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 off 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

Tuesday, November 29, 2011

National Geographic - The King James Bible


The Bible of King James
National Geographic Magazine
December 2011

By Adam Nicolson
Photograph by Jim Richardson


First printed 400 years ago, it molded the English language, buttressed the “powers that be”—one of its famous phrases—and yet enshrined a gospel of individual freedom. No other book has given more to the English-speaking world.


The circuit-riding Baptist minister Rome Wager breaks a horse
on ranch land he leases at the southern end of the
Jicarilla Apache Reservation in northern New Mexico.
Rome Wager stands in front of the rodeo chutes on a small ranch just outside the Navajo Reservation in Waterflow, New Mexico. He is surrounded by a group of young cowboys here for midweek practice. With a big silver buckle at his waist and a long mustache that rolls down on each side of his mouth like the curving ends of a pair of banisters, Wager holds up a Bible in his left hand. The young men take their hats off to balance them on their knees. "My stories always begin a little different," Brother Rome says to them as they crouch in the dust of the yard, "but the Lord always provides the punctuation."

Wager, a Baptist preacher now, is a former bull-riding and saddle-bronc pro, "with more bone breaks in my body than you've got bones in yours." He's part Dutch, part Seneca on his father's side, Lakota on his mother's, married to a full-blood Jicarilla Apache.

He tells them about his wild career. He was raised on a ranch in South Dakota; he fought and was beaten up, shot, and stabbed. He wrestled and boxed, he won prizes and started drinking. "I was a saphead drunk."

But this cowboy life was empty. He was looking for meaning, and one day in the drunk tank in a jail in Montana, he found himself reading the pages of the Bible. "I looked at that book in jail, and I saw then that He'd established me a house in heaven … He came into my heart."


A multiple prizewinning saddle-bronc, bull-riding, and
bareback pro, Wager now bases his life on
preaching the King James Bible
The heads around the preacher go down, and the words he whispers, which the rodeo riders listen to in such earnestness, are not from the American West: They are from England, translated 400 years ago by a team of black-gowned clergymen who would have been as much at home in this world of swells and saddles, pearl-button shirts and big-fringed chaps as one of these cowboys on a Milanese catwalk. "Second Corinthians 5. 'Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.'"

Here is the miracle of the King James Bible in action. Words from a doubly alien culture, not an original text but a translation of ancient Greek and Hebrew manuscripts, made centuries ago and thousands of miles away, arrive in a dusty corner of the New World and sound as they were meant to—majestic but intimate, the voice of the universe somehow heard in the innermost part of the ear.

You don't have to be a Christian to hear the power of those words—simple in vocabulary, cosmic in scale, stately in their rhythms, deeply emotional in their impact. Most of us might think we have forgotten its words, but the King James Bible has sewn itself into the fabric of the language. If a child is ever the apple of her parents' eye or an idea seems as old as the hills, if we are at death's door or at our wits' end, if we have gone through a baptism of fire or are about to bite the dust, if it seems at times that the blind are leading the blind or we are casting pearls before swine, if you are either buttering someone up or casting the first stone, the King James Bible, whether we know it or not, is speaking through us. The haves and have-nots, heads on plates, thieves in the night, scum of the earth, best until last, sackcloth and ashes, streets paved in gold, and the skin of one's teeth: All of them have been transmitted to us by the translators who did their magnificent work 400 years ago.

A life-size statue of King James dominates the most lavish room of this treasure-encrusted palace at Hatfield, north of London. Crowned and holding a sword and a scepter—symbols of his power—James is nevertheless flatteringly relaxed in his pose. Hatfield House was completed by Robert Cecil, the monarch's loyal secretary, in 1611 as the King James Bible came off the presses.
The extraordinary global career of this book, of which more copies have been made than of any other book in the language, began in March 1603. After a long reign as Queen of England, Elizabeth I finally died. This was the moment her cousin and heir, the Scottish King James VI, had been waiting for. Scotland was one of the poorest kingdoms in Europe, with a weak and feeble crown. England by comparison was civilized, fertile, and rich. When James heard that he was at last going to inherit the throne of England, it was said that he was like "a poor man … now arrived at the Land of Promise."

In the course of the 16th century, England had undergone something of a yo-yo Reformation, veering from one reign to the next between Protestant and anti-Protestant regimesThe Geneva Bible, published in 1560 by a small team of Scots and English Calvinists in Geneva, drew on the pioneering translation by William Tyndale, martyred for his heresy in 1536. It was loved by Puritans but was anti-royal in its many marginal notes, repeatedly suggesting that whenever a king dared to rule, he was behaving like a tyrant. King James loved the Geneva for its scholarship but hated its anti-royal tone. Set against it, the Elizabethan church had produced the Bishops' Bible, rather quickly translated by a dozen or so bishops in 1568, with a large image of the Queen herself on the title page. There was no doubt that this Bible was pro-royal. The problem was that no one used it. Geneva's grounded form of language ("Cast thy bread upon the waters") was abandoned by the bishops in favor of obscure pomposity: They translated that phrase as "Lay thy bread upon wette faces." Surviving copies of the Geneva Bible are often greasy with use. Pages of the Bishops' Bible are usually as pristine as on the day they were printed.

This was the divided inheritance King James wanted to mend, and a new Bible would do it. Ground rules were established by 1604: no contentious notes in the margins; no language inaccessible to common people; a true and accurate text, driven by an unforgivingly exacting level of scholarship. To bring this about, the King gathered an enormous translation committee: some 54 scholars, divided into all shades of opinion, from Puritan to the highest of High Churchmen. Six subcommittees were then each asked to translate a different section of the Bible.

Although the translators were chosen for their expertise in the ancient languages (none more brilliant than Lancelot Andrewes, dean of Westminster), many of them had already enjoyed a rich and varied experience of life. One, John Layfield, had gone to fight the Spanish in Puerto Rico, an adventure that left him captivated by the untrammeled beauty of the Caribbean; another, George Abbot, was the author of a best-selling guide to the world; one, Hadrian à Saravia, was half Flemish, half Spanish; several had traveled throughout Europe; others were Arab scholars; and two, William Bedwell and Henry Savile, a courtier-scholar known as "a magazine of learning," were expert mathematicians. There was an alcoholic called Richard "Dutch" Thomson, a brilliant Latinist with the reputation of being "a debosh'd drunken English-Dutchman." Among the distinguished churchmen was a sad cuckold, John Overall, dean of St. Paul's, whose friends claimed that he spent so much of his life speaking Latin that he had almost forgotten how to speak English. Overall [he] made the mistake of marrying a famously alluring girl, who deserted him for a presumably non-Latin-speaking courtier, Sir John Selby. The street poets of London were soon dancing on the great man's misfortune:

The dean of St. Paul's did search for his wife
And where d'ye think he found her?
Even upon Sir John Selby's bed,
As flat as any flounder.

