every word of god?

I'm not a Bible scholar, by any stretch of the imagination. In college I considered majoring in religion and philosophy, and took two semesters of New Testament Greek, but that hardly qualifies me to speak with authority about Bible translation and interpretation. Still, I try to be as informed as I possibly can, so I often read blogs of people who actually do something about the Bible.

And so, I've seen a lot of commentary this week responding to a post by one Tim Challies, who apparently is no more a scholar than I am, but who does presume to speak with some authority about Bible translations. Specifically, Challies prefers the English Standard Version translation (ESV) over the New Living Translation (NLT) or the Contemporary English Version (CEV), two translations which Challies describes as "less literal". In Challies' own words:

What I mean to show in these examples is that anything other than an essentially literal translation of the Bible may work to subtly undermine the Christian’s confidence in the Scriptures.

The key to choosing a good translation, according to Challies, is this:

We cannot overestimate the importance of ensuring that what we study is the clearest, best, most accurate translation of God’s Words that we can possibly find.

Challies gives some examples of how the ESV translates a couple verses, and how these other Bibles translate the same verses. Let's see how the "less literal" translations undermine our confidence.

The first example is from Romans 13:4. Here's the ESV:

But if you do wrong, be afraid, for he does not bear the sword in vain. For he is the servant of God, an avenger who carries out God’s wrath on the wrongdoer.

Now the NLT:

But if you are doing something wrong, of course you should be afraid, for you will be punished. The authorities are established by God for that very purpose, to punish those who do wrong.

And the CEV:

If you do something wrong, you ought to be afraid, because these rulers have the right to punish you. They are God’s servants who punish criminals to show how angry God is.

For good measure, Challies also includes The Message paraphrase:

But if you’re breaking the rules right and left, watch out. The police aren’t there just to be admired in their uniforms. God also has an interest in keeping order, and he uses them to do it.

The issue, for Challies, is the word "sword".

The translators have seen fit to provide what they feel is the main idea of the passage, that the civil authorities have the right to punish those who do wrong. But this is a verse that has long been used to discuss the Christian view on capital punishment. It is an important verse in this context and in others. But in these three translations there is nothing to discuss, for the “sword” has been removed and punishment, which may be imprisonment, fines or community service, among other things, has been substituted.

This is Challies' first mistake: He doesn't understand the context of this verse. Paul is not writing instructions to the civil authorities on how to handle wrongdoers; he's encouraging the Christians in Rome to do what's right and not get themselves into trouble with the law. If they obey the law, they will have nothing to fear. (History has proven Paul wrong about this; in the year 64, the Emperor Nero had some 7,000 Christians killed as scapegoats after a fire swept through the city, though the Christians had no part in setting the fire. It's likely that Paul himself was one of those who were executed.)

To turn this verse on its head, though, and say that capital punishment is justified, is the same mistake pro-slavery advocates made two centuries ago.

Slaves, accept the authority of your masters with all deference, not only those who are kind and gentle but also those who are harsh.

That's 1 Peter 2:18, in the New Revised Standard Version. A less literal translation might say "servants" instead of "slaves".

Here's the same verse in the ESV:

Servants, be subject to your masters with all respect, not only to the good and gentle but also to the unjust.

But I digress.

Clearly, this verse is not saying that it's OK to own slaves, or to treat them harshly if you do -- or even to be unjust to your servants. The instructions in this passage are written to those who are in a position of indentured service. At the time, some Christians were slaves. That should not be taken as a justification of the institution of slavery. Likewise, the word "sword" in Romans 13:4 should not be used as a justification of capital punishment. That's not what the passage is about. To understand a Bible passage, we have to begin by understanding its intended audience.

Surely Challies, the author of The Discipline of Spiritual Discernment, ought to know that much.

Here's Challies' other example, Psalm 32:1. First, he quotes the ESV:

Blessed is the one whose transgression is forgiven, whose sin is covered.

Then The Message:

Count yourself lucky, how happy you must be—you get a fresh start, your slate’s wiped clean.

The NLT:

Oh, what joy for those whose rebellion is forgiven, whose sin is put out of sight!

And the CEV:

Our God, you bless everyone whose sins you forgive and wipe away.

Here, Challies' concern is for the word "covered". In the "less literal" translations,

It has been replaced by "wiped clean," "put out of site," or "wipe away." But is "covered" not one of the words God breathed out and wrote in His book?

