When I was in seminary at Lincoln Christian University, I took a course which was foundational to my understanding of the radical dichotomy of thinking inherent in the terms “liberal” and “conservative” which seems to have captured the dialogue of the culture we live in. While there is no question it is true for politics, it is also true for theology (though the terms are used very differently in each realm). The course I mentioned defined some of the terminology you often hear thrown around in theological, philosophical, and even in everyday conversations: modern, postmodern, liberal, conservative, etc. Though I believe the issues at the heart of what these terms refer to are actually ancient ones, in our class we began our study with the beginning of the Enlightenment and the impact of Immanuel Kant on contemporary mindsets. Continue reading “Modern Liberalism’s Failure to Produce a Peaceable Kingdom: In the End it’s Just Another Prosperity Gospel”
A guest to my class on world religions was asked to address the subject of mystery. Being an academic who had spent his life studying the desert fathers I thought a good way to begin the discussion would be to distinguish between legitimate and illegitimate notions of mystery. My request that he do this fell flat, as he indicated he had never considered the issue. I had just finished teaching a section on Zen and felt it was important to say what the Christian mystery is not. Having spent 20 years in Japan it would not have occurred to me to presume to teach on the role of mystery without distinguishing its legitimate form and function. My experience with this guest speaker, however, seems to typify a growing phenomenon. Continue reading “The Mystery Revealed”
Are the writers of the New Testament a reliable guide as to how we should read the Old Testament and thus understand the Bible? At a more basic level, is the Bible coherent? What one encounters in much of biblical scholarship is lack of an implicit trust that the Bible is a book which tells a story in which beginning, middle and end form a coherent whole. Continue reading “Whence the crack in the mirror of the Word?”
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”