Threads from Henry's Web

Category: Energion.com

  • But the Whole Election is Out of Context!

    So much of the way in which we understand language, not to mention pretty much everything else, is simply context.

    Thanks to the folks at Language Log we have a discussion of how Sarah Palin was taken out of context when some claimed that she thought we were on a God ordained mission in Iraq. A simple matter of understanding both the situation and reading the whole passage is all that is necessary to understand what is being said here.

    At the same time we have ridiculous attacks on Obama regarding sex education for kindergarten children and the “lipstick on a pig” thing. There is so much really stupid stuff being said one can hardly keep up. I’ve been limiting my reading on most of these issues to Politifact and various headlines. I note that Politifact has a very large number of “pants on fire” ratings right now, as well they should.

    But the fact is that the entire election is out of context, and apparently there are few people who are willing to look at things in their context. The special pleading from all sides is truly astounding, and I have a very hard time believing that the folks who write or say all this believe what they’re saying.

    When it comes to politics, the technology of the information age is facilitating a misinformation age.

    Demand better!

  • Using the NLTSB, NISB and NOAB: Exodus 15:1-21

    I’m continuing looking at the NLT Study Bible (NLTSB) in comparison with the New Interpreter’s Study Bible (NISB), which I have also acquired recently. Today I’m going to add a comparison to the New Oxford Annotated Bible (NOAB). Note that I am still working from the second edition.

    I think many Methodist ministers or ministerial candidates may be looking into the NISB as an alternative to the NOAB, and thus far my impression is that this is a good direction to go in terms of having a Bible that lays out useful sermon material for you efficiently.

    This time I’m covering Exodus 15:1-21, also a lectionary passage this week. I will try to complete this comparison on this week’s lectionary passages by looking at Matthew 18:21-35. The actual lectionary passage is only Exodus 15:1b-12, 20-21, but I am making my comparison for the entire block of text.

    Quantity of discussion. The NLTSB continues to surprise me by having the most words, over 800 this time in notes on this passage. (I am using an average line length for each edition and multiplying lines to get these approximations.) That compares to the NISB at just over 400 and the NOAB at just over 320. I don’t think any of them are wasting words, so there is more discussion in the NLTSB.

    In addition, the NLTSB has an excursus titled The Exodus as History which presents an essentially conservative view of the historicity of the passage. This discussion is not part of the 800 words, and it is not matched in either of the other works. Each of those does discuss historicy in general in various essays, they simply don’t do it as part of this passage.

    Themes. The NLTSB focuses on the power of God, his care for the Israelites, and the faith and trust that would result from these action. This theme goes well with the excursus on historicity. Both the NISB and the NOAB emphasize the literary relationship between this song and ancient near eastern literature about the battle of various gods against the sea, and to the idea of gods dwelling on mountains.

    The NOAB is more specific, but provides less explanation than does the NISB. The NLTSB avoids this mythological connection altogether and emphasizes the uniqueness of Israel’s religion in the ancient near east. The excursus (The Exodus as History) includes this: “The most reasonable explanation for the distinctiveness of Israel’s understanding is that, as the Bible describes, God broke into their experience and showed himself to them in events that have been recorded as history.”

    General Impression. The NOAB is extremely abbreviated and data oriented, a kind of “just the facts” approach, though along with much of secular Bible scholarship it focuses on the similarities between Israel’s religion and literature rather than the distinctive points. The NISB lessens this focus and looks a bit more at the implications. The NLTSB provides a moderately evangelical explanation of the data.

    Obviously none of these will replace a good commentary, but they do each present some unique value for someone preparing a sermon or Sunday School lesson.

  • Textual Criticism Summary from Parchment and Pen

    C. Michael Patton presents Textual Criticism in a Nutshell, though what he means more precisely is New Testament textual criticism in a nutshell.

    It’s quite a good introduction giving a feel for the types of variants and why they might occur, and also why we might prefer not to call them “errors” considering that some are intentional, and some are stylistic variants and so forth.

    I would note only one caveat–I think he is a bit optimistic on how much impact the few substantial variants would have. I recall one correspondent who noted that of course variants in the New Testament text made no difference on doctrinal issues, since we don’t truly base our doctrines on the Bible in any case. That’s also overstating the case, in my view.

