Threads from Henry's Web

Tag: Joshua

  • When the Bible Story Shocks

    When the Bible Story Shocks

    I read Joshua 24, including Joshua’s farewell speech today. There are quite a number of texts in this chapter that are quoted regularly without any knowledge of their source or of the circumstances. One is Joshua 24:15 “… as for me and my house, we will serve the LORD.” Now there’s a pink elephant in the room, the genocide of the Canaanites, which is generally ignored. I will just point out that it cannot actually have happened quite that way, because the Canaanites survived in large numbers, as the book of Judges tells us. Yet there’s still the issue of the claim. That’s a shocking point in a story, but I’m going to ignore it today myself.

    I’m interested in the fact that the call to faithfulness presented here, described as a torah, or instruction (v. 26, “written in the book of the torah of God”), is embedded in a story. Joshua goes way back to give us the shocking information that Abraham worshiped other gods. There is a much abbreviated presentation of the history that has brought the Israelites to this place.

    But the use of story is also challenging. In the book of Jonah, God behaves in unprecedented ways. The book or Ruth presents a story that stands in contrast to specific instructions regarding the Moabites. While Daniel is commended for keeping to Torah, Esther appears to live without people realizing she’s a Jew.

    The actual stories present a much more complex picture of God related to his people and God’s people in their activities, ethics, and theology. The story of Samson in Judges is one of those surprises. We can dress it up for Sunday School as a servant of the Lord carrying out his mission for his people with miraculous support, but it really reads like someone who couldn’t ditch the stupid and kept stumbling into ways to kill Philistines, the enemies of Israel. He ends up kill a few thousand while committing suicide.

    I believe that theology is easy, but life is hard. Yes, we can debate theology all day, and it’s pretty near impossible to understand the trinity. A pastor friend of mine told me that with the trinity, if you think you understand it you probably don’t. But face it, as much as we enjoy debating theology, mistakes in the classroom have little impact.

    When they get into real life, however, theological ideas can end up healing the sick or burning people at the stake. And everything in between. That’s the value, I believe, in reading stories and placing all our theology in real life as much as we can.

    It’s not that there’s no truth. It’s not that there’s no right or wrong. It’s just that life manages to scramble our hopes of always having a clear knowledge of it. That’s why we need to exercise our faculties so we can tell.

    And when we read stories, and live our lives, we need to go deeper than just finding the moral. If you find just one moral of a story, you probably haven’t thought of it enough. If you learned just one thing from an experience, spend some more time thinking about it.

    Life is hard. Theology can help you.

    But only if you hone your theology in real life.

    (Image credit: Adobe Stock [105521664]. I have licensed this image, but it is NOT public domain.)

  • The God Exception – Excursus on Theodicy

    Theodicy is a relatively interesting thing, and I’m really going to discuss a popular aberration, so those of you who have real backgrounds in theology can tune out, or critique me for oversimplifications.

    One basic way of stating the entry point for Christian theodicy is that there are three key things we believe about God and the world: 1) He is good, 2) He is all-powerful, and 3) Evil exists. These three cannot be reconciled as normally defined, and thus much ink is spilled in trying to work with them. No, that’s not the whole of theodicy, nor does it always have to be stated that way, or derived from this irreconcilable (or more commonly inconsistent) triad.

    In popular discussions the details are often bypassed, and we get a simple argument against the existence of God because there is evil. “I don’t believe in God because so many people suffer,” someone announces. Believers often fail to look behind the statement in response.

    The argument from suffering really doesn’t go to the existence of God as such, but rather to the nature of God. I recall having this discussion in a philosophy of religion class in which I said simply, “What if God is evil?” I think now I would use “indifferent” as an example, but I used evil. “That would be too horrible to contemplate,” said one of my fellow students. But the fact is that “too horrible to contemplate” does nothing to establish that something isn’t true.

    This particular form of theodicy has to occur within a framework of religious views. The triad is only inconsistent because Christians believe that God is both good and omniscient. One possible way to reconcile these is by simply saying that God isn’t one thing or the other. For example, a dualist has no difficulty reconciling these points. God is good, but he isn’t all-powerful. He’s in conflict with an evil power.

    I encountered this the other day in discussing the book of Joshua. How can I question the command to kill all the Canaanites if it is a command given by God? It’s a good question. Is there some standard of good that is above God, and if so who made it? If God is the creator of everything, doesn’t he get to say what’s good? There’s a whole new can of worms! But the more direct question here is how do you reconcile God’s action here as recorded in scripture with God’s actions or statements elsewhere in scripture?

    That’s why it’s so important not to interpret scripture based on any narrow selection of passages. For example, what do I learn about God by reading Ezekiel 18:32 (for I have no pleasure in the death of anyone) and then comparing it to God’s action in the flood when God is sorry he made humanity and decided to wipe them all out except for eight people and start over. You may say that they were all wicked and deserved to die, which is indeed what the story says, but the action still seems extreme.

    If we turn then to Job, whose children are killed along with many of his servants, because God allows the adversary (the satan, but don’t read a Christian concept of “Devil” here) suggests that Job can’t take it. They may not be 100% innocent, yet the only reason given in the story for them to die is to help God prove a point.

    I’m not going to dig into these stories much right now, but this leads me to a point I feel I can discuss with more confidence than a philosophical question. How does one reconcile Biblical statements, stories, and their implications in such a way as to present God as just and good? Can this be done? When I’ve looked at a few incidents, I’m going to return to the question of whether evolution actually presents a more serious issue for theodicy than do many standard Biblical stories.

    In conclusion let me give one warning. As Christians we need to beware of answering one objection to God’s justice by making God look bad in another way. For example, if one suggests that God was simply carrying out justice in the flood because everyone other than Noah and his family was irredeemably evil, we should also ask why God didn’t intervene in a more successful way earlier. When dealing with a classroom, for example, I found that when one intervenes early, one will have greater success, whereas if one ignores a problem long enough, one loses control of the classroom. Is it not possible here to answer God’s justice problem by portraying God as inept?