For a thousand years, music and ceremony have celebrated the Christian Gospel in Westminster Abbey in London. As the place where generations of English kings and queens have been married, crowned, and buried, this great medieval building embodied King James's cherished fusion of glory and regal authority—a visual and aural richness of which the new Bible was to be an integral part.

It was a world in which there was no gap between politics and religion. A translation of the Bible that could be true to the original Scriptures, be accessible to the people, and embody the kingliness of God would be the most effective political tool anyone in 17th-century England could imagine. "We desire that the Scripture may speake like it selfe," the translators wrote in the preface to the 1611 Bible, "that it may bee understood even of the very vulgar." The qualities that allow a Brother Rome Wager to connect with his cowboy listeners—a sense of truth, a penetrating intimacy, and an overarching greatness—were exactly what King James's translators had in mind.

[please forgive Nat Geo for calling our cowboy friend "vulgar!" "As for myself, may I be as vulgar as the next warm-hearted and earthy Christian minister as we find here in Rome Wager!" - re slater]

They went about their work in a precise and orderly way. Each member of the six subcommittees, on his own, translated an entire section of the Bible. He then brought that translation to a meeting of his subcommittee, where the different versions produced by each translator were compared and one was settled on. That version was then submitted to a general revising committee for the whole Bible, which met in Stationers' Hall in London. Here the revising scholars had the suggested versions read aloud—no text visible—while holding on their laps copies of previous translations in English and other languages. The ear and the mind were the only editorial tools. They wanted the Bible to sound right. If it didn't at first hearing, a spirited editorial discussion—extraordinarily, mostly in Latin and partly in Greek—followed. A revising committee presented a final version to two bishops, then to the Archbishop of Canterbury, and then, notionally at least, to the King.

Some translators of the King James Bible did research at Merton College Library at Oxford University, a world-class research facility since 1589. King James translator Henry Savile was instrumental in upgrading the library and introduced to England the European method of shelving books with spines facing outward.
The King James Bible was a book created by the world in which it was made. This sense of connection is no more strikingly felt than in a set of rooms right in the heart of London. Inside Westminster Abbey, England's great royal church, the gray-suited, bespectacled Very Reverend Dr. John Hall, dean of Westminster, can be found in the quiet paneled and carpeted offices of the deanery. Here his 17th-century predecessor as dean, Lancelot Andrewes, presided over the subcommittee that translated the first five books of the Old Testament. Here, in these very rooms, the opening sentence "In the beginning God created the heaven, and the earth" was heard for the first time.

John Hall is the man who conducted the marriage of Prince William and Kate Middleton in the abbey earlier this year, and as we talk, thousands of people are queuing on the pavements outside, wanting to get into the abbey and retrace the route the new duchess took on her big day. It is the other end of the world from Rome Wager's sermon to the cowboys in the New Mexico dust, but for Hall there is something about the King James Bible that effortlessly bridges the gap between them. He read the King James Version as a boy, and after a break of many years he took it up again recently. "There are moments," he says, "which move me almost to tears. I love the story, after Jesus has been crucified and has risen, and he appears to the disciples as they are walking on the road to Emmaus. They don't know who he is, but they talk together, and at the end they say to him, 'Abide with us, for it is toward evening, and the day is far spent.' That is a phrase—so simple, so direct, and so powerful—which has meant an enormous amount to me over the years. The language is full of mystery and grace, but it is also a version of loving authority, and that is the great message of this book."

The new translation of the Bible was no huge success when it was first published. The English preferred to stick with the Geneva Bibles they knew and loved. Besides, edition after edition was littered with errors. The famous Wicked Bible of 1631 printed Deuteronomy 5:24—meant to celebrate God's "greatnesse"—as "And ye said, Behold, the Lord our God hath shewed us his glory, and his great asse." The same edition also left out a crucial word in Exodus 20:14, which as a result read, "Thou shalt commit adultery." The printers were heavily fined.

William Tyndale's New Testament sits on a King James Bible from 1611. Why so small? The size made it easier to smuggle this edition into England, where church and state law forbade the translation because of its democratic tone. Tyndale was executed for heresy in 1536, but his prose lives on. Scholars estimate that more than 90 percent of the King James New Testament is directly influenced by his work.

But by the mid-1600s the King James had effectively replaced all its predecessors and had come to be the Bible of the English-speaking world. As English traders and colonists spread across the Atlantic and to Africa and the Indian subcontinent, the King James Bible went with them. It became embedded in the substance of empire, used as wrapping paper for cigars, medicine, sweetmeats, and rifle cartridges and eventually marketed as "the book your Emperor reads." Medicine sent to English children during the Indian Mutiny in 1857 was folded up in paper printed with the words of Isaiah 51 verse 12: "I, even I, am he that comforteth you." Bible societies in Britain and America distributed King James Bibles across the world, the London-based British and Foreign Bible Society alone shipping more than a hundred million copies in the 80 years after it was founded in 1804.

The King James Bible became an emblem of continuity. U.S. Presidents from Washington to Obama have used it to swear their oath of office (Obama using Lincoln's copy, others, Washington's). Its language penetrated deep into English-speaking consciousness so that the Gettysburg Address, Moby Dick, and the sermons and speeches of Martin Luther King are all descendants of the language of the English translators.

But there was a dark side to this Bible's all-conquering story. Throughout its history it has been used and manipulated, good and bad alike selecting passages for their different ends. Much of its text is about freedom, grace, and redemption, but those parts are matched by an equally fierce insistence on vengeance and control. As the Bible of empire, it was also the Bible of slavery, and as such it continues to occupy an intricately ambivalent place in the postcolonial world.

Devoted to the Book. On Bobo Hill outside Kingston, Jamaica, Rastafarians chant psalms
from the King James Bible as they do every morning, facing east into the early sun.

Amid the rubble and broken cars of Trench Town and Tivoli Gardens in West Kingston, Jamaica, every property is shielded from the street and its neighbors by high walls of corrugated iron nailed to rough boards. This is one of the murder capitals of the world, dominated by drug lords intimately connected to politicians and the police. It is a province of raw dominance, inescapable poverty, and fear. Its social structure, with very few privileged rich and very many virtually disenfranchised poor, is not entirely unlike that of early 17th-century England.

