAB, for example, I gave a rating of 4 for functionality/idiomaticity and a 9 for formality. The TNIV is 3 and 8 in those two categories, while the HCSB is 2 and 9. This implies that the NAB is using paraphrasing and careful choice of English idioms in specific places, whilst generally following a formal equivalent line.

    My practice in producing these ratings is to use a list of verses which contain idiomatic expressions and also to test the translations of sample passages for how many words are strictly justified in a formal sense. In the case of the HCSB, I’m not certain the numbers are valid, because as I read more and more of it, it seems uneven in practice. I may write a bit more on that as I go forward. With a small number of sample passages, it could be possible to get an invalid reading.

    In any case, I await the remainder of this series with interest and will be comparing it with my own notes.