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God & the Dentist

Courtesy of jesus-withyoualways.com

Courtesy of jesus-withyoualways.com

Below is, as it is with all opinion posts, an outline of my opinion on a particular topic.  Please feel free to disagree or to challenge my views, but please also take the care to read all of what I have written.  It is my sincere intention to be a loving, gracious, humble and devout follower of Jesus.  Please forgive me when I fail at this.

Today a couple of minister friends of mine shared the same link on Facebook with the heading, ‘Dentist Says God Doesn’t Exist – Watch What His Patient Says…’  Normally I tend away from these sort of links (my criticisms in this post will probably reveal why that is the case), but for some reason today I decided to click.  Here’s the clip:

I’m not sure how long this ‘God & the Dentist’ idea has been circulating (after a limited amount of research I’ve discovered several videos presenting the same argument), but this one was produced by a group called ‘cvcnow’ who on their YouTube account give this description:

cvcnow produce creative short films, designed to entertain and challenge your thinking about real life.

In amongst all the negativity we face online, we want to be that much needed positive presence online and bring a fresh new perspective on real life struggles – from forgiveness to suicide; we don’t shy away from the big issues.

They’ve got this written in their ‘about’ section on the cvcnow.com website:

All we want is to help you explore those unavoidable questions about life, the universe and everything in it.

After a wee bit of research I’ve discovered that cvcnow is a ‘brand’ under the umbrella of Christian Vision, ‘a UK-based international charity founded by Lord Edmiston in 1988.’  I have yet to watch all of the videos that they’ve produced (and I don’t see myself doing that any time soon), but from viewing this dentist video alone, something tells me that none of their videos will sit right with me.  But why?

Before I explain why I see this sort of thinking as more of a foe than a friend, I want to say that this is no attack on any individuals who find this video inspirational.  Please know that I am in no way doubting the faith, goodness or sincerity of anyone involved in cvcnow or Christian Vision, or even anyone who has enjoyed the video above or has passed it on to friends.  I believe that the folk who produced this video are using their skills, passions and energies to do what they think is the most effective way to follow what they believe God wants for them.  But with that being said, I think that most people (even people who commit acts of great evil) do the same.  For example, I’m convinced that the Tories believe that society will best flourish under their policies whilst Labour politicians believe the same of their own policies (though, some might argue that New Labour’s policies are more Tory than Labour, but I digress…).  I also want to express that I believe that God can use any means to reveal theological truth and convey religious experience (my PhD thesis approaches a small facet of that very belief), as in the old story in the Torah of the diviner Balaam who was intent on cursing the God of the Jews, but this very God corrected him via the mouth of a donkey.  So yes, according to our mythology and tradition, God can speak through various means, but I’d rather be the prophet than the ass.

So what about this video do I find particularly offensive?  Aside from the poor writing, poor acting, poor music, poor production and implausibility of the conversation?  Let’s walk through the ‘script’:

Dentist [after working on a patient’s teeth]: OK, we’re done.
Patient: Yes, thank God for that.
D: God?
P: What do you mean?
D: Who in this day and age still believes in God?

At this point it’s important to point out that I don’t know of any dentist, even a staunchly atheistic dentist, who would take issue with someone saying ‘Thank God’ in a situation like that.  Many of my atheist friends say ‘Thank God’ as often as they say ‘Thank fuck’.  The ‘God’ bit of ‘Thank God’ doesn’t necessarily carry much meaning.  ‘Thank God’ is simply a colloquialism.  But the writers of this piece needed to find a way to put God into a ‘real life’ situation, so we end up with a very rude dentist who decides to challenge his patient on a passing comment.  And to answer this elitist dentist’s silly question, Who in this day and age still believes in God?apparently some 5.8 billion of the 6.9 billion people in the world, or 84% of people.  That in no way proves the legitimacy or truthfulness of belief in God, but at least demonstrates that, even ‘in this day and age’, belief in God isn’t exactly uncommon.  So the patient decides to respond:

P: Well, I do.  Why’s that?
D: Well, you obviously missed all the wars, uh, the devastation, the poverty…everything that goes wrong in this world.
P: Well, I don’t believe in dentists.  If there are so many dentists in the world, then why do so many people have broken, infected and missing teeth?

Oh dear.  Now, despite his unpleasant personality, I’m starting to side with the dentist.  Whether or not a Christian will admit it, there is no simple answer to the problem of evil (expressed so eloquently by the dentist in his condescension: ‘Well, you obviously missed all the wars, uh, the devastation, the poverty…everything that goes wrong in this world.’).  I have some views on how I might approach the problem of evil, but I don’t want to go there with this post.  It’s also important to note that God has been used to justify a great many wars throughout history (even Bush and Blair claim to have prayed to God before the [misleading] war in Iraq).  But that at which I want to get is what the patient has used to argue against non-belief – she has decided that she doesn’t believe in dentists.  There are two major problems I have with her decision.

1) She has decided that she doesn’t believe in dentists That’s a very difficult position to maintain when you’re sitting in the chair of a dentist‘s office after your dentist appointment and a dentist is standing right in front of you, speaking with you.  If the Christian God was always so readily tangible the argument might stand up a wee bit better.  But dentists do exist and her assertion that the lack of dental care in the world proves that dentist’s don’t exist is somehow akin to this dentist’s argument against the existence of God by way of the problem of evil is complete and utter nonsense.  In the spirit of this unlikely exchange, this patient’s thanking of God after her dental procedure reveals that she believes that God was somehow present and responsible for the ending of the procedure.  This can be seen as implying that God is capable of being present in many places at one time (omnipresence) and that is powerful enough to bring her through this dental challenge (omnipotence).  The dentist argues that an ever present and all powerful God (who is also a good God [omnibenevolence]) cannot exist in light of the brokenness in the world.  And whilst there are many different conceptions of God, these three things—presence, power and goodness—form part of the general understanding of the concept of ‘God’ in Western society.  ‘Dentist’, on the other hand, does not carry the same weight.  No one in their right mind believes dentists are omnipresent.  No one in their right mind believes dentists are omnipotent.  Some people believe that dentists are actually evil.  So to argue that dentists, because of their lack of omnipresence and omnipotence (and to some people, their lack of omnibenevolence), do not exist, is quite silly.

2) She has decided that she doesn’t believe in dentists.  I have argued against the concept that we ‘choose’ what we believe in other posts (particularly here in ‘Agnosticism in the Kingdom of God’, from 23 September 2011 and here in ‘Some thoughts on religion and its place in my life’, 9 May 2012), but I’ll attempt to reiterate and expand some of that argument here.  In short, I don’t believe any of us choose what we believe and instead—based upon the information we store in our heads from our experiences—we ‘reason’ to what makes the most sense to us.  It’s not Logic with a capital ‘L’, but it’s some type of existential logic.