This is one of the heartlands of reggae—the Rastafarian way of life that gave birth to it—and of the King James Bible. As the Jamaican DJ and reggae poet Mutabaruka says, "The first thing that a Rasta was exposed to in this colonial country was this King James Version." Rastafarians are not Christians. Since the 1930s they have believed that the then emperor of Ethiopia, Haile Selassie, is God himself. His name was Ras Tafari before 1930, when he was called "King of Kings, Lion of Judah, Elect of God." Those echo the titles the Bible gives to the Messiah. The island had long been soaked in Baptist Bible culture. In the mid-20th century, as Jamaicans were looking for a new redemptive Gospel, this suddenly made sense. Ras Tafari was the savior himself, the living God, and Ethiopia was the Promised Land. For Rastafarians, intensely conscious of the history of black enslavement, Jamaica was Babylon, their equivalent of the city where the people of Israel had been taken as slaves. Liberty and redemption were not, as the Christians always said, in the next life but in this one. "The experience of slavery helps you," Mutabaruka says, "because there is this human need for salvation, for redemption. The Rastas don't believe in the sky god. Their redemption lies within the human character. When the Europeans came and say, 'Jesus in the sky,' the Rasta man reject that totally." (Jesus in the sky being Rasta shorthand for the whole story of the Resurrection.) "The man say, 'When you see I, you see God.' There is no God in the sky. Man is God, Africa is the Promised Land."


Not Christian, but believing in the divinity of Haile Selassie,
the last emperor of Ethiopia, Rastafarians follow a strict
regimen modeled on Old Testament laws.
Michael "Miguel" Lorne is a Rastafarian lawyer who for 30 years has been working for "the poor and the needy" in the toughest parts of Kingston. The walls of his office are filled with images of Africa and the Ethiopian emperor. But the windows are barred, the door onto the street triple locked and reinforced with steel. "The Bible was used extensively to subjugate slaves," Lorne says. It seemed to legitimate the white enslaving of the black. "Your legacy is in heaven," he says, not smiling. "You must accept this as your lot."

The Bible has been an instrument of oppression—or "downpression," as they say in Jamaica, because what is there "up" about oppression?—but it has also been the source of much of what the Rastafarian movement believes. "The man Christ," Lorne says, "that level of humility, that level of conquering without a sword, that level of staying among the poor, always advocating on behalf of the prisoners, the downpressed, setting the captive free, living for these people. What is the use of living if you are not helping your brother? It is a book that gives you hope."

Lorne exudes a wonderful, tough-minded goodness. "We hope for a world where color does not play the dominant role it plays now," he says. "We want the lion and the lamb to lie down together. That is one of the beauties of Rastafari. We who have suffered and been brutalized and beaten, we have been agitating for compensation and reparation for years, but we don't think we will stick you up with a gun to get it."

Pious Rastafarians read the King James Bible every day. Lorne has read it "from cover to cover." Evon Youngsam, who is a member of the Twelve Tribes of Israel, a Rastafarian "mansion" in Kingston, its headquarters opposite Bob Marley's old house in the city, learned to read with the King James Bible at her grandmother's knee. She taught her own children to read with it, and they, now living in England, are in turn teaching their children to read with it. "There is something inside of it which reaches me," she says, smiling, the Bible in her hand, its pages marked with blue airmail letters from her children on the other side of the ocean.

The adherents of another, strict Rastafarian mansion, Bobo Shanti, in their remote and otherworldly compound high in the foothills of the Blue Mountains outside Kingston, rhythmically chant the psalms every day. The atmosphere in Bobo Camp is gentle and welcoming, almost monastic, but there are other Rastafarians whose style is the polar opposite of that, taking their cue from some of the more intolerant attitudes to be found in the Bible. Several Jamaican reggae and dance hall stars have been banned from performing in Canada and parts of Europe for their violently antigay lyrics. The justification is there in the Bible ("If a man also lie with mankind, as he lieth with a woman, both of them have committed an abomination: They shall surely be put to death," Leviticus 20:13), but this is a troubling part of the King James inheritance: a ferocious and singular moral vision that has become unacceptable in most of the liberal, modern world.

The 15th-century church of Rodel on the Isle of Lewis, built for the warlike chiefs of the MacLeods, towers over the sea lochs of Scotland's Outer Hebrides. Nothing in early modern Britain, from its cities to its remotest corners, was more political than religion. The church in every parish—nearly always the most imposing building—was as much a symbol of worldly control as a shrine to God.
Not only at its roots in the heart of Westminster but also in some of the most obscure corners of the English-speaking world, this book remains complicatedly and paradoxically alive. Not that it any longer holds universal sway. From the late 19th century onward, revisions and new translations began to appear with increasing regularity. Scores of new versions of the Bible or of substantial parts of it have been published in the past 50 years. But the 1611 version remains potent in places where a sense of continuity with the past seems important.
With the cool summer rain of the Hebrides in northwest Scotland spattering the glass of his windows, John Macaulay, elder of his church in Leverburgh on Harris and a boatbuilder at home in Flodabay, muses on the double inheritance of authority and liberty that the King James Bible has given him and people like him. He was brought up in the strict way of Scottish Presbyterianism. "Everything for the Sabbath was prepared on the Saturday," he says, sitting now by the same hearth he sat by 60 years ago. "You had to bring extra water into the house—you didn't have piped water in those days. Buckets of water from the loch across the road. Peats were taken in from the peat stack so that you had all the peats that you needed for the fire. Potatoes were peeled, meals prepared. My father always shaved on the Saturday evening, and I did too when I got older. The Bible said you must not work on the Sabbath, and so we did not."

No one was allowed to drive on a Sunday. "The only person with a car going to church was the minister, and he would drive, but he would never pick anyone up on the road. You had old men tottering along—howling gale, driving snow—but no, even if he stopped and was to offer anyone a lift, they would not step into a car on a Sunday."

In this Gaelic-speaking family, the Bible was the frame of life. Every evening of the week they knelt for prayers in front of the fire and the reading of a psalm. On Sunday the only book they could read was the Bible.

Before he was four years old, Macaulay was taught by his mother to read English from the Bible. "It is literally true that the English I learned was the English of the King James Bible. But we didn't use English at all in the house. Unless we had visitors who had no Gaelic, which was rare. I could read English from the book, but I could not have a conversation in it. I did not really know what it meant."

In some ways his immersion in a sacred book has sustained him through life. "You were taught very early on that there was someone there looking after you, someone you could rely on, someone you could talk to. You knew his words. They were in your mind." But there was another side to it. The authority of the church with this book in its hand also became a source of fear. "It is not just awe and reverence; it is fear. People are fearful of being seen to be doing something wrong. There are lots of people that go through life without ever expressing themselves or their feelings, and it is sad to see that."

The reverence for the minister, the man in the pulpit explicating the supremacy of the Bible, remains potent. "The church is a refuge from the realities of life," Macaulay says,  "but there is also something else, which is a wee bit more sinister. Domination is a factor. The power of some of these preachers to really control their congregation. That has always been there."

