Quotes & Sayings


We, and creation itself, actualize the possibilities of the God who sustains the world, towards becoming in the world in a fuller, more deeper way. - R.E. Slater

There is urgency in coming to see the world as a web of interrelated processes of which we are integral parts, so that all of our choices and actions have [consequential effects upon] the world around us. - Process Metaphysician Alfred North Whitehead

Kurt Gödel's Incompleteness Theorem says (i) all closed systems are unprovable within themselves and, that (ii) all open systems are rightly understood as incomplete. - R.E. Slater

The most true thing about you is what God has said to you in Christ, "You are My Beloved." - Tripp Fuller

The God among us is the God who refuses to be God without us, so great is God's Love. - Tripp Fuller

According to some Christian outlooks we were made for another world. Perhaps, rather, we were made for this world to recreate, reclaim, redeem, and renew unto God's future aspiration by the power of His Spirit. - R.E. Slater

Our eschatological ethos is to love. To stand with those who are oppressed. To stand against those who are oppressing. It is that simple. Love is our only calling and Christian Hope. - R.E. Slater

Secularization theory has been massively falsified. We don't live in an age of secularity. We live in an age of explosive, pervasive religiosity... an age of religious pluralism. - Peter L. Berger

Exploring the edge of life and faith in a post-everything world. - Todd Littleton

I don't need another reason to believe, your love is all around for me to see. – Anon

Thou art our need; and in giving us more of thyself thou givest us all. - Khalil Gibran, Prayer XXIII

Be careful what you pretend to be. You become what you pretend to be. - Kurt Vonnegut

Religious beliefs, far from being primary, are often shaped and adjusted by our social goals. - Jim Forest

We become who we are by what we believe and can justify. - R.E. Slater

People, even more than things, need to be restored, renewed, revived, reclaimed, and redeemed; never throw out anyone. – Anon

Certainly, God's love has made fools of us all. - R.E. Slater

An apocalyptic Christian faith doesn't wait for Jesus to come, but for Jesus to become in our midst. - R.E. Slater

Christian belief in God begins with the cross and resurrection of Jesus, not with rational apologetics. - Eberhard Jüngel, Jürgen Moltmann

Our knowledge of God is through the 'I-Thou' encounter, not in finding God at the end of a syllogism or argument. There is a grave danger in any Christian treatment of God as an object. The God of Jesus Christ and Scripture is irreducibly subject and never made as an object, a force, a power, or a principle that can be manipulated. - Emil Brunner

“Ehyeh Asher Ehyeh” means "I will be that who I have yet to become." - God (Ex 3.14) or, conversely, “I AM who I AM Becoming.”

Our job is to love others without stopping to inquire whether or not they are worthy. - Thomas Merton

The church is God's world-changing social experiment of bringing unlikes and differents to the Eucharist/Communion table to share life with one another as a new kind of family. When this happens, we show to the world what love, justice, peace, reconciliation, and life together is designed by God to be. The church is God's show-and-tell for the world to see how God wants us to live as a blended, global, polypluralistic family united with one will, by one Lord, and baptized by one Spirit. – Anon

The cross that is planted at the heart of the history of the world cannot be uprooted. - Jacques Ellul

The Unity in whose loving presence the universe unfolds is inside each person as a call to welcome the stranger, protect animals and the earth, respect the dignity of each person, think new thoughts, and help bring about ecological civilizations. - John Cobb & Farhan A. Shah

If you board the wrong train it is of no use running along the corridors of the train in the other direction. - Dietrich Bonhoeffer

God's justice is restorative rather than punitive; His discipline is merciful rather than punishing; His power is made perfect in weakness; and His grace is sufficient for all. – Anon

Our little [biblical] systems have their day; they have their day and cease to be. They are but broken lights of Thee, and Thou, O God art more than they. - Alfred Lord Tennyson

We can’t control God; God is uncontrollable. God can’t control us; God’s love is uncontrolling! - Thomas Jay Oord

Life in perspective but always in process... as we are relational beings in process to one another, so life events are in process in relation to each event... as God is to Self, is to world, is to us... like Father, like sons and daughters, like events... life in process yet always in perspective. - R.E. Slater

To promote societal transition to sustainable ways of living and a global society founded on a shared ethical framework which includes respect and care for the community of life, ecological integrity, universal human rights, respect for diversity, economic justice, democracy, and a culture of peace. - The Earth Charter Mission Statement

Christian humanism is the belief that human freedom, individual conscience, and unencumbered rational inquiry are compatible with the practice of Christianity or even intrinsic in its doctrine. It represents a philosophical union of Christian faith and classical humanist principles. - Scott Postma

