Book Review (RJS) - Four Views on the Historical Adam, Part 4

Amazon Link

The Historicity of Adam is a Gospel Issue (RJS)

http://www.patheos.com/blogs/jesuscreed/2014/07/15/the-historicity-of-adam-is-a-gospel-issue-rjs/

by RJS

Jul 15, 2014

Comments

The final major essay in Four Views on the Historical Adam is by William D. Barrick. In his chapter Barrick argues for a traditional young earth view of Adam as the unique, supernaturally created, seminal father of all humankind. He argues that this is central to the biblical story and the Christian worldview. If Adam is not historical we must wonder why there is a need for Jesus. According to Barrick “[t]hat makes the historicity of Adam a gospel issue.” (p. 222 – emphasis in the original).

Barrick’s stress on the importance of a young earth and a historical Adam exactly as described in Genesis 1-3 is rooted in his approach to scripture (what we might call his theology of scripture) and his understanding of the gospel story conveyed in scripture.

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In Barrick’s view, which he calls the traditional view, a historical Adam as the original man from whom all human beings descend is foundational to a biblical understanding of God’s creative activity, the history of the human race, the nature of mankind, the origin and nature of sin, the existence and nature of death, and the reality of salvation from sin; it is foundational to the progressive account of the historical events recorded in Genesis, … “and perhaps most importantly, foundational to a biblical understanding of Scripture’s authority, inspiration, and inerrancy.” (list and quote p. 199, emphasis mine)

This is important – everything in Barrick’s view rests on his approach to scripture as inspired and incapable of error of any sort. In his view the Holy Spirit superintended the writing of scripture and protected it from all error. This leads to very strict readings of the intended meaning and prevents serious consideration of the idea that mistaken understandings may have been included. His theology and, to be fair, the theology of many other Christians rests on this approach to scripture.

First, the traditional view commonly affirms that God gave the Genesis account of creation to Moses by special revelation. Thus the narrator is both omniscient and reliable, because the ultimate author is God himself. After all, if Adam was truly the first human being, there were no human eyewitnesses to his creation. Additionally, Adam could not have described the making of the woman, because he was in a deep sleep throughout the divine procedure. The only eyewitnesses are God and the angels. The only alternative to divine revelation would be an unlikely angelic report....

Second, traditionalists take the position that the declarations of Genesis bear the stamp of divine truth, historical fact, and historiographical accuracy. (p. 199-200)

He believes that the suggestion that the account contains mistaken ancient Near Eastern conceptions of cosmology “impugns God’s moral integrity.”

The Creation Account

The Biblical evidence for the traditional view of origins rests on the straightforward prosaic nature of the account of creation and of Adam and Eve. Evolution is not consistent with the biblical account for a number of reasons – but one is that Adam was created first and was alone … “if it takes countless years to produce one such individual, how will he survive long enough while another similarly developed individual evolves who is his compatible opposite in gender for the human race to begin?” (p. 210) The Genesis account refers explicitly to individuals and not to groups or populations and the traditional view takes this specification seriously.

Adam is the seminal (physical) head of the human race and Eve was produced directly from him using his DNA “altered by God at the time he formed her.”(p. 213) Sin enters into the human race before any children were produces and is transmitted to everyone else through the contribution of the male parent. Immediate death would have put an end to God’s plan for Adam and Eve, thus he allows them to produce offspring and eventually the seed who is the restorer – Christ. Not only is sin transmitted through the male but....

As far as that disobedience is concerned, the second masculine singular grammatical form, verbs, pronouns, and pronominal suffixes, throughout Genesis 3 make it clear that the Creator holds Adam accountable. As Eve’s husband, Adam is head of his family and responsible for both Eve’s and his actions leading to sin’s entrance into the world. (p. 214)

The climax of the Genesis 3 account is that “Adam and Eve produce children bearing their image as rebels against a holy God.” (p. 215)

The Gospel Story

Barrick sees strong support for the traditional view in the New Testament (as well as the rest of the Old). He suggests that the genealogies in both Matthew and Luke connect back to Adam, although only Luke does so explicitly. Paul makes reference to the one man in Acts 17 as well as 1 Corinthians 15 and Romans 5. He does not feel that an archetypal or any view of Adam other than as a single unique individual can fulfill the textual and theological role assigned to Adam. In fact, he argues that the biblical description of sin depends entirely on the historicity of Adam because it is both active rebellion and a state of being, but not an inherent aspect of the created order. The state of being alien from the created order entered through a man (Adam) and an act (Adam’s).

Adam must be a completely righteous person, bearing the image of God, who succumbs to a specific temptation from outside his own person and who represents the entire human race. (p. 221)

He concludes his discussion of the thrust of the argument, connecting Christ, atonement, resurrection, and Adam:

It is no accident or mere coincidence that Paul addresses the issue of Adam in the same context (1 Cor 15:21-22, 45-49). The implication is inescapable: Denial of the historicity of Adam, like denial of the historicity of Christ’s resurrection, destroys the foundations of the Christian faith. (p. 223 emphasis in the original)

In Barrick’s view the only reason that people stray from the view he has described is because they allow extrabiblical sources to trump (or even nuance) the biblical account. This includes extrabiblical information from geology, evolution, and archaeology (especially ancient texts) as well as other errant human studies.