The King James Bible has always cut both ways. It had its beginnings in royal authority, and it has been used to terrify the weak. It has also brought an undeniable current of beauty, kindness, and goodness into the lives of rich and poor alike. Its origins were ambivalent—for Puritan and bishop, the great and the needy, for clarity and magnificence, to bring the word of God to the people but also to buttress the powers that be—and that ambivalence is its true legacy.


end of article
* * * * * * * * * * * * * * * *

A Personal Comment


I hadn't expected anything more in the National Geographic article than that of an historical review of the King James Bible. However, by the end of the article we had come full circle: from a cowboy's ministry of God's love and grace to young men and women in the hinterlands of the Old West, to cults and church authority that variously interpreted the bible as either enslaving and oppressive to the human spirit, or as perceiving God through fear and awe when inducted into the daily routines of communal life.

Which should give all Christians pause is that of reconsidering what our lives, our conduct, our ministries are all about in their essence and results. Are we to teach fear and bigotry, hatred and violence, personal inexpression and societal control in God's name? Or are we as God's emissaries to teach love and color-blindness, gender and cultural-blindness, submission, gentleness, meekness, liberty, and life's beauty and meaningfulness?


To encourage and recognize the multitude of diversity, gifts and personal expressions brought to mankind through the arts and literature, personal talents, skills and trades? Each one used by God through us, His keepers, His hands and feet and heart, bringing life and liberty to humanity's children. He, who is our Creator, our Sustainer. Who is our very Life Giver. Whose very image is stamped upon our souls. Must find expression through us as flesh-and-blood images of His divine grace and love. Urging us to become c/reators and l/ife givers in some small, but significantly revolutionizing way, perhaps never to be understood by us - or others - this side of heaven.


For it is the intention of this blog to enumerate time-and-again, in as many ways as possible, the fullness of Jesus' Gospel as good news to men, women, children, the old and young, to the embittered and enslaved, unhappy or neglected, the unfed or uncared remnants of humanity found within our families, friends, neighborhoods and societies. Until it is understood what God's love means through His revelation in His Son Jesus. We teach not dogmas, not proscriptions, not feudalism, but an ethic, both moral and revitalizing. Moral in its servanthood. Its selflessness. Its sacrificial giving of ourselves, belongings, and ministries.


We are to become "Jars of Clay" meant for use ( http://relevancy22.blogspot.com/2011/09/re-slater-jars-of-clay.html ). Not showcased on tables and mantles. Nor kept hidden in cupboards. Where regardless of the type of jug, bowl, pitcher used, whether made of plastic or decorative china, we are useless without being used to bring food and drink to those who would sup of God's living waters. To partake of Christ's broken body and shed blood as salvation's meat and atoning drink. We are redemptive vessels bringing life and liberty, justice, truth and love to those without. For truly Christianity can only be itself a vessel of God used to enlighten, uplift, imbibe, and resuscitate this sinful, beggarly world of mankind clinging to the crumbs of man's sinful greed and rule.


R. E. Slater
November 30, 2011


*To view a historical timeline of the biblical texts and bible translations -



Pillars of the Old Testament, Moses and Aaron, and New Testament apostles decorate
the title page of the 1611 edition (above). The 1769 edition, which modernized spelling
and punctuation, remained the dominant English-language Bible into the 20th century.
Subsequent English translations reflect new scholarship in ancient documents but aim
mainly to update language for modern readers.



Monday, November 28, 2011

Opening Up the Impossible of Faith's Belief


Invading the Other’s World: “What Are You Thinking?”

by Peter Rollins
November 28, 2011

Discovering Ourselves
through God's Love
There is a question that often comes up in relationships. Indeed even when it does not it is often because the people have had to make an effort not to say it. While it might be asked at any time it is often sprung when two people are sitting quietly together on a given evening. It is, very simply, “What are you thinking?”

There are various possible feelings related to this question, both for the one asking it and the one being asked it. Depending on the dynamic between the two people the question might communicate love, suspicion, frustration or concern. It might feel like a welcome expression of desire or an unwelcome invasion into ones inner world. Indeed it might make one feel deeply frustrated: “how do I know what I am really thinking, I am as in the dark about that as you are!”

One of the things that such a question renders visible however is the way in which the other we are with is also separate from us… other to us. By asking this question we express an explicit desire to bring the others inner world into the room, to render it manifest (although this explicit desire is often a manifestation of an implicit desire – don’t tell me what you are really thinking, tell me something I would like to hear).

Such a question carries with it a certain level of anxiety. For there is always the possibility that what one hears will be something we don’t want to hear,

        “What are you thinking dear?”

        “Oh I was just thinking that I wish you would die horribly and
          leave all your money to me. Would you like a cup of tea honey?”

The anxiety might be minimal (for example if you share a deep connection with your partner), but no matter how deep the relationship the others inner world is no more yours than it is theirs and so you are always in danger of finding something you would find difficult to hear (just as they are). The others inner world is a pulsating, untamed universe that we should only approach with great caution.

This means that we rarely actually answer the question truthfully,

        “What are you thinking dear?”

        “Oh I was just thinking that I wish you would know how much I love you.
          Would you like a cup of tea honey?”

The point, which I have touched on elsewhere, is not that we lie to the other, more fundamentally we often lie to ourselves. Covering over our real desires with things we find more acceptable.

Risking the Impossible Waters of Faith's Reveal
So then “What are you thinking” is a dangerous question, very dangerous. To really ask it, or to actually attempt to answer it, both have the potential of throwing us off course, breaking current patterns and opening up new and scary trajectories.

In a Derridian sense it has the potential of opening us up to the impossible. The possible here being the direction we can predict, the well-lit road we are currently treading, the safe path that is lined with the familiar. The impossible being that which throws a spanner in the works, casting us adrift once more and placing us again onto a narrow, unlit path.






What Faith Is

Faith ≠ Certainty, Doubt or Belief
http://peterrollins.net/?p=3400

by Peter Rollins
November 27, 2011

Learning to See Life's Beauty
The word “faith” is a much misunderstood term. In contemporary discourse it often means the act of believing in something that lacks empirical evidence, something that one affirms through intuition, the interpretation of a particular personal experience or the interpretation of a publicly observable phenomenon. However the term, in its more theological sense, has much more in common with a particular way of living.

It could be said to be an act of protest against the type of philosophy that Paul condemned in the Bible. The philosophical wisdom tradition has always been deeply marked by the idea that life simply is and that we should not impose meaning on it. While we tend to experience certain people as special and invest particular activities with significance (e.g. eating with someone we love) such a view claims that people are just people, that the meaning we see in the world is something we impose upon it and that the universe is simply made up of uniform particles (or vibrations etc.) occupying locations in space and time.

