Theological Tartar

This is more of a personal posting.  This morning I received an email from someone I’ve never met in reply to my recent post on aliens.  However, this letter then turns to a question of a more personal search for truth.  So, I want to share this letter verbatim without the name of the person who wrote it.  If he or she wishes to “own” the letter, that is up to that person.  The idea of “theological tartar” to describe traditional religious baggage will show up at the very end of my reply.

The Letter

—–Original Message—–
From:
Sent: Monday, August 4, 2014 10:01 AM
To: garydcollier@coffeewithpaul.com
Subject: RE: Did Jesus Die for Aliens, Too?

Good morning Gary,

Thanks so much for sharing this article. I have not seen the complete email from Mr. Ham. But I would venture to say that it possibly falls into the same category as many other so called Christian viewpoints (i.e. does more harm than good). It is very frustrating when someone tries to speak for all “Bible believing Christians”. Unfortunately it tends only to give more ammo against what I believe is the very logical argument for the truth of the Bible and the case for God & Jesus specifically. Once again, I appreciate you passing your thoughts along.

On a separate subject… I am curious where your thinking falls, with respect to many of the opinions of men such as Edward Fudge and Al Maxey? The more I read of their published writings (emails, etc..), the more I tend to lean towards their understanding and opinions on several subjects just as Hell, Grace, Diversity of the believers, etc…Unfortunately, the Independent Christian church where we attend, does not seem to have the same opinions on some of these subjects (Hell specifically). I was raised conservative church of Christ, and my spouse was raised southern Baptist. So we come from a very “works based”, law keeping, background. But once I started reading many of the writings of men such as Carl Ketcherside and Cecil Hook, I started questioning my stance on many topics.

All that said… I guess my main questions are… Do you have an opinion on these men and their writings? And, where do you worship (collectively) at on a regular basis?

Thanks so much for your time and help.

My reply:

Hi, I appreciate your email very much.

My background is also fairly conservative Church of Christ. My first college was Freed Hardeman, which was much more conservative then (late 60’s) than now. I’m actually very grateful for my conservative grounding even though my attitude, demeanor, and focus have changed quite a bit over the years. I am currently attending a local small community church (I live in a small town 50 miles west of Indianapolis), and the only Churches of Christ and Christian Churches are either hard line conservative and don’t want me there or too far for me to drive to economically. The funny thing is, the preacher of the church I attend is a young earther (!), but insists that I teach the Sunday school class and has me preach whenever he is away, and he never tries to put stipulations on anything I would say. I think he appreciates my focus on the scriptures, and certainly he is a good friend. Like any church this one has many good people of various backgrounds and leanings.

I consider Edward Fudge a personal friend, and also appreciate the work of such men as those you mention. I would not say I am a student of any of them (I’m simply not an avid reader of any of them, not that I’m opposed to them), but that is not due to any dissatisfaction so much as my attentions are simply in other places. I agree with Edward that traditional views of hell (prominent everywhere in evangelical circles) is overdone and problematic. I have actually never stated my own views on this topic anywhere, and will not do so here. But I will say that they (my views) are friendly to the efforts of Edward and others, even if they differ on some points as well.

What I love to this day about my upbringing is the emphasis I received on the love and respect for biblical text and about taking it above and beyond any attitude or teaching or tradition I have available to me. If I have a central “heartbeat,” this is it: the love and respect for the ancient scriptures above other forms of Christian focus. (Certainly, not in any Pharisaical sense.)  That is why in every single one of our Coffee With Paul activities (online or “live” or in writing) we emphasize responsible, contextual, and conversational readings of the scriptures. Now this sounds nice and friendly, but the truth is, when we actually do this, that kind of reading of the scriptures itself exposes all of the hardened tartar on our theological teeth.

Again, I thank you for your letter, and I hope I have addressed your questions.

Many blessings,

Gary

______________________

Gary D. Collier
CWP Classroom
http://CoffeeWithPaul.com

PROBE—–Conversation with the Bible

There are many ways or “systems” to help you read the Bible.  All can be useful if you actually use them.  Too often, Bible readers just skim the top and do what they’ve always done.

If you want to read through the Bible in a year or six months or three weeks, you can find schedules to do that. Far too often these have you jumping hopscotch style all over the place.  Frankly, this is madness.  In the long run, it destroys any contextual awareness of the documents being read.   There is nothing wrong with reading the Bible in a year;  but if that’s what you want to do, respect the documents as you read:  read them contextually, beginning to end, without jumping around.