When a reader of the Bible accepts extrabiblical evidence (whether from ancient Near Eastern documentation or from modern scientists’ interpretation of circumstantial evidence) over the biblical record, that denigrates the biblical record and treats it with skepticism rather than as the prima facie evidence. (p. 226)

The adherent to the traditional view turns to science only to refute the secular scientist, not because they care about science as primary evidence. We must stand on the testimony of the biblical text. “Science changes, the Scripture does not.” (p. 227) He finishes by quoting John Walton from his commentary on Genesis to close his essay: “We need to defend the teaching of the text, not a scientific reconstruction of the text or statements that are read between the lines of the text.” (p. 227)

In the next post on this book we will look at the responses offered by Denis Lamoureux, John Walton and Jack Collins along with William Barrick’s rejoinder and some thoughts of my own.

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Responses to the Traditional View of Adam (RJS)

http://www.patheos.com/blogs/jesuscreed/2014/07/17/responses-to-the-traditional-view-of-adam-rjs/

by RJS

Jul 17, 2014

Comments

In the final major essay in Four Views on the Historical Adam William Barrick argued for a traditional young earth view of Adam as the unique, supernaturally created, seminal father of all humankind. His view was outlined in the previous post on the book: The Historicity of Adam is a Gospel Issue. In this post we will look at the responses offered by Denis Lamoureux, John Walton, and Jack Collins as well as William Barrick’s rejoinder to their comments.

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DL's Rebuttal

Denis Lamoureux agrees with Barrick’s summary of the reality and meaning of sin but not with his conclusion that this depends entirely on the historicity of Adam. He feels that Barrick’s strategy of connecting the historicity of Adam with the historicity of Christ and the resurrection, thereby making it a gospel issue, is unwarranted. A serious regard for scripture does not require this:

“The gospel is about Jesus Christ, not Adam. The gospel is about the reality of sin, not about how sin entered the world. The gospel is about Jesus dying on the cross for our sins, not specifically for Adam’s sin. And it is because of the gospel that we are called “Christ-ians” and not “Adam-ites.”(p. 229)

At many places in his essay Barrick responds to statements made by Peter Enns in The Evolution of Adam – in fact this seems to be in his sights more than any of the immediate views presented in this book. Denis is correct however that a criticism of Pete’s view is often a criticism of his as well. He disagrees with Barrick that accommodation to a human perspective, allowing ancient cosmology into the text for example, denigrates ancient Israel or the Bible, and it certainly does not impugn God’s moral integrity (all claims Barrick makes). Rather, we have to take the text we have before us (which does include ancient cosmology) whether we like it or not.

Lamoureux also points out that Christian tradition is not inerrant - and the traditional view is not necessarily the correct view. Martin Luther’s 1534 Bible features a diagram of the universe using the ancient cosmology and Luther’s lectures on creation in Genesis indicate that he believed this cosmology was accurate – including the firmament and waters above. We need to be open to revisions in tradition as we study scripture in each new generation.

Walton's Rebuttal

John Walton believes that Barrick consistently misunderstood or misrepresented what he means by archetype. He equates archetypal with allegorical and this is not what Walton means by archetypal. Rather he (Walton) argues that the authors in scripture were using Adam in an archetypal manner and that this is the role that Adam plays in their arguments. An archtype can be historical, but need not be historical.

Walton lists nine other ways that he thinks that Barrick uses faulty logic and fails to make a case for his position. He objects to the slippery slope argument that Barrick uses at times. Barrick has a tendency to state his conclusions as obvious – which makes it difficult to carry on a useful conversation. Barrick bundles together issues that are not necessarily connected logically – such as when he jumps from Eve’s role in the temptation to gender hierarchy. In a section discussing the ways that Barrick uses logical non sequiturs providing four examples he ends with an example where Barrick quotes Walton’s own NIVAC commentary on Genesis and misapplies it … “When he says “in other words,” he draws illegitimate conclusions from the statement he quotes me as making – a form of non sequitur.” (p. 242 referring to a quote and conclusion by Barrick on pp. 225-226)

In conclusion, my objections to Barrick’s positions derive largely from how he conducts his argumentation and the absence of evidence for the details of the positions he maintains. (p. 243)

Collin's Rebuttal

Jack Collins agrees with some of Barrick’s points including the importance of the historicity of Adam. He disagrees with the tight connection between historicity and a literal hermeneutic. He feels that the definition of inerrancy that Barrick uses suffers from some serious problems. The Chicago Statement on Biblical Inerrancy is more nuanced – Scripture should be evaluated according to its usage and purpose, not according to our standard of truth or error. While Barrick correctly worries about improper use of ancient Near Eastern documents, this shouldn’t prevent the proper use of such documents.

When it comes to whether we should compare the material we find in the Bible to the materials we find from surrounding cultures, it seems almost obvious that of course we should. The biblical writers spoke into a specific context and regularly had to warn their audiences against the blandishments of the competing worldviews. Whether it be an Old Testament prophet inveighing agains idolatry and syncretism, or a New Testament apostle reminding people about Greco-Roman depravity, these warnings are common stuff. Surely a sane interpreter will do what he or she can to discover what these dangers were. (p. 250)

He also thinks that Barrick is too hard on science and scientists – an issue that needs a good deal more nuance (he refers to his book Science and Faith).