For a friend of mine, Christianity made sense until something else—whether that is new information he learned or a new experience or series of experiences—led him to see his Christian belief system as illogical.  I do think that we can cultivate a particular belief via manipulation (like any gay men who cultivate the unfortunate belief that their sexuality is a choice), but ultimately, I think belief is something that happens to us.  This makes most sense in Christianity (as opposed to this idea that we choose our beliefs) because, alongside the broader Christian tradition, the Bible seems to express that faith/belief is a gift:

Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, ‘Who do people say that the Son of Man is?’ And they said, ‘Some say John the Baptist, but others Elijah, and still others Jeremiah or one of the prophets.’ He said to them, ‘But who do you say that I am?’ Simon Peter answered, ‘You are the Messiah, the Son of the living God.’ And Jesus answered him, ‘Blessed are you, Simon son of Jonah! For flesh and blood has not revealed this to you, but my Father in heaven.’  Matthew 16:13-17, NRSV

For by grace you have been saved through faith, and this is not your own doing; it is the gift of God—not the result of works, so that no one may boast.  Ephesians 2:8-9, NRSV

Even the account of St Paul’s conversion implies that faith is something that happened to Saul, not something he chose (see Acts 9).  If the element of choice is ever involved in the Scripture, I believe it’s a matter of choosing between that which is in line with the values of the kingdom of God and that which is out of line with the values of the kingdom of God.  As a result of acting upon belief, some people are commended by Christ:

As he approached Jericho, a blind man was sitting by the roadside begging. When he heard a crowd going by, he asked what was happening. They told him, ‘Jesus of Nazareth is passing by.’ Then he shouted, ‘Jesus, Son of David, have mercy on me!’ Those who were in front sternly ordered him to be quiet; but he shouted even more loudly, ‘Son of David, have mercy on me!’ Jesus stood still and ordered the man to be brought to him; and when he came near, he asked him, ‘What do you want me to do for you?’ He said, ‘Lord, let me see again.’ Jesus said to him, ‘Receive your sight; your faith has saved you.’ Immediately he regained his sight and followed him, glorifying God; and all the people, when they saw it, praised God.  Luke 18:35-43, NRSV

There are many other similar passages in the Gospels (such as Matthew 9:22, Mark 5:34, Luke 7:50), but as is expressed in the Epistle of St James, faith/belief is a gift from God:

Listen, my beloved brothers and sisters. Has not God chosen the poor in the world to be rich in faith and to be heirs of the kingdom that he has promised to those who love him?  James 2:5, NRSV

I didn’t choose to become a Christian.  Perhaps every day I have the choice to follow either that which I conceive of as following Christ or that which I conceive of as not, but the conception of following Christ, being a Christian, believing in God — those things are part of my faith, and my faith is a free gift from God.

This is a good place to look at the concluding lines of the dialogue, which reveal what is perhaps the most important reason why I cannot stand by this video:

D: I can’t help people that don’t come to me to have their teeth fixed.
P: Exactly.  It’s the same way with God.  It’s a bit rich of us to expect God to help people who don’t come to him and instead insist on doing things their own way.
D: And how am I meant to come to God?
P: Just talk to him – he’s listening.

Here the patient tells the dentist that it’s unreasonable for us to expect God to help people who don’t come to him.  Why would I have any problem with that?  Being that we’ve just celebrated the Epiphany a few days ago, the doctrine of the incarnation weighs very heavily upon me.  At the very heart of the Christian faith is the belief that God became human in Jesus.  This divine mystery plants God in the midst of human existence, as a human.  As quoted in the Gospel of St Matthew,

‘Look, the virgin shall conceive and bear a son, and they shall name him Emmanuel,’ which means ‘God is with us.’  Matthew 1:23 (cf. Isaiah 7:14), NRSV

Christianity rests on the belief that God is the one who comes to us: ‘But God proves his love for us in that while we still were sinners Christ died for us.’ (Romans 5:8), ‘We love because he first loved us.’ (1 John 4:19).  It is God’s initiative, God’s move that makes this happen.  God is not sitting, twiddling her divine thumbs, waiting for us to turn up.  God is here, in our midst.  And yet, whilst I believe that this is true, the patient’s response to the dentist’s final question, ‘And how am I meant to come to God?’ poses some other difficulties.

I do believe that God listens.  I do believe that God cares.  But as I have written in a previous post,

I don’t know why some people believe they’ve had a religious experience when they didn’t want one, whilst some people really want a religious experience and have yet to receive it.  I don’t know why the universe is chaotic.  I don’t know why such lovely people die of cancer.  I don’t know why millions of people die of starvation and disease each year.  I don’t know why, if a God exists, that God doesn’t just sort all this out this instant.  These are difficult questions; questions that make the writing of some blog post seem absolutely meaningless.  But even though I cannot give someone a life-changing religious experience, even though I cannot stop a tsunami, even though I cannot feed all who hunger and even though I cannot answer these questions in a neatly-packaged way, I know that this world and the people therein are beautiful and God has called me to give of myself for others in love, despite my lack of love and my lack of ability.

I know that this is not a resolution to the logical challenges facing Christians who maintain that God is omnipresent, omnipotent and omnibenevolent, but in light of the reality of suffering in our world, I believe that those who have faith should tread very lightly when arguing for God’s existence to those who—without us even being aware—have tried very hard to call out and listen for God.  The video above seems to imply that God is just a phone call away, but it does not balance that belief out with the reality that billions of suffering people who have cried out for the aid of a higher power have not received the answer that we of faith so take for granted.  For this reason, someone might see this video and be unnecessarily hurt.  This is why this video rubs me the wrong way.

A life of belief in God is not always cushy.  It’s never easy.  The only concrete thing I believe with this regard is that, through Jesus, God empathises with human suffering and wants people who call themselves followers of Christ to help ease it.  One way we can do that is to train up more dentists in order that they might ‘show the love of Christ by offering dental relief to those in need around the world.’

Imaging the Kingdom V: Agnosticism in the kingdom of God

This long-overdue installment of Imaging the Kingdom will be focusing on what I consider to be a healthy degree of agnosticism in the Christian faith, and I’d like to begin with a personal story. In my first year as a theological studies undergraduate student I became aware of an interesting issue within American Christianity: the age of the earth and the interpretation of the Book of Genesis. Coming from a more scientific background, accepting the idea that the universe originated with the Big Bang was no struggle for me. Belief in the God of creation and the discoveries of contemporary science were not contentious, unless of course those scientific conclusions depended entirely on an exclusive naturalism, a presupposed atheism that is just as certain of the non-existence of a deity as theism is of the existence of one. Despite claims of the purity and certainty of science and reason, I found these atheistic presuppositions to be more experienced-and-feeling-based, like a religion – but I digress.