It is never wise to have a self-appointed religious institution determine a nation's moral code. The opportunities for moral compromise and failure are high; the moral codes and creeds assuredly racist, discriminatory, or subjectively and religiously defined; and the pronouncement of inhumanitarian political objectives quite predictable. - R.E. Slater

God's love must both center and define the Christian faith and all religious or human faiths seeking human and ecological balance in worlds of subtraction, harm, tragedy, and evil. - R.E. Slater

In Whitehead’s process ontology, we can think of the experiential ground of reality as an eternal pulse whereby what is objectively public in one moment becomes subjectively prehended in the next, and whereby the subject that emerges from its feelings then perishes into public expression as an object (or “superject”) aiming for novelty. There is a rhythm of Being between object and subject, not an ontological division. This rhythm powers the creative growth of the universe from one occasion of experience to the next. This is the Whiteheadian mantra: “The many become one and are increased by one.” - Matthew Segall

Without Love there is no Truth. And True Truth is always Loving. There is no dichotomy between these terms but only seamless integration. This is the premier centering focus of a Processual Theology of Love. - R.E. Slater

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Note: Generally I do not respond to commentary. I may read the comments but wish to reserve my time to write (or write from the comments I read). Instead, I'd like to see our community help one another and in the helping encourage and exhort each of us towards Christian love in Christ Jesus our Lord and Savior. - re slater

Showing posts with label Hermeneutics - PostChristian Hermeneutics. Show all posts
Showing posts with label Hermeneutics - PostChristian Hermeneutics. Show all posts

Monday, February 15, 2021

Integral Hermeneutics ala Kurt Godel's Incompleteness Theorems



Integral Hermeneutics ala
Kurt Godel's Incompleteness Theorems

The Post-Structuralism of the
Hermeneutics of Belief or Suspicion

by R.E. Slater

Introduction

If I understand Godel's Incompleteness Logic correctly then it says that for any truth system to be used, or believed to be true, it's same system cannot be used on itself to prove its own system of beliefs and truths. All systems are self-reinforcing. Both large and small.

But this is the corollary meaning to Godel's fuller Incompleteness Logic which states that no truth system can be proven complete. That all truth systems are incomplete in-and-of themselves alone as single-ordered or multi-ordered systems.
"The first incompleteness theorem states that no consistent system of axioms whose theorems can be listed by an effective procedure (i.e., an algorithm) is capable of proving all truths about the arithmetic of natural numbers. For any such consistent formal system, there will always be statements about natural numbers that are true, but that are unprovable within the system. The second incompleteness theorem, an extension of the first, shows that the system cannot demonstrate its own consistency." - Wikipedia
And again,
In hindsight, the basic idea at the heart of the incompleteness theorem is rather simple. Gödel essentially constructed a formula that claims that it is unprovable in a given formal system. If it were provable, it would be false. Thus there will always be at least one true but unprovable statement. That is, for any computably enumerable set of axioms for arithmetic (that is, a set that can in principle be printed out by an idealized computer with unlimited resources), there is a formula that is true of arithmetic, but which is not provable in that system. To make this precise, however, Gödel needed to produce a method to encode (as natural numbers) statements, proofs, and the concept of provability; he did this using a process known as Gödel numbering. Wikipedia
And semi-humorously - should we not learn to laugh at ourselves for being over strict in our personal assessments and valuations of other competing ideas and works (I think of Einstein and his cosmological constant that has been fussed and fumed about over the years), we might describe all instances of unknowing, or inability to prove themselves, as subsets of "fuzzy logic" deemed helpful in explaining the unexplainable:
"Fuzzy logic is based on the observation that people make decisions based on imprecise and non-numerical information. Fuzzy models or sets are mathematical means of representing vagueness and imprecise information (hence the term fuzzy). These models have the capability of recognising, representing, manipulating, interpreting, and utilising data and information that are vague and lack certainty." - Wikipedia

We might also think of incompleteness systems as asymmetrical to their intended design for symmetry. Similar to the bow tie which accompanies a tuxedo, bow ties are not meant to be perfectly straight but a bit off, a bit imperfect. Thus I had mentioned Einstein's Cosmological Lamba Constant. He purposely introduced it to account for the universe's vacuum energy densities and gravitation push-pulls on itself. The universe isn't perfectly in equilibrium throughout it's vastness. It's off a little bit here-and-there. It holds some asymmetry within it. To account for its imbalance Einstein pushed a variable into his relativity formula to help "balance" out its messiness so that it might become "perfect". In doing so he believed what he was doing was correct but stated later even he made certain assumptions, and held expectations, which do not conform to perceived truth. Science is still trying to work this out having now understood it was in Einstein's assumptions that he erred.