Barrick's Rejoinder

In his rejoinder William Barrick reiterates his main point. We must put scripture first, and none of the old earth positions do this. Biblical scholars like Lamoureux, Walton, and Collins minimize to some degree or other the historical accuracy of the text:

“Minimalists rely more heavily on human authority as the lynch-pin for their argumentation than on the divine authority of Scripture. … Their statements indicate that the yardstick for determining biblical truth resides with the most current scientific beliefs, not the objective biblical revelation itself.” (p. 252)

Minimalists pick and choose which statements are truly inerrant based on human reasoning. Young-earth adherents do not do this. Thus, Barrick’s argument for his position on the historicity of Adam is ultimately quite simple.

Young-earth evidence for the historicity of Adam comes from Scripture itself and its own direct statements. Such biblical evidence does not require confirmation from any external scientific, historical, or sociological evidence. When the Genesis record declares that God created the woman out of the material that he took from Adam, we require no other evidence to conclude that they shared DNA and that she was specially created. The fact that Scripture speaks only of a first man and first woman and that it presents them as the actual historical parents of the entire human race is evidence enough to believe those truths. (p. 253)

The Scripture contains God’s very words and these are always completely truthful – no ancient cosmology and no use of myth (a word he views entirely as a negative) or story. The chief difference between his view and that of all who hold to an old-earth is that “old-earth viewpoints accept modern scientist’s interpretations of observable data.” (p. 254) Barrick and others who hold to a traditional young-earth view stand on Scripture alone.

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RJS' Conclusion

And a final comment of my own. William Barrick is quite clear about the foundation for his view. It is an approach to Scripture as the bedrock of faith that many of us grew up with. But it is not clear that the Scripture we actually possess can stand up to the load that Barrick places upon it.

Denis Lamoureux (the only contributor to this book with a strong science background – Jack Collins has a BS and MS computer science and systems engineering from MIT which is impressive, but not quite the same) comments that it was his study of Genesis 1-11 that first led him away from the young-earth view.

I agree with Denis – it is my reading of the biblical text itself that leads me away from the young-earth view and from the hard view of inerrancy that Barrick defends. Not just Genesis 1-11; but the entirety of Scripture.

Scripture is a lamp to our feet and a light to our path. As Paul states it is the Holy Scriptures which are able to make us wise for salvation through faith in Christ Jesus. Useful for training so that we may be thoroughly equipped for every good work. But we stand on the reality of God and Christ, this is our only foundation.

I take scripture seriously enough that I have listened to it through many times over the last couple of years in order to allow the sweep from beginning to end to penetrate into my understanding of who and what I am and we are – as God’s people. I don’t find the hard view of inerrancy that gives rise to Barrick’s young-earth view consistent with the Scripture we have inherited. We need to take Scripture seriously but on its own terms.

I accept an old-earth and an evolutionary creation because I see this as where the scientific evidence leads. But I do not think that this is in conflict with the sweep and message of Scripture, including most importantly the incarnation, life, death, and resurrection of Jesus, God’s Messiah for our sins.

The question we need to ask about the young-earth view is quite simple: Is this really the right way to interpret Scripture?

I don’t think that it is. Nor do Lamoureux, Walton, Collins (or Enns who is clearly in Barrick’s sights), although we don’t all agree on exactly what this means for the historicity of Adam.

continue to -

Part 1 - Denis O. Lamoureux: Evolutionary Creationism

Part 2 - John H. Walton: YEC but Ancient Cosmology

Part 3 - C. John Collins: Modified YEC

Part 4 - William D. Barrick: YEC

On Knowing in the Bible: Is God Dead? Badiou's Reflective Thought for Theology, Part 3

The last several days have found me listening to the French Philosopher Alain Badiou describing his life and ideas in Grand Rapids, Michigan, at Kendall College of Art and Design at the behest of GCAS (see HuffPost's article: Something Radical: The Global Center of Advanced Studies). To say this event was surreal would have been an understatement. However, this kindly and gracious man and his wife have spent the past week discussing his philosophy of "Being and Event" by examining his early youth experiences of French colonialism in his homeland Morocco; the Nazi occupation of North Africa and France; his later involvement in the Algerian resistance to French colonialism after WW2; and the philosophical trajectories he has taken on the topic of "Subject and Difference." Especially as this topic related to the political doctrinaires of Fascism, Communism, Maoism, and tyranny, around the understanding of self within society. It has been a thorough undertaking and one that GCAS had arranged masterfully in order to make a complete documentary of Alain's life story.

My own backstory is that of a lay theologian with some university coursework and background in philosophy but nothing formally in a specific degree program unlike most of the attendees whom I have met holding at least one, if not more, Ph.D's to their pedigrees. And so, coming into a setting such as this immediately put me at a disadvantage to the depth of linguistic concepts and ideological structures being knowledgeably discussed amongst participants representing a small cadre of international philosophers, scholars, ethicists, educationalists, sociologists, and the arts, ranging from Vancouver, British Columbia, to Adelaide, Australia, the schools of Switzerland, to the lands of Belarus. Each had come to hear from the man they had read, or studied under, and were in some way associated with, through GCAS' graduate or post-graduate programs as it extended its global outreach beyond the brick-and-mortar walls of academia to help lower the burden of education's expenses while bringing teaching directly to the learner.

Our schedule was as follows:

Mon (10 AM-12:30 PM EST): Badiou in the 1960-70s

Tues (10 AM-12:30 PM EST): Badiou in the 1980-90s

Weds (10 AM-12:30 PM EST): Badiou & the Global

Thurs (10 AM-12:30 PM EST): Badiou in the 2000s

Thurs (2-4:00 PM EST): C. Winter on Africa & Contradiction

Fri (10 AM-12:30 PM EST): Badiou in the 2010s

These included two-hour luncheons with one another and roundtable discussions in the evening from 6-9 pm with Alain and the co-directors of GCAS. It was a thorough undertaking by GCAS who hosted an excellent week of study, sharing, and participation by scholar and student alike.

