A Primer on the Doctrine of the Trinity

The Father, Son, and Holy Spirit

St. Patrick's Bad Analogies

Modalism or Sabellianism - http://en.wikipedia.org/wiki/Sabellianism

In Christianity, Sabellianism in the Eastern church or Patripassianism in the Western church (also known as modalism, modalistic monarchianism, or modal monarchism) is the nontrinitarian or anti-trinitarian belief that the Heavenly Father, Resurrected Son, and Holy Spirit are three different modes or aspects of one monadic God, as perceived by the believer, rather than three distinct persons within the Godhead--that there are no real or substantial differences among the three, such that there is no substantial identity for the Spirit or the Son. The term Sabellianism comes from Sabellius, who was a theologian and priest from the 3rd century.

Arianism - http://en.wikipedia.org/wiki/Arianism

Arianism[pronunciation?] is the nontrinitarian, heterodoxical teaching, first attributed to Arius (c. AD 250–336), a Christian presbyter in Alexandria, Egypt, concerning the relationship ofGod the Father to the Son of God, Jesus Christ. All mainstream branches of Christianity consider the teaching to be heretical. Arius asserted that the Son of God was a subordinate entity to God the Father. The Ecumenical First Council of Nicaea of 325 deemed it to be a heresy. At the regional First Synod of Tyre in 335, Arius was exonerated.[1] After his death, he was again anathemised and pronounced a heretic again at the Ecumenical First Council of Constantinople of 381.[2] The Roman Emperors Constantius II (337–361) and Valens(364–378) were Arians or Semi-Arians.

The Arian concept of Christ is that the Son of God did not always exist, but was created by—and is therefore distinct from—God the Father. This belief is grounded in the Gospel of John (14:28)[3] passage: "You heard me say, 'I am going away and I am coming back to you.' If you loved me, you would be glad that I am going to the Father, for the Father is greater than I."

Arianism is defined as those teachings attributed to Arius, which are in opposition to orthodox teachings on the nature of the Trinity and the nature of Christ. These orthodox teachings, while always held by the Church, were formally affirmed by the first two Ecumenical Councils of the Church.

Arianism is also often used to refer to other nontrinitarian theological systems of the 4th century, which regarded Jesus Christ—the Son of God, the Logos—as either a created being (as in Arianism proper and Anomoeanism), or as neither uncreated nor created in the sense other beings are created (as in Semi-Arianism).

What is the Trinity?

  

The Trinity - http://en.wikipedia.org/wiki/Trinity

The Christian doctrine of the Trinity (from Latin trinitas "triad", from trinus "threefold")[1] defines God as three consubstantial persons,[2] expressions, or hypostases:[3] the Father, the Son(Jesus Christ), and the Holy Spirit; "one God in three persons". The three persons are distinct, yet are one "substance, essence or nature".[4] In this context, a "nature" is what one is, while a "person" is who one is.[5][6][7]

According to this central mystery of most Christian faiths,[8] there is only one God in three persons: while distinct from one another in their relations of origin (as the Fourth Lateran Councildeclared, "it is the Father who generates, the Son who is begotten, and the Holy Spirit who proceeds") and in their relations with one another, they are stated to be one in all else, co-equal, co-eternal and consubstantial, and "each is God, whole and entire".[9] Accordingly, the whole work of creation and grace is seen as a single operation common to all three divine persons, in which each shows forth what is proper to him in the Trinity, so that all things are "from the Father", "through the Son" and "in the Holy Spirit".[10]

Terms such as "monotheism", "incarnation", "omnipotence", are not found in the Bible, but they denote theological concepts concerning Christian faith that are believed to be contained in the Bible. Even the term "Bible" is not found in the Bible. "Trinity" is another such term.[11]

While the Fathers of the Church saw even Old Testament elements such as the appearance of three men to Abraham in Book of Genesis, chapter 18, as foreshadowings of the Trinity, it was the New Testament that they saw as a basis for developing the concept of the Trinity. The most influential of the New Testament texts seen as implying the teaching of the Trinity wasMatthew 28:19, which mandated baptizing "in the name of the Father, and of the Son, and of the Holy Spirit". Reflection, proclamation and dialogue led to the formulation of the doctrine that was felt to correspond to the data in the Bible. The simplest outline of the doctrine was formulated in the 4th century, largely in terms of rejection of what was considered not to be consonant with general Christian belief. Further elaboration continued in the succeeding centuries.[12]

Scripture does not contain expressly a formulated doctrine of the Trinity. Rather, according to the Christian theology, it "bears witness to" the activity of a God who can only be understood in trinitarian terms.[13] The doctrine did not take its definitive shape until late in the fourth century.[14] During the intervening period, various tentative solutions, some more and some less satisfactory were proposed.[15] Trinitarianism contrasts with nontrinitarianpositions which include Binitarianism (one deity in two persons, or two deities), Unitarianism (one deity in one person, analogous to Jewish interpretation of the Shema and Muslim belief in Tawhid), Oneness Pentecostalism orModalism (one deity manifested in three separate aspects).

Theology

In the synoptic Gospels the baptism of Jesus is often interpreted as a manifestation of all three persons of the Trinity: "And when Jesus was baptized, he went up immediately from the water, and behold, the heavens were opened and he saw the spirit of God descending like a dove, and alighting on him; and lo, a voice from heaven, saying, 'This is my beloved Son, with whom I am well pleased.'"[Mt 3:16–17] Baptism is generally conferred with the Trinitarian formula, "in the name of the Father, and of the Son, and of the Holy Spirit".[Mt 28:19] Trinitarians identify this name with the Christian faith into which baptism is an initiation, as seen for example in the statement of Basil the Great (330–379): "We are bound to be baptized in the terms we have received, and to profess faith in the terms in which we have been baptized." The First Council of Constantinople (381) also says, "This is the Faith of our baptism that teaches us to believe in the Name of the Father, of the Son and of the Holy Spirit. According to this Faith there is one Godhead, Power, and Being of the Father, of the Son, and of the Holy Spirit."Matthew 28:19 may be taken to indicate that baptism was associated with this formula from the earliest decades of the Church's existence.