    Certainly there is a great deal more in the church’s doctrinal statements than is in the texts themselves. I regard this as a good thing. I think the church was supposed to grow and that the doctrinal statements express the church in that process. At the same time, they did take care within their approach to the study of texts, to provide some basis in scripture.

    We would hardly have the debates we do about some variants if there were no doctrinal issues. Thus it is good to realize that while the support orthodoxy may be strengthened or weakened by particular variants, there are no smoking guns that say “that doctrine is wrong,” or “this other doctrine should have been there.” It’s more a matter of the weight of textual support for the elements of doctrine.

  • Good Decisions on Education in California

    Christianity Today reports on two decisions regarding education in California. In one case, the courts upheld the University of California’s decision to reject certain courses when considering eligibility for admission. In the other, the right of parents without a teaching degree to homeschool.

    Some may see these decisions as contradictory, but that would only be true if you look at them as a question of the place of religion in education. Generally religious parents won in one case, though I should emphasize that not all homeschoolers are Christians, while in the other they lost.

    I think both are appropriate, and I think one makes the other even more important. I think homeschool parents generally do a good job with educating their children, as results on standardized tests tend to show. Yes, there is less exposure to the broader world, and yes, they often don’t learn everything I think they should learn, but they’re not my children.

    I believe evolution should be fully taught in science classes, and until such time as another consensus emerges, something I don’t expect, it should be exclusively taught. But that is for tax supported schools. I believe Christian schools should have the right to set their own curriculum, provided that students can pass the same standardized tests, if any, that are required of public school students.

    At the same time, a university, whether public or private, needs to control admissions and should be permitted to expect students to have studied certain things. Admission to a university is not the same thing as getting out of high school with the minimum effort. As I understand it, one way around these requirements is through passing standardized tests. If the students do know this material, then they can demonstrate it and gain admission.

    I think individual rights and educational responsibility are well-balanced in these rulings, and I hope they are both upheld on appeal.

  • Book Notes: Live to Tell

    Kallenberg, Brad J. Live to Tell: Evangelism for a Postmodern Age. Grand Rapids: Brazos Press, 2002. ISBN 1-58743-050-9. 138 pages.

    One of our pastors handed this book to my wife because of her interest particularly in discipleship. You may ask why one should give a book on evangelism to someone primarily concerned with discipleship, but in this case the choice was good. This book combines discipleship with evangelism so that they are practically one topic.

    Kallenberg has a certain amount of courage just writing a book right now with the word “evangelism” in the subtitle, and perhaps it becomes even more of an act of courage when the word “postmodern” is also included. That combination can be a bit intimidating.

    My wife found the postmodern vocabulary and the style of the book in general just too much to plow through. She’s practical, writes and speaks briefly, and likes to get down to the point where the rubber meets the road. Kallenberg doesn’t write that way at all. Since she also wanted to honor her pastor’s request to read the book, that made things a bit difficult.

    But a solution was lurking right around the corner, in the person of her husband who will read practically anything–me! We try to get together at least once a week to do some kind of joint study, generally studying from a book one of us has chosen, which we then discuss. In this case I read the book, summarized the chapter and then read selections, after which we discussed the content.

    The content of the book is really quite good, though the presentation and also some of the examples remind me of much that I don’t like postmodernism, especially as popularly conceived. That’s another concept, but I would simply note that it seems very easy for postmodernists to get mired in a slough without map or compass, without any idea of where to go.

    That very miring seems to provide Kallenberg with his “hook” to reach a postmodern generation. He is by no means rejecting postmodernism–the whole miring thing is my comment. Rather, if I may use my own metaphor, he aims at leading people out of the mire they’re in by example, rather than teaching them all about how to get out of mires, where the edges are, where the dangers are, and so forth.

    If we find someone in the postmodern age who doesn’t know where to go, he suggests we avoid the “teach them what is right” approach and try a “show them how to live right” method. I know I am summarizing a great deal here, but that is the essence of the subject as I read it. And since Kallenberg (and I) believe that Christianity has a story that is truly efficacious, that approach is best. If people are looking for stories, bring them a good story. Even better, show them a good story.

    Of course, this story idea isn’t anything new to Christianity. When God needed to tell us about himself, he didn’t send a systematic theologian. He sent his Son, who showed us in person and in story form just what God was getting at. As I read it, Kallenberg is simply grabbing a page from God’s play book and applying it to the life of the church today.