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So then, when coming to Badiou's thought and philosophy as a Christian theologian how does one approach the concepts he has constructed so meticulously over a lifetime of historical observation and reflection? One of Alain's descriptions of philosophy is that of a close kinship with theatre whose form imitates life even as "all explanation" is not unlike theatre itself" (sic, clast v. iconoclast). Each has the same goal - that of creating new conditions for thinking about life; or, in providing a different way in which to find a new freedom - some concrete, some aesthetic. And it is our choice as participants in its product as to whether we will be the actors on stage ourselves or to view its play from the seats of the theatre as its dramas unfold. Plato's solution (re: his illustration of "The Cave") was to be on the stage, even as Badiou himself had written many plays in an earlier life in attempt to disclose his perceptions of his times as both playwright and patron.

For myself, I ultimately wish to contemporize and expand the language I use for my postmodern Christian faith but when entering into philosophy's earthly appointments immediately come into conflict with its sublime premises: that all is reason and rationality. As such, I find my Christian faith's theistic basis of knowing self through divine revelation of God's Word in direct opposition to philosophy's premises and assertions. In philosophical  terms, special revelation then becomes merely religious ideology, and must be abandoned in all its forms and structures if we are to proceed on a more proper philosophical basis of deriving our sense of being through the very human means of reason and rationality. Thus is the conflict between human wisdom and the divine of special revelation.

But admittedly, no religion - not even the Christian faith - is without immersion within society's philosophical perspectives. And it would be audacious to pretend that it is lived so separately from this world we live within. Hence, the study of philosophy is to know both thyself, our fellow man, and hopefully, our God, in a fuller, deeper sense. As such, theology must be acquainted with philosophy which itself is a close observer of history, society, movements, and events. Where one looks for meaning in God, the other looks for meaning in event, place, and time. Each carry similar purposes even as each casts a wary eye on the other. For myself, this is not a problem and should be welcomed within the tensions of the disciplines in hopes that in the critique of both disciplines will come an enlightenment to the degree that each might admit the other into the audience of its theatrical stage, if not upon the very stage itself. Each struggling with its own idea of reality and being as versus the real reality that lives and breathes off the stage of performance and show.

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Now to the topic at hand, that of knowing and being. Badiou presents to us the problem of our postmodern times, namely that "God is Dead" and summarizes it thusly:

"Our times are undoubtedly those of the disappearance of the gods without return. But this disappearance stems from three distinct processes, for there have been three capital gods, namely, of religion, metaphysics, and the poets. Regarding the God of religions, its death must simply be declared.... Regarding the God of metaphysics, thought must accomplish its course in the infinite.... As for the God of poetry, the poem must cleanse language from within by slicing off the agency of loss and return. That is because we have lost nothing and nothing returns.... Committed to the triple destitution of the gods, we, inhabitants of the Earth’s infinite sojourn, can assert that everything is here, always here, and that thought’s reserve lies in the thoroughly informed and firmly declared egalitarian platitude of what befalls upon us here. Here is the place where truths come to be. Here we are infinite. Here nothing is promised to us, only to be faithful to what befalls upon us." (Badiou: Briefings on Existence, pp 30-31)

So then, if "God is Dead," according to Badiou, then how can a Christian faith continue to exist in the face of this statement? More so, how can philosophers such as Badiou be read and used in extending the Christian faith forwards towards an epistemologic declaration of certainty rather than one of an existential despair? (re: a recent sermon's topic which I heard this past Sunday when visiting a more conservative church fellowship declaring its own ground of being and certainty of biblical knowledge).

Notes David Congdon in his research on Badiou ("See What Is Coming to Pass and Not Only What Is: Alain Badiou and the Possibility of a Nonmetaphysical Theology"):

"The question for Christian theology is whether Badiou is merely an antagonist, or whether he can serve as an ally in the task of contemporary theological reflection. And if the latter, under what conditions? (3)"

He then observes towards the end of his research the problem of approaching a subject with a prejudicial set of a priories, or pre-formed assumptions, about a subject - which in this case is my basic theism in opposition to Badiou's non-theistic approach:

"Theological appropriations and translations of philosophical accounts of being and existence are always hazardous endeavors. They continually run the risk of violently conforming each philosophy to fit a presupposed theological paradigm. On some level, this danger is never entirely avoidable, hence the need to critically re-translate and re-appropriate each concept anew, or dispense with them altogether in order to start again on a different footing.