Nontrinitarian groups, such as Oneness Pentecostals, demur from the Trinitarian view on baptism. For them, the omission of the formula in Acts outweighs all other considerations, and is a liturgical guide for their own practice. For this reason, they often focus on the baptisms in Acts, citing many[which?] authoritative theological works.[43] Those who place great emphasis on the baptisms in Acts often likewise question the authenticity of Matthew 28:19 in its present form. Most scholars of New Testament textual criticism accept the authenticity of the passage, since there are no variant manuscripts regarding the formula, and the extant form of the passage is attested in the Didache[44] and other patristic works of the 1st and 2nd centuries:Ignatius,[45] Tertullian,[46] Hippolytus,[47] Cyprian,[48] and Gregory Thaumaturgus.[49]

Commenting on Matthew 28:19, Gerhard Kittel states:This threefold relation [of Father, Son and Spirit] soon found fixed expression in the triadic formulae in 2 Cor. 13:14 and in 1 Cor. 12:4–6. The form is first found in the baptismal formula in Matthew 28:19; Did., 7. 1 and 3....[I]t is self-evident that Father, Son and Spirit are here linked in an indissoluble threefold relationship.[50]

One God

Main article: Monotheism

Christianity, having emerged from Judaism, is a monotheistic religion. Never in the New Testament does the Trinitarian concept become a "tritheism" (three Gods) nor even two.[51] God is one, and that God is a single being is strongly declared in the Bible:

The Shema of the Hebrew Scriptures: "Hear, O Israel: the LORD our God, the LORD is one."[Deut 6:4]

The first of the Ten Commandments—"Thou shalt have no other gods before me."[5:7]

And "Thus saith the LORD the King of Israel and his redeemer the LORD of hosts: I am the first and I am the last; and beside me there is no God."[Isa 44:6]

In the New Testament: "The LORD our God is one."[Mk 12:29]

In the Trinitarian view, the Father and the Son and the Holy Ghost share the one essence, substance or being. The central and crucial affirmation of Christian faith is that there is one savior, God, and one salvation, manifest in Jesus Christ, to which there is access only because of the Holy Spirit. The God of the Old Testament is still the same as the God of the New. In Christianity, statements about a single God are intended to distinguish the Hebraic understanding from the polytheistic view, which see divine power as shared by several beings, beings which can and do disagree and have conflicts with each other.

God in three persons

In Trinitarian doctrine, God exists as three persons or hypostases, but is one being, having a single divine nature.[52] The members of the Trinity are co-equal and co-eternal, one in essence, nature, power, action, and will. As stated in the Athanasian Creed, the Father is uncreated, the Son is uncreated, and the Holy Spirit is uncreated, and all three are eternal without beginning.[53] "The Father and the Son and the Holy Spirit" are not names for different parts of God, but one name for God[54] because three persons exist in God as one entity.[55] They cannot be separate from one another. Each person is understood as having the identical essence or nature, not merely similar natures.[56]

For Trinitarians, emphasis in Genesis 1:26 is on the plurality in the Deity, and in 1:27 on the unity of the divine Essence. A possible interpretation of Genesis 1:26 is that God's relationships in the Trinity are mirrored in man by the ideal relationship between husband and wife, two persons becoming one flesh, as described in Eve's creation later in the next chapter.[2:22]

Perichoresis

Main article: Perichoresis

Perichoresis from Greek ("going around", "envelopment") is a term used by some theologians to describe the relationship among the members of the Trinity. The Latin equivalent for this term is circumincessio. This concept refers for its basis to John 14–17, where Jesus is instructing the disciples concerning the meaning of his departure. His going to the Father, he says, is for their sake; so that he might come to them when the "other comforter" is given to them. Then, he says, his disciples will dwell in him, as he dwells in the Father, and the Father dwells in him, and the Father will dwell in them. This is so, according to the theory of perichoresis, because the persons of the Trinity "reciprocally contain one another, so that one permanently envelopes and is permanently enveloped by, the other whom he yet envelopes". (Hilary of Poitiers, Concerning the Trinity 3:1).[57]

Perichoresis effectively excludes the idea that God has parts, but rather is a simple being. It also harmonizes well with the doctrine that the Christian's union with the Son in his humanity brings him into union with one who contains in himself, in the Apostle Paul's words, "all the fullness of deity" and not a part. (See also: Divinization (Christian)). Perichoresis provides an intuitive figure of what this might mean. The Son, the eternal Word, is from all eternity the dwelling place of God; he is the "Father's house", just as the Son dwells in the Father and the Spirit; so that, when the Spirit is "given", then it happens as Jesus said, "I will not leave you as orphans; for I will come to you."[John 14:18]

According to the words of Jesus, married persons are in some sense no longer two but are joined into one. Therefore, Orthodox theologians also see the marriage relationship between a man and a woman to be an example of this sacred union. "Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh." Gen. 2:24. "Wherefore they are no more twain but one flesh. What therefore God hath joined together, let no man put asunder." Matt. 19: 6.[image or "icon" 17:22]

Eternal generation and procession

Further information: Filioque

Trinitarianism affirms that the Son is "begotten" (or "generated") of the Father and that the Spirit "proceeds" from the Father, but the Father is "neither begotten nor proceeds". The argument over whether the Spirit proceeds from the Father alone, or from the Father and the Son, was one of the catalysts of the Great Schism, in this case concerning the Western addition of the Filioque clause to the Nicene Creed. The Roman Catholic Church teaches that, in the sense of the Latin verb procedere (which does not have to indicate ultimate origin and is therefore compatible with proceeding through), but not in that of the Greek verb ἐκπορεύεσθαι (which implies ultimate origin),[58]the Spirit "proceeds" from the Father and the Son, and the Eastern Orthodox Church, which teaches that the Spirit "proceeds" from the Father alone, has made no statement on the claim of a difference in meaning between the two words, one Greek and one Latin, both of which are translated as "proceeds". The Eastern Orthodox Churches object to the Filioque clause on ecclesiological and theological grounds, holding that "from the Father" means "from the Father alone".

