Question – What do you get when you cross a bad scientist with a poor theologian? (Hang with me here, this is not a bad joke!)
Answer – An atheist
I just finished reading a book in which the author stated, unambiguously and quite proudly, that he can prove that God exists. Foolproof, airtight, with not the slightest chance that there could be a mistake proof that God exists. I was quite in awe until I read what his “proofs” consisted of – a long list of arguments that have been put forward for centuries. A long list, I might add, that has been particularly ineffective in proving the existence of God, except for those who already believe in God. If you already believe in something, it is quite easy to prove it exists. It is when you try to convince someone who is utterly certain of the falsity of your proposition that your “proofs” tend to get shredded. I happen to believe in God, so I also happen to appreciate many of the “proofs” that the author put forward. I also know atheists who laugh out loud at the supposed “iron-clad” arguments that are set forth. Now, disbelief in one proposition does not equal proof of the opposite proposition, but still, poor arguments deserve to be destroyed.
Notice in the famous picture of the creation of Adam in the Sistine chapel. God and Adam reach toward each other, but there is a gap – an existential difference between the two. God urges us as humans to seek for him, but still, we are flesh and he is God, and we will always be just a hair short of fully understanding the nature of God. John even said of Jesus, the incarnate God on earth, “He came to his own home, and his own people received him not.” (John 1:11)
I am one who happens to believe that good science and good theology should not be enemies. They are different fields, and ask (and search for answers) to entirely different questions. Good science attempts to answer the questions “what” and “how”. Theology attempts to answer the questions “who” and “why”. That is why I suggest that when you mix bad science and bad theology all you end up with is an atheist. A good person, no doubt, but someone who has placed their trust in something that is not God.
I feel very strongly that if you have to prove the existence of your god, you have a very small god. In fact, if you CAN prove the existence of your god then you have succeeded in creating an idol larger than any god – yourself. Step back and work through this – if your science (whatever it may be) can prove beyond any shadow of a doubt that your god exists, then your god is smaller than your science. That is to say your science can explain your god; ergo, your science is bigger, more complex, and more profound, than your god. You have just made your intellect your idol – you may worship a “god,” but just like the story in Isaiah of the man who cuts down a tree, cooks his food with half of it and fashions a god out of the other half, your god is still a thing of your creation (see Isaiah 44:9-17). You can manipulate it, define it, examine it, and ultimately prove that it exists by some physical test.
Now compare that with the God of the Bible. Since we were just in Isaiah, let us stay there. Read Isaiah 40:9-31 (for just one passage). Now – how do we “prove” a God such as this exists? To what do you compare something that is incomparable? By what standard do you measure something that is beyond measure – or even comprehension? The folly of the peanut scientific mind is that it thinks it can define, measure, describe or explain that which cannot be rationally bounded.
Writing in the early 11th century A.D., a theologian by the name of Anselm formulated what is often referred to as the “ontological argument” of the existence of God. Strictly speaking, however, it is not a positive argument, but the expression of the impossibility to create such an argument. It goes something like this – If I can conceive of something bigger than God, that thing that I have imagined must be God. But this is a logical impossibility, as God is the most comprehensive being that can be conceived. God, therefore, is “that than which nothing bigger can be conceived.” God is bigger than any science, any scientist, and even any proof of his own existence.
We need to give up this infantile attempt to figure out a “bomb-proof” argument or proof that God exists, and simply get back to worshipping the God that scoffs at all our puny little attempts to control him.
“And without faith it is impossible to please him. For whoever would draw near to God must believe that he exists and that he rewards those who seek him.” (Hebrews 11:6, RSV emphasis mine.)
Some little voice in the back of my head tells me to follow up just a tad bit on my post yesterday. There I made the somewhat (?) confusing statement that I agreed more with someone that I ultimately would disagree than with someone who, on the surface, I should agree. It is a frustrating feeling. However, while still firmly believing that what I said is true, I also think that I may have inadvertently said something that I do not believe is true.
Theology matters. It matters greatly. We cannot avoid that truth, no matter how fervently we might wish to. There are hundreds, perhaps even thousands of separate groups that all claim in some fashion to be “Christian.” Many of these groups proclaim doctrines that are diametrically opposite to doctrines taught by other “Christian” groups. Yet, with no apparent sense of confusion or shame, everyone seems to go along with the idea that all of these groups are somehow on the same page and headed in the same direction. Logic, if not theology itself, makes this a foolish conclusion.
