Quotes & Sayings


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Monday, November 14, 2011

Roger Olson - A Definition of Evangelicalism

"Evangelicalism"–what is that?

by Roger Olson
posted December 16, 2010

The current issue of The Chronicle of Higher Education (Dec. 12, 2010) contains an article by Timothy Beal (Case Western Reserve University) entitled “Among the Evangelicals: Inside a fractured movement.” (It is available on line at: http://chronicle.com/article/Among-the-Evangelicals/125647/

The thesis seems to be twofold: 1) scholars of religion have largely ignored the movement until recently, and 2) the movement is so diverse that it can hardly be said to exist at all. The article deals almost exclusively with history and sociology highlighting studies of evangelicalism by people like Randall Balmer, Joel Capenter, Mark Noll and various non-evangelical sociologists who have studied the movement ethnographically (e.g., by studying small group Bible studies and TV evangelists).

The author, who attended Seattle Pacific University, describes evangelicalism as “a broad movement that centers on personal conversion to a ‘born again’ experience of faith in Jesus Christ, a missionary zeal to share this faith with others, and a high regard for the authority of the Bible” (three of David Bebbington’s four hallmarks of evangelicalism).

One fact that seems increasingly clear from these and other studies of the evangelical movement is this: When you view it from the sky, so to speak (the proverbial “bird’s eye view”) there seems to be an Evangelical movement, but when you study it “on the ground” (deep involvement and broad inquiry) the movement seems to disappear. From the “sky” evangelicals seem to have a lot in common in contrast to other religious affinity groups. On the “ground,” however, Evangelicalism seems to be nothing more than a bunch of very diverse Christians who share a love for Jesus, the Bible and Billy Graham. (Well, the love for Billy Graham part is certainly dissolving and I argue that it was he and his enormous ministries and their influence that really held the movement together for a while.)

Beal’s article tends to follow the now familiar pattern of looking at Evangelicalism through the lenses of mega-churches (and their ministries) and right wing politics. In other words, these tend to typify and represent evangelical Christianity in America today. One could certainly get that impression from browsing the shelves of evangelical-oriented Christian “bookstores.” (I put “bookstores” in scare quotes because most of these stores have few books and make most of their money from sales of “holy hardware.”)

These seem to me to be ephemeral expressions of what is essentially not a movement but a basic form of life created by an eclectic blend of Pietism, Revivalism and Fundamentalism. The movements that arise out of this form of life take various shapes and TV evangelism, mega-churches (of the Willow Creek and Saddleback variety), the Religious Right and the New Calvinism are just temporary manifestations that will eventually give way to others leaving their marks on the evangelical form of life for better or worse. (Earlier examples include the Keswick movement and the Jesus People movement.)

So what is this “evangelical form of life?” Certainly not a cohesive movement; various movements grow out of it and give it diverse expressions and sometimes take advantage of it and occasionally alter it somewhat. But the evangelical form of life is historically identifiable beneath and behind the movements associated with it. It can best be described as Jesus-centered conversional piety committed to the ultimate authority of the Bible for theology and ethics. It was born out of what scholar R. W. Ward has labeled the “Evangelical Awakenings” in Europe, Britain and America; it’s mothers and fathers were the continental Pietists and British Puritans–all of who emphasized heart-felt spirituality over confessional orthodoxy while remaining basically orthodox (i.e., “catholic.”)

One person who seemed to grasp this (earlier if not presently) was Randall Balmer in his now classic book and video series Mine Eyes Have Seen the Glory. He described Evangelicalism as America’s folk religion. He shined his historical and sociological spotlight on a variety of organized expressions of Evangelicalism: an African-American church in the South, Willow Creek Community Church in Illinois, Calvary Chapels, a holiness camp meeting in the Appalachian mountains, a revivalistic summer camp for youth in New York, Voice of Calvary Ministries (John Perkins) in Mississippi, etc. Balmer calls these a subculture; I don’t see them as that united. What they share is very basic: a religious-spiritual form of life rooted in Pietism, Revivalism and Fundamentalism. (Here I am using these terms in their older, historical senses. By “Fundamentalism” I do NOT mean its contemporary popular expressions but its original expression in the early decades of the 20th century.)

I increasingly agree with those scholars who argue there is no such thing as Evangelicalism. The attempt to reify it and pin it down reminds me of those who attempted to do the same thing with the so-called New Age Movement in the 1980s. There never was a New Age Movement; it was a figment of the imaginations of media people, some sociologists, and especially conservative Christian conspiracy theorists. What there was were many manifestations of esoteric spirituality that temporarily found each other and then discovered they had less in common than they thought and stopped holding New Age conventions. Perhaps (I’d now say probably) Evangelicalism is just a term people have slapped on a blooming, buzzing confusion of relatively conservative, relatively revivalistic, pietistic Protestants who share only one thing–a form of life birthed out of the Evangelical Awakenings of the 17th and 18th centuries.

So what does that form of life look like? Of course, it looks very different in different people and groups. But overall, and in general, it looks like this: testimony of a conversion experience (whether datable or not) that marked the beginning of one’s authentic Christian life, the search for an ever stronger ”personal relationship with Jesus Chirst” including a regular prayer life, love for the Bible demonstrated through devotional reading and regular study (both individual and communal), trust in the cross of Jesus Christ as the central event in human history (together with the resurrection) as one’s hope for salvation, and basic embrace of the cardinal tenets of historic Christianity including especially the deity of Jesus Christ, his virgin birth, miracles and resurrection, the Trinity (even if only in a somewhat modalistic form), original sin (inherited depravity), salvation by grace through faith, etc. Part and parcel of this form of life is belief in the supernatural power of God to work miracles.

“Evangelicals” are those who embrace and practice this form of life, but they do NOT make up a cohesive movement. Rather, various movements gather them and either enhance that form of life or take advantage of it or both. All the movements come and go; none is identical to or necessary for the flourishing of the evangelical form of life.

What gets called “the Evangelical movement” is nothing more than a diverse collection of people who share the evangelical form of life - OR a particular organized expression of that form of life - extended into politics, or ethical activism, or evangelism, or worship renewal.




Sunday, November 13, 2011

Emergent Christianity's Voice Is More Than Emergent Village's Assertions


Emergent Christianity is Not Progressive Christianity

As introduction, I should point out that I do not automatically associate "Emergent Christianity" in the same category as that of "Process Theology" - as is being billed by Emergent Village (a progressive Christian group more than it is an Emergent group) in its upcoming 2012 conference.

Just as Classic Theism and Open Theism are part of the Emergent movement's discussion, so too may Process Theology be part of that discussion. But unlike Emergent Village's bold statement, process theology is not the sum-total of Emergent Christianity, but part of a larger conversation between itself and Theism. Regardless of its Christian claimants.

What I am saying here is that Emergent Christians are investing themselves in all forms of discussions about God - who He is in His nature and essence - and in His relation to creation and time via His authoritative divine will and ourselves. Hence, it is for this reason that this blog has been created to speak more clearly about what Emergent Christianity is, both in it's diversity, as well as in its central core of beliefs. It is my intent (as well as others similar in intent as mine own) to add to that discussion, and lend it directional support. To uncover, renew or remake older expressions of the orthodox Christian faith into updated, postmodernistic forms of expression.