    Kallenberg presents this in the vocabulary of postmodern philosophy. Even where I find that postmodernism correctly criticizes modern thought, I find that vocabulary annoying at best. But the book isn’t really aimed at making me like the vocabulary. If I’m to communicate with people steeped in that very vocabulary, I’ll need to learn to understand it. In fact, Kallenberg uses this very metaphor of language learning for the process of conversion and discipleship.

    At the same time, he manages to erase the gap between the concepts of conversion and discipleship. Most of the people he uses as examples do not become Christians at some instant in time. The modern conception of conversion is that people becomes convinced that Christianity is true, that they are sinners, that Jesus is the one way to salvation, and then at some instant they pray a prayer and surrender their lives to Jesus. At that moment, discipleship begins, or at least should begin.

    In Kallenberg’s examples, it is much more likely that one will go to church and even participate in the life of the church before any specific “conversion” experience. What brings the person to Christ is their becoming a participant in the life of the church. In one case what convinces someone that God is personal is not theological argument but observing the congregation worshiping a personal God.

    I could wish that the many good points that are made in this book were divorced from some of the philosophical vocabulary. Perhaps there should be a Reader’s Digest version for practical people, but I’m not sure how one would write such a thing. There are so many elements of what Kallenberg is teaching that are simply good, practical ideas on being a good neighbor.

    But we have what we have, and for anyone who can make it through the first chapter, and occasional detours along the way, this will be a book well worth reading.

  • Critical Methods and Modern Tests

    Over the last few days there have been a flurry of posts at Language Log that could be related to Biblical criticism, though that is not the intent of their authors. What they are actually discussing is authorship identification and then spin spotting, with an interesting twist at the end.

    Here are some key posts to check:

    Why does this remind me of Biblical criticism? It seems to me that it demonstrates how easily one can be misled on things like this, and how important it is to thoroughly check such claims. It’s quite easy for an expert to say that, based on his careful study of certain criteria, a certain document was written (or not written) by a particular author. But when you go and ask for the basis of that claim, you may find that the expert has very little material with which to work.

    Noting that an author uses phrases that he doesn’t use elsewhere is significant if you have a large body of that author’s work. If you have only a small amount, you really have little to work with. Statistics work that way. You need significant samples before the numbers mean anything.

    I recall an experiment I did while a college student. I wanted to test my ability to decode something in a simple substitution cypher. I explained the process to my sister, and she created her cypher and then encoded some text using it. It was just a short paragraph, but I after an hour or so I gave up and asked her what it was.

    My problem? She had chosen a passage from Encyclopedia Britannica discussing the history of one of the Chinese dynasties. I don’t remember which, but the names of the emperors made all the probabilities off kilter. Even though the paragraph was in English, there were so many transliterated Chinese names that my probability charts were all off. I think I should have figured it out anyhow, but the fact is that I didn’t. A larger sample would have made the work quite trivial.

    Similarly the effort to automatically spot “spin” relies on sampling. Not every instance of the passive voice is intended to obscure agency, even if one correctly identifies the passive, as this program did not. One would have to find better criteria than simply passive voice.

    The ease with which some people are deceived on this is also very interesting. If someone talks authoritatively enough, provides enough technical sounding detail, people will tend to believe them. I think we build this view of expertise in many mystery shows today. How many people get their idea of what expert examination can accomplish from fiction? There the “expert” confidently points out a few items that make the case air tight. In reality, of course, such testimony will be placed in context, and alternative explanations will be provided by the defense. (See! I have indicated agency quite clearly in a passive sentence.)

    I like Biblical criticism, and I like to apply critical methodology to various texts. I’m not arguing against that. What I am suggesting is that in Biblical studies we generally have very small samples, and thus we are often drawing substantial conclusions from insubstantial evidence. You work with what you have. At the same time, we need to be very careful to state our conclusions with the appropriate humility.

    There are very few “assured results” in textual studies.

  • Using the NLTSB and NISB: Exodus 14:19-31

    Yesterday I looked at Romans 14:1-12 in these two versions. Today I’m looking at another of this week’s lectionary passages, Exodus 14:19-31. Those who aren’t seriously interested in these two study Bibles should probably skip this whole series. Watch for the first part of the title (Using the NLTSB [NLT] and NISB [NRSV]) and flee when you see it! Each of my notes will be short, however, so don’t panic.

