Geoff's Miscellany

Mike Bird has noted over his blog that

Start with the Gospels as they are, engage them on the level that we have them, get into their story, figure out what they are doing, admire the artistry and theological sophistication, and then afterwards begin looking at things like genre and sources.  Along similar lines, Chris Keith has recently argued that the historical task is not to cast aside the interpretive layer of the Gospels so that one can thereby scrounge through their underlying traditions in the hope of finding a pure and unadulterated image of Jesus in some textual relic. Rather, as Chris Keith says, “the first step in the critical reconstruction of the past that gave rise to the Gospels should be toward the interpretations of the Gospels in an effort to understand and explain them, not away  from them, as was the case for form criticism and its outgrowth …” (Jesus, Criteria, and the Demise of Authenticity, 39-40). Hmm. They got me thinking!

In Greg Boyd's book, God of the Possible: A Biblical Introduction to the Open View of God, Boyd makes a claim that at first seems to be non-testable. He notes that certain viewpoints about the future, the possibilities of life, and of God's nature tend toward certain mind sets.

Along the same lines, if we believe that even God faces possibilities, we will be more inclined to see possibilities as positive than if we believe God faces an exhaustively settled future...People who believe this will be more inclined to see their lives in terms of possibilities. They will be more inclined to adventurously and passionately envisage and pursue what they could be instead of resigning themselves to what was supposedly settled an eternity ago about what they will be.  Boyd, p 94

There exist several mythologies in evangelicalism. One of these mythologies is that thinking about the Bible is bad. Bertrand Russel cites this myth and this interpretation of the following scripture as one of the many reasons for rejecting the gospel. One passage of Scripture that is utilized in the myth to follow is Matthew 18:1-5:

In that very moment, the disciples came to Jesus saying, “Then, who is the greatest in the kingdom of the heavens?” Then, calling to himself a child, he stood him in their midst and he said, “Truly am I telling you that unless you turn and become as children, you will not, under any circumstances, enter into the kingdom of the heavens. Therefore, if any should humble himself as this child, this one is the greatest in the kingdom of the heavens.” Also, if any should receive (show hospitality to) one such as this child in my name, this one receives me.” (Matthew 18:1-5 author's translation)

1. The Myth I wish that I could find an example of this in a book or a sermon, but I have to go with anecdotal evidence. Almost every time I ask somebody what they think Matthew 18:1-5 means, they reply, “To trust God without question, like a child,” “to obey Jesus without thinking about it,” or “to obey everything you read in the Bible.” The problem is that this passage does not actually say any of those three things. Not only that, but the very experience of obedience used (that of a child) is not even realistic to the experience of any parent or teacher. Also, the myth comes up when I challenge Christians to read a commentary (even an old one designed for devotions), read a book by C.S. Lewis, learn a Biblical language (that's a big ask), or read a simpler writer like A.W. Tozer. The response is usually, "I just want to keep things simple, like Jesus says about accepting things like a child." Admittedly, Jesus does thank God as one point for revealing the gospel to the simple and childlike over against the wise and scribally gifted of the age (Matthew 11:26-30), but the context there is that Christians should learn from Jesus as the giver of true wisdom. Jesus' statement there is not an indictment of study and knowledge, but an indictment of the arrogant dismissals of Jesus' ministry by the scribes whose ideologies and actions he challenged. Nevertheless, the myth persists. Christians shouldn't read or think about Scripture, their faith, or the world because Jesus wants us to be like children, and children, after all, don't know stuff, invent things, or do Calculus (neither do most people by the way).
2. Reasons this interpretation does not make sense:
   1. Children ask questions all the time. Really, they love knowing things until being smart feels uncool in junior high. One of the most annoying things that children do is ask too many questions when you're trying to do or explain something very simple to them. The gospel of Luke even says that Jesus was this way: "And it happened that after three days, they found him in the temple sitting in the midst of the teachers and listening to them and inquiring of them. All who heard were impressed by his intelligence and his responses." (Luke 2:46-47 author's translation) Now, we're often amazed at the questions of children because they're clever though mistaken in their assumptions and observations. The teachers were impressed for different reasons, but they weren't surprised that Jesus had questions and responses to their own questions. They were amazed at the quality of his questions and answers. In personal experience, we also know that children do not always or perhaps even often “simply obey” without either disobeying or asking questions about meaning ('why') and procedure ('how'). Christians are, of course, supposed to ask those questions.
   2. Christians are commanded all over the New Testament to think. If we, as Christians rightly do, assume some type of unity of thought in the Canon of the New Testament, then these commands to think might be thematic of Christian living at any stage of history. Thus, if one passage of the New Testament seems to radically contradict the rest, then we should question our interpretation of it. Here are four examples of commands to think in the New Testament (randomly drawn from memory):
      1. be transformed by the renewing of your mind (Romans 12:1)
      2. love the Lord your God with all your heart, soul, mind, and strength (Mark 12:30)
      3. be as wise as serpents and as innocent as doves (Matthew 10:16)
      4. Think over what I am saying and the Lord will give you understanding. (2 Timothy 2:7)
   3. Recent and ancient commentaries say the passage means something else:
      1. John Nolland (recent) Though the words of challenge are directed to the disciples, we are not to understand that they are being treated as not having yet undergone this vital reorientation (they have come in humility to Jesus to have their questions answered); sustaining the new orientation and becoming aware of its implications for life are, however, ongoing challenges.¹
      2. St. Jerome (ancient) And he said. Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. He does not enjoin on the Apostles the age, but the innocence of infants, which they have by virtue of their years, but to which these might attain by striving; that they should be children in malice, not in understanding. As though He had said, As this child, whom I set before you as a pattern, is not obstinate in anger, when injured does not bear it in mind, has no emotion at the sight of a fair woman, does not think one thing while he speaks another; so ye, unless ye have the like innocence and purity of mind, shall not be able to enter into the kingdom of heaven.²
      3. A.T. Robertson (last 150 years) Except ye turn, and become as little children. Jesus applies the object lesson to the disciples. The spirit of envy will prevent entrance into the Kingdom of heaven at all. There will then be no need for dispute about preëminence. It is a sharp rebuke. Jesus does not stop to explain about the true idea of the kingdom. He wishes rather to kill the spirit of jealousy. A child is gentle, humble, trustful. Cf. Mk. 10:15 on a later occasion.³
      4. Cornelius Lapide (somewhat ancient) Converted, i.e., from this emulation and ambition of yours, which is at least a venial sin, and therefore an impediment to entrance into the kingdom of Heaven.As little children: for, speaking generally, they do not envy others, nor covet precedence, but are simple, humble, innocent, and candid. I say generally, for S. Augustine (Confess. l. 1, c. 7) testifies that he had seen an infant at its mother’s breasts growing pale with envy, because he saw his twin brother sucking at the same breasts. ⁴
      5. Calvin (somewhat ancient) Whosoever shall humble himself like this little child, he is the greatest in the kingdom of heaven. This is intended to guard us against supposing that we degrade ourselves in any measure by freely surrendering every kind of distinction. And hence we may obtain a short definition of humility. That man is truly humble who neither claims any personal merit in the sight of God, nor proudly despises brethren, or aims at being thought superior to them, but reckons it enough that he is one of the members of Christ, and desires nothing more than that the Head alone should be exalted.⁵