Accordingly, we must acknowledge that Emergent Christianity has a larger audience than that of Evangelicalism - for it includes progressive Christians and mainline denominationalists as well; has a broader orthodoxy and orthopraxy consequently; and more of a postmodern mindset. But, it cannot be simply defined by Tony Jones and Emergent Village's belief statements any longer -  though neither should it be lessened by those same sentiments. Emergent Christianity must be as mainline as it is radical. And it behooves Emergents to understand and know who they are, what they are, and why they are, from the right to the left of its participating groups.

Consequently, we should not be content in simply stating that Progressive Christianity (or Big Tent Christianity) is the completing definition of Emergent Christianity. It is not. If anything, Progressives are further left of Evangelicalism than Emergents are. And there are large distinctions too (more on this in later posts).

However, like Emergent Christianity with its mix of conservative denominations and post-conservative evangelicals, Progressive Christians are seeking to expand their assemblies and associations both right and left of their movement... not unlike what Emergent Christianity has been doing since its break out about ten years ago (1998? 2004?). And both groups are each seeking to discover a more progressive form (or, updated form) of Christianity over and beyond traditional orthodoxy and classic Calvinistic associations and assemblies.

For me, Emergent Christianity is simply understood as any-and-all participants who can define themselves around Jesus as Redeeming God and Savior. Assuredly syncretism will occur (more probably for the right side than the left side of the religious line of pluralism)  but hopefully at the cost of apprehending Jesus more clearly than we have at present through our delimiting religious cultural expressions found currently in its classic or traditional expressions. Expressions that we leave with thankfulness and appreciation for its many years of declaring Christ to the world. But one that must be left in today's marketplace of postmodernism.

The central focus of Emergent Christianity must then be an understanding of Jesus (i) unhindered by past Reformational decrees and Calvinisms - including worship practices, demeanor and missional statements. As well as (ii) deliverance from Liberalism's unbelieving assertions of Jesus' non-divine personage, mission and ministry, and denial of the Bible's divine revelation. (And by Liberalism is not meant Progressive Christianity - which has formed the rear-guard of discerning mainstream Christianity from Liberalism's Continental incursions into America.) And finally, (iii) Emergent Christianity includes all those frustrated Christians unwilling to submit to either branches of Christianity because it is the popular thing to do. Or the politically correct thing to do. Who find themselves as moderates and independents seeking better expressions of Jesus to the world than is currently being offered from either the right or the left. Culturally, politically, societally, religiously.

Emergent Christianity is a spectrum unto itself. A third man as it were. Neither Catholic nor Protestant. It is stateless and wishes to remain so while offering a broader outreach to the world's religions and mankind than can currently be done within present institutional systems and parochial beliefs. This then would be the true spectrum of Christianity: one without boundaries and barriers, stateless and universal, color-blind, gender-neutral, disavowing all human limitations to its mission and charter (http://relevancy22.blogspot.com/2011/09/four-views-of-evangelicalism-emergent.html).

And with that said, and in an effort to (i) better our understanding of Process (Relational) Theology; and to (ii) explore and create some kind of theosophical alternative within the folds of Classic Theism that doesn't require a panentheistic base, but a theistic base; (iii) Emergent Village is hosting a 3 day event at Claremont School of Theology, Jan 30- Feb 2, 2012. Below may be found Emergent Village's itinerary, guest speakers, and registration links. Thank you.

RE Slater
November 13, 2011


Join Us For the Theological Conversation

http://www.processtheology.org/sample-page/


    

The Emergent Village Theological Conversation has quickly established a reputation for deep thought and rich interaction. This year’s conversation will engage Process Theology as we explore the dynamic conception of the living and life-giving God. Monica A. Coleman, John Cobb and Philip Clayton will lead the conversation engaging with Jeanyne Slettom, Bruce Epperly, Julie Clawson and Daniel Shroyer

Cobb has proclaimed that the church should “join God in working for the salvation of the world.” This strong assertion flows right out of the open and relational vision of theology he has pioneered throughout his career. It is our belief that in conversation with Cobb a progressive, missional, holistic, and radically relational theology with legs will emerge.

After setting the context with an introduction to process theology we will immediately turn towards the biggest challenges facing the world, making those essential conversations for all creation the location for doing theology. Through practical engagements of Process and Emergence we will reflect on how God relates to the world, works within the world, and do what all theology is suppose to be doing: seeking to engage and transform the world as it exists in reality. This will take us into ecology, economics, religious pluralism, secularism, and the relational ramifications for the Church both locally and globally.

Come join us in Claremont California, January 30- February 2, 2012 for the conversation.

Partners: This event is sponsored by the Emergent Village & hosted at Claremont School of Theology in partnership with Process & Faith

Hotel: Our event hotel is the Hotel Claremont. They are giving our participants a special deal with rooms for 59 – 69 bucks a night for bed, breakfast, and a shuttle to the campus. Just let Steven Mercado know you are part of the ‘emergent village’ when reserving your room. Email him: reservations@myhotelclaremont.com

Sign up: Registration is limited in order to create the conditions for conversation. For now it is just $99 bucks until the New Year when it will go up to $119 or when we cap it off. So sign up now.




5 Sessions
 http://www.processtheology.org/5-sessions/


The Emergent Village Theological Conversation 2012 will carry forward some of the best aspects of previous conversations. It will also feature some innovations that appropriately reflect the topic of this year’s gathering.
Here are some highlights of what you can expect:
  • Process Theology emphasizes an open-ended and relational view of faith. The 5 sessions will integrate a format that is thoroughly relational and open-ended.
It is important that the information being presented match the organization
  • Process Theology introduces new concepts and vocabulary. Each of the 5 sessions will begin with a ‘keynote’ presentation from a scholar, who will then be in dialogue with two other practitioners and thinkers. The conversation will then be expanded to the gathered participants – with each session utilizing an appropriate format for the themes of that session.
Use of technology like the Twitter-Tumbler and an empowered moderator will facilitate real-time interactions with the presenter during the session.
  • The structure of the five session are organized in a chiastic format. Monica A. Coleman will lead us in session 1 and 5. John B. Cobb will host session 2 and 4. Philip Clayton has agreed to provide the ‘hinge’ session 3.
Session 1 is Introduction with Monica Coleman
Session 2 is Expansion with John Cobb (Christian Belief and Pluralism)
Session 3 is Dissection and Doubt with Philip Clayton
Session 4 is Application with John Cobb (Economics and Ecology)
Session 5 is Construction for Ministry with Monica Coleman
  • Julie Clawson, veteran of Emergent Conversations, pointed out that most conferences don’t build in a time to question, disagree, and push-back. Great ideas are presented and insightful questions are asked … but the real wrestling is done either individually or after hours.
We still want personal wrestling and after-hours conversation, but we have also purposefully built in a session for wrestling out loud. Session 3 will let us debrief with Philip Clayton who navigates the worlds of Emergent and Process, Church and Academy in a masterful way.
  • Each session will be followed up with related break-out tracks. One will focus on ministry specific issues.Jeanyne Slettom, director of the Center for Process & Faith and co-Pastor of a process-centered congregation will be helping us with this. Another track will be theological-conceptual. The third will be a wild-card showcase.
Five times we will come together for the main sessions to hear a presentation, listen to a dialogue, participate in a conversation, and then disperse for break-out sessions. These four expanding levels of engagement will allow for both learning and expression in each of the five chapters.