Through my late exposure to American Evangelicalism I was confronted with another story, a story that claims with certainty despite strong scientific evidence (proof even!) that the earth alone is some 4.5 billion years old, that argues for a ‘young earth’ model. If the earth is only several thousand years old, then how could biological evolution have happened? Exactly. This view also claims that the ‘theory of evolution’ (as if emphasising ‘theory’ makes it less legitimate straight away) is a fabrication of the godless scientific community. While many evolutionary biologists have presupposed atheism—seeing evolution, as opposed to theistic creation, as a legitimate way of explaining the diversity of life on earth—I still found no significant tension between the concept of evolution and my belief in God. That may simply be a matter of my own ignorance, but indulge me.

So as a first year undergraduate student I was confronted with these ‘young earth’ views and I wasn’t sure what I ought to do with them. I decided to consult someone I trusted, someone whose name was synonymous with ‘wisdom’ in the seminary I attended: Ed Curtis. Dr Curtis was (and still is) a white-haired sagely Professor of Biblical and Theological Studies who specialised in the Hebrew language and Wisdom Literature. On top of this, prior to pursuing theology he studied physical science and worked as an engineer and physicist. I approached Dr Curtis during a theological staff-student lunch and shared my recent confrontation with the conservative Evangelical position on creation. He told me that he found himself confronted with the same tension, but in his gentle Texan-drawl he delivered a profound piece of wisdom that has stayed with me since: ‘If we only concerned ourselves with that which we can actually know we’d have enough on our plate.’

This reality puts a significant perspective on how we approach issues of doctrine, belief and practice as Christians. The ‘that which we can actually know‘ that to which Dr Curtis referred is essentially boiled down to the love that God has revealed to us so explicitly.  In other words, as Christians we know that God loves the world that they created and the incarnation and giving of Jesus Christ in order to upend the power structures of this world is a profound demonstration of this love. Not only that, but in response to this love, empowered by God’s Spirit, we are called to love God and to love our neighbour. In fact, loving our neighbours is very much synonymous with loving God, as we hear in Jesus’ words from Matthew 25:31-40 (NRSV):

‘When the Son of Man comes in his glory, and all the angels with him, then he will sit on the throne of his glory.  All the nations will be gathered before him, and he will separate people one from another as a shepherd separates the sheep from the goats, and he will put the sheep at his right hand and the goats at the left.  Then the king will say to those at his right hand, “Come, you that are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.”  Then the righteous will answer him, “Lord, when was it that we saw you hungry and gave you food, or thirsty and gave you something to drink?  And when was it that we saw you a stranger and welcomed you, or naked and gave you clothing?  And when was it that we saw you sick or in prison and visited you?”  And the king will answer them, “Truly I tell you, just as you did it to one of the least of these who are members of my family,* you did it to me.”’

Truly, if we primarily concerned ourselves with caring for the holistic needs of all of those around us we would have plenty with which to occupy ourselves. That all sounds so beautiful, but that still leaves the issue of uncertainty wide open and Westerners don’t like uncertainty, right? A more troubling thing is that these adamant ‘young earth’/’anti-evolutionary’ views are not bound the sidelines of public discussion – the prominent Republican political figures Sarah Palin, Michele Bachmann and Rick Perry (the latter two are currently competing for the Republican Party’s nomination for president) all hold to and promote conservative Evangelical views on these issues. In our society these people have a right to hold these views, but the general intolerance demonstrated by many who hold such views only seems to promote needless division.

So what happened? How did we get to this point? At one point our Enlightened Western world accepted that through the power of our good science and our right reasoning we can solve anything; we can have certainty. Over the last few centuries, the findings of science and reason began to challenge the way that we understand Christianity, from Thomas Jefferson’s attempt to remove all things supernatural from New Testament in writing The Life and Morals of Jesus of Nazareth in 1820 to Stephen Hawking and Leonard Mlodinow’s 2010 book The Grand Design, which asserts that the origin of the universe need not be explained by the existence of God but by physical laws alone. In reaction to these assertions, many Christians (primarily, though not always, those of a more conservative brand) have outrightly rejected science and reason, or have tended toward developing their own exhaustive analytical philosophies and pseudoscience.

While there is no room for half-baked, reactionary ‘science’ in the marketplace of ideas, providing a rational defense for Christian belief/theology is not entirely out of the question. But what I’ve come to appreciate is the freedom to simply not know. In other words, the inevitable transcendence of God (the inability for humanity to know everything about God) means the inevitable ignorance of humanity. The sheer otherness of other people should be enough to help us realise our inevitable, eternal ignorance. Even our inability to know ourselves fully shows us our ignorance.  We don’t need to be insecure about uncertainty and paradox. It’s okay to answer, ‘I don’t know,’ – it’s even okay to answer, ‘I don’t know and I probably never will.’

Over the last few years I’ve engaged with this issue of agnosticism with a close philosopher friend who directed me to the eminent 20th-century Austrian philosopher, Ludwig Wittgenstein. Wittgenstein stresses the importance of holding onto epistemological humility in Philosophical Investigations (426):

Here again we get the same thing as in set theory: the form of expression we use seems to have been designed for a god, who knows what we cannot know; he sees the whole of each of those infinite series and he sees into human consciousness. For us, of course, these forms of expression are like pontificals which we may put on, but cannot do much with, since we lack the effective power that would give these vestments meaning and purpose.

In the actual use of expression we make detours, we go by side roads. We see the straight highway before us, but of course we cannot use it, because it is permanently closed.1

It seems that Wittgenstein is telling us that both our language and our ability to know are significantly limited, thus necessitating a self-reflective hint of humility in how we argue for/hold onto various ideas. I see this fitting perfectly with a healthy Christian agnosticism, as Barth expresses in his Dogmatics in Outline,

Christian faith has to do with the object, with God the Father, the Son, and the Holy Spirit, of which the Creed speaks. Of course it is of the nature and being of this object, of God the Father, the Son and the Holy Spirit, that He cannot be known by the powers of human knowledge, but is apprehensible and apprehended solely because of His own freedom, decision and action.2

This is not to say that we stop our pursuit of the knowledge of God, but that while we pursue a better knowledge—a knowledge that, when coupled with action, has the potential to transform lives and deliver those who are oppressed from their oppressors—we must always hold onto that which is most central to the Christian faith: the grace and love of God. We can and should disagree with one another, as diversity is part of what potentially makes the Church so effective, counter-cultural, welcoming and healthy, but we should also take very seriously the fact that none of us will ever know everything.

We believe in one God, the Father All Governing, creator of heaven and earth, of all things visible and invisible;

And in one Lord Jesus Christ, the only-begotten Son of God, begotten from the Father before all time, Light from Light, true God from true God, begotten not created, of the same essence as the Father, through Whom all things came into being, Who for us [humans] and because of our salvation came down from heaven, and was incarnate by the Holy Spirit and the Virgin Mary and became human. He was crucified for us under Pontius Pilate, and suffered and was buried, and rose on the third day, according to the Scriptures, and ascended to heaven, and sits on the right hand of the Father, and will come again with glory to judge the living and dead. His Kingdom shall have no end.