A person cannot be a Calvinistic-Arminian, nor an Arminian-Calvinist. A person cannot be a Cessationist-Pentecostal, nor a Pentecostal-Cessationist. A person cannot be a Catholic-Protestant, nor a Protestant-Catholic. The same bifurcation holds true with Pedo-baptists and Credo-baptists, egalitarians and complementarians, transubstantiationalists, consubstantiationalists and symbolists. Many other theological issues that have divided Christianity simply will not allow for cheap and meaningless compromise for the sake of a supposed unity.
Theology matters. When I say that I agree with someone with whom I must ultimately disagree, I am not saying that I can set aside the substantive disagreement for the sake of the more temporary agreement. Now, mark these words carefully – I am not saying that such a person is not in a saved relationship with his or her God. I simply am not in a position to make eternal judgments. However, I can, based on my understanding of the Scripture, decide whether what I understand of his or her position is true. I can also be taught, and I reserve the right to teach what I believe to be the truth.
I hold many doctrines to be of such weight that I simply cannot “agree” with those who hold clearly opposing conclusions. I may be correct, the other person may be correct, or a third option is possible – that neither one of us is entirely correct and the absolute truth of the matter lies in some third possibility. But, I cannot simply lay aside my conclusions and convictions simply in order to avoid hurting someone else’s feelings, or to massage some flimsy and ultimately false “unity.”
I chose the image above this post for a reason. The realm of theology describes the void where the woman is frozen. There is an absolute truth to which she is headed – in my image that would be the eternal and unalterable truth of God. There is an equally solid truth from which she is jumping – the truth of our convictions. Theology is that space in the middle – theology is a searching, a probing, a “working out” of that which we can see but yet that which is still not under our feet. But theology is not just some whimsical, “pie in the sky by and by when we die” exercise that a few pointy-heads secluded in their ivory towers can participate in. Theology is built on solid study of the Bible – the solid rock upon which all theology must be built. Theology might be described as a leap (and other images are certainly legitimate), but theology is not a blind leap, nor is it a careless leap. Theology is a well-measured, calculated and purposeful leap into the mind and heart of God.
So, theology really matters. I agree with some theologians, and disagree with some – often the same theologian and often in the same book, chapter, or even page. We all see as through a glass, darkly. Or, a fog, depending on our point of view.
It is spring break week here in the fog so I have been doing some catch-up reading. I am reading two books in particular, one that is stimulating and enjoyable and the other that is, well, just painful. What I find particularly disturbing is that the book I am being challenged by and the one that I am enjoying is written by someone with whom I have much to disagree. The book that I am reading just because I feel like I have to (for reasons that will go undisclosed) is written by someone who is a member of the Church of Christ. In fact, in certain parts of the country he would be idolized, yea worshipped, if he were to step up to a pulpit and start preaching. He is certainly no “average” member of the Church of Christ. He is about as far to the right as you can get within the fellowship of the churches of Christ without being anti-institutional, non-Sunday school or one-cup-only for the fruit of the vine during communion.
The one with whom I have doctrinal issues writes in a manner as to promote his beliefs without putting down any others, and with the intention of building up the body of Christ. The other uses derogatory terms to describe his “enemies,” makes no effort to mask his ridicule of their positions, and offers no apologies to “calling them out by name.” The first authors uses hermeneutical processes that are agreed upon by most scholars today; the other uses a hermeneutical principle that only he and a few others find convincing. The first author is willing to consider options other than his own conclusions; the second summarily dismisses any challenges to his conclusions as coming from someone who do not love God nor do they respect the Bible. Even when the second author makes a conclusion that I agree with I am frequently appalled at his logic and his condescending tone.
Have you ever agreed with someone you disagree with more than you agree with someone you agree with?
I have often said, and firmly believe, that I learn more from someone I disagree with, if they present their positions fairly and openly, than I do from someone that, for every other reason, I should agree with. Maybe I am weird that way. I would just much rather discuss religion with someone who knows and understands what he/she believes than with someone of my own faith group who simply parrots what some teacher/preacher/parent/friend once said. And that goes for those on both ends of the “conservative/liberal” spectrum. Wild-eyed liberals turn me off just as fast, if not faster, than closed-fisted reactionaries.
At the end of one of my undergraduate semesters a question was posed to our professor as to how we should respond when someone says/teaches something in error concerning the topic we had just completed studying (I am not sure whether it was Greek, Romans or Revelation – I can remember the professor and the statement, but not the subject). The professor paused for a moment as if to collect his thoughts. Very slowly he said, “Gentlemen, you must be very careful in those situations. Challenging someone’s long held beliefs is perilous work. But bad theology must be named as bad theology.”