Here is a potential picture of Session 5: Monica Coleman will present ideas and stories about her ministerial experiences and context specific opportunities and challenges for ministry with a Process framework. Then Danielle Shroyer and Bruce Epperly will join her to tell a bit about their context and their engagement of Process in ministry. Next, we will break down into smaller circles to compare notes in order come into the Question & Response time. This main-session conversation will propel us into the the breakout sessions. One breakout will have two pastors talking about preaching Process. One will be about comparing theological vocab & concepts between different schools of thought. Another will address sexuality in the church & community.

For John Cobb’s session 4 on Ecology and Economy, a conversation partner like Julie Clawson (author of Everyday Justice) and another thinker would be followed by breakout sessions that correlate.

This is going to be a wonderful time – come to the registration page and sign-up now.



The Deism (or, Natural Religion) of Some of America's Founding Fathers


Our “founding fathers” - Christians or what?

by Roger Olson
posted November 13, 2011

Recently I’ve been delving once again into deism, or what is more appropriately called natural religion. (Deism has come to have connotations of belief in a distant, uninvolved and even uncaring God. That wasn’t true of all who have been lumped together as deists. [The] real sine qua non of “deism” was a belief in natural religion, not a doctrine of God.) I’ve been re-reading Locke (a precursor), Toland and Tindal (among others). These men thought they were Christians. Well, there’s some doubt about what Tindal actually thought, but let’s say they all considered themselves Christians–probably “of a higher order” than those around them.

My mind began to wander and wonder about those who claim publicly that most, if not all, of our republic’s founding fathers were orthodox Christians, if not evangelical Christians. I’m not going to name any names here, but if you pay close attention to this controversy I think you can figure out some of the people I might be referring to.

There are writers and speakers, conservative evangelicals all (so far as I know), claiming that even Thomas Jefferson was a “real Christian.” I don’t see them or hear them talking about Benjamin Franklin much. Maybe they don’t consider him one of our founding fathers. Or maybe they would say he’s the exception that proves the rule. In any case, writings and video recordings by these people are being used in numerous home schooling situations. I have had students who came out of a home schooling situation who thought, on the basis of some of these books and videos, that Thomas Jefferson and George Washington and all the others were good Christians by which they meant something similar to what we would today call evangelical.

What I wonder is whether these writers and speakers really believe the things they are saying and writing or whether they are intentionally misleading people.

My uncle, a retired denominational leader, called me to ask me about something he heard one of these writers (who is also a frequent speaker at churches and conferences and even political events) say on a Christian talk show on a Christian television network. According to my uncle, the man claimed that “Jefferson’s Bible” (The Life and Morals of Jesus of Nazareth) was created by Jefferson to have a handy, abbreviated version of the four gospels to give to Native Americans to evangelize them for the gospel. He denied that Jefferson “cut up” the New Testament to cut out the supernatural or offensive sayings of Jesus–as “liberals” claim. My uncle genuinely wanted to know what I, as a church historian / historical theologian, thought about that.

It didn’t take much research to discover that Jefferson himself explained why he created the so-called “Jefferson Bible” (now published by the Unitarian publishing house Beacon Press) in letters to friends, especially John Adams. In a letter about The Life and Morals of Jesus of Nazareth dated 1813 Jefferson compared the portions of the gospels he cut out and pasted into his book to diamonds separated from dung. He left no doubt that, while he admired Jesus, he did not agree with everything Jesus said or did. He ended his book with Jesus’ death and omitted the resurrection. Most, if not all, of the miracles were also left out.

I reported on Jefferson’s 1813 letter to Adams to my uncle who was shocked and dismayed. He said to me “I wonder what [he named the man he saw and heard on the Christian television program] would say about that?” I wonder, too.

There is no doubt that SOME of the founding fathers were orthodox Christians, but to claim that all or even most of them were is simply stretching the truth.

Some of these writers and speakers quote from various proclamations and prayers of founding fathers as if those actually expressed their own personal beliefs. Anyone who has paid careful attention to even more modern presidents and their religious rhetoric should know that presidents (and other government officials) sometimes sound more religious in public than they really are. And, yes, like Toland and Tindal, even the most secular of the founding fathers considered themselves Christian in some sense of the word. But just because they talked about God, the Bible and Jesus in glowing terms hardly justifies claiming them as ones “of us” (evangelical Christians).

My point here is not to get into the details of the religious lives of the founding fathers; that has been done in many volumes. The problem is that it is increasingly becoming apparent that some of the most popular ones are simply unreliable; they promote a revisionist history that appears to be blatantly dishonest.

Why can’t the founding fathers have been simply good men? Why do we have to claim they were orthodox, even spiritual Christians to hold them in high esteem? And why not just pick out the ones who really were orthodox Christians, such as apparently Patrick Henry was, and hold them up as “our heroes?”

Sloppy and/or revisionist history is not becoming of any Christian; it pays no real compliments to God or the founding fathers. In the end, when home school young people get to college (unless they go to one of two or three schools that specialize in promoting revisionist history about the founding fathers) they will be disillusioned and wonder whether anything they were taught was right. Better to be honest and real and let the chips fall where they may than pretend and then be exposed as a fake scholar who promoted blatant falsehoods. That only results in broken trust and sometimes lost faith among young people.


* * * * * * * * * * * * * * * *
  
Some Personal Observations

R.E. Slater
December 30, 2011


I have included the article below from the Smithsonian Magazine on Thomas Jefferson's strange form of Deism to show that we as followers of Christ are no less prone to subtracting from (or adding to) the Word of God in our daily lives as we pick-and-chose which of God's words to listen to and obey. A large part of this past year's blog has spent many hours showing the many ways that modern day Christianity delimits God's wondrous word spoken to both the Church and the world-at-large as we argue over doctrines of Universalism, Heaven and Hell's entrance requirements, various forms of biblicism and the resulting folklore interpretations that we prefer to adhere too, and so on and so on.

It is a curious fact that whenever God speaks to our hearts we immediately begin to decipher what we have heard from our competing philosophies of life experiences. And it is a wonder at all that God is able to communicate with us through the noise of our lives. We see this with Adam and Eve's re-interpretation of God's first words to them by inquiring "Has God said?..." With Abraham's debate with God whether to proceed from Ur of the Chaldees into the strange, wild lands of the West; his furthering questioning of God concerning his wife Sarah's married status to himself when approached by a intriqued King of her beauty; and later, with her barrenness as Abraham provides substitutions to God's plan by helping God along in the dispatch of His promises of becoming a father to all the nations [sic, of faith]. We again read of this in Moses' many experiences, such as when he strikes the Rock twice in his anger with God, and in the frustration of his leadership experiences with God's people, Israel. With King David's clear instruction to honor the Lord God in his life as ruler of Israel. And even with the OT prophets, both major and minor, and with the Apostles of Christ themselves in the NT.

