Geoff's Miscellany

Miscellaneous Musings

Archives for August 2016

Thomas A’Kempis on the Trinity

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A challenging book in the tradition of Christian devotional manuals is The Imitation of the Christ by Thomas A’Kempis. While some of the advice he gives is geared especially or even exclusively toward monks, a great deal of what is said is quite useful advice for appropriating a godly mindset. Here is an excerpt from the first chapter:

What good does it do to speak learnedly about the Trinity if, lacking humility, you displease the Trinity? Indeed it is not learning that makes a man holy and just, but a virtuous life makes him pleasing to God. I would rather feel contrition than know how to define it. For what would it profit us to know the whole Bible by heart and the principles of all the philosophers if we live without grace and the love of God? Vanity of vanities and all is vanity, except to love God and serve Him alone.

Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 1–2.

Who is your teacher?

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Luk 6:39-49  He also told them a parable: “Can a blind man lead a blind man? Will they not both fall into a pit? (40)  A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher. (41)  Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? (42)  How can you say to your brother, ‘Brother, let me take out the speck that is in your eye,’ when you yourself do not see the log that is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take out the speck that is in your brother’s eye. (43)  “For no good tree bears bad fruit, nor again does a bad tree bear good fruit, (44)  for each tree is known by its own fruit. For figs are not gathered from thornbushes, nor are grapes picked from a bramble bush. (45)  The good person out of the good treasure of his heart produces good, and the evil person out of his evil treasure produces evil, for out of the abundance of the heart his mouth speaks. (46)  “Why do you call me ‘Lord, Lord,’ and not do what I tell you? (47)  Everyone who comes to me and hears my words and does them, I will show you what he is like: (48)  he is like a man building a house, who dug deep and laid the foundation on the rock. And when a flood arose, the stream broke against that house and could not shake it, because it had been well built. (49)  But the one who hears and does not do them is like a man who built a house on the ground without a foundation. When the stream broke against it, immediately it fell, and the ruin of that house was great.”

In Luke 6:39-49, Jesus explains what it means for him to be our teacher as well as what it means for us to be his disciple. He does this by first contrasting himself with blind guides who lead other blind men into pits. In so doing, Jesus provides us with a good, widely applicable definition of a teacher, “One who gives direction to the lives of others.” He then says this of disciples, “A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher. (6:40)” From this passage we can discern Jesus’ definition of a disciple or a student, “somebody who is with another and becoming like them.” A distinction that Jesus makes elsewhere when talking about “the world,” “the leaven of the Pharisees,” and the example of the “leaders of the Gentiles” is this: explicit vs implicit teachers. An explicit teacher is somebody to whom we intentionally look for guidance in order to become like them. An implicit teacher is somebody from whom we unconsciously receive direction and to whom we unconsciously conform.

With this distinction in mind, it is important for us to ask three questions:
Who/what are our implicit teachers (think friends, entertainment, etc)?

Who/what are my explicit teachers (think authors, actual teachers, mentors, great people you’ve chosen to emulate)?

What direction will they lead me and what kind of person will I become with teachers like these?
Now, with these questions in mind, how does Jesus present himself to us? In Luke 6:39-49, Jesus presents himself as a teacher who can fill your heart with good things that come out of your actions. Not only so, he presents himself a Lord (which most certainly means “Master” quite probably is a circumlocution for God). Finally, he presents himself as providing teachings which are the foundation for an invincible quality of life which can withstand all the storms one might experience in the world. This leads us to one final question.
Is Jesus your teacher?

The soul of the sluggard

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The soul of the sluggard craves and gets nothing, while the soul of the diligent is richly supplied. (Pro 13:4)

“You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, or his male servant, or his female servant, or his ox, or his donkey, or anything that is your neighbor’s.”(Exo 20:17)

In our Bibles coveting is an interesting concept, but itself it simply sounds like desire. But in the contexts the word appears, it clearly means desire out of proportion and intention to have/take what one cannot have.