In my 30-plus years serving the church in a number of capacities I have learned the truth of that statement over and over again, and have marveled at the wisdom of the professor who uttered it. Bad theology kills, no matter how loved or worshipped the speaker/writer/teacher is. Bad theology must be named as bad theology.
And doggone bad theology is the worst.
Andrew Root, Bonhoeffer as Youth Worker: A Theological Vision for Discipleship and Life Together (Grand Rapids: Baker Academic, 2014)
I am a Bonhoefferophile. Happiness to me (if I cannot be fly fishing somewhere on a cold trout stream) is a big cup of Earl Grey tea, a book by or about Bonhoeffer, and a long afternoon. But, that having been said, there is nothing worse than a bad book about Dietrich Bonhoeffer. Regardless of how much you like steak, there come a point that if it is cooked poorly, even a filet mignon is a wretched piece of meat. So, when I heard that a book about Dietrich Bonhoeffer as a youth worker had been published, I was immediately and deeply suspicious. Possibly no theologian has been used and abused more than Dietrich Bonhoeffer. Liberals see Bonhoeffer as the consummate liberal, conservatives see Bonhoeffer as a flag carrying conservative. I was afraid to find that Mr. Root would make Dietrich Bonhoeffer out to be the paragon of modern “pizza and praise God party” youth minister. I read some encouraging reviews, so I cautiously bought the book. The siren call of another study on Bonhoeffer was just too strong to resist.
Boy, am I glad I did.
My fears of Mr. Root transposing American youth ministry onto Bonhoeffer were dispelled on p. 3 when he wrote, “Actually, as we’ll see in the chapters below, Dietrich Bonhoeffer more than likely would have been strongly against many of the forms American youth ministry has taken since its inception.” Mr. Root is still too kind, but at least he put my mind at ease. The rest of the book served this summary well – he clearly demonstrated the vast difference between Bonhoeffer and American elitist, entitlement based youth ministry.
Root’s work is divided into 14 chapters and runs 208 pages long – so the book moves quickly. Root takes a chronological approach to studying Bonhoeffer’s work with youth, which is not the only way to study Bonhoeffer’s theology, but it works very well in this case. Root demonstrates that throughout his work with youth (which is far more extensive than most people realize), Bonhoeffer was consistent and demanding. Bonhoeffer was a theologian first and foremost and not at all concerned with the “bottom line” that defines so much American youth ministry. However, he was particularly adept at recognizing the capacity of his audience to perceive and adopt theological concepts, and so Bonhoeffer was a master at pedagogy as well as theology. Reading this book illuminates how important it is for a youth worker to be firmly grounded in theology, as well as methodology to convey that theology. (Note especially chapter 6, “Tears for Mr. Wolf: Barcelona and After”, and chapter 9, “They Killed Their Last Teacher! The Wedding Confirmation Class.”)
I am afraid that many (if not most) American youth ministers will not like this book – if they even understand what Root is saying. Most American youth ministry creates idols out of young people. “Do this, or we will lose our youth!” “Don’t do that, or say that, because our young people will not like it and they will leave!” Most critical, youth ministry in America treats theology like the plague – you can do just about anything, but for crying out loud stay away from theology. Even if you have to (horrors) talk about God, make sure he comes across as a BFF, so that you will not scare the poor little darlings.
Bonhoeffer, as Root so powerfully and eloquently demonstrates, viewed young people as individuals who were both capable and responsible for learning about the great and deep things of God. And Bonhoeffer viewed youth ministry as a critical part of the entire congregation – Bonhoeffer never wavered from his insistence that the church, and especially the congregation, was the center of the world for the Christian. I think Bonhoeffer would be aghast at the way our youth ministries pull young people away from the church – we actually destroy the community of the saints by isolating one of its most critical components.
Root demonstrates beyond question that for Bonhoeffer, theology had to be the center for youth ministry. How he managed to accomplish what he did is another story – certainly not everyone is going to be as gifted as Bonhoeffer in working with youth. But, if you love young people, if you are concerned about the young people in your church, and especially if you are currently involved in ministering to young people, this is one book you need to buy, read, and most important, fit into your ministry.
Just do not expect to find a 21st century youth minister in Dietrich Bonhoeffer. He was not, and for that we should all be very grateful.
It is not a popular concept anymore, if, in fact, it ever was. What if I’m wrong? In today’s world there is no right and wrong. But, there again, what if the people who think this way are, despite their assertion to the contrary, wrong?
What happens then?