This language is often considered difficult because, if used regarding humans or other created things, it would imply time and change; when used here, no beginning, change in being, or process within time is intended and is excluded. The Son is generated ("born" or "begotten"), and the Spirit proceeds, eternally. Augustine of Hippo explains, "Thy years are one day, and Thy day is not daily, but today; because Thy today yields not to tomorrow, for neither does it follow yesterday. Thy today is eternity; therefore Thou begat the Co-eternal, to whom Thou saidst, 'This day have I begotten Thee.'"[Ps 2:7]

Most Protestant groups that use the creed also include the Filioque clause. However, the issue is usually not controversial among them because their conception is often less exact than is discussed above[citation needed](exceptions being the Presbyterian Westminster Confession 2:3, the London Baptist Confession 2:3, and the Lutheran Augsburg Confession 1:1–6, which specifically address those issues).

Economic and Immanent Trinity

The economic Trinity refers to the acts of the triune God with respect to the creation, history, salvation, the formation of the Church, the daily lives of believers, etc. and describes how the Trinity operates within history in terms of the roles or functions performed by each Person of the Trinity—God's relationship with creation. The ontological (or essential or immanent) Trinity speaks of the interior life of the Trinity[John 1:1–2]—the reciprocal relationships of Father, Son, and Spirit to each other without reference to God's relationship with creation.

The ancient Nicene theologians argued that everything the Trinity does is done by Father, Son, and Spirit working in unity with one will. The three persons of the Trinity always work inseparably, for their work is always the work of the one God. Because of this unity of will, the Trinity cannot involve the eternal subordination of the Son to the Father. Eternal subordination can only exist if the Son's will is at least conceivably different from the Father's. But Nicene orthodoxy says it is not. The Son's will cannot be different from the Father's because it is the Father's. They have but one will as they have but one being. Otherwise they would not be one God. If there were relations of command and obedience between the Father and the Son, there would be no Trinity at all but rather three gods.[59] On this point St. Basil observes "When then He says, 'I have not spoken of myself', and again, 'As the Father said unto me, so I speak', and 'The word which ye hear is not mine, but [the Father's] which sent me', and in another place, 'As the Father gave me commandment, even so I do', it is not because He lacks deliberate purpose or power of initiation, nor yet because He has to wait for the preconcerted key-note, that he employs language of this kind. His object is to make it plain that His own will is connected in indissoluble union with the Father. Do not then let us understand by what is called a 'commandment' a peremptory mandate delivered by organs of speech, and giving orders to the Son, as to a subordinate, concerning what He ought to do. Let us rather, in a sense befitting the Godhead, perceive a transmission of will, like the reflexion of an object in a mirror, passing without note of time from Father to Son."[60]

In explaining why the Bible speaks of the Son as being subordinate to the Father, the great theologian Athanasius argued that scripture gives a "double account" of the son of God—one of his temporal and voluntary subordination in the incarnation, and the other of his eternal divine status.[61] For Athanasius, the Son is eternally one in being with the Father, temporally and voluntarily subordinate in his incarnate ministry. Such human traits, he argued, were not to be read back into the eternal Trinity.

Like Athanasius, the Cappadocian Fathers also insisted there was no economic inequality present within the Trinity. As Basil wrote: "We perceive the operation of the Father, Son, and Holy Spirit to be one and the same, in no respect showing differences or variation; from this identity of operation we necessarily infer the unity of nature."[62]

Augustine also rejected an economic hierarchy within the Trinity. He claimed that the three persons of the Trinity "share the inseparable equality one substance present in divine unity".[63] Because the three persons are one in their inner life, this means that for Augustine their works in the world are one. For this reason, it is an impossibility for Augustine to speak of the Father commanding and the Son obeying as if there could be a conflict of wills within the eternal Trinity.

John Calvin also spoke at length about the doctrine of the Trinity. Like Athanasius and Augustine before him, he concluded that Philippians 2:4–11 prescribed how scripture was to be read correctly. For him the Son's obedience is limited to the incarnation and is indicative of his true humanity assumed for human salvation.[64]

Much of this work is summed up in the Athanasian Creed. This creed stresses the unity of the Trinity and the equality of the persons. It ascribes equal divinity, majesty, and authority to all three persons. All three are said to be "almighty" and "Lord" (no subordination in authority; "none is before or after another" (no hierarchical ordering); and "none is greater, or less than another" (no subordination in being or nature)). Thus, since the divine persons of the Trinity act with one will, there is no possibility of hierarchy-inequality in the Trinity.

Catholic theologian Karl Rahner went so far as to say:

The "economic" Trinity is the "immanent" Trinity and the

"immanent" Trinity is the "economic" Trinity.[65]

Richard Beck - The Purity Culture of Progressive Christianity, Parts 1 & 2

The Purity Culture of Progressive Christianity, Part 1 of 2

http://experimentaltheology.blogspot.com/2015/03/the-purity-culture-of-progressive.html?m=1

by Richard Beck

March 9, 2015

You are not big enough to accuse the whole age effectively, but let us say you are in dissent.