The Challenge of Pursuit & Discovery

And so, when I set out to write an updated contemporary and postmodern theology I began wondering many years ago about the helpfulness of the Protestant Reformed system of biblical hermeneutics using it's universally approved literal, grammatical, historical, and contextual applications to the biblical text.

Of course, this must also include any informed Protestant Reformed religious interpretations on the biblical text using only religiously approved externally confirming sources. To step out of one's religious system to approach a "truth-based system" would be anathema to the one who did it. Historical examples abound: Conipericus, Galileo, Einstein, Quantum Physics, Darwin, or even church figures such as Rob Bell, Emergent Christians, Progressive Christians, and such like. One places one's reputation on the line should it cross over to "the dark side" of unapproved speech, thinking, or act.

At the last, I finally decided that any kind of truth system such as the one I grew up under and was trained in must be stepped outside of if I were to consider other forms of information helpful to my writing project of post-structure Christian theologies. For the one I was living in had become its own self-contained system which was sealed from within-and-without, much like any unassailable fortress becomes its own self-insulating system protecting from criticism, contradiction, expandability, rejection, or improvability.

Consequences of Staying with Corruptible Older Systems

Thus and thus I could not use it's self-confirming system any longer if I were to discover an Integral hermeneutical system for all occasions of religious expression or moral/aesthetic novelty. It had become an insular system used to breed it's own religious vernaculars and biblically accepted cultures and I knew then that it would not be useful for any future study.

Which, in hindsight, I'm glad I did when viewing our my old line evangelical faith has now become overrun with unholy values of society and personages in its pursuit of discrimination against human beings differing from its beliefs. Or usages of denial, blame, slandering, and acceptance of duplicitous character such as is being seen in the pulpit and congressional leaders. Or its pursuit of the undemocratic ideals of personal liberties, freedoms, equalities and justice for all rather than for some.

But worse for me is it's lately incursion into Q-anony conspiracy theories which racks right up there with fragile theological systems uninterested in all other biblical or helpful "secular" systems (a word I abhor) unless it speaks of the harsher form of neo-Calvinisms with its judgments, wrathful God, and religious legalisms which all must submit to in order to be worthy of God's love. I find such speech and actions wholly untrue, unhelpful, worthy of condemnation of their God and beliefs, and intentionally divisional to a democratic society attempting to unify in difference around common cores of humane living and humanitarian cause.

Apologies for becoming sidetracked. However, these are the issues to any system which asserts itself over all other systems as being true and worthy of being followed. They can become corrupted in time and unuseful to the original cause of declaring in witness and testimony for a God of love who sacrificed Himself in atoning for the sins and evil of mankind - where secular or religious. Redemption is for all, as is God's unending streams of embracing love. Neither should the two be used as condemnation upon society or nature. These would be blasphemous offenses.


A Conclusion of Sorts

I then tried to discover a broader integrating system more open to criticism and reflection. Though there are many critical theories out there beyond an assortment of protestant Christian hermeneutics I decided in the end on two principles only, of which I now wish to add a third...

Principle 1

To construct allow Christian belief and action around a God of Love. God is always loving in all ways unimaginable to ourselves. By constructing a God who withholds His love is untrue and unethical. People should never live in fear of God who brings healing and beauty into the world by preaching a wrathful God of terror and fear of Hell. God is not this and cannot be this. It is only in our imaginations this kind of awful God lives. Sin is its own Hell but is isn't God who makes it or takes one there. God is a God of Love.

What does this mean? That we should structure our beliefs, lives, ministries, relationships, all around a God of Love. It's that simple. It's the most radical theology we could espouse. Take as illustration the two diagrams below then replace their centers with the Love of God. Then think about it. Every part of one's theology and beliefs about God would radically change. No biblical genocides. No murder and killing. No religious fiats for harm or theft of land. It all goes away.

We only see religious leaders and people doing unloving acts to one another. And why? Because the God they had envisioned acted like the other gods around them. And of course, is molded in the form of sinful man himself. I may now read the bible as a set of narratives of failed apprehensions of the God who loves. Rather than blaming God for sin and evil I may now understand that even religious man has a difficult time imagining a thoroughgoing God of Love.