At its core, to covet is to entertain the desire to seize upon something which rightly belongs to another. Another way to say it is “to intend to have what belongs to another.” James says that sin, in general, starts with a desire that is then mismanaged. Covetousness can start with a desire to have fruit brought on by seeing a tree covered in tasty but prohibited fruit. And instead of getting fruit one is allowed, one obsesses over the other.

I’ve come to think that of the keys to overcoming covetousness is to become productive. Proverbs 13:4 above implies this (it does not use the Hebrew word for covet, but the idea is similar). The sluggard craves but does not get. James makes this observation about the source of quarrelling: “You desire and do not have, so you murder. You covet and cannot obtain, so you fight and quarrel. You do not have, because you do not ask [in prayer or perhaps of a brother when in genuine need]. (Jas 4:2)” Interestingly, if somebody desires something, even if that desire is spurred on by a neighbor’s goods, it would appear that if you are diligent you soul will be richly supplied insofar as your diligence is for pursuing the good.

The cure for coveting is probably not turning off one’s desire to have a house, a wife, or property in general. Instead, to cure covetousness we should exercise diligence in pursuing and accomplishing good. And, when you do have a need that is not met by diligence or that is too pressing, then ask [God or neighbor].

Let your yes be yes

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Translation Matthew 5:33-37

33 Again, you heard that it was said to the ancients, “Do not break your oath, but fulfill your oaths to the Lord. 34 But, I am telling you not swear at all; neither by heaven, because it is the throne of God, 35 nor by the earth, because it is the footstool for his feet, nor by Jerusalem, because it is the city of the great king, 36 nor should you swear by your head, because you are unable to make one hair white or black. 37 Instead, let your word be “Yes, yes, no, no.” Indeed, more than this is from the evil one.[1]

Reflections:

  1. One of our main tendencies when seeing the words of Christ in places like this is to try to find ways out or exceptions to the rule.
  2. This instinct can be dangerous as it can be simply a way of getting out of what Jesus said.
  3. This instinct can be very wise because it is important to fully understand a command before obeying it or to understand an ideal prior to pursuing it. “Jump.” “How high, on what, when?”
  4. In this case, there are good reasons to ask, “Are there times Christians can take vows?” For instance, Paul takes a vow in Acts (it’s why he cuts his hair in Acts 18:18). The ancient Christians had baptismal/confirmation vows. Similarly, Jesus speaks highly of marriage and never proscribes it, but marriage is a covenant with vows/oaths.
  5. So, what vows is Jesus prohibiting? I think that Jesus is prohibiting vows which endear the speaker to the hearers as a sign of honor. “I swear by the temple that I’ll do thus and such…” Jesus is essentially telling his disciples that while the ancients rightly said, “don’t break oaths, I’m telling you just don’t take them. Instead let your word (yes/no) be enough because it’s based on goodness.”
  6. The reason I feel comfortable interpreting things that way is that I think that Glen Stassen’s triadic structure of the Sermon on the Mount makes the most sense. Each teaching is a three-part block with the emphasis on the third part which is a transforming initiative:
    1. Traditional piety
    2. Cycle of judgment
    3. Transforming initiative
  7. The instruction about the futility of oaths and the reasons for avoiding them is not the actual imperative in the passage, but rather a description of the way things are. The command is “let your word be yes and no.”
  8. The point here is very similar to the point made in chapter six. We’re supposed to do things because we see them as God’s will/the right thing to do, not as a way of advertising our piety to others. Our relationship with God is public insofar as it leads us to do good works. But it is to be hidden insofar as public displays of piety tend to be a part of the world of attention seeking rather than the world of virtue and interior transformation.
  9. So ultimately, the point is simple: let what you say reflect what you’re going to do and then do it or not. Don’t embellish what you say to gain religious honor (which is a silly kind of honor, anyhow).