And in the Holy Spirit, the Lord and life-giver, Who proceeds from the Father, Who is worshiped and glorified together with the Father and Son, Who spoke through the prophets; and in one, holy, catholic and apostolic Church. We confess on baptism for the remission of sins.  We look forward to the resurrection of the dead and the life of the world to come. Amen.3

+++++

1. Ludwig Wittgenstein, Philosophical Investigations, translated by G. E. M. Anscombe (Oxford: Basil Blackwell, 1953), 127e.
2. Karl Barth, Dogmatics in Outline, translated by Colin E. Gunton (London: SCM Press, 1949), 15.
3. John H. Leith, ed., Creeds of the Churches (Louisville: Westminster John Knox Press, 1982), 33.

Will tomorrow be the ‘end of the world’?

Maybe, but I’m suspecting no. [Greg adds: Suspicion was correct.] Readers will no doubt have heard about a Christian group going around, informing the world that 21 May 2011 is the day that God will issue his divine judgment upon the earth. This is said to include an event called the ‘Rapture’, in which Christians will be taken from the earth before God begins a period of judgment that is called the ‘Great Tribulation’ or the ‘Seven Year Tribulation’. Their efforts have spawned a waves of both curious attraction and intense ridicule (which they expect, going up against the ‘Antichrist’ – see 1 John 2:18). One public Facebook event, ‘Post rapture looting’, has, by this afternoon, amassed more than half a million ‘attendees’ prepared to take full advantage of the potential ‘end’ and illegally acquire new stereos in the event of a ‘Rapture’.

If I was going to even begin to really analyse the many facets of this convoluted and heterodox belief system it would take thousands upon thousands of words and I suspect that out of my own personal frustration I’d actually want the world to end after all. I am not trying to pick on these Christians, as I am certain that they truly believe the things that they are preaching, and that if I was convinced the world was going to end on 21 May 2011 I could only hope to demonstrate the passion and fervency to make that fact known like they are. But I really think they’re wrong.

Where do they get these ideas? Well, without getting into the interpretive and mathematical gymnastics required to extrapolate ‘THE END OF THE WORLD IS 21 MAY 2011’ from the Bible, it’s important to know why these people have been looking for this date.

We must begin our brief exploration of this issue in the Book of Revelation, which is probably one of the most misunderstood sections of Scripture. In American Evangelical Christianity (especially within the belief systems called Dispensationalism and Progressive Dispensationalism) there is a widespread view that the Book of Revelation foretells the end of the world in very literal terms. What is meant by ‘literal’, I can’t quite grasp, but it’s some way of applying a particular interpretive method described as ‘literal’ that is a somewhat willy nilly version of what we might understand as literal-minded (according to the OED, ‘having a literal mind; characteristic of one who takes a matter-of-fact or unimaginative view of things’, the term ‘literal’ being used ‘to denote that [an accompanying noun] has its literal sense, without metaphor, exaggeration, or inaccuracy; literally so called.’).

According to this interpretation (and there are many variations), the Book of Revelation is entirely futuristic and eschatological, that is, something that takes place at the end of all things. I’m not interested in exploring the legitimacy of this view right here, right now, but I will say that some startling insights for the Book of Revelation come from reading 1 and 2 Maccabees (considered apocryphal by most Protestant denominations) help illuminate the Second Temple Jewish context of the New Testament and the Book of Revelation and lead to some dramatically different interpretations of things like the ‘Seven Year Tribulation’ and the ‘Antichrist’.

Either way, this literalistic/futuristic view believes that God will bring judgment on the earth according to a complex set of events and periods of time. One of these events, as mentioned earlier, is called the ‘Rapture’. The concept of the ‘Rapture’ is primarily based upon one reference in Scripture, 1 Thessalonians 4:15-18, which states,

For this we declare to you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will by no means precede those who have died. For the Lord himself, with a cry of command, with the archangel’s call and with the sound of God’s trumpet, will descend from heaven, and the dead in Christ will rise first. Then we who are alive, who are left, will be caught up in the clouds together with them to meet the Lord in the air; and so we will be with the Lord forever. Therefore encourage one another with these words.

This passage provides those who hold to the idea that the Book of Revelation informs us that God will judge this world during a period of ‘Great Tribulation’ with a bit of relief: they won’t have to endure this period of judgment. But in light of the Second Temple Jewish context of the Book of Revelation, I don’t believe in this future ‘Seven Year Tribulation’, and my disbelief is not a result of a lack of faith in God or an interpretation that isn’t ‘literal’ enough. I merely believe that the best understanding of this issue within the Bible would indicate that the great tribulation in the Book of Revelation 4-19 is a reference to the occupation and oppression that the Jews experienced in the Second Temple Period (i.e. the ruler of the Seleucid Empire, Antiochus IV Epiphanes is the ‘beast’ from Revelation 13:5-8; see 1 Maccabees 1:20-28).

While I generally hold to this preteristic (as opposed to futuristic) view of Christian eschatology, I do believe that God will bring about his kingdom in its fullness at some point in the future. I certainly wouldn’t say that these doomsday folk are wrong in believing that there is something significant to come, but I do have trouble with their views on what that looks like and how/when it happens. With regard to the pressing issue of time (being that I may only have 24 hours before the end [15 in Australia!]), the time of God’s full bringing of his kingdom, the end of the authorities of this earth, Matthew’s Gospel (24:36) records Jesus as saying,

But about that day and hour [of my return] no one knows, neither the angels of heaven, nor the Son, but only the Father.

I do not believe that the arithmetic these doomsday folk have derived from the Bible to draw the conclusion that the end of the world is tomorrow is actually faithful in any way to the content and purpose of Scripture. Even if the Bible was explicitly clear about this date, when tomorrow rolls by without the end of the world, God would not be made a liar. God is not the Bible. The Bible is a result of God inviting his people into his story. St Paul writes that no one will know when the end will come, as it will come as a ‘thief in the night’ (1 Thessalonians 5:2)

I don’t think we should waste our time with conjectures about when the unknowable will come to pass. Every Christian generation from the Apostles to our present generation has anticipated the immanent end, but no Christian generation has ever been the Church that loves and serves in the power of God’s Spirit; the Church that fights for the rights of the poor, the oppressed, the marginalised; the Church that extends to all people an open invitation into God’s loving family through the wholly effective death and resurrection of Jesus Christ; the Church that has become what it is called to be. That is our goal and that is our priority. I hope that if tomorrow isn’t the end, these doomsday folk will experience the love and grace of God in a way that will encourage them to divert their incredible faith and energy back to the task at hand.

(Originally posted at Things & Stuff)

The Only Book I Will Buy This Year…

I have made a commitment/resolution not to buy any non-required books in 2011, being that the number of volumes I bought in the last quarter of 2010 ought to provide me with enough reading material for this entire year (you may find my current reading list here) and I was finding that my ongoing Amazon book purchases were becoming a sort of addictive behavior (experiencing a little dopamine hit at the click of “Add to Cart”.)