"The goal of this [research] paper has been to demonstrate that Alain Badiou’s mature philosophy is especially congenial to the task of formative Christian theology in the present situation. Badiou provides theology with the terms and ideas to articulate an emancipatory, pluralistic, and nonmetaphysical account of Christian fidelity to Jesus the Christ. The gospel kerygma mobilizes a multiplicity of new communities for the sake of a messianic theo-political witness in the world. Responsible talk of God (i.e., theology without metaphysics) is thus a consequence of this concrete fidelity and always speaks to the ongoing work of subjectivation within a particular situation." (41)

Reading within the pages of David's research will come a beautiful recital of the kerygmatic event of God's being in the world through Christ Jesus' incarnation and resurrection encapsulated within the body of mankind, and more specifically, His church:

"A Badiouan account of nonmetaphysical theology thus understands God to be an unanticipatable event that dialectically unites in Godself both object (site, inexistent, point) and subject (trace, body), without being directly identified with either. God takes place as a local disruption whose singularity embraces ever new situations and new subjective forms. God’s being, we might say, is ontologically located in a transontological event which is transpositionally repeated in the infinite multiplicity of contingent historical worlds. In other words, the above account of the kerygma is here understood as an account of God’s very being - a being that is, in fact, wholly beyond being, beyond the antimony of finite and infinite. God cannot be inscribed within the limits of ontology. The truth of God cannot be described as something that is, but only as something that does. Theology is not a doctrine of being but a doctrine of doing, that is, of God’s own kinetic-kenotic praxis in the economy of grace. God is not a nature or a substance or an idea, but an action, a migration, a proclamation. God happens in the kerygmatic event of Jesus Christ as an apocalyptic interruption of a situation, calls forth a new faithful subject to carry out the consequences of this messianic truth, and repeatedly translates this truth into new contexts. In other words, God translates Godself in the transhistorical movement of this christic-pneumatic event. The subjectivating power of the kerygma is God’s own self-mobilization and self-repetition. A non-metaphysical theology of God-as-event will therefore be apocalyptic, existential, hermeneutical, and missionary." (40)

To see how David arrives at this conclusion I would recommend a close reading of his work and especially the ideas expressed using Badiouian thought behind the deep meaning of Jesus' incarnation into this world, His incarnate death, and incarnated resurrection, for the sins of this world. Especially as encapsulated in the continued paschal-Pentecost event for continued divine affirmation and personal human experience which is revolutionizing the very world that the Redeeming God has created. Though a Christian soteriology of sin is not held by Badiou, in all other aspects of Badiou's work "the death of God" can be capably utilized by theology to verify the necessity of the incarnated resurrection of Jesus as the redeeming Son of God in whose atonement we lie as both subject and event. It defines our being, our knowing, our doing, our hope. And it is in this way that the Christian's sense of being and knowing is reaffirmed, extended, and deepened into the very fabric of life itself, and into the living God Himself, who bespeaks life and death and resurrection:

"In truth, there is no “self-creating” or “self-incorporating” freedom of the individual. There is only the individual who receives his/her freedom as part of his/her newly created identity that occurs in the hearing of God’s word in the kerygma. Therein lies the persistent point of opposition between philosophy and theology: not ontology, but soteriology. Christian faith can travel a long way with Badiou in his exploration of being, event, and subjectivity, but like Virgil in Dante’s Divine Comedy, the purgatory of philosophy’s materialist commitments must give way to the paradise of theology’s kerygmatic affirmation that it is God’s gracious action in Christ which alone makes possible one’s incorporation into the new faithful subject." (42)

In summary,

"Despite this crucial caveat, Christian theology joins Badiou in opposing metaphysics and pursuing an emancipatory politics. Theology can learn from Badiou how to speak of a God who is not necessary, who is beyond all necessity.

At the same time, theology learns how to speak of God from within the multiplicity of worlds. Perhaps most importantly, Badiou provides theological discourse with a way of surpassing the traditional bifurcation between subject and object. The object of faith is an unanticipatable divine event in the contingent historical occurrence of Jesus Christ, but this occurrence cannot be articulated or interpreted apart from the subjective consequences that are bound up within the event itself. Not only are these consequences irreducibly theo-political in nature, but they operate locally as contextual manifestations of fidelity within a particular world.

Christian faith proclaims with Badiou the mobilizing word: “See what is coming to pass and not only what is.” If metaphysics concerns “what is,” then “what is coming to pass” refers to the impossible possibility of a nonmetaphysical event that puts an end to the old regime of being and appearing and inaugurates something decisive and new. It is in this ongoing pursuit of something new in the situation that theology will find Badiou to be a provocative and fruitful dialogue partner." (43)

At the last, theology itself finds its ultimate description not in the sense of "being through knowing" (or knowledge) but in the sense of doing, enacting, and presence, in this world as exampled by the very God Himself in His incarnational atonement. Much like the actor who comes off the stage of the theatre to enter into the reality of life's streams with purpose, with resolve, with conviction, so too the church today must come off its own pulpits to live amongst the peoples of the land. Yes, preach Christ. Yes, preach good doctrine and less dogma. But get off the stage of preaching and into the messy lives of people requiring justice, love, kindness, and mercy. To use hands and feet, tongues and voices, to deliver the good news of the gospel in concrete form and fashion. This is the ultimate definition of a good theology. It is a theology of doing. And from doing, becoming. This is because God is, and will be, in the kergymatic re-enactment of the Paschal-Pneumatic (Christ & Holy Spirit) enlivenment of the Christian faith where the church becomes as both paschal-event and spirit-embodiment of Christ and Spirit to the lives of those requiring a "cup of cold water" or a "good word of gospel cheer".