Principle 2

As God's Love is in the center of Theology even so Jesus must be in that same center. There is no first or second here. Both are one and the same. Jesus pictures God's love to mankind in life, ministry, and death. What can be said of the one can be said of the other. If I, as a Christian, am to proclaim God's love than I, as a Christian, must learn to live as Jesus did in servitude to the benefit and welfare of those around me.

The acronym, WWJD, is just as true today as it was when it was first produced in the 1970s. "What Would Jesus Do?" It declares to the Christian and to the Christian Church that it is to act like the God of Love in people's lives. Which also includes in society's life. No more bad mouthing those who are sexually different, genderly-abled, or culturally oriented than ourselves. We are not the basis for judgment. All are loved by God. Only that which harms and does not heal or love is to be judged as fallen and corrupt. Let not the church join in with such harmful causes of unloving policies, discriminating acts, or foolish companies of angry mobs. Be done with these and place Jesus first in all that we do.

Principle 3

"If a truth theorem is complete, it's closed.
If a truth theorem is incomplete, then it's open."

I asserted in Integral Hermeneutics ala Kurt Godel's Incompleteness Theorems that there can never be a final hermeneutic to help interpret God or His Word fully (sic, the bible, nature, event, experience, or enlightened insight). Nor can there be a final hermeneutic for one's life. There are many systems out there. Some closed, some open. Some are preferred over others such as we are using now with Process Philosophy and Process Theology. They seem to address both the divine and the creational in expressive, uplifting terms of hope. These systems can inform us how God operates in the world and how we must live in symmetry with the world. Such helpful systems can help break other systematic modes of self-imposed, or religiously-imposed, constrictions we chain or bind ourselves and others to.

And like Godel's Incompleteness Theorems, no one system is ever enough in the infinite, open-ended streams of life. Or, processes of life. Some come and go while others stay and expand. But they can never be complete because the (cosmopanpsychic) process of evolving life is ever evolving towards a process future of becoming. All events and experiences are incomplete and it is best to learn how to flow with them while learning to unlearn our set boundaries in order to relearn and expand them if we are to be testimonies to the God of grace and mercy.

As such, all of life is a never-ending process and there will never be a time on this earth, or in the life to come, where process isn't bubbling forth newness, novelty, creativity, or redemption. It is who God is. It is how God's creation works. It is what God's Love means when enacted through the process creational system expressed from His ontic being and essence.

In conclusion, let me propose a new axiom:
"If a truth theorem in complete, it's closed. If a truth theorem is incomplete, then it's open." - re slater
Any formal dogmatic systems of religion, regardless of that religion, be it Hindu, Muslim, Buddhist, or Christian, must always be rightly expanding and growing from all previous instances of itself. Thus, it would be wise to affirm that all religionists should be careful of what they plant in this world - be it good or be it bad.

As seems all too familiar with too many historical examples of good religion gone bad in this world. (I think of American evangelical faiths moving towards neofacism having lost its center in God's Love and Jesus' examples of service of ministry through grace and mercy, forgiveness and hope.

From this we can see that the former statement re closed dogmas have sealed themselves off from outside criticism becoming insular within itself alone shunning all other voices. Whereas the latter statement has attracted more open religions to examine themselves in healthy ways of reflection, revision, and enlightenment, much like the many disciplines of science attempting by their own assertions, explorations, and continual revisions of its set theorems, objectives, and momentary conclusions.

Open systems live in tension with themselves and are the better for it. Closed systems do not and are the worse for it. Learn to live in tension. And in the tension exploit your inner creativity towards goodness, love, and peace.

Peace,

R.E. Slater
February 15, 2021

I wrote a helpful parallel article some months back
which may be pertinent to the discussion here:



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Hermeneutics of faith, the counterpart to hermeneutics of suspicion, is a manner in which a text may be read. It was the traditional or predominant way of reading the Bible for at least the first fifteen hundred years of Christian history. Both interpretive approaches combined are necessary for a complete knowledge of an object.

Hans-Georg Gadamer, in his 1960 magnum opus Truth and Method (Wahrheit und Methode), offers perhaps the most systematic survey of hermeneutics in the 20th century, its title referring to his dialogue between claims of "truth" on the one hand and processes of "method" on the other—in brief, the hermeneutics of faith versus the hermeneutics of suspicion. Gadamer suggests that, ultimately, in our reading we must decide between one or the other. [re slater - or to both equally in tension...]

According to Ruthellen Josselson, "(Paul) Ricœur distinguishes between two forms of hermeneutics: a hermeneutics of faith, which aims to restore meaning to a text, and a hermeneutics of suspicion, which attempts to decode meanings that are disguised." Rita Felski posits that Ricœur's hermeneutics of faith did not become fashionable because it appeared dismissive of the work of critique that defined an ascendant post-structuralism.