It is frightening to pay attention to many speakers, preachers and Bible class teachers in particular. Imbued with the “sage on the stage” mentality they view their conclusions as unassailable truth, when, in fact, often times their conclusions are nothing more than guesses, educated or not. This is especially so when such conclusions are buttressed with the quotation from a passage of Scripture. The truth of Scripture is somehow magically transferred to the the presenter, baptizing the false statement and absolving the presenter of any sin. Of course, the error is more frequently than not compounded by the fact that the passage of Scripture is taken out of context, but hey, if we are proving the truth of our flimsy argument and absolving ourselves of sin, what does a little context have to do with anything?
But, I return to my question – what happens if I am wrong? (Let’s speak in first person singular terms here, just to avoid the temptation to be judgmental.) Or, perhaps to be more truthful, what happens WHEN I am wrong?
When was the last time you saw, or heard, someone actually, sincerely confess error? I don’t mean confess around the error. Politicians and other public figures have mastered the art of first-person-once-removed confession. “I’m sorry if anyone was offended by the allegations made against me.” Notice there is never any regret at being wrong, only that certain individuals might be offended. In some rare instances the figure might admit that the allegations are serious, but on the other hand, “there is no evidence to support the allegations.” Never, “the allegations are absolutely false.” It is just that there is never any evidence to support the allegations. My lawyer is too good to allow any evidence to show up.
Enough with the politicians. They are far too easy a target. What about your preacher, your Bible class teacher – what about you? When was the last time you heard your preacher stand in the pulpit and say, “I was wrong”? When was the last time you told your class, “I was wrong”? When was the last time you told your class, “I might be wrong here” and fully, truthfully meant it?
Here again I am not talking about the massive flood of “I used to think this about (you name the hot-button issue of the day), but now I think this…” That is mere pandering to the masses, and that in and of itself is conduct unbecoming a minister of the gospel. Any minister who changes his mind concerning homosexuality or bending gender roles or the role of the Holy Spirit just to climb aboard a bandwagon has sold his soul to the devil. I am talking about a genuine confession of error in life or in doctrine that affects a person to the core of his or her being.
I am talking about a Saul of Tarsus to the Apostle Paul kind of transformation. A confession that moves a person from persecutor to persecuted, from trying to take life to being willing to surrender one’s life for the sake of the same cause. I am talking about being absolutely convinced of the truth of a concept to the absolute conviction of the error of the same concept. I know it happens, but, how does it happen and what are the consequences?
To make the argument that I am always right, that I am flawless in my interpretation of Scripture, that I know the absolute truth to every question of translation, interpretation, and application is absolute heresy. No one can be that perfect. We may share in a measure of perfection, we may taste perfection from time to time, but even the most secure of our conclusions comes with the tinge of reality that I am human, my intellect is fallen, and there is always more information out there than I can access or grasp.
Does that mean we throw up our hands and give up? As Paul would say, “By no means!” Absolutely not! I may not know with divine certainty why baptism is essential for salvation, why men and women are created equal but with different roles, why certain practices are pleasing to God while others do not please him, but that does not mean I surrender my God given intellectual gifts to try to understand those questions – nor to search for greater certainty that those “truths” are indeed true. And it certainly does not absolve me of confessing when I am wrong about any conclusions I offer as being true, but are not.
If I had one saying that could describe my philosophy of learning it would be this, “If I am wrong, please point out the error of my way, as I do not want to believe any error, nor do I want to teach any error. But please use evidence beyond personal opinion so that I can test the validity of your conclusion, as you have obviously tested the validity of my conclusion and found it to be false.”
Two people who hold diametrically opposing viewpoints on any issue cannot both be right. Homosexuality cannot be both acceptable to God and a sin. A congregation that forbids the public leadership roles to women and a congregation that allows women full leadership roles cannot both be pleasing to God. Christians cannot both affirm the uniqueness of male/female genders and affirm the rights of individuals to “change” their gender. Baptism cannot be both essential to salvation and an optional act of choice. Man cannot have both free will, and be subject to eternal predestination.
These concepts I hold to be true. If I am wrong, please let me know why, and where I can learn a better truth. Don’t expect me to just give up if you disagree with me, but if I am wrong I want to change my beliefs and behaviors to conform with the truth.
What happens if I am wrong? . . . Maybe my topic is not important, maybe it is eternally important. But the question itself should never cease to guide my search for truth.
Thanks for flying with me in the fog…
The Church According to Paul: Rediscovering the Community Conformed to Christ James W. Thompson, (Grand Rapids: Baker Academic, 2014), 289 pages including bibliography and indices.