Time-and-again we humans sing out in our willfulness whether to believe and obey God's word to us. When God speaks it seems to come each-and-every-time like a new thing to our disbelieving hearts to test us, try us and sort us out. Only praise can be given to our God whose loving persistence and faithful patience sifts and purifies us through our failures to rightly hear and obey His word spoken to our hearts and souls and spirits until the scales fall off our blinded eyes, and our deaf ears again hear heaven's music proclaim "I AM that I AM." It is with but humbleness and a stumbling spirit that we may seek the Divine and know His almighty and mysterious ways. Praise God for His faithfulness to those to whom He would re-birth, re-create, re-new, re-surrect and re-claim! Amen.


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How Thomas Jefferson Created His Own Bible

by Owen Edwards
January 2012

Thanks to an extensive restoration and conservation process, the public can now see how Jefferson cut and pasted his own version of the Scripture

Read more:


Thomas Jefferson
Thomas Jefferson believed that his version of the New Testament distilled "the most sublime
and benevolent code of morals which has never been offered to man."

Read more: http://www.smithsonianmag.com/arts-culture/How-Thomas-Jefferson-Created-His-Own-Bible.html#ixzz1i2HzL4cZ

Thomas Jefferson, together with several of his fellow founding fathers, was influenced by the principles of deism, a construct that envisioned a supreme being as a sort of watchmaker who had created the world but no longer intervened directly in daily life. A product of the Age of Enlightenment, Jefferson was keenly interested in science and the perplexing theological questions it raised. Although the author of the Declaration of Independence was one of the great champions of religious freedom, his belief system was sufficiently out of the mainstream that opponents in the 1800 presidential election labeled him a “howling Atheist.”

Jefferson bible
Thomas Jefferson created his own gospel by taking a sharp instrument to existing copies
of the New Testament and pasting up his own account of Christ's philosophy.

In fact, Jefferson was devoted to the teachings of Jesus Christ. But he didn’t always agree with how they were interpreted by biblical sources, including the writers of the four Gospels, whom he considered to be untrustworthy correspondents. So Jefferson created his own gospel by taking a sharp instrument, perhaps a penknife, to existing copies of the New Testament and pasting up his own account of Christ’s philosophy, distinguishing it from what he called “the corruption of schismatizing followers.”

The second of the two biblical texts he produced is on display through May 28 at the Albert H. Small Documents Gallery of the Smithsonian National Museum of American History (NMAH) after a year of extensive repair and conservation. “Other aspects of his life and work have taken precedence,” says Harry Rubenstein, chair and curator of the NMAH political history division. “But once you know the story behind the book, it’s very Jeffersonian.”

Jefferson produced the 84-page volume in 1820—six years before he died at age 83—bound it in red leather and titled it The Life and Morals of Jesus of Nazareth. He had pored over six copies of the New Testament, in Greek, Latin, French and King James English. “He had a classic education at [the College of] William & Mary,” Rubenstein says, “so he could compare the different translations. He cut out passages with some sort of very sharp blade and, using blank paper, glued down lines from each of the Gospels in four columns, Greek and Latin on one side of the pages, and French and English on the other.”

Much of the material Jefferson elected to not include related miraculous events, such as the feeding of the multitudes with only two fish and five loaves of barley bread; he eschewed anything that he perceived as “contrary to reason.” His idiosyncratic gospel concludes with Christ’s entombment but omits his resurrection. He kept Jesus’ own teachings, such as the Beatitude, “Blessed are the peace-makers: for they shall be called the children of God.” The Jefferson Bible, as it’s known, is “scripture by subtraction,” writes Stephen Prothero, a professor of religion at Boston University.

The first time Jefferson undertook to create his own version of Scripture had been in 1804. His intention, he wrote, was “the result of a life of enquiry and reflection, and very different from that anti-Christian system, imputed to me by those who know nothing of my opinions.” Correspondence indicates that he assembled 46 pages of New Testament passages in The Philosophy of Jesus of Nazareth. That volume has been lost. It focused on Christ’s moral teachings, organized by topic. The 1820 volume contains not only the teachings, but also events from the life of Jesus.

The Smithsonian acquired the surviving custom bible in 1895, when the Institution’s chief librarian, Cyrus Adler, purchased it from Jefferson’s great-granddaughter, Carolina Ran­dolph. Originally, Jefferson had bequeathed the book to his daughter Martha.

The acquisition revealed the existence of the Jefferson Bible to the public. In 1904, by act of Congress, his version of Scripture, regarded by many as a newly discovered national treasure, was printed. Until the 1950s, when the supply of 9,000 copies ran out, each newly elected senator received a facsimile Jefferson Bible on the day that legislator took the oath of office. (Disclosure: Smithsonian Books has recently published a new facsimile edition.)

The original book now on view has undergone a painstaking restoration led by Janice Stagnitto Ellis, senior paper conservator at the NMAH. “We re-sewed the binding,” she says, “in such a way that both the original cover and the original pages will be preserved indefinitely. In our work, we were Jefferson-level meticulous.”

“The conservation process,” says Harry Rubenstein, “has allowed us to exhibit the book just as it was when Jefferson last handled it. And since digital pictures were taken of each page, visitors to the exhibition—and visitors to the web version all over the world—will be able to page through and read Jefferson’s Bible just as he did.”

Owen Edwards is a freelance writer and author of the book Elegant Solutions.

Read more:


Peter Rollins - Podcast Audio "Insurrection"




Bo Sanders of Homebrew recently recorded Peter Rollins at Claremont (which coincidently will be the January 2012 site for a general discussion of Process Theology) speaking about his new book Insurrection.

In a related post, Bo comments on the two persons that make up the one Peter Rollins, which I thought to be both insightful and humurous (as I've met, spoken with, and have heard Peter several times, and do enjoy his multifaceted - or is it Peter's schizophrenic/nihlistic (pun intended) personas!). And so, both of Homebrew's posts are presented here together as one. Enjoy.

RE Slater
November 13, 2011

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TNT: Peter Rollins at Claremont
http://homebrewedchristianity.com/2011/11/04/tnt-peter-rollins-at-claremont/

by
November 4, 2011

3 Comments
Peter Rollins was at Claremont School of Theology a couple of weeks ago – and we recorded it!
His new book is Insurrection and he is in full form during this hour.
If you like what you hear or want to express some concern, come over here [link] and sound off.


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I like both Peter Rollins

http://homebrewedchristianity.com/2011/11/04/i-like-both-peter-rollins/

by
November 4, 2011

10 Comments

Confession: I’m a big fan of Peter Rollins. Actually, I am a big fan of both Peter Rollins.

Maybe I should explain. There seem to be two Peter Rollins
  • the suspicious and sinister author and speaker who mystifies critics with his ability to deconstruct (ie. deceive) and entertain (ie. trick) people into asking Slovoj Zizek into their heart – and thus agreeing to go to hell.
As you can see there are two distinct Peter Rollins. And here is the thing, I like them both.