You are in no position to issue commands, but you can speak words of hope. Shall this be

the substance of your message? Be human in this most inhuman of ages; guard the image of

man for it is the image of God. --Thomas Merton

We've all read about the problems related to the purity culture associated with evangelicalism. But recently I've been thinking about the purity culture that is found in liberal, progressive and/or radical Christian circles.

My thoughts here were spurred by the essay written by Aurora Dagny entitled "Everything is Problematic."

As someone who identifies as a progressive Christian I found Aurora's essay to be very thought-provoking. The essay describes Aurora's journey into radical, leftist activism and the reasons she eventually stepped away. If you're a progressive Christian like me I encourage you to read the whole thing.

The one thing I want to draw attention to his how a purity mentality ran through the leftist and radical groups Aurora worked with. Interestingly, this purity mentality was oriented around a set of "sacred beliefs"--an "orthodoxy." This is exactly what you see among evangelical Christians. More, this orthodoxy is used to separate "the good guys" from "the bad guys." Beliefs create warrants for social exclusion, expulsion and scapegoating.

Aurora describing this:

One way to define the difference between a regular belief and a sacred belief is that people who hold sacred beliefs think it is morally wrong for anyone to question those beliefs. If someone does question those beliefs, they’re not just being stupid or even depraved, they’re actively doing violence. They might as well be kicking a puppy. When people hold sacred beliefs, there is no disagreement without animosity. In this mindset, people who disagreed with my views weren’t just wrong, they were awful people. I watched what people said closely, scanning for objectionable content. Any infraction reflected badly on your character, and too many might put you on my blacklist. Calling them ‘sacred beliefs’ is a nice way to put it. What I mean to say is that they are dogmas.

Thinking this way quickly divides the world into an ingroup and an outgroup — believers and heathens, the righteous and the wrong-teous. “I hate being around un-rad people,” a friend once texted me, infuriated with their liberal roommates. Members of the ingroup are held to the same stringent standards. Every minor heresy inches you further away from the group. People are reluctant to say that anything is too radical for fear of being been seen as too un-radical. Conversely, showing your devotion to the cause earns you respect. Groupthink becomes the modus operandi. When I was part of groups like this, everyone was on exactly the same page about a suspiciously large range of issues. Internal disagreement was rare. The insular community served as an incubator of extreme, irrational views.

High on their own supply, activists in these organizing circles end up developing a crusader mentality: an extreme self-righteousness based on the conviction that they are doing the secular equivalent of God’s work. It isn’t about ego or elevating oneself. In fact, the activists I knew and I , [myself], tended to denigrate ourselves more than anything. It wasn’t about us, it was about the desperately needed work we were doing, it was about the people we were trying to help. The danger of the crusader mentality is that it turns the world in a battle between good and evil.

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What is fascinating to me is how this is the exact same psychological dynamic at work among conservative, evangelical Christians. It's just the progressive version of it.

And this "will to purity" doesn't just manifest in protecting sacred beliefs, it manifests in behavior as well. Both evangelical and progressive Christians doggedly pursue a vision of moral purity.

For evangelical Christians moral purity will fixate on hedonism (e.g., sex, drug use, etc.).

For progressive Christians moral purity will fixate on complicity in injustice. To be increasingly "pure" in progressive Christian circles is to become less and less complicit in injustice. Thus there is an impulse toward a more and more radical lifestyle where, eventually, you find yourself feeling that "everything is problematic." You can't do anything without contaminating yourself.

To be clear, I'm not judging any of this. I'm simply trying to trace out the contours of the purity culture at work among progressive Christians. Mainly because I think many progressive Christians have become burnt out by this psychology. Progressive Christians have become burnt out by the chronic anger produced by the "good vs. evil" Crusader mentality and burnt out by the chronic exhaustion of living in a world where "everything is problematic."

For most of us, the vision of progressive Christianity--as we took up the banner of social justice--started out so hopeful and joyous.

But for far too many, in the words of Aurora, the purity culture of progressive Christianity caused it all to "metastasize into a nightmare."

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Richard Beck is Professor and Chair of the Department of Psychology at Abilene Christian University. He is the author of several books including Unclean, The Authenticity of Faith, and The Slavery of Death. Richard's published research also covers topics as diverse as the psychology of profanity to why Christian bookstore art is so bad. Richard also leads a bible study each week for fifty inmates at the maximum security French-Robertson unit. And any given week Richard drives the van, preaches or washes dishes at Freedom Fellowship, a church plant feeding and reaching out to those on the margins. Finally, on his popular blog Experimental Theology Richard will spend enormous amounts of time writing about the theology of Johnny Cash, the demonology of Scooby-Doo or his latest bible class on monsters.

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The Purity Psychology of Progressive Christianity: Scrupulosity, Part 2 of 2

http://experimentaltheology.blogspot.com/2015/03/the-purity-psychology-of-progressive.html

by Richard Beck

March 17, 2015

After my posts from last week I continue to have a lot of conversations about how purity psychology affects various impulses within progressive Christianity. My original post is here which has a link at the bottom to some follow-up reflections.

In light of the analyses I shared in those posts, a very interesting connection with Catholic moral theology was pointed out to me yesterday by Leah Libresco who blogs at"Unequally Yoked" for the Patheos Catholic channel.

Specifically, Leah pointed out some similarities between my descriptions of the purity psychology at work among progressive Christians and the Catholic notion of scrupulosity. According to Catholic moral teaching scrupulosity involves persistent worries about being in a state of sin.

These worries can be due to a lot of things, from being extraordinarily conscientious to having a very sensitive or tender conscience to something that is more pathological (like Obsessive-Compulsive Disorder or Generalized Anxiety Disorder).

Psychologically speaking, I think Leah is right in connecting scrupulosity to intrusive thoughts and even to what the Eastern Orthodox call logismoi, evil, or tempting thoughts. For the Orthodox logismoi are intrusive mental temptations such as lust and greed and pride. In scrupulosity the intrusive thoughts are persistent and nagging worries that we've done something wrong.