I’ve noticed that most of the book reviews I write are on books that are years, if not decades old. So, it it nice to finally read (and review) a recent publication. This book has a 2014 publication date, so you cannot get much more recent than that. And, the subject matter is relevant to so many discussions regarding the church today.
Dr. Thompson’s main thesis is that in all of the discussions (written and oral) about the church today, the one voice that is missing is the voice of the apostle Paul, and since he had the most to say about the New Testament church, it just makes sense to go back and read what he had to say about the church. Throughout nine chapters this is exactly what Dr. Thompson does – examining such topics as the key themes in Paul’s ecclesiology, the corporate nature of the church, the visible manifestations of the church, spiritual formation and the church, justification, evangelism, the universal church, the relationship between the universal church and house churches, and leadership in the church. Dr. Thompson concludes with a summary chapter discussing the church after christendom. Dr. Thompson moves well beyond the Roman Catholic position, as well as the standard Protestant definition of the church. He also challenges the standard understanding of the church in the American Restoration Movement (I’m not so sure I agree with his views on Paul’s teaching regarding the importance of baptism, but that is a minor point in the book). Dr. Thompson explores the rich nuances of Paul’s ecclesiology in-depth, and opens the path to a much deeper and more vibrant understanding of what it means to be the church of Christ.
I thoroughly enjoyed this book – there is hardly a page in my copy that does not have multiple sentences underlined and maybe a passage or two with a star in the margin. The book is written in an academic style, but Greek words and phrases are transliterated so that the reader who does not know Greek can follow along. Dr. Thompson employs voluminous Scripture references – no one can accuse Dr. Thompson of avoiding the text. The reader may not agree with Dr. Thompson in every point (I did not, nor do I ever fully agree with an author), but you know that Dr. Thompson has done the heavy lifting to research his topic and to present his material in an easy-to-follow format.
Regarding those who will disagree with this book – those in the “the church has to be missional to be a church” crowd will not enjoy this book. Maybe that is why I enjoyed the book so much – the whole “missional” movement has left me utterly flat – few can define what they mean by “missional,” and even those who try to define it cannot do so with reference to the Bible. Usually what they end up doing is quoting some Latin phrase (missio dei) or some such and then grinning really big like they have said something important. (How about this for a quote, “The word ‘missional’ seems to have traveled the remarkable path of going from obscurity to banality in one decade.” p. 12, quoting Allan J. Roxburgh in footnote #55). Dr. Thompson challenges vapid thinking, and this book is a healthy and very much needed corrective to the pabulum being touted as the next thing to save the church from obscurity. But Dr. Thompson does not just attack the “missional” church movement and leave the scene of the fight. Dr. Thompson provides a healthy and scriptural response to those who follow the “missional or bust” movement.
Regarding the aspects of the book I did not appreciate – Dr. Thompson has an irritating habit throughout the book of making reference to “Deutero-Isaiah” and “the contested letters of Paul.” Now, I am fully aware of the controversy regarding the authorship of the book of Isaiah. But, we do not have an Isaiah, a “Deutero-Isaiah,” and a “Trito-Isaiah.” What we have in our text is the book of Isaiah. If you are quoting from the book of Isaiah, quote Isaiah, not from some unproven theory that there were multiple authors of Isaiah. If you are writing a commentary on Isaiah, or if you are writing a critical introduction to the book of Isaiah, then by all means cover the relevant arguments and state your conclusion. The same holds true with the “contested” letters of Paul. So what if the authorship is contested? Either they were written by Paul (if so, say so and move on) or they were not (if so, why even mention them in a book discussing Paul’s ecclesiology?) then state your reason for not including them in your book. Oh, well, that is why Dr. Thompson has his work published by Baker Academic, and mine won’t be. Still, it is irritating to constantly be confronted with these phrases, which, at least to me, are not just descriptive, but have crossed the line into being judgmental.
Dr. Thompson’s book is timely, and for those who are interested in the health of the church, is a much needed addition to the study of ecclesiology (the study of the church). Doubtless, Dr. Thompson’s conclusions will upset some people – he certainly challenged me in many healthy and beneficial ways. But, agree with him or disagree with him, you must appreciate the depth of the study and the imminently readable fashion in which Dr. Thompson writes. Sure, there are some things that I wish he would have changed, but this book should be on the “to read” list of any minister, elder, deacon, or Bible class teacher who is vitally interested in the health of today’s church.
Last night I was watching a documentary on the Apollo space program on YouTube. After the episode was over I surfed those “recommendations” that are over on the side of the screen. One happened to be about how the “hoax” of the Apollo program was finally, incontrovertibly, proven. I clicked on the video, more out of curiosity than anything. At first I was amused, then concerned. Finally I just became angry. Reading the comments below the video only made me more angry.