A More Excellent Way

To be a good Bible reader, you don’t have to read the whole Bible every year. In fact, most of the time, it is better to slow down and focus on particular documents for that year—–to read deeply, carefully, and closely.

PROBE is an excellent way to do this.  It takes the best of the Bible reading concerns and puts them into an easy to remember, step-by-step (5 steps) approach so that you don’t forget anything.  It simply encourages good reading habits.  PROBE is an acronym (see below).

I’ll use an example to illustrate.  Jude is an excellent letter to practice PROBE.  Each day you read with a different agenda in mind:

Step 1: Monday:  Pre-read and Preview the text, surveying it.

You skim through it, trying to pick up some highlights.  You take a few notes.  And you pray about it all, of course (as with every reading).

Step 2: Tuesday:  Read and Recap the text in your own words:  just you and this text.

a. You read the whole text through, beginning to end.  As much as possible, in one sitting.  (For Jude, this is easy.)  This is where you read the text multiple times and in multiple translations.  At this point, you ALWAYS stay within this one document, not allowing your reading of it to be contaminated by other texts or ideas.

b. When you finish reading, you recap.  By recap I mean you actually try to provide a “summary” in your own words of what this text says.

Step 3: Wednesday:  Observe the text:  Turn your reading into a conversation with the author.

a. Taking notes, Asking questions, Challenging the Author, Going back and re-reading the text to find answers.

b. You might do word studies here, using resources like Young’s Analytical Concordance, or better, Bible Software (like BibleWorks, Logos, or Lumina) to help you examine the text. (Just stay away from commentaries.  That’s next step.)

c. Also, how is this text related to other texts outside of this one?  If it quotes other texts, read those too.  Not just single verses, but whole contexts.

Step 4:  Thursday:  Brainstorm:  Now, and only now, you’re ready to talk to others.

This is where you invite others to the table: Bible commentators, encyclopedias, and dictionaries;  or friends, or a preacher or teacher.  Just don’t start here! (That is one of the biggest mistakes Bible readers make, starting here.)   Now that you’ve done your own reading work, you can converse with others.   Only now, you invite them as conversation partners.

Step 5:  Friday:  Engage:  Here you focus on “what difference all of this makes for my life!”

What can I do today that will put into practice what I have learned from this document.

This might take hours, days, or weeks to do this.  And Jude is a very good document to practice this with because it is so short.  Even so, this is appropriate for every document (book, letter, Psalm, etc.) of the Bible.

Not New

This PROBE idea is not a new thing:  it is actually the best of Bible reading practices brought into one place—an easy, step-by-step approach that helps you cover all the bases in the most helpful order.  It is reading with a goal in mind:  to put into practice what you read in conversation.

Here is again. . .PROBE_2014_07-30

Heart Prints

The following is an excerpt from my forthcoming 400 page book:  Engaging Paul:  Shades of Conversation in 1Thessalonians.  Publication of this book is currently scheduled for sometime this fall (2014).  The book is a focused effort on whether it is possible to engage the apostle Paul (an author no longer living) in lively, personal conversation.  Much of academic literary criticism today denies that it is.  This book will challenge that notion.  The following excerpt is adapted from chapter 4:  “Text and Conversation.”

Heart-Prints and Texts

More than any other kinds of texts, ancient letters like 1Thessalonians are written by real authors to real people, and they are trying to re-present the heart of the author. In this sense, authors are alive in these kinds of texts—texts that are technically separate from them in a physically separate space, but nevertheless encoded with their own particular DNA. This is actually more than can be explained by a sign or a gap in a text or by any formula. It is not only the manner in which such basic things are strung together, it is also about tone of voice and tone of thought, where what academics call the “syntagmatic relations” of the elements are of such a manner, in connection with other things, that they form a fingerprint—or more rather a heart-print—of the author.

This is a crucial concept for decoding any type of personal message or conversation.

So for example, several hours ago, my wife called our home phone and left a voice message for me, which she spoke into a phone. The voice message was immediately transcribed into a written text and emailed to me. Here is the written message I received:

Hi Gary it is nine o’clock. I just left Walmart and I am on my way to Kroger’s to put some fuel in the car. Once I’m done doing that. I am headed home and I will need you to unload the car for me. So I love you and I just wanted to let you know where I’m at and what I’m doing. I love you sweetheart. Looking forward to seeing you. Bye.