I like what Peter Rollins is up to and I like what people think that he is up to.

I buy books for my nephews and nieces. The favorites are Donald Miller, Shane Claiborne and Peter Rollins. These books challenge their hearts, expand their minds, and help their faith. They would have one view of Peter Rollins.

I often listen to MDiv and other students at Christian Colleges and Seminaries go after Peter Rollins like a wolf in sheep’s clothing. They accuse him of masking deceptive A/theistic trickery under the guise of deconstruction and post-structural poetics. The accusation is that he is importing some sort of hollow, empty, nihilistic slight-of-hand with a sweet & seductive Irish lilt.

Truth is: I like them both.
  • I like the guy who helps the young people in my family and youth group to think through their inherited faith and mean the things they say, even if it is a bit more humbly.
  • I also like the guy who is subverting and undermining the grotesque bloated corpse of Christendom and its related classicist theology.
I like that I can give his book to almost anyone.

I like that educated evangelical christians think he is up to something.

I am a big fan of both Peter Rollins.




Things Traditional Christians and Gay Christians Can Agree On...

A Non-Zero-Sum Conversation Between the Traditional Church and the Gay Community

by Rachel Held Evans
November 11, 2011


Today I am excited to share a guest post from my friend and fellow blogger, Richard Beck. Richard is Professor and Department Chair of Psychology at Abilene Christian University and the author of Unclean: Meditations on Purity, Hospitality, and Mortality. His blog, Experimental Theology, was one of the first I followed and really connected with online. I had the pleasure of meeting Richard (and his delightful wife Jana) when I spoke at ACU earlier this fall. In fact, Richard and I participated in a fun forum on blogging, which you can watch here, here, and here.

Richard has a way of connecting the dots between faith and sociology in a way that consistently resonates with me. He’s a brilliant conversationalist, whose skill in negotiating potentially treacherous ideological waters is something I’ve long admired, and I deeply appreciate his efforts here to try and forge a better way forward in a conversation that has been static for so long.

Be sure to weigh in with your own thoughts…and enjoy!


* * * * * * * * * * *


I'd like to share a few thoughts about the conversation, or lack thereof, between traditional-conservative Christian institutions (e.g., churches, Christian universities, Christian organizations) and the gay community.

I have two interrelated frustrations about this conversation as it typically plays out.

The first frustration is that it tacitly assumed that the only issue at stake in these conversations is the biblical status of same-sex relations. From a biblical perspective, are same-sex relations permissible? No doubt that is the central question, but it's often assumed that this is the only question. That is, once this question is settled, one way or the other, the two groups have nothing much else to say to each other. Usually because they can't agree on this question.

Which leads to my second frustration: the zero-sum nature of the conversation. Since it's often assumed that the biblical status of same-sex relations is the only issue at stake, a "winner takes all" atmosphere is created. Either the traditional Christian side will win (in prohibiting same-sex relations) or the gay side will win (in affirming same-sex relations). This creates a zero-sum "I win. You lose." dynamic that isn't very kind or healthy.

I think we can do better. Even if we disagree on the central question.

Let me come at this from the traditional Christian side as I am affiliated with a couple of different traditional Christian institutions. Let's assume for this discussion that this side, given its traditions and the way it reads the bible, just isn't going to budge on the issue of same-sex relations. A lot of us are associated with groups like this, groups that, at least in our lifetime, aren't going to move away from traditional Christian teaching regarding human sexuality and marriage.

So, with that settled and out of the way, let us go on to ask: Have we exhausted this topic? Is that the only thing that can be said? Are there no other areas of mutual concern?

I think there are. I don't think the conversation is a zero-sum, "winner takes all" game. I think the conversation is non-zero-sum. I think the conversation between traditional Christian groups and the gay community is much wider than the narrow debate about the biblical view of same-sex relations. We have significant areas of shared and mutual concern.

To start, I can think of four:

First, I think both groups share a mutual concern in treating others with respect, love and dignity. We share an interest in the Golden Rule. We both want to be treated well.

This is such an obvious thing, but how often is it forgotten? More often than we'd like to admit. And one reason I think it's forgotten is that we tend to think that the only thing at stake is the biblical question on same-sex relations. This creates the tense and combative zero-sum dynamic. But there is more at stake in the conversation.

Specifically, how we treat each other. And this is where our interests can overlap. We may disagree, but how we disagree is critically important. We can share the desire to be people of peace. Despite our disagreements.


Second, many within the gay community are confessing Christians. Thus, outside of the issue of same-sex relations just about everything else within the Christian experience is open to mutual cooperation and partnership. For example, traditional and gay affirming churches partnering on local projects, ministries, programs and initiatives that are unrelated to issues of sexuality (e.g., poverty).


Third, both groups have a mutual interest in speaking out against discrimination, oppression, and violence. I talked about this in a recent post, The Gospel According to Lady Gaga, regarding how Christian communities should take a more personal and active interest in protecting gay kids from being bullied in schools. Protecting these kids, and any kid being bullied, is an area of mutual concern, a location for partnership and cooperation between the traditional Christian and gay communities. As another example, I've heard conservative Christian friends of mine come out in favor of gay marriage. Not because they are gay affirming (they aren't), but because they see the issue as a matter of civic respect and fairness within a democratic society. A simple act of being a good neighbor. I doubt many conservative Christians will see it this way, but some do (often because they are libertarians) and it demonstrations another area of mutual concern/cooperation.


Fourth, even within the area of sexuality there is significant overlap between gay Christians and traditional Christians. For example, despite differences on the biblical status of same-sex relations, both groups can partner in speaking a clear prophetic word about sexual promiscuity. Additionally, both groups can partner in pushing back on our sex-saturated media. I have some experience with this as I was a participant in a discussion on our campus with SoulForce visitors on the subject of sex and the media. The gay and traditional Christians on the panel found significant areas of agreement in addressing this topic.


The point of all this: The game isn't zero-sum; it's non-zero-sum. Fighting doesn't have to be the only thing we have in common. There are significant areas of mutual concern, locations where we can drop our fists and partner together on important Kingdom work.

I'm passionate about this issue because I'm distressed about how toxic the conversation has become between the gay community and the traditional Christian community. And one reason the conversation has become so toxic is because we've become convinced that the only thing we have in common is the biblical debate about same-sex relations. And since this is believed to be the only area of mutual concern we treat the conversation as a winner takes all cage match. With the zero-sum outcome of exactly one winner and exactly one loser.

But we have so much more to say to each other. So many other things of mutual concern and interest.

And if we paid attention to these areas of mutual concern, speaking a word of peace to each other now and again, how much poison might be sucked out of the current dynamic?

Imagine how the conversation would change between the traditional Christian and gay communities if traditional Christian communities became, say, known for their guardian angel and anti-bullying programs and initiatives, often partnering with local gay advocacy groups to get this work done. Imagine how traditional Christians would be perceived if, say, they advocated for gay marriage on the grounds of democratic fairness, this despite their deeply held convictions that God disapproves of those marriage. How might actions like these change the dynamic that is currently playing out?