In his early essay "The Universality of the Hermeneutical Problem" and especially his Wahrheit und Methode (Truth and Method), conservative German philosopher Hans-Georg Gadamer asserts that one is always deciding between a hermeneutics of faith (truth) or a hermeneutics of suspicion (method) when engaged in the act of reading.


* * * * * * * * *



Gödel's incompleteness theorems - 



* * * * * * * * *


  • Allegorical interpretation of the Bible
  • Anagoge
  • Asian-American biblical hermeneutics
  • Christian apologetics
  • Biblical accommodation
  • Biblical law in Christianity
  • Biblical literalism
  • Biblical studies
  • Brevitas et facilitas
  • Formulary controversy concerning Jansenius' Augustinus in the 17th century
  • Jewish commentaries on the Bible
  • Literary criticism
  • Literary theory
  • Narrative criticism
  • Patternism
  • Postmodern Christianity
  • Principles of interpretation
  • Quranic hermeneutics
  • Summary of Christian eschatological differences
  • Syncretism
  • Trajectory Hermeneutics


* * * * * * * * *



1 Etymology
1.1 Folk etymology
2 In religious traditions
2.1 Mesopotamian hermeneutics
2.2 Islamic hermeneutics
2.3 Talmudic hermeneutics
2.4 Vedic hermeneutics
2.5 Buddhist hermeneutics
2.6 Biblical hermeneutics
2.6.1 Literal
2.6.2 Moral
2.6.3 Allegorical
2.6.4 Anagogical
3 Philosophical hermeneutics
3.1 Ancient and medieval hermeneutics
3.2 Modern hermeneutics
3.2.1 Dilthey (1833–1911)
3.2.2 Heidegger (1889–1976)
3.2.3 Gadamer (1900–2002)
3.2.4 New hermeneutic
3.2.5 Marxist hermeneutics
3.2.6 Objective hermeneutics
3.2.7 Other recent developments
4 Applications
4.1 Archaeology
4.2 Architecture
4.3 Environment
4.4 International relations
4.5 Law
4.6 Phenomenology
4.7 Political philosophy
4.8 Psychoanalysis
4.9 Psychology
4.10 Religion and theology
4.11 Safety science
4.12 Sociology
5 Criticism

* * * * * * * * *

Set Symbols

set is a collection of things, usually numbers. We can list each element (or "member") of a set inside curly brackets like this:

Set Notation

Common Symbols Used in Set Theory

Symbols save time and space when writing. Here are the most common set symbols

In the examples C = {1, 2, 3, 4} and D = {3, 4, 5}


SymbolMeaning                    Example
{ }Set: a collection of elements{1, 2, 3, 4}
 BUnion: in A or B (or both) D = {1, 2, 3, 4, 5}
 BIntersection: in both A and B D = {3, 4}
 BSubset: every element of A is in B.{3, 4, 5}  D
 BProper Subset: every element of A is in B,
but B has more elements.
{3, 5}  D
 BNot a Subset: A is not a subset of B{1, 6} ⊄ C
 BSuperset: A has same elements as B, or more{1, 2, 3} ⊇ {1, 2, 3}
 BProper Superset: A has B's elements and more{1, 2, 3, 4} ⊃ {1, 2, 3}
 BNot a Superset: A is not a superset of B{1, 2, 6}  {1, 9}
AcComplement: elements not in ADc = {1, 2, 6, 7}
When set universal = {1, 2, 3, 4, 5, 6, 7}
A − BDifference: in A but not in B{1, 2, 3, 4} − {3, 4} = {1, 2}
a  AElement of: a is in A {1, 2, 3, 4}
b  ANot element of: b is not in A {1, 2, 3, 4}
Empty set = {}{1, 2}  {3, 4} = Ø
set universalUniversal Set: set of all possible values
(in the area of interest)
 
   
P(A)Power Set: all subsets of AP({1, 2}) = { {}, {1}, {2}, {1, 2} }
A = BEquality: both sets have the same members{3, 4, 5} = {5, 3, 4}
A×BCartesian Product
(set of ordered pairs from A and B)
{1, 2} × {3, 4}
= {(1, 3), (1, 4), (2, 3), (2, 4)}
|A|Cardinality: the number of elements of set A|{3, 4}| = 2
   
|Such thatn | n > 0 } = {1, 2, 3,...}
:Such thatn : n > 0 } = {1, 2, 3,...}
For Allx>1, x2>x
There Exists x | x2>x
Thereforea=b  b=a
   