A lengthy commentary on this personal note is quite possible, but the point here is about what happens in such a text as this.

Because readers have the freedom to do whatever they like, they could see the note through the eyes of oppression, as another woman who is required by her ogre husband to “report in” her every move. Or through oppressiveness, she could be seen as a bossy or manipulative person (“need you to unload the car—oh, and by the way, I love you!”). It could be read with an angry tone or a detached tone or through the eyes of suspicion over any particular thing. In any of these ways of reading, her expressions of love would be washed out, seen as either obligatory, or self-serving, or perhaps merely habitual (i.e., it is common to say such things, and so it doesn’t really carry any emotional force.)

Or here is another possibility. This is a note of pure love that contains numerous codes which reveal that the real issue on her mind is that she is intentionally trying to say “I love you, and I am safe, and I will be home soon to see you.”

It is just possible that this is not an isolated note, but actually is “nested” within a much larger continuing conversation. As such, this text uses the codes of the larger conversation as a way of encoding this particular text.

So then, the comment about “need you to unload the car” arises from a desire (on my part, actually) that I always unload the car for her (not that she can’t or that I must, but that we help each other). The comment about “knowing where I’m at” has to do with safety and nothing more, and actually grows out of the result of past accidents and current unsafe snow-laden driving conditions. And as to whether her expressions of love are “common” or not, there is nothing common about these words which come from her. Actually, to read them apart from emotional fervor is to misread them. I know this by experience, and because I am a participant of the larger conversation. This note is a snapshot in time of that conversation, and there are numerous encoded items that point in that direction. I could go on with this for nearly every phrase in the text.

heartprints2Here is something else I know. The intention of my wife in sending this note is far more important and far more powerful than the bald signs in the note. In fact, no code or sign of any kind can fully capture this—the note a pale sign of the real heart that is the essence of the real message. So the intentions of my wife’s heart encode the note (and are encoded in the note). These become the urgent necessity in reading it. Not vice versa. This is the spirit or soul of a person; it cannot be fully captured or measured or encoded, only pointed to, hinted at, or reflected. Numerous codes in the text point to that soul, to what she was trying to communicate. My job in reading the note is to decode those intentions, not just the signs. In that sense, she—the real author—is alive in this text.

In these types of writings, instead of killing off the author, or separating her from the text, the real job of the reader is exactly the opposite: to (as much as possible) get out of the way and to allow the author to speak with her intentions intact.

Now the fact that she is empirically living and breathing means that I could confirm with her that she was indeed intentionally trying to put those feelings in her text—i.e., to have me feel those emotions from her. But there is no need for me to “confirm” that, it is so abundantly clear throughout the larger conversation, and even in this one note. Besides, in a very real sense, to seek confirmation might actually subvert the conversation, sending a possible message that her intentions are questioned or doubted. The fact is, while it is always possible to question someone’s motives or intentions, the very act of doing so can break or derail the conversation.

So whether this text is read today or a thousand years from now, this text will still have encoded within it all kinds of things about her and her intentions. The signs are snapshots of her ideas and wishes. The fact that it can be misread in all kinds of ways does not imply that her intentions are not encoded into the text, or that they do not matter, or even that they are unreachable. It is the pursuit of this intention that is all important: to hear what she was trying to say.

Here is a second example. When I read personal letters from my mother, who is no longer alive, but still in my memory, I can hear her voice. Unquestionably, this is greatly due to my reading the letter through my knowledge of her (my encyclopedia of information that I use when I read). But this is actually triggered by the way in which she has encoded the text: her manner of expressions, the selection of vocabulary, the way she approaches topics, the way in which she quotes, alludes to, or otherwise taps into things we have experienced together, and how she refers to any number of things. They might even include things that only she and I experienced together. These are all unique to her, a part of her that survives in her texts. These unique encodings allow me to decode the message properly—not just the message, but the author who actually wrote the message. And that is part of the intent that gets put into this kind of text—that I will be able to experience her heart.

When writing these kinds of texts, authors encode them with signs where the syntagmatic relations of those signs are representations of the ones doing the encoding. They are the fingerprints or heart-prints of intent, whether consciously or not. Whether these end up getting called a “model author or implied author” or something different altogether is frankly immaterial and immediately moves the attention away from where it belongs—it is still an encoding from a real author who has desire, will, ego, intentionality, and motive. And that is what gets burnt into the text.