Now, I must say that there is a certain little voice in the back of my head that whispers, “These people are just out to rock the boat, get a little rise out of people. They don’t really believe all this conspiracy garbage, but they want you to think they do, just to provoke a response.” I cannot really be sure – but from watching the video and from reading the comments, it certainly appears that a great many people believe the whole Apollo space program, and especially the lunar landings, were all one huge hoax, filmed by Stanley Kubrick on some desert wasteland in Arizona.
But it is not just the Apollo space program. There are people who do not believe the space shuttle actually flies into space, that the massacre of the school children at Sandy Hook elementary school actually took place, or, of course, that Lee Harvey Oswald killed president Kennedy.
This might all be mildly amusing if it were not for more than a few some troubling issues. One, these “conspiracy theorists” refuse to consider any conflicting evidence. The more evidence that is presented to them that contradicts their hare-brained ideas, the more they insist that your argument proves their conspiracy. Take, for example, the Apollo space program. How many thousands of individuals would have to be in on the hoax that the US supposedly sent 12 men to walk on the moon? Yet, confronted with this question the “conspiracy theorists” simply argue that proves their point – the power of the government was so overwhelming that it could and did keep those thousands of people (a large number of whom are still living) so utterly silent about the hoax. Never mind the photos that were recently taken that show the bases of the lunar landers still on the moon, with numerous foot and rover tracks all around the landers. Hoaxes, all of them. If you can fake an entire lunar landing, you could certainly fake a few “supposed” satellite pictures.
The conspiracies around the Sandy Hook massacre are more disturbing, so I will not dwell on those. Anyone who denies the carnage that took place at that school is not just deluded, they are psychotic. They are genuinely mentally ill.
As I was pondering all of this, a related though occurred to me. People have been denying the birth, life, death, and resurrection of Jesus ever since the first century. These “conspiracy theorists” have created all manner of convoluted stories as to how the “myth” of Jesus was created – from the virgin birth, through his miracles, and finally ending with the crucifixion and resurrection. No matter how much evidence is provided to these people, their only response is, “See, that just goes to prove that my theory is correct – Jesus never existed!”
This goes a long way to prove a theory that I have – that the field of apologetics is basically designed for those who already believe in the truth of Scripture. While all the various attempts at “proving” the truth of Scripture are interesting, and some are more convincing than others, it is readily apparent to me that no amount of “evidence” demonstrating the truth of Scripture will convince anyone if they initially choose to reject the basic premise of the Bible – and that is that God exists.
If God had wanted men to prove that he exists, he would have given us the exact manner in which to do so. But he did not – he gave us the Bible, a story that relates how he created us, loved us, and eventually became one of us so that we might at some point choose to accept his love. Scientific proof (the stuff of apologetics) demands adherence to scientific theories and laws, but it does not require any kind of a loving relationship. God, however, does not want a mindless adherence to a set of laws, even his laws. He wants a relationship with that which he created – us. God loves us, and wants us to enjoy the blessings of loving him in return. The field of apologetics misses that point entirely. Apologetics is about science. The Bible is about faith and love. Science never created a Christian. Only the cross can create a Christian. And there is no “incontrovertible” evidence that the cross of Jesus ever existed. Unless, of course, you are willing to accept the eyewitness accounts of both his followers and his enemies. But, never let contradictory evidence foil a good conspiracy theory!
Speaking of foil, those people who doubt the Apollo space program, that Lee Harvey Oswald shot president Kennedy, or the fact that the 9/11 terrorists flew jets into the World Trade Center, causing them to ultimately collapse, need to tighten their tin-foil hats around their heads a little tighter. They are a living definition of the concept of lunacy – the idea that the moon has demonic power over human beings. Reality is a scary thing – especially when you refuse to accept the overwhelming evidence of hundreds, if not thousands, of individual pieces of evidence and testimony. Those who have a theory that men never walked on the moon, that the FBI, the CIA, and the mafia all conspired to kill Kennedy, and that the US government was complicit in detonating bombs in the twin towers to destroy them probably hate this post.
That’s okay by me. I don’t believe any of them really exist. They certainly cannot prove they exist, even if they think they do. The proof of their existence is all just one big hoax.
Try to deny that fact!
Yesterday I was directed to a blog post regaling the virtues of the millennial generation. For those of you who do not know, the millennial generation is that group of people born in the late 1970s (or early 1980s) through the mid 1990s. So, the oldest of this group are entering their 30’s, the youngest are still in college, or are perhaps entering college. You can find many different opinions as to when a “new” generation arrives and supplants its predecessor. There are obviously large “buffer” groups in-between clearly defined generational groups.