References

[1] Kurt Aland et al., Novum Testamentum Graece, 28th Edition (Stuttgart: Deutsche Bibelgesellschaft, 2012), Mt 5:33–37, “33 Πάλιν ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις· οὐκ ἐπιορκήσεις,* ἀποδώσεις δὲ τῷ κυρίῳ τοὺς ὅρκους σου. 34 ἐγὼ δὲ λέγω ὑμῖν μὴ ὀμόσαι ὅλως· μήτε ἐν τῷ οὐρανῷ, ὅτι θρόνος ἐστὶν τοῦ θεοῦ, 35 μήτε ἐν τῇ γῇ, ὅτι ὑποπόδιόν ἐστιν τῶν ποδῶν αὐτοῦ, μήτε εἰς Ἱεροσόλυμα, ὅτι πόλις ἐστὶν τοῦ μεγάλου βασιλέως,* 36 μήτε ἐν τῇ κεφαλῇ σου ὀμόσῃς, ὅτι οὐ δύνασαι ⸂μίαν τρίχα λευκὴν ποιῆσαι ἢ μέλαιναν⸃.* 37 ⸀ἔστω δὲ ὁ λόγος ὑμῶν ⸂ναὶ ναί,⸃ οὒ οὔ· τὸ δὲ περισσὸν τούτων ἐκ τοῦ πονηροῦ ἐστιν.*”

Will our technology kill us? or Music Monday: Go Robot

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The recent Chili Peppers album is very very good. This song is one of many catchy experiments.

But this line caused me to reflect on other issues:

“I want to thank you and spank you on your silver skin, robots don’t care where I’ve been.”

Now, when Anthony Kiedis writes lyrics, it’s nearly impossible to pin down an objective meaning. But the connotation is sexual.

And lately two trends have been coming together that don’t bode well for the world:

  1. People staying out of the gene pool (or marriage/long term relationships all together). A good book on this trend and some of its cultural and even legal antecedents is Helen Smith’s Men on Strike. Over all, the risk/reward calculation for most men appears to make relationships unappealing in comparison to videogames, money, or one night stands.
  2. The invention of virtual reality porn/sex robots. The technology media will have an article about lifelike sex robots, boyfriend/girlfriend emulator programs, and sex-VR about once a month now.

A pastor once said to a group of young college guys, “sure, you can have lots of sex, but there’s always a woman attached.” The point was to use disarming language to remind people that sex involves a person. The invention of internet porn made that only true for the actors. Now, it seems, that it won’t require anybody but programmers and designers. This is a plus for people who want the pleasures of sex, but no responsibilities. The problem is that the pleasures of sex are pretty clearly meant to make us turn a blind eye to the risks and responsibilities. It appears that our technology may be about run way ahead of our biology.

So, enjoy the song, it’s pretty awesome. But stay away from romance robots. Honestly, they’re probably skynet.

 

Jesus the Good Shepherd

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Mark’s Jesus

A common claim in New Testament studies is that Mark’s gospel must be first because it apparently contains the least developed understanding of Jesus, but John’s gospel was last because it clearly refers to Jesus’ divinity.

The problem with this is that Mark’s gospel alludes to and presupposes Jesus’ divinity by what it makes plain throughout its pages. The problem is that these assumptions only surface by means of certain allusions. In other words, Mark believes in Jesus’ divinity, but he only expresses this by “telling it slant.”[1]

Mark 6 and Psalm 23

In Mark 6, the story of the feeding of the five thousand has some wonderful allusions to the twenty-third Psalm. I recommend that you read the Psalm and the section of Mark in the ESV below:

Psalms 23:1-6 ESV A Psalm of David. The LORD is my shepherd; I shall not want. (2)   He makes me lie down in green pastures. He leads me beside still waters. (3) He restores my soul. He leads me in paths of righteousness for his name’s sake.   (4) Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff, they comfort me.   (5) You prepare a table before me in the presence of my enemies; you anoint my head with oil; my cup overflows. (6) Surely goodness and mercy shall follow me all the days of my life, and I shall dwell in the house of the LORD forever.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 Mark 6:34-52 ESV When he went ashore he saw a great crowd, and he had compassion on them, because they were like sheep without a shepherd. And he began to teach them many things. (35) And when it grew late, his disciples came to him and said, “This is a desolate place, and the hour is now late. (36) Send them away to go into the surrounding countryside and villages and buy themselves something to eat.” (37)   But he answered them, “You give them something to eat.” And they said to him, “Shall we go and buy two hundred denarii worth of bread and give it to them to eat?”   (38) And he said to them, “How many loaves do you have? Go and see.” And when they had found out, they said, “Five, and two fish.” (39)   Then he commanded them all to sit down in groups on the green grass. (40) So they sat down in groups, by hundreds and by fifties. (41) And taking the five loaves and the two fish he looked up to heaven and said a blessing and broke the loaves and gave them to the disciples to set before the people. And he divided the two fish among them all. (42) And they all ate and were satisfied. (43)   And they took up twelve baskets full of broken pieces and of the fish. (44) And those who ate the loaves were five thousand men. (45) Immediately he made his disciples get into the boat and go before him to the other side, to Bethsaida, while he dismissed the crowd. (46) And after he had taken leave of them, he went up on the mountain to pray.   (47) And when evening came, the boat was out on the sea, and he was alone on the land. (48)   And he saw that they were making headway painfully, for the wind was against them. And about the fourth watch of the night he came to them, walking on the sea. He meant to pass by them,   (49) but when they saw him walking on the sea they thought it was a ghost, and cried out, (50)   for they all saw him and were terrified. But immediately he spoke to them and said, “Take heart; it is I. Do not be afraid.” (51) And he got into the boat with them, and the wind ceased. And they were utterly astounded, (52) for they did not understand about the loaves, but their hearts were hardened.

If you compared the above texts you may have noted that Jesus:

  1. Has compassion for people who were as a sheep without a shepherd
  2. That he teaches them (presumably about repentance/righteousness and God’s kingdom as in the rest of Mark)
  3. Has people sit in green grass beside the water
  4. Feeds them
  5. Calms (stills) the waters of the sea
  6. Tells them not to fear sinking (the sea symbolizes chaos and death, see Jonah)

Mark adds the “green grass” bit where it is missing in the other gospels. Also, his is the only gospel that connects the description of the people as sheep without a shepherd to the story of feeding of the five thousand. This is significant for two reasons:

  1. It shows us Mark’s rhetorical point: Jesus is a shepherd like the Lord.
  2. It shows us that, despite claims to the contrary, the gospel writers were not literarily unsophisticated.

The point I wish to focus on is the first. Mark’s gospel, in my estimation, is an expanded statement of the Christian gospel and a manual for repentance (Mark 1:1 and Mark 1:14-17).

In Mark 6, Jesus is presented as having characteristics that make him utterly trustworthy. He is portrayed as utterly competent to guide humanity into life in the house of God. Therefore, part of the Christian gospel is the competence of Jesus. Jesus, according to Mark, is at minimally a human being who is supremely capable of being a broker bringing humanity to God. Maximally, Jesus is presented as the divine Shepherd incarnate.

Concluding Devotional Postscript

For the Christian who accepts the truth of the gospel, this section in Mark is especially valuable. For one, Mark 6 depicts Jesus beyond just a man to know about. He is presented as the most trustworthy figure on the scene of human history. This means that all of his teachings can be relied upon as a foundation for a life of eternal safety.

Second, Mark 6 helps us look back to Psalm 23 as a wonderful summary of the type of life Jesus offers to those who place their confidence in him and faithfully base their lives upon his teachings (see Matthew 7:24-27 and John 8:31-32).

While Psalm 23 not thematically central to the New Testament, over time it has emerged as one of the most significant portions of the Old Testament for Christian living. Learning to read it as a picture of our life with Christ can be a powerful motivating myth for our daily lives. A challenging spiritual exercise might be spending a week looking for ways that God provides each element of the Psalm for you as you attempt to follow Christ.

Footnotes

[1] This is a reference to a poem by Emily Dickinson:

Tell all the truth but tell it slant —

Success in Circuit lies

Too bright for our infirm Delight

The Truth’s superb surprise

As Lightning to the Children eased

With explanation kind

The Truth must dazzle gradually

Or every man be blind —