In Catholic moral teaching scrupulosity has generally been connected to worries about committing a mortal sin and falling out of a state of grace. Mortal sins are, generally speaking, severe or chronic failures of piety.

But what is interesting for our purposes is how Leah has observed scrupulosity at work in issues related to altruism. That is to say, among compassionate Catholics scrupulosity can manifest in worries about how to do the right or best things for others. Paralleling my analysis, Leah traces this wanting-to-do-good scrupulosity to a purity psychology.

In her post "Purity, Anxiety and Effective Altruism" Leah focuses on the worries many of us feel about making sure the monies we send to charities are being used effectively and with minimal waste. We want our money, most if not all of our money, to get into the hands of those who need it. But when we start evaluating the effectiveness of charities and how best to use our money in alleviating suffering worldwide we can fall down a rabbit-hole. In wanting to do the right thing and the best thing we can encounter, to use Leah's words, "analysis paralysis." Regarding all these worries about trying to do the right thing Leah writes:

...I came up with a speculative hypothesis about what might drive this kind of reaction to Effective Altruism. While people were sharing stories about their friends, some of their anxious behaviors and thoughts sounded akin to Catholic scrupulosity. One of the more exaggerated examples of scrupulosity is a Catholic who gets into the confessional, lists his/her sins, receives absolution, and then immediately gets back into line, worried that she did something wrong in her confession, and should now confess that error.

Both of these obviously bear some resemblance to anxiety/OCD, period, but I was interested in speculating a little about why...Taking a cue from the psychologist Jonathan Haidt, Leah traces this altruism-related scrupulosity to purity psychology: "My weak hypothesis is that effective altruism can feel more like a 'purity' decision...". Wanting to optimize our altruism, to make it more effective, can, in Leah's words, "trigger scrupulosity."

What is interesting here is how Leah is connecting scrupulosity less with a fear of doing a bad thing (committing a mortal sin) than with the keen desire to do a good thing, the desire to reduce suffering in the world. And as the scope of this scrupulosity expands from domain to domain, to eventually inhabit every facet of existence, we begin converging upon the "everything is problematic" mindset and a sort of moral paralysis sets in.

Of course, the objections here are now familiar. While scrupulosity is definitely an unpleasant neurotic experience, scrupulosity is still focusing upon the actions of individuals and is still centering feelings, generally the feelings of privileged people.

But the answer here wouldn't be for those privileged people to have less scruples or to check their scruples or de-center their scruples. Without scruples the privileged people wouldn't really care or worry about being privileged. Without scruples you'd never check your privilege.

So the scruples are necessary, vital even. The trick, it seems, is having those scruples--and in spades--but rejecting "the will to purity" that curdles into scrupulosity.

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Richard Beck is Professor and Chair of the Department of Psychology at Abilene Christian University. He is the author of several books including Unclean, The Authenticity of Faith, and The Slavery of Death. Richard's published research also covers topics as diverse as the psychology of profanity to why Christian bookstore art is so bad. Richard also leads a bible study each week for fifty inmates at the maximum security French-Robertson unit. And any given week Richard drives the van, preaches or washes dishes at Freedom Fellowship, a church plant feeding and reaching out to those on the margins. Finally, on his popular blog Experimental Theology Richard will spend enormous amounts of time writing about the theology of Johnny Cash, the demonology of Scooby-Doo or his latest bible class on monsters.

Transparent Moments of Scholarship when a Theologian Must Either Stay or Change, Part 16 - Jared Byas

Jared Byas

“aha” moments (19): Jared Byas

http://www.patheos.com/blogs/peterenns/2015/03/aha-moments-19-jared-byas/

by Peter Enns

March 16, 2015

Comments

Today’s post is part of our continuing yet intermittent “aha” moment series, this from Jared Byas.

Byas (BA in Philosophy from Liberty University and an MAR from Westminster Theological Seminary) was in pastoral ministry from 2004 until 2011. He then left to teach Philosophy & Ethics at Grand Canyon University and co-launch MyOhai, a collective of creatives and advisers (that he now runs under the name EMDASH) where he advises individuals and organizations on how to communicate better. In 2012 he co-wrote Genesis for Normal People with me and in 2013 he became the founding operations director for Experience Institute, an innovative graduate school alternative based in Chicago.

Byas and his wife Sarah live in suburban Philadelphia and have four children: Augustine (6), Tov (5), Elletheia (3), & Exodus (1).

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Some teenagers dream of being musicians or sports stars. My dream was seminary — and becoming a Christian apologist. So, after receiving a B.A. in philosophy at a self-described conservative Christian university my new wife and I moved states for me to live the dream.

Little did I know the dream would include lying awake for countless nights alternating between intense fear that I might go to hell for changing my views about the Bible and giddy excitement, like I had just opened the Bible again for the first time.

Just like many in this series, my “aha” moments concerning the Bible came from actually studying it in my seminary Bible classes and followed Thomas Kuhn’s description of paradigm shift perfectly: minor shifts that over time forced a new framework for understanding the whole.

But a few of those shifts were more memorable than others.

The first was discovering the work of Walter Brueggemann. His Texts Under Negotiation and Prophetic Imagination reminded me of a quote by the great jazz saxophonist Charlie Parker, “Master your instrument, master the music, and then forget that shit and just play.”

When Brueggemann could quote the latest scholarship and garner the respect of the academy while also penning phrases like,

Thus every totalitarian regime is frightened of the artist. It is the vocation of the prophet

to keep alive the ministry of imagination, to keep on conjuring and proposing futures

alternative to the single one the king wants to urge as the only thinkable one...

(Prophetic Imagination, 40)

it was evident that he was engaged in playful mastery.