Anyway, in this blog the author made the statement that the millennial generation is the most educated generation in modern history, if not all human history. I almost choked on my coffee. But, then I understood what the author was saying. In the next paragraph he pointed out that millennials have greater access to more information than any generation before. Now that I can agree with. But, seriously, information does not equal education.
I deal with millennials every day. And, granted, some of them are incredibly gifted, brilliant, and well educated young people. And, on the other hand, some of them are dumber than door-knobs, yet with the ability to google just about any topic and scroll through thousands of bits of information in just seconds. They know how to work their tablets and smart phones with amazing dexterity, and yet they cannot think their way out of a wet paper bag.
Having access to information does not equal education. You can live in a library for all of your life and still be illiterate – just having millions of books at your disposal does not mean you know what is in them, nor does it mean that you can process the information that they contain in an intelligent manner. The fact that the author of the blog appeared to be a millennial himself (just going by his picture) proves my point. He equated information with education. Education certainly requires information, but education means far, far more than access to or even appropriation of information.
What does this have to do with theology? It is funny, but one of my college groups was discussing the huge increase in the number of Bible translations over the past couple of decades. Whereas I grew up with maybe a dozen translations to choose from, now there are hundreds, with more being produced every year. You have more translations on your smart phone than I had to study in the library at ACU (okay, that dates me). But, the proliferation of translations has done nothing to increase the knowledge of the Bible, nor general biblical literacy. If anything, knowledge of the Bible has decreased with the increase in the availability of modern Bible translations. Access to greater information has actually had a negative affect in terms of people knowing the text, and how to apply the text of the Bible. The Bible has just become another app on your phone, standing in competition with FaceBook, Twitter and the latest, greatest computer game.
I do not mean to unduly criticize the millennial generation. Those in this category certainly did not ask to be born in the year they were born, and they were handed a world that was thoroughly trashed by the Boomers and Gen X. Maybe the millennial generation will be able to fix some things that need to be fixed, and, God willing, maybe they will see fit to return their sights onto God and the Church. They have a tough row to hoe – and mere access to information is not going to help them. They need to learn how to process that information, and they need to learn how to make that information work to the benefit of mankind, not its detriment. My generation did not do such a good job with that mandate. I can only hope the millennials, and my daughter’s generation (what ever it will be called) can do better.
But, please, do not confuse information with education. That just proves how uneducated you really are.
Tom Olbricht, Hearing God’s Voice: My Life with Scripture in the Churches of Christ (Abilene: ACU Press,1996).
I just finished writing my dissertation for my Doctor of Ministry degree. I learned so much in writing that paper. One of the things I learned was that no matter how much information I thought I had gathered on a particular topic or sub-topic, there was always one more (or a dozen more) reputable sources to consider. When men have been thinking and writing about the Church and Christian topics for almost 2,000 years it is just impossible to be original.
One of the sources that I discovered in the process of writing my paper was Tom Olbricht’s, Hearing God’s Voice. I have been vaguely aware of Dr. Olbricht – he was at ACU when I started my undergraduate program there. I was always intimidated by Dr. Olbricht. He was a large man, and it would be kind to say that his suits were never impeccably tailored. Scuttlebutt was that you only took Dr. Olbricht’s classes if you had a suicidal wish to blow up your GPA, or if his course was required. Because he was primarily in the grad program, I never had to make that decision. When I did finally enter ACU to earn my Masters degree, Dr. Olbricht had moved on to Pepperdine University in Malibu, CA. By that time I was not so easily led by whispers and gossip, and I took every course I could from Dr. Everett Ferguson. Since that time I have regretted not having had any classes with Dr. Olbricht. After reading this book I regret that lack even more.
Hearing God’s Voice is a book about hermeneutics within the Churches of Christ, but it does not read like a typical book on hermeneutics. It is mostly an autobiographical journey through Dr. Olbricht’s life, showing how hermeneutics (or how a person interprets the Bible) both shapes and is shaped by life experiences. It is a fascinating story, and if you are interested in the history of the Churches of Christ in the mid to late 20th century, you will want to get this book and read it. The book is part “who’s who” within the Churches of Christ, part pedagogy on how to obtain advanced academic degrees, part critique of the Restoration Movement, and, finally, part hermeneutic.