To speak of faith is to refer to a protest against such wisdom. What is important to bear in mind however is that this protest does not necessarily disagree with such a position any more than it agrees with it. To live in faith is to live as though the world has meaning, as if matter is special, as if what we do is significant. It has then nothing to do with belief, doubt or certainty but rather with a particular mode of living as-if.

Some theologians thus use the word “faithing” rather than “believing” to get to the heart of what Paul meant when he spoke of how we approach the divine. In this reading we are not believers but rather faithers. The notion of believers or unbelievers thus falls away in light of the question as to whether we are faithers or unfaithers. In other words, whether we engage with the world as infused with meaning, wonder, enchantment, mystery, divinity and beauty, or whether we don’t. It refers to a way of participating with reality in a different way, not believing an alternative mythology.

Faith thus exists in a different register to the categories of belief, doubt and certainty. It exposes the implicit impotence of these categories when applied to the event of Christ. To have faith is to see differently. Indeed the word “mystic” might be appropriate here as the term suggests closing ones eyes in order to see. The person of faith metaphorically closes their eyes to the wisdom that sees the world as without significance in order to see it as saturated with significance.

This is not however something we can muster up; we can’t simply tell ourselves to see the world in this way, it requires being taken up in love. To grasp this take a moment to think about how those who love the world can't help but experience it as meaningful even if they believe that it is not. Just as those who do not love cannot help but experience the world as meaningless even if they believe that it is in fact meaningful.

Faith then is the experience of being taken up in the experience of meaning, of feeling the world to be wonderful, the other as sublime and our neighbour as worth dying for. We cannot will such a way of engaging with the world into being, at best we can invite it, hope for it, wait for it, pray and weep for it.




The Reformation's True Beginnings Began with Luther's "Tower Experience"


Martin Luther's Tower Experience
Lutheran Church Missouri Synod

Tower of the Augustinian monastery where Luther had his study.
In the minds of many, the Reformation began not when Martin Luther nailed his 95 Theses to the Castle Church door, but when he rediscovered and believed the Biblical Gospel.

This discovery is often called Luther's "Tower Experience," because in one of his "table talks" he mentions that he was studying Romans 1:17 ("He who through faith is righteous shall live") in the heated room (his study) of the tower of the Black Cloister in Wittenberg when the light broke upon him. (The Black Cloister was the monastery of the Augustinian Hermits, and later, when all the monks had voluntarily left, it was Luther's home).

Luther makes it clear in several places that this, not the Theses, was the pivotal event of his life. The most important of these appears in his Preface to the Complete Edition of Luther's Latin Writings of 1545. Several other mentions of the event are recorded from his "Table Talks," one from 1532 (LW 54:193-194), one from 1538 (LW 54:308-309), and one from 1542-43 (LW 54:442-443).

When we examine the above mentioned texts, and especially the 1545 Preface, the following observations beg to be made.

(1) Luther's conversion and breakthrough involved the correct understanding of God's righteousness. The phrase "[in the Gospel] the righteousness of God is revealed" (Romans 1:17) had become the focal point of his struggle with God. Luther had long struggled to blamelessly keep God's Law in order to become righteous. He knew that this is what God demanded of him and all people. Time and again he failed to keep God's Law and achieve the righteousness that God demanded.

Luther's struggle with God came to a head as he was wrestling with this Romans 1:17. He tells us that he was extremely zealous to understand Romans but that this phrase about God's righteousness stood in the way. This phrase, which to us is so clearly good news, was for Luther bad news.

Why? Because the phrase "the righteousness of God" like most Biblical terms (e.g., grace, faith, justification, etc.) had been reinterpreted by scholastic theologians of the high and late Middle Ages 1100-1500 A.D. (esp. Gabriel Biel, Duns Scotus, Peter Lombard, Thomas Aquinus) to support a theology of Law and works. For centuries the Church had taught that the righteousness of God was God's active, personal righteousness or justice by which he punishes the unrighteous sinner.

This, Luther informs us, is what he had learned. Therefore whenever he came across the phrase "the righteousness of God" in Scripture, it terrified him ("struck my conscience like lightning," "was like a thunderbolt in my heart") because he knew that he was an unrighteous sinner who fell far short of God's righteous (perfect) demands.

Even worse, Rom. 1:17, filled Luther with anger and hatred toward God. "I did not love, yes, I hated the righteous God who punishes sinners." Is it not enough, Luther tells us he murmured, that God crushes us miserable sinners with His law, that He has to threaten us with punishment through the Gospel, too?

After meditating day and night, finally the breakthrough came when Luther gave heed to the words at the end of 1:17, "He who through faith is righteous shall live." Then he realized that the verse was not talking about the active righteousness that God demands, but the passive righteousness that He freely gives to those who believe the Gospel. The sinner is justified (declared righteous) by God through faith in the work and death of Jesus, not by our work or keeping of the Law. Put another way, the sinner is justified by receiving (faith) rather than achieving (works). Later Luther would say that we are saved by the alien righteousness of Christ, not by a righteousness of our own doing.

(2) The tower experience, according to Luther was a conversion experience. When he had discovered that God gives His righteousness as a gift in Christ, he felt that he "was altogether born again and had entered paradise itself through open gates . . . that place in Paul was for me truly the gate to paradise." Now his conscience was at rest, now he was certain of his salvation. Before there had been only unrest and uncertainty.

How did Luther now feel about the word "righteousness of God"? "I extolled my sweetest word with a love as great as the hatred with which I had before hated the word `righteousness of God.' Thus that place in Paul was for me truly the gate to paradise." Thus fortified and converted by the Gospel, Luther was now a ready instrument to be used by God for reformation!



For More Information on Martin Luther







Luther nailing his 95 theses to the Roman Catholic doors



Martin Luther at his Monastary




Martin Luther's 95 Theses


"Luther Before the Diet of Worms."
Photogravure based on the painting by Anton von Werner (1843–1915)





The Seeming Incorrigible Perspective of Christian "Blik"


Bewildered by “seeing as”

by Roger Olson
November 27, 2011

I admit to being a soft perspectivalist, but I also admit to being uncomfortable with it. My mind is wired to think rationally, to look at other people who radically disagree with what I see clearly as either ignorant (even if only in the sense of not seeing some evidence I see) or irrational (even if only in the sense of embracing paradox comfortably). And yet, I am convinced by experience that there is such a phenomenon as perspective–two people seeing the exact same evidence and “seeing” different things. It bothers me because it throws a monkey wrench into the works of trying to reason together toward agreement which is important for public truth.