His writings asked that I stop trying to make the Bible “relevant” (an important phrase in my tradition), whether it be to culture, contemporary church polity, or theology, and instead immerse myself with such abandon that I became relevant to the text.

He showed me that scholarship coupled with deep imagination is the heart of the theological enterprise; that is, he modeled for me the responsibility of pursuing biblical scholarship beyond my own ideological idols and gave me the permission to do it with imagination and passion.

And he let me know it probably wouldn’t be well received by those in power.

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My second memorable “aha” moment was my interaction with Jon Levenson, professor of Jewish Studies at Harvard. After reading his entire corpus and exchanging emails with him for a graduate seminar on Old Testament Theology I felt like I had gone through rehab and boot camp, all in one semester.

Like Brueggemann, Levenson continued to indulge my fascination with “playful mastery.” But Brueggemann, though he had given me the courage to chart a different course, hadn’t really given me any maps. Through his sharp analyses of biblical conflict, tension, and contradiction, Levenson was my map.

Levenson effortlessly quotes biblical and rabbinic texts to animate the conflict within the traditions behind the Hebrew Bible in Sinai & Zion. He creatively interrogates how Deuteronomy and the Holiness Code (Leviticus 17–26) may point to a cover-up about child sacrifice in The Death and Resurrection of the Beloved Son.

And he does it all with an evident passion and respect for the text that avoids both religious eisegesis and dismissive antagonism.

I came to seminary with an protectionist Calvinist orientation, and chose my seminary for that reason. But I came to see that Levenson and Brueggemann took the Bible more seriously than I or my tradition did—or anyone I had read before—and it led them to dangerously refreshing and compelling conclusions.

Their tenacious sincerity about the text wasn’t a means to defending already existing dogmas but a means to understanding, and beyond that, imagination. That was new for me. And I was hooked.

In full disclosure, those months were difficult for me. During this time, I was a teaching pastor and was constantly wrestling with how these “aha” moments would affect my congregation, and, to be honest, my paycheck. They were also hard on my wife, who noticed a change in me. One morning she finally said, “I feel like you’ve lost your convictions about Christianity. What’s going on?”

That stung. I had always prided myself on being a person of conviction. But she was right. And she was also wrong.

I said, “If you mean my convictions about how to read the Bible, then yes. But if you mean my love for the Bible itself, then no. I think I’ve just now found it.” That was enough for her. And thankfully we’ve been on a beautiful journey of faith together ever since.

* * * * * * * * * *

Index to Series -

Transparent Moments of Scholarship when a Theologian Must Either Stay or Change

Part 1 - Introduction

Part 2 - Peter Enns

Part 3 - John Byron

Part 4 - Daniel Kirk

Part 5 - Michael Pahl

Part 6 - Charles Halton

Part 7 - Christopher W. Skinner

Part 8 - Christopher M. Hays

Part 9 - Michael L. Ruffin

Part 10 - Athony Le Donne

Part 11 - Chris Tilling

Part 12 - Megan DeFranza

Part 13 - Carlos Bovell

Part 14 - Lindsey Trozzo

Part 15 - Anonymous

part 16 - Jared Byas

Ecology Reforms - Releasing Our Rivers & Depaving Our Cities

Remains of the Glines Canyon Dam on the upper Elwha River. Photo by James Wengler.

Depaving Cities, Undamming Rivers -

Here’s How We’re Undoing the Damage

All around the United States, people are stepping up to help a damaged planet heal.

Diane Brooks posted Mar 16, 2015

Releasing the rivers

The largest dam-removal project in history reached completion last fall, when excavators dredged the final tons of pulverized concrete from the Elwha River channel in Western Washington. Native fish, banished for 100 years from their historic spawning habitat, already were rediscovering the Elwha’s newly accessible upper stretches. Within weeks of the final explosion in August, threatened bull trout and chinook salmon were spotted migrating beyond the rubble.

Two hydroelectric dams once blocked the Elwha; both now are gone.

“It was a thrill,” said Olympic National Park spokeswoman Barb Maynes. Before the Elwha Dam was built in 1910, the river produced an estimated 400,000 fingerlings per year, a number that dwindled to 3,000 in recent decades. All five native species of Elwha salmon are expected to repopulate the river.

More than 80,000 dams more than six feet high block U.S. waterways, and activists are cheered by the Elwha success story. Two hydroelectric dams once blocked the Elwha; both now are gone. Sediment that was trapped behind them is washing downstream, replenishing habitat. The first 67,000 seedlings (of a planned 350,000) to help restore native vegetation are already planted on the sites of the former dams and reservoirs. A documentary about the project, Return of the River, came out in 2014.

Return of the River

Photo by Shutterstock

Botanical remedies

Headache or back pain? Before you reach for the bottle of aspirin, consider aspirin’s ancient precursor: white willow bark. Or perhaps echinacea to boost the immune system, aloe vera to heal burns, and black cohosh to ease hot flashes.

The trend away from the profit-based pharmaceutical industry toward natural, age-old botanical remedies is beneficial for the environment and wildlife as well as for the humans who take medications. A U.S. Geological Survey study found chemicals from prescription drugs and over-the-counter medications in 80 percent of water samples drawn from streams in 30 states; those waters flow into lakes, rivers, and eventually the oceans.

Alain Touwaide, co-founder of the Institute for the Preservation of Medical Traditions, says pharmaceutical chemists have inverted humanity’s relationship with medicines. “When a sick person used a plant, this person relied on history, the use of the plant over centuries,” he says. Now a researcher starts with a chemical and then experiments to find its uses. Botanical medicine has “an almost philosophical component,” he says, which helps with healing. Users tap into an interactive “sympathy” between humans and the environment, he says.

Photo by Paul Dunn.