"God, whom I serve in my spirit in preaching the gospel of his Son, is my
witness how constantly I remember you...." - the Apostle Paul (Romans 1.9)

R.E. Slater

July 16, 2014

"See What Is Coming to Pass and Not Only What Is":

Alain Badiou and the Possibility of a Nonmetaphysical Theology

by David Congdon

On Knowing in the Bible: How Can We Know That We Know? Part 1 & 2

Index to past articles on "An Open Faith and Open Theology"

How to Read the Bible like the young Psalmist (Psalm 119)

I Love the Bible: B

http://www.patheos.com/blogs/jesuscreed/2014/07/15/i-love-the-bible-b/

by Scot McKnight

Jul 15, 2014

Comment

“How can those who are young keep their way pure?,” asks the psalmist in the opening line of the Beth lines of Psalm 119 (v. 9a). Some think the entire psalm is the journal reflections of an ancient Israelite as life progresses. What impresses me is other verses in this great psalm that give context to the concern of this young man to get started when young.

Notice the following verses (culled from Derek Kidner):

1. Some are skeptical: 119:126: “your law is being broken.”

2. Some seek the psalmist’s life: 119:95: “The wicked are waiting to destroy me.”

3. Some smear the psalmist’s name: 119:69: “Though the arrogant have smeared me with lies.”

Notice that this causes the psalmist pain: he is sensitive about the words being said (“Take away the disgrace I dread” — v. 39); he feels humiliated (“Though I am lowly and despised” — v. 141); and, he is exhausted by it all (“My soul is weary with sorrow” — v. 28).

Sometimes he lashes out against them — “Indignation grips me because of the wicked” — v. 53; and sometimes he loathes them — “I look on the faithless with loathing” (158).

So, the young man asks, how does one make it when the whole institution seems to be against the person committed to God? “By living according to your word” (119:9b). Not just by reading it; not just by listening to it; but by “living” it. The word “live” here comes from shamar — “to keep or observe.”

Start when you are young, the psalmist is saying, and what he means is start observing and keeping the Word.

In spite of what everyone else thinks. The genuinely counter-cultural person is observant.

“With all my heart,” the psalmist says in 119:10, “I have turned to You; do not let me stray from Your commandments. In my heart I treasure your promise.”

Commitment to God, a life absorbed in Torah, begins in the heart. And when the commitment begins in the heart (13x in Ps 119), Torah produces wisdom rather than just knowledge. Such commitment, because it opens one entirely to the presence of God, purifies in-and-with love.

Here are some observations:

1. Heart commitment implies inside-out, total revolution.

2. Heart commitment implies “faith seeking understanding.”

3. Heart commitment implies trust in God rather than self.

4. Heart commitment implies vulnerability to God — an admission of what the self is really like.

5. Heart commitment implies treasure in God and turning from sin.

6. Heart commitment implies finding instead of wandering.

x. Others suggestions? (Try to stick to Ps 119:9-16.)

Psalm 119:12-13 expresses the psalmists commitment — to learn the law and to rehearse the rules., thus:

“Praise be to you, O LORD; teach me your decrees. With my lips I recount all the laws that come from your mouth.”

Here the young psalmist blesses God (baruk) and petitions God to be the teacher; then the psalmist states that he will “rehearse/recount” all the laws (mishpat).

What I hear is this: the heart set on God learns the Torah — by reading it regularly, listening to it longingly, and loving it with life. Do you regularly read the Bible so that you listen to it? Or is it just something to analyze, study, break apart?

The Torah students begin sessions with this prayer: “Blessed are you, O YHWH; teach me your laws.

The pleasure the psalmist speaks of in Psalm 119:14-15 is not simply the mental exhilaration of study and discovery — the sort of thing many experience when they chance upon something previously unseen in the Bible, which I think is grossly overrated for Bible study.

No, the pleasure of the psalmist is otherwise. We sell ourselves short if we equate the “statutes” and “precepts” and “decrees” of these verses with the words on the page of the Bible. The psalmist finds these words to be communication from God; discovering these words as establishing relationship with God; and therefore the words as interpersonal [between God and the young psalmist]. In knowing them as communion with God the psalmist exhilarates.

Notice the words of pleasure:

“I rejoice in following your statutes

as one rejoices in great riches.

I meditate on your precepts

and consider your ways.

I delight in your decrees;

I will not neglect your word.”

The psalmist rejoices (shis) and delights (sha’ashu’im) — as one does in great riches. Exhilaration.

This exhilaration transcends knowing as cognition: It is the absorption in Torah and being absorbed by Torah, it is delight in knowing and being known, it is delight in both knowing and doing. I like how it begins in v. 14: “in” the way (derek) of your statutes — not just knowing but the knowing-doing in relationship with God; in the way of communing in in knowing-observing.

A meditation on the experience of the psalmist in Psalm 119; esp vv. 1-16. I take the key idea of this psalm to be absorption. I see this in three directions:

First, the psalmist is absorbed in the Torah as communication from God so that the psalmist is absorbed in God. Over and over the focus is on “Your” word, statutes, precepts, laws, regulations, and teachings. The psalmist delights in God, in hearing from God, and in knowing that God communicates through the Torah to God’s people.

Second, the psalmist is absorbed by the Torah. Not only is the Torah the object in which the psalmist delights; the Torah is the subject that overwhelms the psalmist so that one is caught up in-and-by the wordy presence of God. Not only is the psalmist studying to learn, but the psalmist is being studied by the Torah so that it becomes the “other” that addresses the psalmist.

And, third, the psalmist is absorbed toward others. This wordy presence of God in Torah, the authority of God that comes to the psalmist in the Torah, directs the psalmist’s life toward others. That means, the psalmist speaks about others, to others, and for others. The psalmist summons others to the Torah, to listen and learn.