I once had one of those “Aha!” moments about this. I was arguing with a colleague about necessary criteria for being Christian (something I still think we cannot escape). He was one of those cultural relativists I wrote about earlier. I said to him “If someone draws a giraffe it MUST have a long neck.” My point was that there must be essential marks or characteristics of Christianity or else Christianity becomes meaningless, just as there must be essential marks or characteristics of (for example) animals for us to recognize them (for example in a drawing). His reply was “Not if it’s seen from above.” Indeed.

“Seeing as” is illustrated by Wittgenstein (or perhaps it was one of his disciples) with the famous “duck/rabbit” picture–a simple drawing that can be either a duck or a rabbit depending on how one sees it. There are other similar pictures (e.g., the old lady or the peacock). Sometimes a person looks at the drawing and can ONLY see a duck while another person looking at the same drawing can ONLY see a rabbit. Of course, that’s mundane; the point is that we all tend to see the world as something. One person looks at a plot of ground and sees a garden that needs tending; another person looks at the same plot of ground and sees wilderness that coincidentally has some apparent order to it (playing on Flew’s famous example).

Philosopher R. M. Hare called this phenomenon of seemingly incorrigible perspective as a “blik.” Two people look at exactly the same evidence and see very different things and are often radically committed to their own perspective and tempted to think that others looking at the same datum while seeing something else must be either crazy or stupid or blind.

The Enlightenment attempted to do away with bliks–at least in important matters of public truth. The idea was that reason (in either its rationalist or empiricist forms) can settle such disputes and bring all reasonable people to agreement about reality. Of course, even the choice to be either a rationalist (a priori deductive approach) or an empiricist (a posteriori inductive approach) seems to be a matter of blik. Can anyone prove Descartes and his followers right and Locke and his followers wrong? Well, both seem to be wrong about the role of perspective; it seems to be irreducible in some cases. All one can do is appeal to the other person who sees the same evidence radically differently to try looking at it one’s own way rather than their way–to see it “as” something other than how they do see it.


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


I have written before here about Calvinism and Arminianism as bliks–perspectives on God and scripture. When I wrote Against Calvinism I didn’t think that I was showing Calvinists some evidence they hadn’t noticed (although that is probably true for some not-so-dyed-in-the-wool Calvinist readers). I was attempting to explain why I see the same evidence Calvinists see and “see” something different. I know some Calvinists believe the same about our disagreement. I routinely invite a group of educated Calvinists to speak to my class on Reformation and post-Reformation theology. At some point in the discussion they usually appeal to some kind of conversion-like experience that gave them a new perspective on God and the meaning of scripture and salvation.

This is what John Wesley meant when he said about Romans 9 (as if both sides don’t read it!) that whatever it proves it cannot prove “that”–the Calvinist interpretation. Why? Because IF that’s what it means God is a monster. (Wesley didn’t use that word, but he meant the same thing I mean by it.) He knew very well that he and Whitefield and others saw the same chapter and book and canon. What he thought was that they, his Calvinist friends (and some enemies like Toplady!), were simply seeing it “as” the wrong thing while he was seeing it “as” the right thing (or at least more closely to right). Of course, Wesley did not think these perspectives were incorrigible or he wouldn’t have written his anti-Calvinist rants.

I tend to think that in some cases, at least, our perspectives so seem to be incorrigible bliks. And I’m bewildered by that AND by the fact that at least most of my Calvinist conversation partners DON’T see our disagreement that way. In other words, my perspective on our disagreement and theirs is itself a matter of bliks. From where I sit, I have trouble fathoming that they think our disagreement is a simple matter of one side honoring scripture and the other side not honoring scripture. (Of course, some Calvinists do seem to have the same blik I have on this–as in the example I gave above of my Calvinist friends who appeal to a conversion-like experience that drew them to Calvinism.)

It seems to me that MOST evangelicals who write about hermeneutics do not take bliks into account. Bultmann did, of course, but most evangelicals shy away from his approach. One of his basic axioms was that there is no such thing as presuppositionless hermeneutics. Most evangelicals who write about hermeneutics seem to think there are objective rules that, if practiced rightly, will always lead reasonable people to the same interpretation of scripture. In that case, of course, either Calvinists or Arminians are simply not practicing sound hermeneutics.

This pops up every time a Calvinist points the finger at me and cries “Where’s your exegesis?” as if exegesis is the solution to everything. If only it were. And I agree it is the solution to some things. In other words, there are cases where people are simply practicing bad exegesis and hermeneutics and arriving at blatantly wrong interpretations of scripture. But I suspect many of our disagreements about scripture have more to do with blik than objective exegesis. I know that no exegesis could convince me that God is a monster. If I thought it possible that God is a monster there would be no point in doing exegesis because a monster cannot be trusted.

And that brings me to a deeper level of blik involved in this disagreement (and no doubt many others). It seems to me that SOME Christians view the Bible as divine. That is, they regard it so highly that they put it on the same level with God himself in terms of authority. This is what Brunner meant when he accused fundamentalists and evangelicals of treating the Bible as a “paper pope.” But I would go further and say that some Christians treat it as if it were God himself or somehow participated in the divine essence. This appears when people say they would believe whatever the Bible said EVEN IF it said God is a monster. Then I know they are investing too much faith in scripture and not enough in the God who inspired scripture. In my opinion, they are flirting with bibliolatry. From my perspective, anyway, scripture is the divinely inspired, infallible witness to God; it identifies God for us. But I only believe that because through it I “hear my Master’s voice” (to use another metaphor from Brunner). My experience of WHO GOD IS is not limited to scripture; I have unmediated experience of God as good that convinces me that scripture is God’s Word–the oracle of God.

I am convinced this is a watershed difference between contemporary evangelicals. There are those of us rooted in Pietism and there are those rooted in Protestant Scholasticism (e.g., Turretin and Hodge and Warfield). I claim Calvin on my side even if it would be wrong to call him a Pietist. He appealed to the Holy Spirit and the inner testimony of the Holy Spirit as the only ground of Scripture’s truth and authority. Post-Calvin Calvinists largely forgot that.

When I look at scripture I see it “as” the testimony to the God who I experience also outside of it. The experience I have of God outside of scripture does not communicate doctrines, but it does “speak” to me of God through my personal relationship with Jesus Christ and through the Holy Spirit within me. But that experience always points me back TO scripture as God’s written self-communication for understanding him more fully. Nothing in my experience of God contradicts scripture; that’s not even possible. But neither is God the prisoner of scripture.

So what is the blik difference I’m talking about here? Some evangelicals seem to see experience of God as always mediated through scripture which, from my perspective, seems to incline them toward bibliolatry. This is why they say they would believe God is a monster (or the author of evil or whatever) IF scripture said so. Other evangelicals (like I) seem to see experience of God as BOTH mediated by scripture AND as unmediated with the latter [e.g., Scripture,] as primary in terms of knowing God’s character as good.