Citizen turtle remedies

When a community of threatened Hawaiian green sea turtles began hauling themselves from the ocean onto the northern beaches of Oahu to bask and sleep in the sunshine, word soon spread through the island’s tourism industry. Families began plopping children on turtles’ backs for photos and poking, prodding, and pushing turtles back into the surf.

Concerned, the national Oceanic and atmospheric administration (NOAA) launched a “Show Turtles Aloha” campaign in 2005. North Shore residents quickly joined in, and in 2007 they created the nonprofit Malama na Honu (Protect the Turtles) to monitor the beach and educate visitors every day of the year. About 60 trained Honu Guardian volunteers take turns patrolling Laniakea Beach, working three-hour daylight shifts. They educate tourists about the ancient species, ask beachgoers to keep a respectful distance, and collect data for NOAA.

Hawaiian green turtles were listed as a threatened species under the Endangered Species Act in 1978. They’ve made a remarkable recovery since then, and their major nesting beach at French Frigate Shoals was added to the Papahānaumokuākea Marine National Monument in 2006. The number of nesting turtles has grown annually from 67 in the early 1980s to more than 800 today, according to Irene Kelly, NOAA’s regional sea turtle recovery coordinator.

Dennis Mclung stands inside what used to be a swimming pool in his backyard in Mesa, Arizona.
Now it serves as a closed-loop food-producing farm for his family. Photo by Laura Segall.

Swimming Pool Becomes BackYard Farm

It’s a typical Mesa, Arizona, suburban subdivision, except for that corner house with a broccoli patch growing on its low-pitched roof. And those goats, chickens, and ducks roaming the backyard, near the solar panels erected above the entryway to that greenhouse planted in the deep end of an old swimming pool. When Dennis and Danielle McClung bought their ‘60s-era home in 2009, they hatched an eccentric but modest plan to make the best of that decrepit, way-past-its-prime pool. Two days after they moved in, Dennis McClung erected his first in-pool greenhouse, intended to provide food for their young family. He had recently quit his job as a Home Depot department manager; his wife was a nurse. “I convinced my wife of my crazy plan, and she went with it,” he says. “We really wanted to live a more sustainable, self-sufficient life, and we thought this was good idea. And it just kept getting better and better, the more we put into it.”

Today their backyard is a mini-ecosystem—McClung calls it a “closed-loop food-producing urban greenhouse”—and their home is headquarters for the Garden Pool nonprofit organization. Its official aim: sustainable food production, research, and education. At night the chickens roost above the pool’s deep-end rainwater pond so their droppings contribute to an aquaponics habitat for tilapia fish. The McClung’s natural water filtration system uses duckweed and solar energy; their organic greenhouse plants are rooted hydroponically, without soil. Pond snails, which probably hitchhiked in on the duckweed, provide calcium for the egg-laying chickens and help manage a pond-sludge problem.

On a typical day, the system provides the couple and their three children with about half their diet, McClung says. That includes veggies and herbs from the greenhouse; apples, citrus fruit, figs, sugar cane, bananas, and pomegranates picked from a 40-tree grove in their side yard; along with eggs and goat milk.

Photo by Shutterstock / Holly Kuchera.

Making room for carnivores

When gray wolves were reintroduced to Yellowstone National Park in the mid-1990s, we learned valuable lessons about the critical role of large carnivores in balancing an ecosystem. the impact on the landscape was dramatic. Two decades later, stream banks stripped by booming populations of deer and elk are growing new trees and shrubs, and birds and beavers are returning to the feast. even the physical landscape has been altered, as returning vegetation stabilizes banks and prevents erosion.

Now a growing movement of scientists and conservationists is campaigning to go further to ensure the health and survival of large carnivores: defining and protecting ancient migration corridors across the continent. a key component of this campaign is educating affected communities about the importance—and practicality—of coexisting with species that traditionally were feared and killed.

In her new book The Carnivore Way: A Transboundary Conservation Vision, Cristina Eisenberg says coexistence with wild predators isn’t just possible: it’s critical. “Carnivores protect biodiversity, which creates ecosystems more resilient to climate change. The climate change crisis we are facing makes it critical for us to help carnivores thrive wherever we can,” says Eisenberg, lead scientist at Earthwatch Institute.

The Wildlands Network has identified two initial priorities for protection. The Eastern Wildway runs 2,500 miles from Florida’s Everglades through the forests of Alabama and along the Appalachian Mountains to the boreal forests and Maritime Provinces of Canada. The Western Wildway is a 5,000-mile corridor stretching from Mexico’s Sierra Madre Occidental to Alaska’s Brooks Range, running along the Rocky Mountains.

Photo from Depave.

Asphalt, be gone

Across the nation, activists are organizing work parties to rip up excess pavement in playgrounds, parking lots, and empty lots, replacing it with pervious surfaces such as porous asphalt, block pavers, and greenery of all sorts. The swaths of impervious pavement that characterize our urban and suburban communities, from sprawling shopping malls to ubiquitous cul-de-sac neighborhoods, have vast ecological impacts. Rainwater—which otherwise would soak into the earth and benefit the habitat—is polluted with oil, antifreeze, and pesticides and then diverted into local streams and rivers.

The Portland, Oregon, nonprofit Depave promotes the transformation of over-paved places, such as schools, while engaging and inspiring communities to reconnect urban landscapes to nature. The organization uses community partnerships and volunteer power, and creates educational events, to pursue its goal of nurturing livable cities where people and wildlife can coexist. Since its initial project in 2008, Depave has transformed more than 123,000 square feet of asphalt, diverting about 2.9 million gallons of stormwater from storm drains. Above, the Creston School depaving project last fall.

Photo from Rebuild by Design.

