I believe there are multiple implications to reading Genesis and the Gospel of John together, in the manner I proposed in my last blog. As I demonstrated, it suggests that the purposes of creation, as posed by John Walton, were always that the world would be the meeting place of God and humans (the cosmos as temple). The Gospel of John’s picture of re-creation confirms this in the first two chapters (describing re-creation over seven days) culminating in the foreshadowing of the marriage supper of the Lamb (or the culmination of creation’s purpose) in which the fellowship or joining of God and man is on the order of a marriage (the Church joined to Christ). In this blog, I suggest that the combination of John and Genesis also gives us the doctrine of creation ex-nihilo (and here I am departing from Walton) and in addition serves to explain how Genesis and John combine to provide a counter ontology to every sort of dualism. Continue reading “Genesis through John – The Exposure of Myth and the End of Dualism”
Several years back Beret, my favorite son-in-law, was studying with John Walton at Wheaton and he bought me his book The Lost World of Genesis One. While I liked the book, I was not convinced of its premise until I did something Walton, as typical of Old Testament scholars, did not (and perhaps could not) do – I began to read Genesis through John. I was teaching the Gospel of John and in preparation for the course it occurred to me that the Gospel writer and the O.T. scholar were treating Genesis 1 in a similar fashion. Both consider the creation account in terms of its theological purpose. John is concerned to show that Christ as Creator (he quotes Genesis – “In the beginning”) is inaugurating re-creation with his incarnation. Continue reading “Rereading Genesis and the Bible”
Having spent more than twenty years in Japan it became obvious to me that there is a basic difference as to what is thought to constitute a person in Japan and the United States. The obvious difference, pointed out by Ruth Benedict, between a guilt culture and a shame culture frames an entirely different dynamic of human interaction. The primary obligations of ko (obligation to the father), chu (obligation to the emperor or cultural authority), and kanzan (respect for authority), mediated through amae (dependence) which is primarily focused on the mother begins to get at the way in which the individual is defined through a web of relations. As I began to dig into these differences and how they had been developed and set forth, it took me through the work of Takeo Doi to his teacher and mentor, Heisaku Kosawa to Freudian theory. Kosawa visited Freud in Vienna and proposed an alternative to the Oedipus Complex and was the pioneer in importing Freudian theory to Japan. Doi would become the prime interpreter of all things Japanese and would become the leading thinker in a movement to define what it means to be Japanese known as nihonjinron. Continue reading “The Universal Problem of Death and Its Cultural Manipulation”
The conclusion of Jacques Lacan that “there is no sexual relationship,” is due to the fact that one cannot coordinate the reality of the human body with the ego. The sexed body provides a mode of relating which cannot be coordinated with the mental or symbolic order. Sex and gender seem to be a realm apart from the concept I have of myself; so, the way I would relate to the other is not sexual but through the symbolic realm of language – yet this realm falls short of establishing a complete (full-bodied) relationship. Continue reading “There Is No Sexual Relationship Versus Being Joined to Christ”
Preached 2016/11/13 at Newtown Christian Church (Connecticut)
The ancient church was growing. From several thousands on Pentecost, the Christian movement spread rapidly, east to Syria and into the Persian Empire, south to Egypt and across North Africa, north and west to Asia Minor and to what we call Europe. As it spread geographically, it grew numerically. By the time of Constantine I’s accession to the throne in the early fourth century, the Christian communities within the Roman Empire, scattered unevenly, had come to comprise approximately six million people—one tenth of the imperial populace. According to one scholar, this represents a growth, on average, of approximately 40 percent per decade. Christianity was an illegal cult, subject to an imposing variety of disincentives, so its early growth is formidable and question posing. Why did the early church grow?
A Virtual Round Table Discussion with Ryan Hemmer, Jason Rodenbeck and Frank Dugan III.
“I need not tell you this is the day Americans elect their president and a host of other offices. We will be told this is the day the people rule. That sounds like a good idea, but you need to remember that there was a democratic moment in the Gospels, and the people asked for Barabbas.” Stanley Hauerwas (speaking at Duke Divinity School on election day)
Paul: I am writing this on Wednesday after the election results came in early this morning. This political season has not only brought out the division in the country but a division among Christians. The approach of Ryan, Jason, and Frank represent three notions of how to negotiate this breach. Ryan suggests that we not succumb to the cycle of seeking short-term solutions to long-term problems but asks, as Christians, what practical political action we are to take. Jason describes his personal response to the situation and concludes that the solution is only in rightly understanding the cross of Christ. Frank agrees with Jason but suggests we may be expecting too much of the principalities and powers to ask them to follow the Sermon on the Mount. Continue reading “How Should We Then Live As Peaceable Christians?”
This is a guest blog by Professor Emeritus Vincent Pauro.
Dr. Klaus Schmidt, an expert on ancient funeral rites, has recently raised serious doubts regarding a key New Testament text. In his book, Rites of Passage, Schmidt questions the historicity of the shortest text of the New Testament describing Jesus response to the death of Lazarus. Continue reading “Scholars Claim Shortest Biblical Text an Impossibility”
Part of what it means to forge peace is to arrive at the promise of the peace of mind offered in the New Testament. This is not a project isolated from the overall peacemaking effort. It is integral to peace but it is also a distinct realm with its own peculiar manifestations of the disease that disrupts peace. The next series of blogs will walk through (in the spirit of “Walking Truth”) the realities of the disruption of the mind identified in both psychoanalysis and theology and will propose both diagnosis and a potential cure from a psychotheological perspective. I am working in the basic framework laid out in my research and book which will not be repeated here but which will be applied to particular forms of the human predicament most clearly explained in this light.
Christian theology is a dialogue through the ages among mostly friends and sometimes enemies. However, the best and longest lasting theological perspectives were among friends. Would we have the works of Irenaeus, and dare I say the canon, if not for his friend and mentor Polycarp? How would we understand the Trinity apart from the friendship of Gregory Nazianzus and Basil of Caesarea? Of course, there are great antagonistic relationships in Church history as well. Augustine and Pelagius come to mind. However, Augustine was not at his best arguing with Pelagius, and perhaps he was at his worst. Thus, in my opinion, it is a fact of history that theology is best suited for friendly and critical discussion.
To arrive at a New Testament understanding of certainty one has to pass through the Old Testament’s full acknowledgement of mortality and death (see Part II). The various death denying systems of certainty presume either an innate immortality (e.g., the platonic or Cartesian rational soul) or access to the absolute (a Babel like ability to storm the heavens or Buddhist notions which reify death) which would nullify the need for a sure and certain word from God. The difference between the two kinds of certainty is captured in the contrast between Abram (in Genesis 12) and the Babelites (in Genesis 11). The Babelites would create a city and tower which would secure their name while Abram is given a promise that his name would endure. The tower ascending to the heavens is aimed at transcending and preventing scattering and dissolution. As Paul spells it out in Romans 4, Abraham was as good as dead, Sarah’s womb was dead, and Abrahams entire life journey is a prolonged scattered condition (leaving his family, home, and country) of facing the reality of death. Hebrews, in describing Abraham’s offering of Isaac, concludes along with Paul in Romans that Abraham’s death acceptance constituted his resurrection faith. Continue reading “The Alternative to a Perverse and Dystopian Christianity – Part III: The Quest for Certainty and the Promise Of God”