When I got saved I was not converted to the Bible; I was converted to the God of Jesus Christ. THEN I found more about God through the Bible and believed in it BECAUSE it told me about the God of Jesus Christ I encountered in conversion and in my pesonal relationship with him. My experience of God is both unmediated and mediated and the two are inseparable. But when I open the Bible to read and study it I NEVER do so as a tabula rasa–prepared to believe whatever it might say EVEN IF it says (in some passage I had henceforth never noticed) that God is a monster who might hate me and want the worst for me or who loves his own glory more than he loves me (and all of us). If I am tempted to believe that, I go to God and rediscover him in unmediated experience of him through Jesus Christ or at least remember those times when my heart was strangely warmed and I KNEW without any ability to doubt that God loves me and wants the best for me and does not hate me or love his glory at the expense of my (or anyone else’s) well being in its most profound sense (wholeness).

This is my perspective on experiencing God. People experienced God before there was a Bible and have experiences of God apart from the Bible. But the Bible fills experience of God with cognitive content. But it cannot contradict the God I know as good through my unmediated experience of Jesus Christ because the only reason I believe the Bible is because it is GOD’s WORD. In and through it I hear my Master’s voice in a unique way–as communicating himself to me in a cognitive way, filling my unmediated experience of God with information. But that information cannot contradict the very pre-cognitive experience of God as unqualifiedly good that I had in my conversion and have in my post-conversion relationship with Jesus Christ.

Luther’s “tower experience” is what I’m talking about. And that’s what led him to [one time] doubt the spiritual value of the Epistle of James and the Revelation of John. Later, unfortunately, in his dispute with die Schwarmer, Luther backed away from this epistemology. But I think some conservative evangelicals forget or conveniently ignore the fact that Luther always held to the Bible’s authority as rooted in the Holy Spirit and not in some self-authenticating quality. His sola scriptura was not bibliolatry or even close to it. He was just afraid of certain fanatics who wanted to abandon scripture.

It seems to me that this is a fundamental watershed between evangelicals. Those of us in the Pietist tradition claim unmediated experience of God that authenticates scripture to us but makes it impossible to see scripture as proving that God is evil or the author of sin and evil or loves his own glory more than he loves people created in his own image and likeness. Those evangelicals in the Protestant scholastic tradition at least claim to experience God only through scripture and at least say they would believe the Bible even if it said God is a monster, the author of sin and evil, who loves his own glory to the extent that it causes him to hate some of the creatures created in his own image and likeness.

No amount of arguing or crying “exegesis!” is going to solve this blik dilemma - this continental divide among evangelicals. To be perfectly blunt, I shudder when I encounter people who seem to me to be worshiping scripture to that extent–that there is no unmediated experience of God outside of scripture. I shake my head and wonder about their spirituality even as I continue to embrace them as fellow evangelicals (even if they reject me as one to them).

 
* * * * * * * * * * * * * * *


Martin Luther's Tower Experience

by Dr. Richard P. Bucher
Lutheran Church Missouri Synod


In the minds of many, the Reformation began not when Martin Luther nailed his 95 Theses to the Castle Church door, but when he rediscovered and believed the Biblical Gospel.

This discovery is often called Luther's "Tower Experience," because in one of his "table talks" he mentions that he was studying Romans 1:17 in the heated room (his study) of the tower of the Black Cloister in Wittenberg when the light broke upon him. (The Black Cloister was the monastery of the Augustinian Hermits, and later, when all the monks had voluntarily left, it was Luther's home).

Luther makes it clear in several places that this, not the Theses, was the pivotal event of his life. The most important of these appears in his Preface to the Complete Edition of Luther's Latin Writings of 1545. Several other mentions of the event are recorded from his "Table Talks," one from 1532 (LW 54:193-194), one from 1538 (LW 54:308-309), and one from 1542-43 (LW 54:442-443).

When we examine the above mentioned texts, and especially the 1545 Preface, the following observations beg to be made.

(1) Luther's conversion and breakthrough involved the correct understanding of God's righteousness. The phrase "[in the Gospel] the righteousness of God is revealed" (Romans 1:17) had become the focal point of his struggle with God. Luther had long struggled to blamelessly keep God's Law in order to become righteous. He knew that this is what God demanded of him and all people. Time and again he failed to keep God's Law and achieve the righteousness that God demanded.

Luther's struggle with God came to a head as he was wrestling with this Romans 1:17. He tells us that he was extremely zealous to understand Romans but that this phrase about God's righteousness stood in the way. This phrase, which to us is so clearly good news, was for Luther bad news.

Why? Because the phrase "the righteousness of God" like most Biblical terms (e.g., grace, faith, justification, etc.) had been reinterpreted by scholastic theologians of the high and late Middle Ages 1100-1500 A.D. (esp. Gabriel Biel, Duns Scotus, Peter Lombard, Thomas Aquinus) to support a theology of Law and works. For centuries the Church had taught that the righteousness of God was God's active, personal righteousness or justice by which he punishes the unrighteous sinner.

This, Luther informs us, is what he had learned. Therefore whenever he came across the phrase "the righteousness of God" in Scripture, it terrified him ("struck my conscience like lightning," "was like a thunderbolt in my heart") because he knew that he was an unrighteous sinner who fell far short of God's righteous (perfect) demands.

Even worse, Rom. 1:17, filled Luther with anger and hatred toward God. "I did not love, yes, I hated the righteous God who punishes sinners." Is it not enough, Luther tells us he murmured, that God crushes us miserable sinners with His law, that He has to threaten us with punishment through the Gospel, too?

After meditating day and night, finally the breakthrough came when Luther gave heed to the words at the end of 1:17, "He who through faith is righteous shall live." Then he realized that the verse was not talking about the active righteousness that God demands, but the passive righteousness that He freely gives to those who believe the Gospel. The sinner is justified (declared righteous) by God through faith in the work and death of Jesus, not by our work or keeping of the Law. Put another way, the sinner is justified by receiving (faith) rather than achieving (works). Later Luther would say that we are saved by the alien righteousness of Christ, not by a righteousness of our own doing.

(2) The tower experience, according to Luther was a conversion experience. When he had discovered that God gives His righteousness as a gift in Christ, he felt that he "was altogether born again and had entered paradise itself through open gates . . . that place in Paul was for me truly the gate to paradise." Now his conscience was at rest, now he was certain of his salvation. Before there had been only unrest and uncertainty.

How did Luther now feel about the word "righteousness of God"? "I extolled my sweetest word with a love as great as the hatred with which I had before hated the word `righteousness of God.' Thus that place in Paul was for me truly the gate to paradise." Thus fortified and converted by the Gospel, Luther was now a ready instrument to be used by God for reformation!