Why? Because the Torah, this wordy presence of God, is not just words on a paper and not just propositions to be analyzed, but the missio Dei — it is the atoning presence of God among us. As we hear and listen and receive and observe and do and share and summon, we are caught up into the missio Dei [of God] in this world.

[The Word of God is His] missio Dei, so if we are absorbed in it and by it, we will be caught into its fundamental missional direction of speaking to us so that we might hear God and speak to God and speak to others on behalf of God.

Huffington Post - The Science-Religion Crisis at Christian Colleges

The Science-Religion Crisis at Christian Colleges

http://www.huffingtonpost.com/kelly-james-clark/science-religion-christian-colleges_b_5565641.html?utm_hp_ref=tw

Posted: 07/14/2014 12:28 pm EDT Updated: 07/14/2014 12:59 pm EDT

Kelly James Clark

Kelly James Clark is Senior Research Fellow at the Kaufman Interfaith Institute at Grand Valley State University in Grand Rapids, Michigan. He is author or editor of more than 20 books, including Religion and the Sciences of Origins, The Story of Ethics and Abraham’s Children: Liberty and Tolerance in an Age of Religious Conflict, which was recently published by Yale University Press. You can learn more at kellyjamesclark.com

additional commentary by R.E. Slater

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Shortly after the 2004 publication of his book, Random Designer, biologist Richard Colling was prohibited from teaching introductory biology courses at Olivet Nazarene College in Illinois and his book was banned from the campus. Peter Enns, who earned his PhD from Harvard University in Near Eastern languages and civilizations, claimed that the first chapters of Genesis are firmly grounded in ancient myth, which he defines as "an ancient, premodern, prescientific way of addressing questions of ultimate origins in the form of stories"; in 2008, the board of Westminster Theological Seminary in Philadelphia forced Enns, a tenured faculty member, to resign after fourteen years. In 2010, Reformed Theological Seminary in Orlando fired biblical scholar Bruce Waltke for stating that evolution is true. In 2011, Calvin College fired theologian John Schneider and silenced biblical scholar Dan Harlow for challenging the traditional Christian understanding of a literal Adam and Eve....

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Adam and Eve are the third rail for contemporary evangelical scholars--touch it and you will die (homosexuality is another third rail).

Science has peeled away successive layers of the Adam and Eve narrative for over two centuries. According to the traditional account, Adam and Eve, the morally pure first couple, lived in a paradise where, though they didn't work, their every need was met. In Eden there was no suffering and death (not just for humans but for every living creature). Adam's fall, then, issued forth in natural evils such as earthquakes, pestilence, and famine (and the suffering and death that lie in their wake) and moral evils such as human slavery, war, and other forms of violence (and the suffering and death that lie in their wake). Prior to the fall, the world was one of suffering-free and death-free bliss.

The disciplined study of geology in the nineteenth century presented an entirely different picture: a history that preceeded by millions of years than was suggested by a literal reading of Genesis; a history of natural evils on a scale vaster than [anyone could have] imagined. For example, previously unknown species such as the Megalosaurus and Iguanodon had not only suffered and died; they had gone extinct.

Modern geology says that natural evil, then, did not enter the world through the fall of Adam; it's built into the world's very structure. Therefore Adam and Eve did not live in an Edenic paradise with little struggle for existence. They would have entered into a world of suffering and death, one in which they would have to eke out their own existence.

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What about Adam and Eve themselves? Even if an Edenic paradise is no longer tenable, what about a primordial perfect couple from whom all human beings have descended?

Contemporary molecular biology suggests that all living human beings are descended from about 10,000 [to 15,000] early humans, not a single couple. And paleontology, anthropology and archaeology have converged on the view that the first humans were anything but morally pure; their lives were characteristically selfish and even viciously so, in ways that included war, murder, and rape.

Science tells us that there was no Edenic paradise, no first couple, and no sinless parents of humanity.

And while most scientists and some theologians and philosophers teaching at Protestant Christian colleges know this, very few are willing to speak out. The message of the dismissals is clear -- speak out and get fired. When dissenting Christian voices are squelched or fired, faculty clam up.

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Christian colleges and seminaries desperately fear change. According to Peter Enns, "The theological tradition embraced at Westminster Theological Seminary, stemming from deliberations in England during the seventeenth century, is nevertheless perceived by its adherents to enjoy an unassailable permanence and in need of no serious adjustments, let alone critical reflection, despite many known advances in biblical studies or science since that time."

How can Christian intellectuals be getting fired, just when Christians need leadership on this and other science-related matters? With such a paucity of intellectual assistance, Christians feel forced to choose between the science of human origins, on the one hand, and an antiquated theology of human origins on the other.

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A recent Gallup poll indicates that in the U.S. the percentage of those who believe that humans evolved through a God-guided process has declined from 38 percent to 31 percent for the period from 1982 to 2014.

And while massive amounts of money have been spent on science education and in court battles, the number of people who believe that humans were created in their present form 10,000 years ago has stayed roughly the same over this period (an embarrassing 42 percent of the U.S. population).

The single, most relevant variable indicative of young-earth creationism is church attendance. Fully 69 percent of young-earth creationists are regular church attenders. Sadly, low education is likewise highly correlated with young-earth creationism.

The only clear winner of the past thirty years is atheism. The number of people who believe that God had nothing to do with the creation of humans has doubled in just over 30 years (from 9 percent to 19 percent). Apparently, those people, too, think that one is forced to choose between science and antiquated theology....