There is so much work to be done. And most of it we can do together.


Love Wins - Companion & Enhanced Edition


 
Description
Love Wins Companion
$10.95
Love Wins Companion offers support and resources for individuals, groups, and classes wishing to further explore the ideas presented in Love Wins and includes brand new material from Rob Bell.

 
Love Wins Companion includes:

• Insights and commentary by theologians, scholars, scientists, and pastors

• An in-depth exploration of Bible passages on heaven, hell, and salvation

• Detailed chapter summaries, discussion questions, and study guides for individuals, groups, and classes

• Excerpts from several historical works that speak to the breadth and diversity of Christian viewpoints on heaven, hell, and salvation.

• New material from Rob on his mission for the book, the positive and negative attention it has received, and some thoughts for readers
 
 
_____________________________________________
 
 
 
Love Wins Enhanced Edition
Love Wins Enhanced Edition
$14.99
Description

This enhanced e-book includes the entire text of Rob Bell'’s Love Wins, The Love Wins Companion - A Study Guide for Those Who Want to Go Deeper, and eleven exclusive author videos.

 

 

 

 

 

Rob Bell's 'Love Wins' study guide promises deeper look into Mars Hill pastor's ideas
http://www.mlive.com/living/grand-rapids/index.ssf/2011/11/rob_bells_love_wins_study_guid.html

Published: Tuesday, November 15, 2011, 6:00 AM Updated: Tuesday, November 15, 2011, 9:56 AM

Rob Bell talks about his new book "Love Wins" at the Woodland Mall Barnes & Noble in Kentwood on April 3, 2011.
 
GRANDVILLE — Whether it brings readers farther into the pit of hell or more fully into the grace of God, a new study guide for local pastor Rob Bell’s latest book promises a “deeper” look into the megachurch-pastor-turned-television-producer’s edgy ideas.
 
“The Love Wins Companion” was to be released today (TUES) by Harper Collins Publishers. With commentary from theologians and excerpts from historical works on salvation, the guide “offers support and resources for individuals, groups, and classes wishing to further explore the ideas presented in ‘Love Wins,’” according to a promotional website.
 
Bell over the weekend wrote to his 82,482 Twitter followers that “I’m thrilled with how it turned out,” and noted that a “Love Wins” enhanced e-book with new video content also will be released.
 
The guide “offers scholarly support and critiques” and “brand new material by Rob Bell himself,” according to the Harper Collins site. Among the additions: chapter summaries and discussion questions, in-depth review of Bible passages on heaven and hell and Bell’s take on response to the book, both positive and negative.
 
“In nuance, I didn’t agree with everything. In generality, I didn’t find anything troubling or contrary,” said the Rev. Bryan Schneider-Thomas, pastor of Peace Lutheran Church in Sparta, which studied the book via Facebook this summer.
 
“The most insightful thing that I got (from the study) was that the book was not at all that radical to our congregation. In fact, as we studied it, the most often response was kind of like ‘Yeah, so.’”
 
Schneider-Thomas said “(‘Love Wins’) is such a simple book that I can’t imagine much of a use for a study book” for the casual reader. But because “Love Wins” is characteristic of Bell’s conversational writing style, a study guide could add detail to the book’s assertions, he said.
 
“Love Wins” hit No. 2 on the New York Times bestseller list in March, when it was released, drawing reaction both grateful and damning from Christian leaders. It prompted Time magazine to name Bell one of the world’s 100 most influential people.
 
Bell announced in September that he’s leaving Mars Hill, the Grandville megachurch he started 12 years ago, to work in Los Angeles on a TV pilot loosely based on his life. The church at the time said Bell would continue to preach through December, with co-pastor Shane Hipps and others speaking at Sunday services through next spring. The church has no new plans to announce, spokesman Lee Jager said.
 
Bell last week in Toronto launched his “Fit to Smash Ice” tour, which also stopped over the weekend in Ithaca, N.Y., Providence, R.I. and Philadelphia. Upcoming dates include Nov. 25 in Pittsburgh, Nov. 26 in Charlottesville, Va. and Nov. 27 in Jersey City, N.J.
 
 
 
 

Friday, November 11, 2011

Common Christian Mistakes Made about Adam and Evolution


For further review from a biblical, historical viewpoint please refer to -




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“Most of all, perhaps, we need intimate knowledge of the past. Not that the past has any magic about it, but because we cannot study the future, and yet need something to set against the present, to remind us that the basic assumptions have been quite different in different periods and that much which seems certain to the uneducated is merely temporary fashion. A man who has lived in many places is not likely to be deceived by the local errors of his native village; the scholar has lived in many times, and is therefore in some degree immune from the great cataract of nonsense that prints out from the press and the microphone of his own age.”

- CS Lewis, The Weight of Glory


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Recurring Mistakes in the Adam/Evolution Discussion, Part 1
http://www.patheos.com/blogs/peterenns/2011/11/recurring-mistakes-in-the-adamevolution-discussion/

by Peter Enns
November 10, 2011

Over the past two weeks or so, there has been quite a bit of blog discussion over the question of Adam in light of evolution. I have kept up with various websites and other postings—not to mention comments on my own website.

Opinions vary, of course, and the Internet can be a good place to air one’s views and have a rousing back and forth debate. Nothing at all wrong with that. But, as I began reading editorials and comments, I saw patterns of responses that served more to obscure the issues before us than enlighten.

I began jotting down these patterns, thinking that, perhaps, I’ll write a brief post about “problems to avoid if we want to get anywhere in this important discussion.” But my list of recurring mistakes grew to fifteen—well beyond one post.

So, we’ll begin today with the first three recurring mistakes —in no particular order whatsoever. The others will follow in the days to come.


I.  It’s all about the authority of the Bible.

I can understand why this claim might have rhetorical effect, but this issue is not about biblical authority. It’s about how the Bible is to be interpreted. It’s about hermeneutics.

It’s always about hermeneutics.

I know that in some circles “hermeneutics” is code for “let’s find a way to get out of the plain meaning of the text.” But even a so-called “plain” or “literal” reading of the Bible is a hermeneutic—an approach to interpretation.

Literalism is a hermeneutical decision (even if implicit) as much as any other approach, and so needs to be defended as much as any other. Literalism is not the default godly way to read the Bible that preserves biblical authority. It is not the “normal” way of reading the Bible that gets a free pass while all others must face the bar of judgment.

So, when someone says, “I don’t read Genesis 1-3 as historical events, and here are the reasons why,” that person is not “denying biblical authority.” That person may be wrong, but that would have to be judged on some basis other than the ultimate literalist conversation-stopper, “You’re denying biblical authority.”

The Bible is not just “there.” It has to be interpreted. The issue is which interpretations are more defensible than others.

To put all this another way, appealing to biblical authority does not tell you how to interpret the Bible. That requires a lot more work. It always has. “Biblical authority” is a predisposition to the text. It is not a hermeneutic.


II.  You’re giving science more authority than the Bible.

This, too, may have some rhetorical effect, but it is entirely misguided.