Friday, November 25, 2011

Creatio ex Nihilo: Arguments For and Against






1In the beginning, God created the heavens and the earth. 2The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters.

3And God said, "Let there be light," and there was light. 4And God saw that the light was good. And God separated the light from the darkness. 5God called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day.


6And God said, "Let there be an expanse in the midst of the waters, and let it separate the waters from the waters." 7And God made the expanse and separated the waters that were under the expanse from the waters that were above the expanse. And it was so. 8And God called the expanse Heaven. And there was evening and there was morning, the second day.


9And God said, "Let the waters under the heavens be gathered together into one place, and let the dry land appear." And it was so. 10God called the dry land Earth, and the waters that were gathered together he called Seas. And God saw that it was good.


Genesis 1.1-10 ESV



Author's Note (Feb 2014)

"Directly below are my earliest thoughts on Process Thought as it was still unknown to me. Many of my initial comments below can be seen to be modified over the years ahead..." - r.e. slater


Discussion Proper

As I am able this week I will include some notes to each short discussion below. Here are my initial thoughts ahead of my reviews (and therefore subject to further review afterwards!):


  • Classic Theism's epistemology draws upon an "open system" view of a God beyond our imaginings. Hence, process theism's arguments for God as part of His creation appear more as a "closed system" view.
  • Accordingly, God is independent and beyond His creation who self limits Himself in some aspect to be inter-related to His creation (a word I prefer over the process term of "inter-dependent"). In this respect then, both classic theism and process theism are "correct" philosophically as well as materially.
  • Overall, I would predispose classicism's "open system" over-and-above process' "closed system" in preference and general rule.
  • This means that within process' "closed system" interpretation of ex nihilo creation there is no creative void as such. Only a particle-based void that is undetected, unknown, perhaps beyond dimensionality, latent with potential and possibility.
  • However, as understood within classic theism's "open system" interpretation, ex nihilo creation can refer to a non-particle based creative void that is part of, or within, the Godhead... even if it were reduced to mean mere thought or expression. Difficult as it may be to comprehend. And even more difficult to allow if using as explanation the materialistic cosmogonous structure of matter-based physics.
  • Consequently, I am allowing for God to be incredible, and unrealistic as framed within particle quantum physics, but very credible, and very realistic, when framed in non-materialistic, non-quantum, epistemological terms.

Lastly, I am interested in knowing if classic theism can be upgraded into process-like terminology using postmodernism's post-structuralism as interpretive guide and instructor. But by doing so will this attempt be a limiting factor in the eras ahead or one that establishes a baseline that can widen and deepen our apprehension of the Divine depending upon the prevailing epistemological system present?

Thought another way, will process theology limit the supremacy of God while closing the gap between man and creation? Rather the reverse of classicism's declaration of the supremacy of God while distancing Him at the same time from man and creation. Whereas process focuses on the problem of man, sin, evil, creation chaos and harm, classicism focuses on the problem of God's holiness, righteousness, the shalom of order and blessedness, omniscience, omnipotence, omnipresence. Each area as paradoxical as the other.

Hence, eclectically, I'm hoping for the best of both worlds. And am especially stating henceforth that as pertaining to the study of the Godhead, eclecticism is a most proper tool of usage. And so, let us assume that process theology may have some elements that can be helpful to the study of man and creation in relation to God, as classic theology is helpful to the study of God in relation to man and creation. So that whether when discerning the problem of man, sin, evil, creational chaos and harm (process), or when discerning the problem of the supremacy of God (classicism), we must proceed forward in some kind of syncretistic and eclectic form of discovery until a better, more mitigating system can be better proposed.

R.E. Slater
November 27, 2011

*part of the above dilemma of differing viewpoints is explained as instances of phenomenological "blik" - please refer to this post here for further discusion - http://relevancy22.blogspot.com/2011/11/seeming-incorrigible-perspective-of.html.


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Part 1

Update: The Ongoing Discussions re

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AAR - Open and Relational Theologies Session
Creatio ex Nihilo: Arguments For and Against
http://www.ctr4process.org/media/

The Open and Relational Theologies session at AAR included a panel and conversation on Creatio ex Nihilo: Arguments For and Against. The panel included: Philip Clayton, Claremont School of Theology, Claremont Lincoln University; Monica A. Coleman, Claremont School of Theology, Claremont Lincoln University; Catherine Keller, Drew University; Michael Lodahl, Point Loma Nazarene University; Richard Rice, Loma Linda University, and Marit Trelstad, Pacific Lutheran University.


AAR-Open&Relational
Date Recorded: Nov. 20, 2011
Location: Claremont School of Theology
Date Added: November 2011
Philip Clayton [For]
Michael Lodahl [For]
Monica Coleman [Against]
Marit Trelstad [Against]
Catherine Keller [Against]
Richard Rice [For]

Website -
http://videocenter.cst.edu/videos/channel/50/

  
Audio is Garbled
 6:17

Audio is Clear

07:17
AAR-Open & Relational - Clayton
Owner: ProcessCenter
Channel: ProcessCenter


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Addendum

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Feb 2014


 Creatio coninua Ex Electione: A Post-Barthian Revision of
the Doctrine of Creatio Ex Nihilo (.pdf)

http://www.academia.edu/658910/Creatio_Continua_Ex_Electione_A_Post-Barthian_Revision_of_the_Doctrine_of_Creatio_Ex_Nihilo

by David Congdon


The case against the classical doctrine of creatio ex nihilo continues to mount as arguments arise from all angles - historical, exegetical, and theological. Many of these critiques are aimed at the Hellenistic framework within which the Christian doctrine originally took shape. Others examine the ambiguities latent within the biblical texts themselves. In this paper I will identify three theological problems with the doctrine in conversation with three theologians.

The first problem is the fact that the doctrine of “creation out of nothing” posits no material relationship between creation and redemption. Here I will engage the work of Catherine Keller, who attacks creatio ex nihilo but ends up perpetuating this same bifurcation between origin and telos in her conception of creatio ex profundis.

The second problem is that “creation out of nothing” indicates no essential connection between the divine will to create and the divine being as creator. In this context I briefly take up the work of Jürgen Moltmann and assess his understanding of divine creation as a creatio ex amore.

The third and final problem is the separation between creation and providence, between original creation and continuing creation. Here I briefly treat Schleiermacher’s account of creation in his Glaubenslehre.

I conclude by using a modified version of Barth’s doctrine of election as the lens through which I reconcile these various strands in modern theology. I argue for what I call a creatio continua ex electione (David Congdon) - a continuous creation out of divine election. In the end, I hope to show that this position addresses these three problems while still upholding the necessary insights of the traditional doctrine of “creation out of nothing.”


... continue reading at link above ...