Conclusion

I don't want to just be a content aggregator. Those things are fairly awful, so I'll quote some content from this post and add my own. The author wrote about nine reasons that modern books on the Christian life are bad. Here are two of them:

3. Drawing on illustrations that apply to only 0.01% of people won’t help anyone.

4. Do I really need to have sectarianism and branding/marketing ever before me?

I apologize to the authors of the journal article interacted with in case I have characterized their work falsely in anyway.

The Science Roy Baumeister, a social psychologist, has written a great deal about several topics (social exclusion, masculinity, eros, will power, etc). He co-wrote an article about consciousness titled, “Conscious thought does not guide moment-to-moment actions–it serves social and cultural functions.”* The title is essentially the conclusion, which I have included below:

One of the things in life that is often most difficult for people is using their 24 hours well. I've been trying to learn to use my time more wisely. One of my biggest distractions is a sense of listlessness. I just sit and idle because I'm "bored." Boredom is an interesting topic in itself. Is it a result of being physical bodies, but with minds that are irreducible to physical processes? Is it because we're in an industrial/technological era, therefore so much of our time is spent on things that do not contribute to our survival? Who knows? The point of this is time management in the context of the kingdom of God. Bishop Jeremy Taylor wrote a book entitled, "Holy Living" in the 1600s. He states that there are three means to be employed in learning to live as a Christian: management of time, practicing God's presence, and holy intentions (or planning in advance to do good). His 23 rules for care of the time are fairly standard for Christian cases of conscience in his era, but they are exceptional today:

As my previous post indicated 1 Rep Max indicators seem to produce fishy results as far as I'm concerned. This week I managed 265 for 20 reps in one set. According to a 1-RM calculator, I should be able to squat 441 for a single rep. By next week, if I can do 275 for 20 reps, I'll be able, purportedly, to do 458. The evidence against this level of strength is clear. I can only squat 315 for a few sets of 3. Now, I don't use a belt or squat shoes. I also have a genetic bone disorder that puts me at certain disadvantages in the weight room.

There is an early Christian document called known as, "The Didache. (did-ah-kay)" I read about it in high school and read it and discussed with my Roman Catholic friend Gilbert all those years ago. It has intrigued me ever since. My interest in it back then was arguing with Gilbert about baptism. My interest in it now is two fold:

1. it gives insight into how we should understand the four gospels (as well as the rest of the New Testament)
2. and it thus gives insight into how the early Christians understood how to be a disciple of Jesus Christ.

I recently came across a book at Half-Price titled, The Didache: Text, Translation, Analysis, and Commentary. The author is Aaron Milavec, an apparent polymath. He's a computer programmer, professor, SBL chair, and more obviously author. Any how the book review is below

Dallas Willard, in Renovation of the Heart, noted that human character is both formed over time, but that it can also be transformed. These are very mundane observations (p 14). Mundane though they be, many people do not consider either fact. If you make a plan for improving your character, it is, at least, your plan. If you do not, then your character is being formed/transformed, but into what? I submit that Christian repentance is (though the Spirit of God enables it) a decision to plan one's life based upon the gospel of Jesus rather than on whatever program you had previously been using. So, you character is formed (that's how you got to be yourself) and it can be transformed. Willard goes on

Howard Synder posted fourteen ways that we can distort the gospel. h/t to Jim West. Number 10 was particularly striking to me:

10. “Believers” instead of disciples.

Jesus calls and forms disciples so that the body of Christ becomes a community of kingdom-of-God disciples. The New Testament rarely uses the word “believers.” Today this fact is distorted by the tendency in modern translations to use “believers” in place of “brothers” (in order to be more inclusive) or in place of pronouns such as “them.”

What counts is not the number of believers but the number of disciples, and thus the ministry of disciple-making.