I had two very different conversations on my comment threads yesterday with people who disagreed with something I had written. In the first case, I was put on the defensive and became increasingly convinced that I was being judged unfairly. In the second case, I was disarmed and ended up conceding that I had made an irresponsible choice in how I worded something. Since I saw my own natural tendencies in the first approach, I thought it seemed like the opportunity for a teachable moment for me and perhaps you as well. Continue reading
It’s probably not best practice for a preacher to say this publicly, but my sermon this weekend was pretty awful. I think it’s because I’ve psyched myself out thinking that my congregation isn’t interested in the esoteric, mystical theological nerdiness that I care about, so I got tangled up in knots trying to figure out how to craft a relevant message instead of listening to what God had given me to say, which is why it never came together. So first I wanted to say I’m sorry to anyone who was there. And I wanted to try to write now what I should have pulled together more coherently before I stood up in front of God’s people. What I wanted to say in my sermon is that the Bible is so much more than a reference manual or a rulebook; the reason it’s called “God-breathed” is because God wants to use it to make our existence inspired, which means to live in the freedom and delight of His breath.
Two weeks ago, Jonathan Martin kicked off his “Both And” sermon series on Biblical interpretation by looking at the story of Acts 15, when the Jerusalem church officially decided that circumcision would not be required of the Gentiles. Jonathan titled his sermon “Spirit, Word, Community” after the three components of spiritual discernment that are in play in this passage. These are similar to the four aspects of the Wesleyan Quadrilateral: scripture, tradition, reason, and experience. What is interesting and scandalous about Acts 15 is that the charismatic witness of the Holy Spirit (i.e. experience) has a much greater role to play for the church than scripture itself. Continue reading
The latest movement in neo-patriarchal evangelicaldom is a call for women to return to covering their heads in worship per the instructions of Paul in 1 Corinthians 11. The movement’s website features a quote from neo-Calvinist scholar R.C. Sproul: “The wearing of fabric head coverings in worship was universally the practice of Christian women until the twentieth century. What happened? Did we suddenly find some biblical truth to which the saints for thousands of years were blind? Or were our biblical views of women gradually eroded by the modern feminist movement that has infiltrated the Church…?” Do you think Sproul is right? If not, what would you say to Sproul and on what authority would you justify your response? Continue reading
Renovatus Church has just started an awesome sermon series on how to read the Bible that will be either tremendously liberating or offensive for you to hear, depending on what kind of Christian you are. This week, Jonathan Martin shared the pulpit with Dr. Chris Green, a theology professor at the Pentecostal Theological Seminary, to talk about what ought to happen to us when we read Bible stories that make God look ugly and arbitrary, like when He chooses one brother over another in the Old Testament or orders genocide. Jonathan and Chris argue that we’re reading it wrong if we don’t feel any sympathy for the people who get hurt, because the point is not merely to learn information about God but to gain the heart of Christ.
The latest theater in the Methodist proxy war over homosexuality has involved attacks here and here on the “so-called” Wesleyan quadrilateral. It’s really painful to me to see the “so-called” adjective being added to it.To me, the quadrilateral is one of the jewels of Wesleyan theology regardless of its derivative status. I don’t see it as a method of Biblical interpretation per se, but rather open honesty about what everyone really does when they interpret the Bible using the plain meaning of the text itself, the church’s interpretive tradition, our deductive reason, and the meta-rational intuitions of our experience. The conservatives don’t like “experience” because it’s not something they can pin down and adjudicate decisively. But to drop-kick “experience” from Biblical interpretation is really to say that the Holy Spirit is not allowed to speak to us outside of the Biblical text. It’s very apropos for us to be having this conversation on the eve of Pentecost.
The 2nd century Gnostic heretics were very good at constructing airtight, scripture-based arguments for their beliefs. In response to this, church father Ireneaus wrote that the verses in the Bible are like a mosaic of painted tiles that can be arranged in any order. He said that the same set of tiles that ordered correctly create the mosaic of a beautiful lamb had been reordered by the Gnostics to make a fox. This is a very important point about the problem of proof-texting Bible verses out of context and the naivete of assuming that we can or should give perfectly equally weight to each verse. In Christian Smith’s book The Bible Made Impossible, he takes this metaphor a step further. Continue reading
This is a post where I’m raising a question that I flat-out don’t know the answer to. I watched a conversation yesterday between Derek Rishmawy who represents what I call the “Calvinist you can talk to” perspective and Stephanie Drury who is a “post-evangelical feminist.” Derek had written a post about the importance of not dissing King Solomon and the sacredness of scripture just because Mark Driscoll has misused Solomon’s words in Proverbs and the Song of Songs. Stephanie’s response was that for people who have been spiritually abused, some words in the Bible are permanently toxic as a result.
When I was in seminary, one of the things that impressed me about Augustine was the way that his language was haunted by the words of the psalms, in particular my favorite one, Psalm 42. Books 11-13 of his Confessions break into one of the most beautiful hermeneutical dances I have ever encountered. I wrote a term paper on his stream-of-conscious, allegorical interpretation of Genesis 1 in which the “dry land” which is eternal life has at its center the spring of living water which that deer in Psalm 42 was longing for. Throughout Augustine’s letters and other books, he keeps on returning to Psalm 42’s articulation of the infinite mystery in human nature: “Deep calls unto deep.” When you live inside the Biblical text like Augustine did, your relationship to its language is poetic and intuitive; it becomes how you narrate your journey of discipleship. This is very different than an ideological appropriation of the Bible in which it becomes an encyclopedia of potential proof-texts to be word-searched and scrutinized with a scalpel in order to develop a defensible argument. Continue reading
I just read a chapter in Adam Kotsko’s Politics of Redemption which engages feminist critiques of the cross. One aspect of the feminist theology I have encountered that makes me squirm as an evangelical is its willingness to toss out pieces of the Biblical canon if they seem to promote misogyny. I am willing to read the Bible with the same liberationist agenda that Jesus and Paul both had, but I consider myself bound to the epistemic foundation of canonical fidelity, meaning that I don’t throw anything out, even when God tells Joshua to slaughter all the women and children of some Canaanite city or when the Levite in Judges 19 pulls a Jeffrey Dahmer on his concubine. Biblical authority is a line in the sand for me, but given that, to what degree am I accountable to what I would call empirical integrity? Do I owe any responsibility to the reality that I share with people who aren’t interpreting it through my canonical filter? Continue reading