Natural NumbersNatural Numbers{1, 2, 3,...} or {0, 1, 2, 3,...}
IntegersIntegers{..., −3, −2, −1, 0, 1, 2, 3, ...}
Rational NumbersRational Numbers 
Algebraic NumbersAlgebraic Numbers 
Real NumbersReal Numbers 
Imaginary NumbersImaginary Numbers3i
Complex NumbersComplex Numbers2 + 5i





Saturday, June 23, 2018

The Problem of Being



Introduction

The challenge of reading the bible obliquely, or without context, is oftentimes confusing with contemporary data we know which may conflict with this kind of reading. It is a problem of hermeneutics (or, biblical interpretation) when our reading relies on traditional religious views and understanding of the bible to the exclusion of contemporary data sets we now know and continue to accrue.

As example, the Genesis story of creation becomes very different when applying an evolutionary approach coupled with historical anthropology, modern archeological knowledge, and comparative literary redaction to its pages. When doing so the question which then arises is how do I read the bible without relativising its teachings to my particular line of thinking? Or, how might I take what I believe and allow those beliefs to adapt to the challenges of contemporary studies when applying those same studies to the biblical text?

One approach is to carefully rethink how this new information might then relate to God's plan of salvation and our participation in it. Though the bible's narratival stories may provide inspiration we do not need to lose such stories when dismissing the ancient's description of their world as they then knew, understood it, and tried to explain it. Rather, we might take the substance or framework of their expression and reapply it with the same vigor for the worldly era we live in today with all the challenges that that may bring to us when we do so. For instance, the problem of the refugee and foreigner in the bible is every bit as relevant today as it was then. Our challenge is to act in a way worthy of God's love as opposed to the world's way of dismissing community/corporate/national responsibility for a problem we have no sympathy towards based upon public policies, laws, and attitudes. When differing from these societal mores we find ourselves in conflict with friends, family and  public opinion not unlike God's prophets of old when proclaiming God's Word against the indifferences and disobedience they saw occurring in real time within their own societies.

Consequently, when updating older theologies with newer content we might attempt to make a more correct application of God's Word to contemporary society by delineating not only the positive take-aways from God's mercy and love, but also the corrective behaviors to the negative actions we must desist from reproducing by redirecting ourselves towards more humane attitudes and activity. Further, some of the biblical ideas/ideals/beliefs we once held about biblical expectations might improve  our sense of being in the world while others may need to be let go as they do not add to the Spirit of God's love and grace. This is the whole concept behind re-analyzing biblical studies anyway... to act in corrollation with the Spirit of God rather than upon our own religious folklores and belief sets held in error with the Word of God.

In The Problem of Being I attempt to provide an example of how our reading of the bible might be challenged when updated with newer information within a constructive understanding of redemption. It is but a beginning point, not an ending point, as the problem of hermeneutical description and application will always require a more sophisticated approach than what we normally give to it. But then again, like any philosophical approach to older life-belief systems, we might gain immeasurably from a differing approach which might be wider than our own rather than thinking we won't be blessed if attempting another (supposedly unbiblical) approach. As baseline to biblical interpretation I might suggest the overall theme of God's Love, Grace, and Mercy as helpful guides. Or another, expressed in popular parlance, WWJD, "What would Jesus do?" On the reverse side, when these guiding principles are negated by contrary theologies, dogmas, or teaching then I would submit those resultant doctrines, theologies, religious expressions, and beliefs need to be challenged and dismissed. Peace.

R.E. Slater
June 24, 2018

* * * * * * * * * *


The Challenge of Reading the Bible in a Contemporary Setting

The evolution of the biologic species and habitat of Homo sapiens challenges the biblical story of Genesis depicting the ancient mindset of early human development. In every way the earth's records support the former discovery so that as a follower of Jesus one must determine how to read the Genesis story in light of this discovery. It challenges not only the process of creation - whether immediate or mediated by creational conditions - but also the doctrine of original sin as to what it is, what it means, and why the Christian gospel centers it within the biblical record so deeply. Given the plethora of evolutionary studies on group sociology and personal psychology of human beings however sin's origins we see the effects of "sin" everywhere about.