However, I am going to break my vow for one book that is coming out in June of this year, entitled God Behaving Badly by David Lamb.  I took a course with David this past summer at Fuller Seminary on the book of Genesis that somewhat revolutionized my view of “the God of the Old Testament” and even my approach to Scripture as a whole.  David has a contagious passion to help people understand Scripture (from his days on staff with InterVarsity), but also open-mindedly engages critical issues and theological tensions in the Bible (from his time at a little school across the pond called Oxford University).

In the course I had with David, we were able to read some of the early chapters from this work and the content is outstanding.  You may check out the many endorsements at the IVP page on the book, including ones from Scot McKnight (who is making this required reading for undergrads), John Goldingay, and Alan Hirsch. I’ve included a brochure for the book below that has a pre-order code for 40% off which can be used from now until April 30, 2011.  If anyone wants to do a reading group on the book, I’m game!  Here’s to breaking my vow!!

R.I.P. “Evangelicalism”?

Ah, we hardly knew ye...well, we hardly knew what ye meant

I am beginning to wonder if the time has come to retire the term “evangelicalism” from its role in describing the faith community to which I belong (or rather, less presumptuously, its role in my own self-identification).  The problem with using this term at this point in history comes from its association with two different contemporary phenomena:

  1. The term “Evangelical” has now been used in the media to describe the members of Insane Clown Posse.  I quote from an article Elijah pointed me to on The Guardian website:  “Insane Clown Posse have this entire time secretly been evangelical Christians.”  I’m not sure what exactly in the ICP statement of faith led to using the adjective “evangelical,” but it seems like it is sticking.  And if you know anything about this group, we should be heading a million miles an hour in the opposite direction of anything associated with them.  But beyond that, the term has also been used in connection with (almost) Koran-burning pastor Terry Jones, God-Hates-Fags-sign-holding pastor/dbag Fred Phelps, the founders and participants in the so-called “Jesus Camp,” and in reference to many more wackos and imbeciles.
  2. On the other hand, there are a number of quite intelligent Christian groups who want to co-opt the term “evangelical” to describe ONLY those who agree with the doctrines of  their particular tradition.  In other words, they want to re-write the definition of what it means to be evangelical…and due to their aggressive fervor and polemical methods, they are actually succeeding to some extent!  Suddenly, certain leaders, churches and organizations are declaring that Pentecostals are not “truly” evangelical, Arminians are “heretics,” theistic evolutionists are rushing headlong into apostasy, etc. and that only their doctrinally-pure tradition can safe-guard “true evangelicalism” from these heterodox movements.

Both of these appropriations of the term “evangelical” bring me to the point where I feel uncomfortable associating myself with this tradition, although evangelicalism is CLEARLY my background, these folks are “my people” in a cultural and traditional sense, and I have some inclination to maintain my affiliation with the term “evangelical” (albeit with some modifiers i.e. “post-conservative” as described here) in that it connects linguistically to “the Gospel” and historically to a Protestant heritage in which I find much to appreciate.

However, I also wonder if it might be helpful to dissociate from some of the term’s negative connotations for a period and allow a later generation to re-appropriate the term once the “ass” is removed from its “association” with these embarrassing and narrow-minded movements.  It seems obvious that Christian groups have often used a variety of labels throughout the centuries to identify their faith stance (beginning with the biblical moniker: “Followers of the Way”) and perhaps it is our turn to “re-invent” ourselves in this cultural era.

  • If you disagree and think those of us considered evangelicals should keep the label, how would you suggest we deal with the connotations which are being attached to this term?
  • If you agree with me or  have the slightest inclination to sympathize with this assessment…what should we begin to call ourselves (consider this a creative experiment intended more for fun–we mustn’t take this all too seriously)?

I have a few ideas, but I’d love to hear any of your thoughts first!

UPDATE:  One of my main theoroes, Roger Olson, has started a blog and wrote about “Deconstructing Evangelicalism.”  Here’s a pull quote that illustrates point #2 above:

Rather than practicing hospitality through dialogue and consensus-building, today’s conservative evangelicals are too concerned with excluding people.  In some cases this lack of value placed on alternity borders on violence.  Not physical violence but spiritual abuse which is another kind of violence.

Mocking Hipster Faith

The tracking site for all things viral, Buzzfeed, has just picked up on something that we here at Lost in the Cloud pointed out like MONTHS ago*, namely, the ridiculously lame choice of a cover image for the “Hipster Faith” article in Christianity Today.  The more I think about it, the more I detest this book/article/subcultural label (while remaining ignorant of the whole argument, since I haven’t read the book, and with a big “no offense” to the author of said materials).

*Ok, it was less than one month, but in terms of the attention span of today’s kids, that’s like YEARS!

The same website also posted on the Calvin College decision to uninvite The New Pornographers to play at their school (a topic which my friend Rob Kirkendall thoughtfully comments upon here).  I give props to whomever at Calvin invited them to come in the first place, but this decision feels like it’s just feeding the public perception of evangelical ignorance and presumptuousness.  I’m sure there are so many students & faculty/staff at Calvin that hate this decision as well, so it shouldn’t reflect poorly on them (we’ll let their soteriology do that!  heh-heh, um, J/K?), but really the more Christians cave in to the conservative power-brokers, the more we taint the image of what it means to follow Christ in the world…it’s time for a revolution.  Perhaps, a SECOND Reformation anyone?

The Mirror & the Telescope, Part IV

THE MIRROR & THE TELESCOPE, PART IV:  THE HERMENEUTICAL KEY

The dual subject view of biblical revelation obviously raises questions of how we should understand what the Bible is disclosing to us and how we may use Scripture to theological ends.  Witherington proposes that, in reading Scripture, we need to ask the question “in what sense, and in regard to what subject, is this text telling the truth?” He sees value in distinguishing between genres as a starting point for understanding the subject of revelation:  “In oracles [prophetic words], we can expect the will and character of God to be most clearly reflected.  Prayers and songs that come from the human heart may well tell us the truth about ourselves rather than about God’s character.  And narratives can reveal both of these sorts of truths.” (25) While this is moving in the direction of the approach I am advocating, I’m not certain that these broad strokes are completely helpful.  First, prayers and songs may indeed reveal God’s nature or plans, not merely human experience.  Second, Witherington’s generic distinctions still leave the largest portions of Scripture, which are narratives, in an ambiguous position.  Finally, sometimes we find false prophets speaking in oracles, so even the trustworthiness of prophecies require some level of discernment.