    There is a greater difference in emphasis in this passage than there was on Romans 14:1-12. In that passage the theological themes emphasized in the notes were only slightly different. In this passage, we see more substantial emphases.

    Miracles: The NLTSB makes particular note of the miraculous aspect and comments that “. . . [a]s with the plagues, naturalistic explanations for this event are beside the point.” The NISB simply narrates the passage and looks at meaning without comment.

    Sources: The NISB notes differing interpretations of the rescue from Egypt according to sources. NLTSB does not mention this aspect. (This information involves reading beyond the limits of the notes on the specified verses, but such reading is necessary to place the notes in context for either edition.)

    Choosing Excurses: In the NLTSB we find an excursus title “A Hardened Heart” which deals with issues raised by the statement that “God hardened Pharaoh’s heart.” The discussion is really quite good, especially for the limited space provided and references a number of texts where one can look at the interplay between God’s sovereignty and human choice or human responsibility. In the NISB, there is also an excursus, but it is titled “Salvation and the Sea” and deals with the relationship between this passage and other ancient near eastern liturgy and symbols.

    I have a certain bias toward the emphasis of the NISB in this case, because I’m very conscious of comparative ancient near eastern materials, and I really like their introduction to the ideas involved. Apart from that bias, however, I would be hard pressed to call one of these better than the other. They choose different things to emphasize, but either choice is a good one and might be what a pastor or teacher would find most useful.

    Using these two study Bibles for a period of time is increasing my respect for both editions. I may have to add them to my reading more often!

  • Boon or Doom: Is That Really the Question?

    An article today on MSNBC.com asks the question:

    Will the Large Hadron Collider save the world, or destroy it?

    That, I think, is a major problem with the view of science held by way too many people. There are too reactions. First, we ask what it will do for us and how soon. Second, we ask whether it’s going to destroy us all.

    If we’re reasonably certain it won’t destroy us, then we don’t want to pay for it unless it produces immediate results.

    But knowledge doesn’t really work that way. Ideas that later turned into practical applications, such as radio and television, not to mention cell phones and various medical procedures (as noted in the MSNBC.com article) took a great deal of time to develop from much of the basic thinking and research that was necessary before they could become a reality. Nobody could have predicted what would happen when electricity was first observed.

    I’m reminded again of the comment by Henry Hazlitt in his little book Economics in One Lesson. He said that almost all errors in economics could be explained by looking at the problem over too short a term or over too narrow a range of people.

    If we are to continue scientific progress, money will have to be spent on things for which there is no immediate use. That’s what discovery is about, after all–discovering things. If they remain to be discovered, we don’t know what they are, and the scientists can’t tell you what they are. The have to find out.

    I expect neither salvation nor destruction tomorrow. I simply expect one very important new step in the gathering of knowledge.

    (Please note that the MSNBC.com article does not get hung up on the initial question. It does a fairly balanced job of discussing the issue. Personally, I had no intention of being balanced. Also, Peter Kirk wrote an interesting post on this today from a slightly different perspective.)

  • Using the NLTSB and NISB: Romans 14:1-12

    I thought it might be useful to look at the information available in each of these study guides for a few passages. Since I regularly read the lectionary passages during my personal devotions, I will compare the information available in each Bible for some selected passages from the current lectionary.

    I’m choosing to compare only the NISB and the NLTSB, because these two Bibles are the my most recent acquisitions, and also because they are the ones that interest me the most out of the numerous ones I consult.

    I chose Romans 14:1-12 today, and my post can be quite short, because there is remarkably little difference. The one surprise for me is that comments in the NLTSB use a few more words (around 600) than the ones in the NISB (a bit over 400). The layout makes the NISB look more dense, but the word count doesn’t bear out appearances.

    In terms of themes, both sets of notes are remarkably similar, even though one is largely from a mainline protestant perspective, and one evangelical.

    There are two divergences, though these are minor, and not contradictory. First, the NISB is at pains to point out that the adjectives “strong” and “weak” refer to faith, not character, which is, of course, part of the point. Second, in discussing the judgment based on days, the NISB says that “perhaps” this might refer to moving the Lord’s day from Saturday to Sunday, while the NLTSB makes the explicit statement “With Christ’s provision of salvation, observance of the Sabbath in its original form is not required of Christians.”

    Otherwise, had I chosen this text on which to base a sermon, I would glean pretty much the same outline points from it. Neither is comprehensive, but that is not expected in a study Bible. Both are solid in what they do say. I confess that in most areas I prefer the NLTse as a translation to the NRSV.