Too, the story of an original couple makes for a great narrative but the reality it seems to be speaking to in the ancient mind is that we have estranged ourselves from one another and from our Creator God. However that estrangement came to be it does seem to be a very ancient estrangement. The bible declares the causing factor to be disobedience - but perhaps from an evolutionary frame it may refer to the continuing trait/instinct/habit/behavior modes/etc of not listening to the God of Love who seeks redemption and healing in all things human and creational. So here again we see another age-old dilemma the bible speaks to time-and-again in its own way through the experiences of more ancient socieites driven by their own insights and longings.


Then there is the mythical figure of Satan in the mythical Garden of Eden who is blamed for all things going bad. Again, in the modern mindset this may be a metaphor for choosing not to love regardless of its evolutionary origins. Which also brings us to the idea of "free will" likewise described in the pages of Genesis by the actions of its literary figures. And yet, this struggle of will is not limited to humans alone but to those things or beings we describe as angelic or divine each striving with the other in a complex of swirling interactions and relational results. Some of which bring nurture, nourishment and well-being while other interactions deflect all that is good in life by robbing others of these precious states of being. By bringing not "heaven" but "hell" to an earth torn by our humanness when we seek our own will and purposes and not that of the other.


As such, though an evolutionary approach to the bible seems to present a great difficulty to its reading, it might also suggest that there are other ways of reading the biblical script without throwing the bible and its stories "under the bus" as we say. That in someway, with the right perspective, we might be able to gain from the ancients some wisdom to the age old problems of who we are, if there is a God, and if so, where is He/She/It, and why is this world we live in the way it is? All basic questions asked of humanity through its ages again and again and again within the dystopia of its civilizations morphing with other civilizations in heightened cycles of enlightenment and destruction.


For some, oppression, injustice, human cruelty, civil war, or revolution becomes the lynchpin to asking these questions. For others, simple comparative reading between literary-philosophic-scientific compositions does the same from the times of the ancient Greeks to modern man. But however we live this life we must live it as showing light and love to one another rather than the sin and evil which lives alongside us moving us to do otherwise. It is the most ancient of struggles and the one we think of as being the closest to the divine-human struggle to abide within as we, in our own gardens, either bring blessings or great harm to others. It is as much a moral imperative as it is a spiritual dilemma and one, should we be able to answer its challenges, might find the kind of salvation promised to us in the bible through God Himself who offered Himself up through Jesus as both example and expiation for our burden of sin that salvation from evil might be found and lived within the power of His Spirit. For alone we are unable, but with God, by God, of God, and through God we might.

R.E. Slater
June 23, 2018


REFERENCES


Genesis 1

The Creation

1 In the beginning God created the heavens and the earth. 2 The earth was [a]formless and void, and darkness was over the [b]surface of the deep, and the Spirit of God was [c]moving over the [d]surface of the waters. 3 Then God said, “Let there be light”; and there was light. 4 God saw that the light was good; and God separated the light from the darkness. 5 God called the light day, and the darkness He called night. And there was evening and there was morning, one day.

6 Then God said, “Let there be [e]an expanse in the midst of the waters, and let it separate the waters from the waters.” 7 God made the [f]expanse, and separated the waters which were below the [g]expanse from the waters which were above the [h]expanse; and it was so. 8 God called the [i]expanse heaven. And there was evening and there was morning, a second day.

9 Then God said, “Let the waters below the heavens be gathered into one place, and let the dry land appear”; and it was so. 10 God called the dry land earth, and the gathering of the waters He called seas; and God saw that it was good. 11 Then God said, “Let the earth sprout [j]vegetation, [k]plants yielding seed, and fruit trees on the earth bearing fruit after [l]their kind [m]with seed in them”; and it was so. 12 The earth brought forth [n]vegetation, [o]plants yielding seed after [p]their kind, and trees bearing fruit [q]with seed in them, after [r]their kind; and God saw that it was good. 13 There was evening and there was morning, a third day.

14 Then God said, “Let there be [s]lights in the [t]expanse of the heavens to separate the day from the night, and let them be for signs and for seasons and for days and years; 15 and let them be for [u]lights in the [v]expanse of the heavens to give light on the earth”; and it was so.16 God made the two [w]great lights, the greater [x]light [y]to govern the day, and the lesser [z]light [aa]to govern the night; He made the stars also. 17 God placed them in the [ab]expanse of the heavens to give light on the earth, 18 and [ac]to govern the day and the night, and to separate the light from the darkness; and God saw that it was good. 19 There was evening and there was morning, a fourth day.

20 Then God said, “Let the waters [ad]teem with swarms of living creatures, and let birds fly above the earth [ae]in the open [af]expanse of the heavens.” 21 God created the great sea monsters and every living creature that moves, with which the waters swarmed after their kind, and every winged bird after its kind; and God saw that it was good.22 God blessed them, saying, “Be fruitful and multiply, and fill the waters in the seas, and let birds multiply on the earth.” 23 There was evening and there was morning, a fifth day.