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*ADDENDUM

Note - the phrase "God has nothing to do with the creation of humans" is poorly constructed in referring to the opinion of non-Christians and to those Christians who view creation from an evolutionary biological standpoint.

What I would like to add, from mine own perspective, is that God is the Creator of this earth through the divine process of evolution. That He guided its process throughout its formation. That He decreed the evolutionary process of chaos and randomness by giving to it a process of efficiency to whatever may come within its chaotic and random disorder cosmologically, geologically, and biologically.

And to this idea of efficiency God also gave biologic life the "will to survive" in anyway that it could. This, to me, would be evolution's divine teleology (sic, refer to several past articles on this topic).

It also is the way in which God chose to act sovereignly without invoking the concept of meticulous sovereignty whereby He must control every jot and tittle of His creative act. Meaning that, God is deeply involved, deeply present, and deeply interested, in the creation, maintenance, and sustenance of the universe, our world, and humanity in particular.

But to creation He gave it "a kind of free will" better described as "indeterminant." That is, creation's "freedom of will" (an anthropomorphic description) is its interderminate character of chaos and random disorder (its better scientific description).

Hence, this would then better describe the Arminianian view of creation's character (sic, free will: mankind; indeterminancy: creation) than that of Calvinism's idea of a necessary meticulous sovereignty of divine involvement when thinking of the bad things that comes to humanity within this kind of creative structure.

And yes, God created a creation that can hold bad things for us humans such as fire and windstorm, virus and illness. Even death. But not sin: a human trait involving moral conscience in relationship to free will. Again, please refer to the sidebar for this topic as well.

But we would more properly attribute these "bad things" to creation's process and not to the divine Himself. Meaning that a child's sickness cannot be directly attributed to God but more to the kind of process that God has created. A death by tornado or windstorm comes not by God's hand so much as by the kind of evolutionary process that we survive within - I wish to phrase it in this way in order to underscore the additional idea that evolution has not stopped, but is a continuing process that we live within, that we survive within, even now.

- R.E. Slater

July, 15, 2014

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Along with their firings, Protestant Christian college and seminary presidents have taken the side of antiquated theology over science (contributing even further to Christian colleges' climate of fear). For example, in 2010, at a conference chock full of Christian leaders, Albert Mohler, president of The Southern Baptist Theological Seminary (the flagship seminary of the largest Protestant denomination in the U.S.), resoundingly declared that the Bible unequivocally teaches six x twenty-four-hour days of creation and a young universe (on the order of tens of thousands of years, not billions). He claims:

"I would suggest to you that in our effort to be most faithful to the scriptures and most accountable to the grand narrative of the gospel an understanding of creation in terms of 24-hour calendar days and a young earth entails far fewer complications, far fewer theological problems, and actually is the most straightforward and uncomplicated reading of the text as we come to understand God telling us how the universe came to be and what it means and why it matters."

In his wooden and historically uninformed interpretation of Genesis, Mohler, armed with no training whatsoever in the relevant sciences or ancient Mesopotamian history, rejected cosmology, geology, and biology. At the end of his sermon, Mohler boldly asserted:

"I want to suggest to you that when it comes to the confrontation between evolutionary theory and the Christian gospel we have a head-on collision. In the confrontation between secular science and the scripture we have a head-on collision."

By squelching faithful scientific and theological exploration, Mohler-and-company are teaching Christian students that Christians are forced to choose between well-established knowledge and God. And they are teaching teachers and pastors who are teaching children and lay people that they must choose likewise.

But forcing a choice between science and God may not have the result Christian colleges and their shortsighted leaders desire. Forced to choose between physics, cosmology, paleontology, anthropology, geology, genetics, and biology, on the one hand, and their antiquated interpretation of Christianity on the other, increasingly many will choose science.

Diagramming "The Young, Restless, and Reformed"

On Naming the Calvinists, or whatever…

http://relevancy22.blogspot.com/2014/07/rethinking-hell-evangelical_14.html

Scot McKnight

Jul 14, 2014

Comments

Timothy Paul Jones has a very useful, informed article on his blog on naming the new Calvinism, and his graph of the elements at work is worth considering:

"How then should we refer to the recent resurgence of interest in Reformed soteriology?

"Before providing a tentative answer to this question, it may be worth pointing out that no one within this growing movement appears to be clamoring for a newer or narrower name. What I’ve witnessed among the so-called “young, restless, Reformed” is widespread contentment with historical designations and denominations. The discontent with existing epithets seems to spring from those that are critical of the Reformed resurgence, not from those within the movement.

"That said, it seems to me that the most accurate descriptor would be “Dortianism” or, if some prefix must be affixed to denote the distinct contours of the current movement, “neo-Dortianism” (see chart below for this taxonomy).

"Unfortunately, I don’t expect “Dortianism” to blossom into anyone’s preferred terminology anytime soon.* The events at [the Synod of] Dort are too obscure and the term itself sounds too distasteful to end up emblazoned on anyone’s book cover. (Do you really think that the "Young, Restless, Dortian" would have attracted anywhere near the number of readers that the Young, Restless, Reformed did?)

And so, of the options that are intelligible, beyond a handful of theologians and church historians, “neo-Reformed”—though not without its difficulties—probably remains the least problematic nomenclature in an ever-multiplying pool of possibilities.

And perhaps part of what the less-than-ideal “neo-” prefix could connote is the spread of Reformed soteriology not only within but also beyond the historic Presbyterian and Reformed churches."

Naming the New Calvinism, by Timothy Paul Jones