Conversational Bible Study–A Personal Journey

Behind Coffee With Paul stands the notion of conversational Bible study.

There is nothing mystical or metaphysical about this.  It is just different from what most people do, and it takes a bit of getting used to.  It is all about good Bible study habits.  However, it is approached in a very personal way.  So, this is not weird or some “new alien system” to be forced on Bible study. It is rather good, solid Bible study practice from a perspective of a “live conversation.”  In this post, I want to explore the origins of this concept just a bit in my own transformation.

I have been trained in (and have taught for years) numerous highly technical biblical studies research and study skills.  And I appreciate all of them.  I am not here to denigrate them on any level or to report that I encountered a bright light that showed me the folly of academic study.  Quite the contrary.  For me, the academic studies were a great source of light and they remain so. In fact, one of my goals is to help all kinds of people to be able to tap into such things, even if they themselves are not scholars and don’t want to be.

And yet, a key for me was when I started viewing even my academic study time as a live conversation with the ancient author (no matter who the author was).  At that point, as far as reading the Bible is concerned, several things started happening. 

  1. The most noticeable thing was that the distance between the Bible and me began to melt away.  Despite that many people think “academic approaches” to the Bible are the great Satan of the church, the problem is not academics.  The problem was mere perspective in the use of such sound study tools.
  2. So, as I came closer, I then began see that I was not having just one conversation (just “my God and I,” you know, of pop-Christian lore);  I was rather in a room where God wanted me to personally meet some people like myself.  They were so important to him, that he wanted me to meet each one of them, one at a time.  But this next thing bowled me over—he also wanted them to meet me!  The idea that God loved me as much as Paul, and that he wanted the two of us to meet, was an exhilarating thing for me.    
  3. And so once I met Paul and Matthew and John and the others (and all that goes with that)—all individually—and once I began to listen to each one on his own, carefully and in private, I could see why they sometimes did not get along so well.  (And they did not!  They did not always see eye to eye, and that does not come out simply in a story where Paul tattles on Peter.)  But then I began to see that the more I depreciated their differences, and the more I closed my eyes to them and stopped up my ears, the more I washed out what distinguished them from each other, the more I felt like I had to “make them all say the same thing” even when they did not, and also the more I treated them as if they did not themselves really do anything, it was only God doing it (and so he could only speak with one voice)—the more I did those things, the more I was not listening to any of them, and the more I was, in actuality, depreciating God himself, robbing him of his ability to say to them:  “well done, you are a good and faithful servant.”  Not listening to the variety of voices means I was not listening to God.  I was, instead, listening to other more contemporary voices.
  4. And then my kids came along.  Nine of them altogether—hers, mine, and ours—and I saw so very clearly that trying to treat them “all the same” was not only a dumb idea but impossible, because they were all so very different.  Actually, if I were to have tried to pass a rule that in every situation every child gets equal say, that I would have diminished every child in untold ways.  Actually what was needed were many private conversations in which one child is allowed to express himself or herself.  Only then are group conversations able to work.
  5. And so I began to see that these multiple conversations I was having with the various biblical authors could not be—must not be—regulated or forced to conform either to what another one said, and especially not to standard church or pop-Christian doctrine—not ever. The authors must always be allowed to speak for themselves, despite what (at least some of not many of) the late-great-planet-preachers were saying every Sunday. 
  6. Now of course, it is true that group conversations can be useful and beneficial.  It can be a good thing to compare what these authors might say to each other.  But never until they have been allowed to fully express themselves first and until we are prepared to respect their individual integrity.  Of course, this is hardly the path most taken.  For what is almost universally taught is to drag them all onto the witness stand and make them speak in language that is foreign to them, answering questions they did not address, and then to add up what we make them say into a new and unnatural conglomeration, and then to force that horrific new hodgepodge onto the whole, so that whatever one says, they all must mean.  This is truly the ultimate disrespect we pay to biblical authors—when we make them all say the same things in the service of what we already believe.
  7. I came to see that conversations had to be real and genuine, and that I had to be willing to allow them to say what was on their minds.  

And in doing all of this, something marvelous happens:  the pressure to make everything “fit” vanishes into thin air. For me, this was transformational, and this is why I wrote Scripture, Canon, & Inspiration:  Faith in Pursuit of Conversation——to say that Christians don’t have to close their eyes when reading the scriptures.

In the end, allowing these authors to say what they say is a show of respect, not only to them, but to God who wants you to meet them, each one individually.