Pinnock points to the classical rule of context in hermeneutics:  “We must pay attention to who is speaking and what is being said to us in each place [in the Bible].” (84) However, if we put our confidence exclusively in the character of the speakers, we may find that sometimes those who are opposed to God may end up revealing truth (e.g. the pagan prophet Balaam in Numbers 22-24 or the Jewish high priest Caiaphas in John 11:49-52) while those who are God’s prophets may utter something questionable.  An example of this is found in Aaron’s commendation for the Hebrews to worship the golden calf he had fashioned as YHWH.  We also find in Habakkuk 1:2 and 1:13 an example where the prophet, speaking in an oracle, says that God does not listen to his cries for help and that God’s “eyes are too pure to behold evil, and…cannot look on wrongdoing.”  Although we may say this reflects a human emotion or desire to lift up God’s holiness, it is uttered in a form where we would expect it to be theologically accurate—yet we can see that God did hear Habakkuk’s cries and in fact does see evil and wrongdoing.  So sometimes where we may expect to find corrupt fallible humanity, we may actually discover divine truth; where we expect to hear God’s perfect voice, we may find the truth of human longing, pain, or other experiences.

Sometimes, even an ass can speak the truth (painting by Rembrandt)

Though this dual-subject theory of revelation adds a great deal of tension to our biblical interpretive strategies, there does exist a key that may help us understand and clarify the revelation of humanity and divinity in Scripture:  the God-man, Jesus Christ.  As we saw in the original analogy of the mirror and the telescope, we may see Jesus as the mirror in the telescope—perfect humanity who is near to us, revealing the perfect divinity of the transcendent Godhead who is far off.  Pinnock uses this analogy himself as he proclaims, “in Jesus Christ, the divine nature is mirrored.”  In a lengthier quote, he says

Jesus Christ is and must be the centerpiece of the Christian revelation, because in Jesus God entered our world within the parameters of a human life…The Scriptures exist to bear witness to him (John 5:39), and he is the sum and substance of their message.  No mere emissary of the prophetic sort, the Son is God incarnate, dwelling among us, the revelation of God without peer.  Of all the forms of revelation, this is the best. (Scripture Principle, 36)

As we consider the human and divine subjects in the totality of Scripture, we can measure them against the One who was perfectly human—understanding our experiences and tendencies while remaining sinless—and who was also perfectly divine—the “reflection of God’s glory and the exact imprint of God’s very being” (Heb. 1:3).  So, for instance, when we look at Psalm 137 and wonder if smashing babies’ heads against rocks represents God’s desire for humans, we can look at the words and actions of Jesus who commanded us to love our enemies (Matt. 5:44) and who, “when he was reviled, he did not revile in return; when he suffered, he did not threaten” (1 Peter 2:23).  As Jesus exemplified true humanity, we can derive our understanding of the anthropological ideal from him and discern whether other Scriptures reveal true examples of fallen human behavior or examples of redeemed human character which we should emulate.

By the illuminating power of the Holy Spirit, we must undertake the project of properly understanding revelation as God both making himself known to us, as well as revealing the truth of our own humanity to us, by using Christ himself as the hermeneutical key to distinguish between what is true of humanity and what is true of God (and conversely, what is false about both).  While this is not a simple operation, I believe that this provides the best basis we have for understanding the anthropological and theological dimensions of Scripture.  How do we do this exactly?  I’m not fully sure.  This is indeed the experiment which I am seeking to undertake:  re-reading the whole Bible, Old and New Testaments, and discerning between human and divine subjects, with Christ as the hermeneutical touchstone (while also necessarily leaving room for some unanswerable, ambiguous passages along the way).

In his book, Incarnation & Inspiration, Peter Enns describes what he calls a “Christotelic hermeneutic” for reading the Old Testament (which deals with the New Testament use of the OT).  I echo the sentiments he shares about pursuing his method as I contemplate the dual-subject approach outlined above; he writes that a coherent reading of the OT using his hermeneutic “is not achieved by following a few simple rules of exegesis.  It is to be sought after, over a long period of time, in community with other Christians, with humility and patience.” (170) I would love to read alongside any others who are willing to consider this approach and together rediscover, perhaps more accurately, what the Bible has to say about God and humanity in its pages.

Works Cited:

  • Donald Bloesch, Holy Scripture: Revelation, Inspiration & Interpretation, (Downers Grove: Inter Varsity Press, 1994).
  • Peter Enns, Inspiration & Incarnation: Evangelicals and the Problem of the Old Testament, (Grand Rapids: Baker, 2005).
  • Carl F.H. Henry, “Revelation, Special,” Evangelical Dictionary of Theology 2nd ed., ed. Walter A. Elwell, (Grand Rapids: Baker, 2001), 1021.
  • I. Howard Marshall, Biblical Inspiration, (1982; repr., Vancouver, BC: Regent College Publishing, 2004).
  • Clark H. Pinnock and Barry L. Callen, The Scripture Principle: Reclaiming the Full Authority of the Bible 3rd ed., (1984; Lexington, KY: Emeth Press, 2009).
  • Ben Witherington III, The Living Word of God: Rethinking the Theology of the Bible, (Waco, TX: Baylor UP, 2007).

The Mirror & the Telescope, Part III

THE MIRROR & THE TELESCOPE, PART III:  EXAMPLES OF DISTINGUISHING BETWEEN DIVINE & HUMAN SUBJECTS

We will now consider several biblical passages in light of the dual-subject approach to Scripture.  In Psalm 137:8-9, an exilic or post-exilic author writes:  “O daughter Babylon, you devastator!  Happy shall they be who pay you back what you have done to us!  Happy shall they be who take your little ones and dash them against the rock!”  We must ask whether this text reveals to us theological source material that we may to develop a doctrine of God’s severity in paying back evildoers, or if it reveals anthropological source material in which we primarily see the human desire for brutal retributive justice (if not merely revenge)?

"By the Rivers of Babylon" by Eugène Delacroix

This passage in particular was what stimulated Witherington’s observation that Scripture may “be as much a revelation of human character as of divine character,” in that, we must consider how this text “comports with the idea of a God who loves all humankind and is especially concerned for the weak, the vulnerable, and the young.” (Living Word, 24) Witherington’s thought process hints at a hermeneutical key we will explore subsequently, but we may for now say that there is evidence to suggest that the divinely inspired author of Psalm 137 was revealing human nature to us rather than depicting God’s attributes.

Dealing with this passage in terms of anthropological source material, we must then ask whether it represents a revelation of positive human character that God is commending, or whether it is a negative attribute that is merely being accurately recorded.  To determine where this passage falls, we could see if the author had cited God’s approval of this desire for revenge; if so, then we may consider this a model of human behavior that God finds acceptable.  However, we do not see this, so without this divine endorsement, we must remain ambiguous toward the text:  it may be a legitimate human response to evil, or it may represent an attitude that is contrary to God’s will for humanity.  Overall, we can say that God certainly allows humans to express their feelings of anger, even in the extreme.  Also, this text reveals to us historical background on the plight of the Jews in exile—their experience must have been incredibly dreadful to elicit such a monstrous response.