You have to get to the end of the book before Dr. Olbricht explores his hermeneutic in any great depth, except that you have to really read all of the early parts of the book, because his hermeneutic is inseparably connected to his life’s story. He did not just get his hermeneutic out of a book, and he does not want anyone to try to get their hermeneutic out of his book. At least, I do not think he does. I think, in perfect professor fashion, Dr. Olbricht would say, “Now that you’ve read my book, go forth and discover the art of hermeneutics!”
Dr. Olbricht is certainly one of the premier theologians within the Churches of Christ. Few men have attained the level of expertise, both theologically and in rhetoric, of Dr. Olbricht. I think I would still be intimidated by Dr. Olbricht, but having challenged myself with Dr. Ferguson’s classes, I think I would have greatly enjoyed listening and learning from Dr. Olbricht.
I do not agree with everything Dr. Olbricht says in this book – especially with his understanding of hermeneutics. After all I have said in praise of Dr. Olbricht, that may sound heretical, but no man is perfect, and, while I deeply appreciate many of the moves that Dr. Olbricht proposes in this book, I also identify some significant weaknesses in his approach. Perhaps the greatest is that I sense Dr. Olbricht’s approach is simply too open-ended. To use a sports analogy, he has an impressive wind-up, and the pitch leaves his hand in a blur, but by the time the ball gets to the plate it is barely rolling across the ground. I appreciate the emphasis that Dr. Olbricht places upon the reader (or auditor), but in the end it appeared to me that the reader/auditor had a greater place in Dr. Olbricht’s hermeneutic than the Scripture did. I believe his two examples illustrate that. And, today, approximately 20 years after the book was written and published, I believe that the steady march of same-sex relationships and gender-bending would support my contention.
Any hermeneutic, if it is to faithfully transmit God’s word to a new generation, must begin with the full and unquestioned authority of Scripture. We need to make sure the message of Scripture is heard in new and fresh ways, but the reader NEVER is to be allowed to determine the meaning of Scripture. The reader/auditor is to discover the meaning of the text, but the skill of discovery and the power of determination are two completely different concepts.
Oh well, sorry for the sermon. Bottom line – if you are interested in hermeneutics, and especially if you share a love for the Restoration Movement and the Churches of Christ, I highly recommend this book.
I have not been posting much this summer (and probably will not, except for a stray column now and then). I am working on finishing my dissertation for my Doctor of Ministry program and I am up to my armpits in writing crises. I just have not had time for this space this summer.
But, some things are just too good to pass up.
As a part of my dissertation I was reviewing some material from earlier classes at Fuller Theological Seminary. I came across a book that I did not realize how important it was the first time I read it, but now after the passage of some time and the focusing of my dissertation I have an entirely new appreciation for the material.
The book is titled, Dissident Discipleship: A Spirituality of Self-Surrender, Love of God, and Love of Neighbor by David Augsburger. It is published by Brazos Press out of Grand Rapids, Michigan, and has a 2006 publication date. In a sentence, the book is a description of the Anabaptist view of discipleship.
I don’t want to spoil anything for those of you who are curious about my dissertation, but finding this book on my shelves again was huge. Augsburger works through eight core practices of discipleship: Radical Attachment, Stubborn Loyalty, Tenacious Serenity, Habitual Humility, Resolute Nonviolence, Concrete Service, Authentic Witness and Subversive Spirituality. Augsburger then concludes with six appendices, the most valuable to me was the seven “Core Convictions” of the Anabaptists. As you can tell from the chapter headings, this is not fluffy reading. Although Augsburger works through some heavy theology, the book is not written in “technical jargon” and is easily accessible, if the reader will simply devote some time to absorbing the material. The content will challenge you, regardless of whether you accept Augsburger’s conclusions or not.
Coming from a tradition that values reason and logic above all else, there was much in this book that was difficult for me to understand. I do not agree with everything that Augsburger says in the book – I never agree whole heartedly with any author (well, almost never). However, after the passage of several years, a whole heap of a lot of study, and the focus of my dissertation, all of a sudden I think I realize just how important, and how powerful, this book really is.
The fact that the book is based on the “radical” Anabaptist tradition will, no doubt, be distressing to many. If you judge a book, or an entire movement, by the fly-leaf of a book review or by the shallow lecture of someone who knows nothing about the tradition, then this is probably not the book for you. It would rattle your cage to the point you would probably lose your sanity.
However, If you are serious about learning about an often misjudged and abused people, then by all means buy and study this book. If you are serious about learning about what it means to be a disciple of Christ, then by all means buy and study this book. If you are interested in deepening your walk with God and your service to the church and world, then by all means buy and study this book.
But be careful, you just might end up becoming a dissident disciple.