To say that science gives us a more accurate understanding of human origins than the Bible is not putting science “over” the Bible—unless we assume that the Bible is prepared to give us scientific information.

There are numerous compelling reasons to think that Genesis is not prepared to provide such information—namely the fact that Genesis was written at least 2500 years ago by and for people, who, to state the obvious, were not thinking in modern scientific terms.

One might respond, “But Genesis was inspired by God, and so needs to be true.”

That assertion assumes (1) that “truth” requires historical accuracy (which needs to be defended rather than asserted), and (2) that a text inspired by God in antiquity would, by virtue of its being the word of God, need to give scientific rather than ancient accounts of origins (which is also an assumption that would need to be vigorously defended, not merely asserted).

Put another way, lying behind this error in thinking is the unstated assumption that the Bible, as the word of God, must predetermine the conclusions that scientific investigations can arrive at on any subject matter the Bible addresses.

To make this assumption is to run roughshod over the very contextual and historically conditioned nature of Scripture.

If Scripture were truly given priority over science in matters open to scientific inquiry, the church would have never gotten past Galileo’s discovery that the earth revolves around the sun.


III.  But the church has never questioned the historicity of Adam.

This is largely true—though it obscures the symbolism especially early interpreters found in the Garden story, but I digress. On the whole, this statement is correct.

But this rather obvious observation is irrelevant to the issue at hand.

Knowing what the history of the church has thought about Adam is not an argument for Adam’s historicity, as some seem to think, since the history of the church did not have evolution to deal with until recently.

That’s the whole point of this debate—evolution is a new factor we have to address.

Appealing to a time in church history before evolution was a factor as an authoritative voice in the discussion over evolution simply makes no sense. What Augustine, Aquinas, Luther, Calvin, and the Puritans assumed about human origins is not relevant. (And, no, I am not dismissing the study of church history, historical theology, etc., by saying this.)

Calling upon church history does not solve the problem; it simply restates it.

Appealing to church history does not end the discussion; it just reminds us why we need to the discussion in the first place.


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More Recurring Mistakes in the Adam/Evolution Discussion, Part 2
http://www.patheos.com/blogs/peterenns/2011/11/more-recurring-mistakes-in-the-adamevolution-discussion-2/

We continue today with three more recurring mistakes in the Adam/evolution discussion.

IV.  Both Paul and the writer of Genesis thought Adam was a real person, the first man. Denying the historicity of Adam means you think you know better than the biblical writers.

As with the issues we looked at in my last post, phasing things this way has some rhetorical punch, but it simply sidesteps a fundamental interpretive challenge all of us need to address on one level or another.

All biblical writers were limited by their culture and time in how they viewed the physical world around them. This is hardly a novel notion of inspiration, and guiding lights of the church from Augustine to Calvin were quite adamant about the point.

A responsible, orthodox, doctrine of inspiration understands that the biblical authors were thoroughly encultured, ancient people, whom God used as ancient people to speak. Inspiration does not cancel out their “historical particularity.” God, by his Spirit, works within ancient categories to speak deep truth.

We do indeed “know more” than the biblical writers about some things. That in principle is not a theological problem. The problem is that this principle is now touching upon an issue that some feel is of paramount theological importance. The stakes have been raised in ways no one expected, for know we understand that the ancient biblical authors’ understanding of human origins is also part of their ancient way of thinking.

Should the principle be abandoned when it becomes theologically uncomfortable?

As I see it, the whole discussion is over how our “knowing more” about human origins can be in conversation with the biblical theological metanarrative. This the pressing theological challenge before us, and we really need to put our heads together—not insulate ourselves from the discussion.

Acknowledging that we know more than biblical writers about certain things is not to disrespect Scripture. We are merely recognizing that the good and wise God had far less difficulty condescending to ancient categories of thinking than some of us seem to be comfortable with.


V.  Genesis as whole, including the Adam story, is a historical narrative and therefore demands to be taken as an historical account.

It is a common, but nevertheless erroneous, assumption that Genesis is a historical narrative.

Typically the argument is mounted on two fronts: (1) Genesis mentions people by name and says they are doing things and going places. That sounds like a sequence of events, and therefore is a “historical narrative.” (2) Genesis uses a particular Hebrew verbal form (waw consecutive plus imperfect, for your Hebrew geeks out there). That is the verbal form used throughout Old Testament narrative to present a string of events—so-and-so did this, then this, then went there and said this, then went there and did that.

Apparently, one is to conclude that a story that presents people doing things in a sequence is an indication that we are dealing with history. That may be the case, but the sequencing of events in a story alone does not in and of itself imply historicity. Every story, whether real or imagined, has people doing things in sequences of events.

To be clear, this does not mean that Genesis can’t be a historical narrative. It only means that the fact that Genesis presents people doing things in sequence is not the reason for drawing that conclusion.

The connection between Genesis and history is a complicated matter that many have pondered in great depth and that involves a number of factors. The issue certainly cannot be settled simply by reading the text of Genesis and observing that things happen in time.


VI.  Evolution is a different “religion” (i.e., “naturalism” or “Darwinism”) and therefore hostile to Christianity.

There is no question that for some, evolution functions as a different “religion,” hostile not only to Christianity but any belief in a world beyond the material and random chance. But that does not mean that all those who hold to evolution as the true explanation of human origins are bowing to evolution as a religion. Nor does it mean that evolutionary theory requires one to adopt an atheistic “naturalistic” or “Darwinistic” worldview.

Christian evolutionists—at least the ones I know—do not see their work in evolutionary science as spiritual adultery. Christian evolutionists take it as a matter of deep faith that evolution is God’s way of creating, the intricacies of which we cannot (ever) fully comprehend.

In other words, “evolution = naturalistic atheism,” although rhetorically appealing, is not an equation those Christians in the field make, and I think their convictions should be taken at face value, rather than suggesting that have been duped or are inconsistent Christians.


**************************


Still More Recurring Mistakes in the Adam/Evolution Discussion, Part 3
http://www.patheos.com/blogs/peterenns/

by Peter Enns
posted November 17, 2011


VII. Since Adam is necessary for the Christian faith, we know evolution can’t be true.

Evolution causes theological problems for Christianity. There is no question of that. We cannot simply graft evolution onto evangelical theology and claim that we have reconciled Christianity and evolution.

The theological and philosophical problems for the Christian faith that evolution brings to the table are hardly superficial. They require much thought and a multi-disciplinary effort to work through. For example:
  • Is death a natural part of life or unnatural? Is it a punishment of God for disobedience?
  • What does it mean to be human and made in God’s image?
  • What kind of God creates a process where the fittest survive?
  • How can God hold people responsible for their sin if there was no first trespass?


A literal, historical, Adam answers these and other questions. Without an Adam, we are left to find other answers. Nothing is gained by papering over this dilemma.

But, here is my point:

The fact that evolution causes theological problems does not mean evolution is wrong. It means we have theological problems.

Normally, we all know that we cannot judge if something is true on the basis of whether that truth is disruptive to us. We know it is wrong to assume one’s position and then evaluating data on the basis of that predetermined conclusion.