Let us consider another example, from Psalm 13, which evinces a more specific claim about God that we must discern as being either theologically absolute or an example of human experience.  The author, presumably David, cries out, “How long, O LORD?  Will you forget me forever?  How long will you hide your face from me? (Ps. 13:1).  Do we see this as theological source material from which we can develop a theology of God’s “hiddenness”—was David correct in asserting that God was hiding from him?  Had God indeed forgotten him, not literally, but relationally? Or does this reveal an anthropological picture of David’s experience of feeling like God was hiding from him and that God had forgotten about him?

There is more ambiguity here, due to the fact that many Christian thinkers (e.g. Luther, St. John of the Cross) see evidence for a theology of God’s hiddenness in the pages of Scripture.  While we cannot rule this out as being true of God, it does seem obvious that the passage is primarily speaking of David’s experience of feeling and thinking particular emotions and thoughts, so it would be safe to say this reveals more about the human subject than the divine.

We may wonder, then, if Psalm 13 is actually more about an experience of human perception than divine actuality, could we say the same about Psalm 139, where David makes claims that have been used to support a number of theological doctrines:  God’s omniscience (“Even before a word is on my tongue, O LORD, you know it completely” v. 4), omnipresence (“Where can I go from your spirit?  Or where can I flee from your presence?” v.7), and human predestination (“In your book were written all the days that were formed for me, when none of them yet existed” v. 16).  Could all of these examples reveal David’s human sense of God’s intimate involvement in his life without necessarily being absolutely true of God’s being or plans?

One could ask the rather blunt question of David:  how exactly do you know all of these things?  What access do you have to God’s mind to comment upon what he knows?  Have you been to heaven or Sheol, or have you seen God’s book in which your days are numbered?  We can logically assume that none of these questions could be answered positively to support David’s assertions and yet we also find no evidence that David has actually been told these things by God, as we see in other parts of Scripture where it is claimed that “the Word of the LORD” came upon an author.  This is an argument from silence going in both directions—we don’t know whether God revealed these things to David or not, though they do seem in line with other theological claims we see in Scripture.  Ultimately, there is tension, particularly in a genre like lyrical poetry, between being able to clearly discern what is reliable theological source material and what are examples of human experience (such as doubt, fear, or anger) that contribute to an inspired and accurate anthropology.

We could also look beyond claims or statements in poetical works to accounts and narratives in Scripture in order to raise questions of whether the Bible is telling us about humanity or God.  For instance, when Noah curses Canaan to become “lowest of slaves” to his brothers in Genesis 9:25, do we take it to be the case that God approves of this curse, which was later used to promote racism and the practice of enslaving Africans (who were purported to be the sons of Ham)?  It is interesting to note from the text that Noah does ask God to bless Shem and Japheth and make Canaan their slaves (Gen. 9:26-27)—but we do not see evidence of whether God endorses Noah’s curse or not.

"Noah Curses Ham for His Mockery" by Julius Schnorr von Carolsfeld

From a human perspective, we can see that Noah is angry, embarrassed, and struggling with a hangover—it would be natural for him to lash out at his son, as many of us would do in this situation.  We must not assume that merely because God commends a biblical actor at some points in the Bible that it means everything they do subsequent to that time is approved by God.  Noah’s reaction may clearly serve as anthropological source material, but to put a divine stamp of approval upon this curse is not necessarily justified from the text.  So why should we allow critics to place the blame of Christian use of this verse to support racism on God (even though the identification of blacks with the sons of Ham is nowhere in the text as well)?  Noah spoke the curse and we have no reason of which I am aware to believe God fulfilled it.  This stands in contrast with God’s specific promise to Abram to “bless those who bless you, and the one who curses you I will curse” (Gen. 12:3).

[In Part IV, we will consider the problem of discerning between the two subjects in biblical interpretation.]

The Mirror & the Telescope, Part II

THE MIRROR & THE TELESCOPE, PART II:  THE NEED FOR REVELATION ABOUT HUMANITY TO HUMANITY

[Part I available here]

Before delving into the issue of how we may make distinctions between claims about the divine and human subjects of Scripture, we must address the question of why we would need to have revelation about humanity, particularly since part of the intrinsic concept of revelation is that it is “the disclosure of what was previously unknown.” (Dictionary of Evangelical Theology, 1031) It is obvious that we need God to reveal himself to us because he is outside of our common experience, his nature and being are not evident to us, and as YHWH himself says, “My thoughts are not your thoughts, nor are your ways my ways” (Is. 55:8).  In contrast, we have a great deal of understanding about humanity:  we ourselves are humans, we see evidence and examples of humanity all around us, and we have created our own reflections on the human race in philosophy, history, and cultural artifacts.  So why would we need for God to write down an inspired account of humanity for us in the Scriptures?

Subliminal shout-out to Gregg TenElshof's book, I Told Me So

First, we tend to lie to ourselves about ourselves.  The prophet Jeremiah declares, “The heart is devious above all else; it is perverse—who can understand it?” (Jer. 17:9).  The apostle Paul asserts that in our human wickedness, we have suppressed the truth, become futile in our thinking, and our minds were darkened (Romans 1:18-21).  Though Paul specifically refers in this passage to deceiving ourselves about God’s person, it seems reasonable to believe we do the same with our own self-knowledge (cf. 1 John 1:8).  We need revelation about the human subject because we need God to show us hard truths about ourselves that we are often unwilling to acknowledge.

Second, revealing the truth about humanity, particularly our sinfulness and inability to fully obey his commands, ultimately exposes our deep need for the Gospel and for holistic transformation.  In this light, an accurate anthropology both plays a part in the overall biblical story of redemption, as well as offering an unvarnished portrait of fallen humanity to which we can relate (for we do not only see examples in Scripture of perfectly holy people who do not make the same errors to which we seem prone).  This reason for revelation about humanity would explain the presence of lies, wickedness, and bad theology cited in our introduction.

Third, and more positively, disclosing the truth about humanity reveals occasions where persons do respond in faith and obedience, which we may imitate, as well as many other instances where God still chooses to use and bless people who are living contrary to his desires, which demonstrates his love, patience, and grace toward his creation.