24 Then God said, “Let the earth bring forth living creatures after [ag]their kind: cattle and creeping things and beasts of the earth after [ah]their kind”; and it was so. 25 God made the beasts of the earth after [ai]their kind, and the cattle after [aj]their kind, and everything that creeps on the ground after its kind; and God saw that it was good.

26 Then God said, “Let Us make man in Our image, according to Our likeness; and let them rule over the fish of the sea and over the birds of the [ak]sky and over the cattle and over all the earth, and over every creeping thing that creeps on the earth.” 27 God created man in His own image, in the image of God He created him; male and female He created them. 28 God blessed them; and God said to them, “Be fruitful and multiply, and fill the earth, and subdue it; and rule over the fish of the sea and over the birds of the [al]sky and over every living thing that [am]moves on the earth.” 29 Then God said, “Behold, I have given you every plant yielding seed that is on the [an]surface of all the earth, and every tree [ao]which has fruit yielding seed; it shall be food for you;30 and to every beast of the earth and to every bird of the [ap]sky and to every thing that [aq]moves on the earth [ar]which has life, I have givenevery green plant for food”; and it was so. 31 God saw all that He had made, and behold, it was very good. And there was evening and there was morning, the sixth day.


Wikipedia - Homo sapiens

Homo sapiens is the systematic name used in taxonomy (also known as binomial nomenclature) for the only extant human species. The name is Latin for "wise man" and was introduced in 1758 by Carl Linnaeus (who is himself also the type specimen).
Extinct species of the genus Homo include Homo erectus, extant during roughly 1.8 to 0.1 million years ago, and a number of other species (by some authors considered subspecies of either H. sapiens or H. erectus). H. sapiens idaltu (2003) is a proposed extinct subspecies of H. sapiens.
The age of speciation of H. sapiens out of ancestral H. erectus (or an intermediate species such as Homo heidelbergensis) is estimated to have taken place at roughly 300,000 years ago. Sustained archaic admixture is known to have taken place both in Africa and (following the recent Out-Of-Africa expansion) in Eurasia, between about 100,000 to 30,000 years ago.
In certain contexts, the term anatomically modern humans[2] (AMH) is used to distinguish H. sapiens as having an anatomy consistent with the range of phenotypesseen in contemporary humans from varieties of extinct archaic humans. This is useful especially for times and regions where anatomically modern and archaic humans co-existed, e.g. in Paleolithic Europe.


Wikipedia - Being
[Excerpt] Being in continental philosophy and existentialism
Some philosophers deny that the concept of "being" has any meaning at all, since we only define an object's existence by its relation to other objects, and actions it undertakes. The term "I am" has no meaning by itself; it must have an action or relation appended to it. This in turn has led to the thought that "being" and nothingness are closely related, developed in existential philosophy.
Existentialist philosophers such as Sartre, as well as continental philosophers such as Hegel and Heidegger have also written extensively on the concept of being. Hegel distinguishes between the being of objects (being in itself) and the being of people (Geist). Hegel, however, did not think there was much hope for delineating a "meaning" of being, because being stripped of all predicates is simply nothing.
Heidegger, in his quest to re-pose the original pre-Socratic question of Being, wondered at how to meaningfully ask the question of the meaning of being, since it is both the greatest, as it includes everything that is, and the least, since no particular thing can be said of it. He distinguishes between different modes of beings: a privative mode is present-at-hand, whereas beings in a fuller sense are described as ready-to-hand. The one who asks the question of Being is described as Da-sein ("there/here-being") or being-in-the-world. Sartre, popularly understood as misreading Heidegger (an understanding supported by Heidegger's essay "Letter on Humanism" which responds to Sartre's famous address, "Existentialism is a Humanism"), employs modes of being in an attempt to ground his concept of freedom ontologically by distinguishing between being-in-itself and being-for-itself.
Being is also understood as one's "state of being," and hence its common meaning is in the context of human (personal) experience, with aspects that involve expressions and manifestations coming from an innate "being", or personal character. Heidegger coined the term "dasein" for this property of being in his influential work Being and Time ("this entity which each of us is himself…we shall denote by the term 'dasein.'"[1]), in which he argued that being or dasein links one's sense of one's body to one's perception of world. Heidegger, amongst others, referred to an innate language as the foundation of being, which gives signal to all aspects of being.