  • When Prayer is Depressing

    One of the depressing things about prayer is just what will catch media attention. In this MSNBC.com article, we’re told about Stuart Shepard of Focus on the Family praying that it would rain on Barack Obama’s speech at the Democratic National Convention. I had seen this at the time, but it came back to my attention in the last couple of days as we discussed praying about hurricanes. I’ll get back to the hurricanes in a moment.

    The article notes:

    A couple of weeks before August 28th—the night that Barack Obama accepted the Democratic nomination for President, in a Denver football stadium—Stuart Shepard, the digital-media director of the lobbying arm of Focus on the Family, one of the most powerful organizations on the religious right, posed a question to his Internet viewers. “Would it be wrong,” he asked, “to pray for rain?” Shepard’s answer, apparently, was no, because he proceeded to do just that. He prayed for there to be rain—abundant rain, torrential rain, “rain of Biblical proportions”—in Denver on August 28th. “I’m praying for unexpected, unanticipated, unforecasted rain that starts two minutes before the speech is set to begin,” he said, adding, “I know there will probably be people who will pray for seventy-two degrees and clear skies, but this isn’t a contest.”

    It’s a good thing for him that he said it wasn’t a contest, because if it was a contest, he would have lost. But it also presents a depressingly bad picture of prayer. Is it any wonder that prayer has a bad reputation with many people. Praying is for kooks and bigots. It is supposed to serve to get us what we want and to make sure our enemies don’t get what they want. It’s supposed to provide us with special information from God so that we can be one up on our neighbors.

    And while I’m at it, let me detour to the silly response of many to Barack Obama making a speech before 75,000 (and actually more) people. If it was a Christian gathering, we wouldn’t think the speaker was crazy, or over the top, or egotistical (at least any more than is required for becoming president.) Barack Obama speaks well. He attracts large crowds. It was the logical action to take. There was no particular reason God should send rain on his crowd any more than any other.

    But the problem I want to address is the picture of prayer that all this type of talk presents. Prayers that curse certain people, prayers that wish harm on others, prayers that are simply said in order to get one some material benefit, are not really the kind of prayers that Jesus presented. Yes, I know he talked about faith and moving mountains, but one has to ask just how his disciples heard such things. We note that they neither moved any mountains nor did they complain that they couldn’t. People deride “spiritualizing,” but sometimes spiritual statements are, for some reason, spiritual.

    All this came back to me as Hurricane Gustav approached the Gulf Coast. Of course I would prefer that the hurricane not come to Pensacola. In my own very selfish way I like comfort. But at the same time, is there any conceivable reason I should pray that God send a hurricane over to New Orleans, which is largely below sea level, in order to spare Pensacola, which is largely above sea level, merely to spare my precious (to me) body, which is incidentally parked there?

    I think it’s silly, and even beyond that, nasty and thoughtless. Of course, I don’t actually believe my prayers steer hurricanes in any case. I think hurricanes follow God’s natural laws and go where they’re supposed to go. It would be much more constructive for me to pray that my own attitude toward other people would be changed, and that I would, in turn, change the attitude of many other people.

    In fact, I believe that change of attitude is the primary benefit of prayer. Somebody, somewhere is going to accuse me of not believing in the power of prayer because I said that. They’ll say I don’t believe in a supernatural God. I can always answer that I do believe God performs miracles sometimes. But that’s not the main point. I’m more interested in God performing the miracle of changing my attitude, which is continually in need of adjustment, and doing so on a regular basis. Personally I think that’s power!

    Yet many Christians in places that don’t get hit by a hurricane will be praising God that it missed them, while ignoring the people who got hit. I really don’t think most of the folks who do it actually have any bad attitude. They’re just thankful, and that’s good. But I think we need to be more conscious of the times when our good fortune means hardship for someone else.

    I recall one hurricane, though I can’t remember the name, that we thought might come to the gulf coast. Lots of folks were praying that it would go somewhere else. Well, it missed us, where it would have most likely killed a few dozen people, and it went to Central America where it killed a few thousand.

    Perhaps we should take greater consideration of the Lord’s prayer, praying for God’s will on earth, rather than our own, and of Paul’s admonition in Philippians 2:4, to look not after our own interests, but after the interests of others. That is, after all, what Jesus would do.