All of these reasons make the inclusion of humanity as a subject of revelation a somewhat non-controversial addition to our understanding of Scripture.  What is more problematic, and likely more unsettling for the conservative, is the question of how to distinguish which parts of special revelation are about God and which are about humanity in the biblical texts.  The difficulty of parsing between theological claims in Scripture that reflect humanity’s perspective on God (such as Job’s friends) and those that accurately reflect Divine truth becomes a daunting proposition.  Indeed I. Howard Marshall despairs at the attempt:

The books of the Bible contain what are clearly regarded as the words of human actors telling about human actors and on occasion reporting what people said to God.  They also contain what are identified as the words of God [including divine communication to humans and prophetic announcements].  In many cases it would be hard to decide just where God stopped speaking and the human author took over—and indeed meaningless and futile to try to do so.  How could one distinguish between the more personal expressions of Paul’s emotions and his more direct statements of what he believed to be divine revelation? (Biblical Inspiration, 21)

This reticence on Marshall’s part may be due to his feeling that if one begins to identify human aspects in Scripture, then the “inspired” notion of the Bible becomes unintelligibly bifurcated into some parts human and some parts divine.  Clark Pinnock is more comfortable with dividing Scripture into levels of revelation:  “In the so-called ‘Writings’ of the Hebrew Bible…there are far fewer claims of divine revelation [than in prophetic works], only occasional references at best.”  Pinnock goes on to assert that “in the Old Testament collection there are different kinds of literature, some that make a powerful claim to divine origin and others that do not, some that stand on the high ground of revelation and others that occupy a little lower position.” (The Scripture Principle, 62)

While Marshall is reluctant to potentially split the inspiration in Scripture, Pinnock is willing to sort between “kinds and degrees of inspiration” (64) in biblical revelation; however, the approach I am proposing contends that indeed all of Scripture remains inspired, it simply reveals inspired truth about different subjects.  What we must distinguish is between the Divine or human subjects of revelation and not whether the things written in Scripture are fallible human statements or inerrant divinely inspired words of God through human authors.  We cannot limit ourselves to Donald Bloesch’s approving citation of the notion of a biblical “double truth” that must be held when he says, “the Bible is both God’s testimony about himself and the human writers’ inspired testimony about God.” (Holy Scripture, 67)  We must instead say that the Bible is both God’s testimony about himself and humanity, and the human writer’s inspired testimony about God and their fellow humans.

In a simple example of distinguishing between the two, we can clearly tell that the fool who says “There is no God” in Psalm 14:1 is an instance where a human perspective of bad theology is accurately and truthfully revealed in the biblical text, thereby evidencing that humanity is the subject of this portion of revelation.  However, when Moses says, “Hear O Israel: The LORD is our God, the LORD alone” in Deuteronomy 6:4, we may be sure that it is not Moses’ human opinion that is evident, but rather an instance of an inspired truth claim regarding the Divine subject.  We trust that Scripture provides us with some tools to distinguish between a fool and a prophet of YHWH.  Unfortunately, it is not always as easy to distinguish as in these two examples!  Indeed, we must face a greater deal of the complexity in the hermeneutical enterprise this position advocates, which we will do in Part III by looking to several passages from the Psalms.

The Mirror & the Telescope, Part I

THE MIRROR & THE TELESCOPE, PART I:  TOWARDS A DUAL-SUBJECT APPROACH TO BIBLICAL REVELATION

Here is a trustworthy statement, worthy of full acceptance:  The Bible is filled with lies, wickedness, and bad theology.  [Pause]  Now before you begin gathering wood to burn me as a heretic, it must be said that this sentence is an accurate assertion that any signer of the “Chicago Statement on Inerrancy” could affirm.  Of course, there is some equivocation in the phrasing:  I should say, “the Bible is filled with examples of lies, wickedness, and erroneous theology.”

Now I know how Joan of Arc felt...as the flames rose to her Roman nose.

We see lies in Scripture, accurately recounted, from the beginning until the end:  in Genesis alone we see deception in the words of the serpent in the Garden, as well as from the mouths of Cain, Abraham, Isaac, Jacob, Jacob’s sons, Potiphar’s wife, Joseph, and many more.  Examples of wickedness in Scripture include murder, brutality, rape, gang rape, incest, incestuous rape, and attempted genocide.  We may also find many examples of bad theology in the form of worship of idols (sometimes led by Israel’s leaders, such as Aaron in Ex. 32:4-5), false prophecies from those who claim to be true prophets of YHWH, and even the claim in Psalm 14:1 that “there is no God” (don’t worry, we’ll qualify this later).

The existence of these elements in the Bible is unquestionable; however, the purpose they serve in the text may sometimes perplex the thoughtful reader, particularly when one considers the classic concept of Scripture as “revelation.”  Most Christian definitions of “revelation” look similar to what we find in the Evangelical Dictionary of Theology:  “the term is used primarily of God’s communication to humans of divine truth, that is, his manifestation of himself or his will.”

The question then is how do examples of lies, wickedness, and bad theology serve to reveal a “manifestation” of God or his will to us?  How does the presence of these disturbing aspects in the written “Word of God” act as divine self-disclosure?  In order to answer that question, I would like to argue that the Bible actually has two subjects of its revelation:  God and humanity (see footnote 1 below).  To use an analogy, Scripture acts as a mirror and telescope:  it is a mirror that accurately depicts and evaluates the human condition; and it is also a telescope, revealing the transcendent, eternally “other” Divine Being.  And ultimately, Christ serves as the mirror in the telescope, perfectly imaging near to us the fullness of God in heaven.

How a reflecting telescope works...

While many treatises on revelation focus primarily on the Divine subject, there are some theologians who have noted the significance of the divinely inspired revelation of the human subject in Scripture.  Ben Witherington poses the idea that “maybe the Bible is meant to be as much a revelation of human character as of divine character, and how the two do and should interact.” (Living Word, 24)  Although this is more of an aside for Witherington, his comments touch upon the need for students of Scripture to reconsider what it is exactly that we see the inspired Word as revealing to us: only God’s nature, or humanity’s as well.

I believe that we need to make more of Witherington’s conjecture that the Bible is indeed “as much” about humanity as it is about God, for the simple reason that as we consider the whole of Scripture, we see that large sections, particularly in the historical works and poetry of the Hebrew Scriptures, focus much more on revealing humanity than divinity.  For instance, God tells Job’s friends that “they have not spoken of me what is right” (Job 42:7); does this then cast much of this book’s contents into theological suspicion?  Being that the reader has seen what caused Job’s suffering in the prologue, we know at the very least that their accusations against Job are faulty—what about their theological ideas?  Could it be that Job’s friends serve as examples of bad theology, but they speak in ways which still accurately reveal authentic human perspectives?  This example suggests that we must distinguish in Scripture between theological source material (what we can say about God) and anthropological source material (how we see human beliefs and experiences depicted).  Furthermore, we must differentiate accurate theological ideas from erroneous ones (i.e. persons may say something about God in Scripture, but it does not mean it is true), as well as between accurate or positive anthropological material (including those Biblical figures we should emulate) and false ideas about or negative examples of humanity. (Footnote 2)

[In Part II, we will explore why it is that humans would need revelation about…humans.]

Footnotes:

  1. Of course there are more subjects in Scripture, such as animal and plant life, the cosmos, angelic beings, etc. but God and humanity are clearly the primary subjects of revelation
  2. It must be said that the Bible exists as more than informational “source material;” it also “performs” God’s covenantal actions (as Kevin VanHoozer has suggested) as well as transforming us into people who are “on mission” with God to heal and redeem the whole creation (as N.T. Wright has proposed).

See PART IV for Works Cited