We are also normally very quick to point out this logical fallacy in others. If an atheist would defend his/her own belief system by saying, “I reject this datum because it does not fit my way of thinking,” we would be quick to pounce.

The truth of a historical Adam is not judged by how necessary such an Adam appears to be for theology. The proper response to evolution is to work through the theological challenges it presents (as many theologians and philosophers are doing), not dismiss the challenge itself.


VIII. Science is changing, therefore it’s all up for grabs.

Science is a self-critical entity, and so it should not surprise us to see developments, even paradigm shifts, in the near and distant future.

Is the universe expanding or oscillating? Are there multiple universes? How many dimensions are there? What about dark matter and dark energy? How many hominids constituted the gene pool from which all alive today have descended? And so forth.

But the fact that science is a changing discipline does not mean that all evolutionary theory is hanging on by a thread, ready to be dismissed at the next turn.

Also, the fact that science is self-correcting doesn’t mean that, if we hold on long enough, sooner or later, the changing nature of science will eventually disprove evolution and vindicate a literal view of Genesis.

Change, development, even paradigm shifts in scientific work, are sure to come. That is how science works. But further discoveries will take us forward, not backward.


IX. There are scientists who question evolution, and this establishes the credibility of the biblical view of human origins.

Individual, creative, innovative thinking often leads to true advances in the human intellectual drama. I would say that without these pioneering voices pushing the boundaries of knowledge, there would be no progress.

However, the presence of minority voices in and of itself does not constitute a counterargument to evolution.

Particularly in the age of the Internet, it is not hard at all to find someone with Ph.D. in a relevant field who lends a countervoice to mainstream thinking. This is true in the sciences, in biblical studies, and I’m sure any academic field.

There is always someone out there who thinks he or she has cracked the code, hidden to most others, and disproved the majority. And, in my experience, too often the promotion of minority voices is laced with a fair dose of conspiracy theory, where the claim is made that one’s view has been ostracized simply because it cuts against the grain.

Those without training in the relevant fields are particularly susceptible to following a minority voice if it conforms to their own thinking. But neither having a Ph.D. or some advanced degree, nor having research experience, nor even having written papers on minority positions, establishes the credibility of minority positions.

The truthfulness of minority claims must be tested over time by a body of peers, not simply accepted because those claims exist and affirm our own positions.


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Two Final Recurring Mistakes in the Adam/Evolution Discussion, Part 4
http://www.patheos.com/blogs/peterenns/

by Peter Enns
posted November 25 2011


X. Evidence for and against evolution is open to all and can be assessed by anyone.

The sciences are technical and complex, and so require years of training to grasp.

Since evolutionary theory is the product of scientific investigation, it follows that those best suited to evaluate the scientific data and arguments are those at the very least trained in the relevant sciences—or better those who are practicing scientists and therefore are keeping up with developments.

A loose analogy can be drawn with biblical studies.

To be sure, the Bible is not remotely as technical a field as the sciences. There is a true sense in which most anyone has access to the Bible and can understand it, which is definitely not true of the sciences.






Still, the academic study of the Bible—which is a necessary requirement in the Adam discussion—requires certain skills that take years of training to acquire.

Simply gaining some facility with Hebrew and Greek takes years, not to mention a grasp of the diverse cultural, literary, and historical contexts of Scripture. Many debates about biblical interpretation (Adam being just one of them) involve us right away in some involved and complex areas that very serious scholars invest a lot of time (whole careers) and energy trying to understand.

Again, I am not saying that the Bible is closed to all but experts. I am saying that there are areas of biblical study that require a level of expertise.

Biblical scholars can normally tell whether or not someone has dealt with biblical languages and the cultural backgrounds to the Bible. And, I will say candidly, we can sometimes get frustrated with those who “don’t know what they  don’t know” [(re: academicians and technical scholars) - res].

As much as biblical studies requires some training and expertise, it is much more the case in the sciences. The years of training and experience required of those who work in fields that touch on evolution rules out of bounds the views of those who lack such training.

This is certainly the case with those who have no scientific training whatsoever beyond basic high school and college courses. I fall into that category. I remember being handed the periodical table of the elements in seventh grade and told to memorize it. I told the teacher if he thought this was so important he should memorize it himself and leave me out of it.

My science career ended before it began. It didn’t help that I had to take calculus twice before getting a C or that I conducted puppet shows with the lab animals in sophomore year biology.

My point is that serious scientific questions require serious scientific training—which only a fraction of the earth’s population can claim to have.

My point is that most of us do not have a place at the table where the assessment of evidence is the topic of discussion. The list of non-participants includes the following:
  • biblical scholars,
  • pastors,
  • the self-taught,
  • science hobbyists,
  • church historians,
  • theologians,
  • philosophers,
  • politicians,
  • celebrities,
  • seminary administrators,
  • musicians,
  • neighbors,
  • mathematicians,
  • physicist,
  • engineers,
  • best friends,
  • parents,
  • grandparents,
  • that cool website.

You get the idea.

Some have earned the right to take a seat near the table but not at it. High school or college biology teachers, for example, even if they are not practicing research scientists, are people I am going to have to listen to, especially if they are keeping up with the literature. But they are not going to be able to speak with as much conviction as those who are on top of their fields.

I also include here philosophers, historians, and sociologists of science (“science” modifies all three). These scholars look at the philosophical, historical, and sociological conditions within which scientific work takes place. They give us the big picture of what is happening behind the scenes intellectually and culturally.

Science is not a “neutral” endeavor, and these fields are invaluable of putting science into a broader intellectual context. I am all for it.

But here is the problem I have seen. Practitioners of these disciplines overstep their boundaries when they pass judgment on evolution on the basis of the big-picture context these disciplines provide.

I am going to guess that those who make such claims are likely not trained well enough to understand the boundaries of their disciplines, but that is another topic.

Even though it is very helpful to understand what may (or may not) be happening behind the scenes of scientific research, evolution cannot be judged from 30,000 feet. You still have to deal with the scientific data in detail.

I think I stand on very solid ground when I say that the three disciplines I mentioned and technical scientific practitioners need to be in conversation with each other, not one standing in judgment over the other.

Anyway, short story: you have to know what you are talking about if you want to debunk evolution. The problem is that, most trained, practicing, scientists have concluded that evolution is true.

If you want to argue with them, you have to argue better science that stands the test of peer review, not better ideology.


XI. Believing in evolution means giving up your evangelical identity.

Many arguments I have heard against evolution come down to this: my evangelical ecclesiastical group has never accepted it, and so, to remain in this group, I must reject it too.

It is never stated quite this bluntly, but that is the bottom line.

But everything depends here on what you mean by evangelical. In recent decades, the term has become a moving target. Just Google “evangelical identity” or “evangelical controversy” and you will see what I mean.

What is up in the air is whether evangelicalism is a stable, unchanging movement, or whether built into evangelicalism is an openness to change.

More importantly, it all depends on whether holding on to evangelical identity should be our primary concern, or, whether as God’s creatures we should pursue truth wherever it leads—even if it disrupts familiar paradigms.

We all need to make that choice.


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For further review from a biblical, historical viewpoint please refer to -