Rebuild smarter

The devastation wrought in 2012 by Hurricane Sandy, including 117 U.S. deaths and an estimated $5 billion in damages to greater New York alone, shocked planners and policymakers into fashioning innovative new tactics to protect communities from future disasters. Rebuild by Design, a unique public-private partnership, is identifying and funding ambitious, creative infrastructure improvements in New York, New Jersey, and Connecticut. A contest initiated by the U.S. government already has allotted $930 million to six winning projects, each crafted with powerful community input.

“Sandy exposed physical and social vulnerabilities of the region. It was not built to withstand the forces of climate change, and now we can rebuild it with better foresight,” said Amy Chester, Rebuild by Design’s managing director.

Major philanthropic partners staffed the U.S. Department of Housing and Urban Development contest, and the project is funded by Congress, along with the Rockefeller Foundation and other private supporters. Design teams worked closely with local residents, businesses, and governments to co-design realistic solutions that carry broad support, Chester said.

In Manhattan, for instance, the community examined how river berms can benefit daily public life. “A wall can be a piece of art; a wall can be a part of a park. A wall should never be something that walls off the communities from the waterfront,” said Chester. One winning proposal: the Big U river fortifications. A 10-mile stretch of Lower Manhattan is to be protected from future storms and rising sea levels with projects including wide, grass-topped berms and rolling hills and bridges, providing new recreational spaces along the Hudson and East rivers.

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Diane Brooks wrote this article for Together, With Earth, the Spring 2014 issue of YES! Magazine. Diane is a journalist and communications consultant. She was a newspaper reporter for many years in Seattle and the San Francisco Bay Area, and now lives in Everett, Wash. priestdi.com.

Confessions of an Egalitarian Complementarian

Confessions of an Egalitarian Complementarian

Source Link

by Roger Olson

March 4, 2015

Comments

The topic is gender. It’s a minefield. Anyone who dares to step into it must be prepared to be injured. Especially in American academic institutions it’s a minefield. And it is a major point of division among evangelical Christians. I speak from within both contexts.

In academia we are in a time of recovery from rampant patriarchalism and that has led to some over reactions. Two trends are noticeable. First, any acknowledgement of real difference between the sexes—beyond biology and patriarchal oppression—is discouraged. One academic professional society requires facilities where it meets to make all restrooms unisex. Second, insofar as differences between males and females are acknowledged—beyond biology and patriarchal oppression—typically female modes of behavior are to be prioritized. No positive acknowledgment of typically male modes of behavior is permitted. These two trends are in some tension with each other, but both are easily observable in American academia and they filter out into the media, government and business.

Among evangelicals one is pressured to choose between being either “complementarian” or “egalitarian.” There is little room for middle ground or hybrids. Somewhat mimicking secular academic trends, many evangelical egalitarians shy away from any talk of interdependence between the sexes or of differences between them beyond biology and social conditioning. “Masculine” and “feminine” are only social constructions and nothing more. Any mention of innate differences between boys and girls beyond physiology is discouraged. The assumption is that “difference” inevitably leads to hierarchy (read “patriarchy”).

On the other hand, many evangelical complementarians insist that power differentials between males and females are rooted in revelation and the Trinity itself. “Male headship,” it is argued, does not mean male superiority but only divinely ordained male leadership. In reality, however, among evangelical complementarians, male headship always tends to flesh out as male domination and female submission.

I stand (sometimes alone) in a middle space, a liminal space (to use academic jargon), between egalitarianism and complementarianism. It’s often an uncomfortable space to inhabit. What this means is that:

• Among academics I reject the radical minimizing of sex differences. I believe male-female difference is more than biology/physiology and social conditioning. I admit that identifying that difference is never easy, but I believe it is observable in tendencies of behavior well before hormonal influences can account for it. We are one humanity; our humanity is one. But difference does not mean inequality in any other area of human life; we celebrate difference and “otherness” (in academia). We can be and are one humanity in variety. And maleness and femaleness is one of the irreducible manifestation of that variety. It cannot and should not be obliterated by social engineering.

• At the same time I stand together with feminists in opposing oppression based on sex or gender. Females should have every opportunity to fulfill their human giftedness including entrance to every level of leadership in every profession. (On the other hand I think professions commonly considered reserved for females ought to be opened without hindrances to males. If the profession of engineering would be improved by having more women engineers, then the profession of nursing would be improved by having more men nurses.)

• Among evangelicals I stand with the egalitarians in affirming that women called by God to lead should be ordained and recognized as leaders at every level of religious organizations. I stand with egalitarians in affirming that husbands and wives should submit to each other in marriage and that both, together, should lead families. I have been a member of two churches pastored by women (and am now attending a third) and have many women students who will be pastors of churches. I work within a denomination whose executive leader is a woman. My wife is a deacon in our church. My wife and I have for forty plus years made all decisions in our marriage and family together. When we do not agree we do not act in any way that affects both. I do not claim “leadership” and neither does she—except together, as one.

• On the other hand, I agree with complementarians that “manhood” and “womanhood” are rooted in creation and are not reducible to biology/physiology or social construction-conditioning. Although they overlap much (and there’s nothing wrong with that), manhood and womanhood, maleness and femaleness, masculinity and femininity, complement each other. Typically men need other men and they need women; typically women need other women and they need men. “A woman needs a man like a fish needs a bicycle” is not true. Woman is made for man as man is made for woman. The two need each other and complement each other. We should celebrate the difference and interdependence without creating or supporting hierarchy.

• For example: A church for women only would be a travesty as would a church for men only (both exist). Children are best raised, when possible, by both a male and a female. If either a father or mother is not available the single parent should seek out a person of the other sex to co-parent with them (within appropriate boundaries, of course). Boys need both male and female teachers in schools, as do girls.

We need to overcome our polar oppositions and recognize both man and woman as uniquely gifted by God, equal in every way, interdependent, and yet really different ways of being human.