In a word, no. The members of the ESV translation committee are listed on its web site, and God's name is not among them. If you like the ESV translation, then by all means use it. But don't try to claim that every word of the ESV is identical to every word of God. That's putting too much confidence in the translation committee.

god the artist

We talk about artists as creative geniuses, but what do we really mean by that? The best artists are not the ones who exercise absolute, teeth-gritting control over their medium. Rather, the best artists are those who see a work of art beginning to take shape, and are able to exercise just the right amount of control to let the art have its own way. The true artist serves the work of art, and not vice versa. This shows up differently in different artistic media, but the underlying principle is the same. A good painter will use what others would call an accidentally misplaced brush stroke as a source of inspiration. A novelist will exclaim with delight that her characters have run away with the plot. A jazz musician taps into the random quantum fluctuations of his own brain in order to improvise. A game designer will purposefully design games in which polyhedral random number generators are used. Also known as dice.

So why do we hold God to a lower artistic standard? Some folks seem to think that if God used random evolution to create people, he must have been holding his nose while he did it. I don't think so. Einstein himself said that God doesn't roll dice. But he was wrong. And in fact, anyone who has played role-playing games knows that God probably had to roll quite a few dice to come up with a character like Einstein. :-)

It is part of the artistic genius of God that he invented an artistic medium like the universe, a universe in which evolution could happen, a universe in which characters could run away with the plot. I think God delights in how the universe works. He even said as much: "And God saw every thing that he had made, and, behold, it was very good."

- Larry Wall, The Culture of Perl

finding god

on a closed trail

I hope to get back to writing my own content soon.

check mate

Check cashing places are very creative at extracting numerous fees from poor people, helping to keep them poor. But part of the blame lies with banks, which generally stay away from poorer neighborhoods, making check cashing places the only viable option for some people.

See Check Mate, an expose by the Internets Celebrities, which I found via Freakonomics.



Some quotes from the video:

"Debt drives the economy. Poor people drive the economy."

"I just can't wrap my mind around the idea of paying someone for my own money."

"The thing is with banks, is that, they're not always so nice to the poorer customers. There's this whole apparatus of fees and charges that, one follows after the other that you can find yourself very easily caught up in."

"You know you've made it when you go from check cashing spot fees to ATM fees."

"Banks in and of themselves don't have a responsibility to go to areas that are not profitable."

"Debt is the new money."

"It used to be a sin to be in debt; now, it's just, sort of, a way of life."

preaching and the word

A couple weeks ago, Eddie Arthur wrote a post questioning some of the language used in his faith tradition. The speaker had said something like, "Now X will read the passage for today and then the minister will come and bring God’s word to us," which apparently is typical language for that denomination.

But this time it struck Eddie as odd:

This isn’t a dig against the chap who said this - he was just using language the way we do from my background. But, which bit is God’s word - the inspired words of Scripture or the interpretation and application of those words through a sermon. I realise that this is a huge can of worms and the use of the term the Word of God can involve the theology of the incarnation, the doctrine of Scripture and our view on preaching and reading. I acknowledge all of that, but somewhere in there, I have a lurking fear that I have spent much of my life valuing sermons more than the Scripture they are expounding.

I come from a different background, where the Bible is consistently referred to as the "word of God," and to be honest, that bothers me. In a comment to Eddie's post, I noted that where the New Testament uses the phrase "word of God," more often than not it refers to the spoken word.

When they had prayed, the place in which they were gathered together was shaken; and they were all filled with the Holy Spirit and spoke the word of God with boldness.

- Acts 4:31

We also constantly give thanks to God for this, that when you received the word of God that you heard from us, you accepted it not as a human word but as what it really is, God's word, which is also at work in you believers.

- 1 Thessalonians 2:13

And there are many other examples: Luke 8:21, 11:28, Acts 13:5, 18:11, 2 Corinthians 2:17, Colossians 1:25, Hebrews 13:7, Revelation 1:2, et cetera.

But on reflection, I think the truth is a little more nuanced than that. There is a danger, as Eddie notes, in elevating the spoken word above the scriptures. The Bible provides a foundation for Christian teaching; without this foundation, no matter how eloquent or inspirational a sermon might be, it won't be the word of God.

Every week thirty-eight thousand people visit the former sports arena that is now the home of Joel Osteen Ministries, to hear a speech that is also broadcast across the United States and into more than 100 other countries. The ministry's website notes that Joel has "committed his life to serving and helping every person, regardless of background and economic status, to achieve their fullest potential," and that his wife Victoria "has always had a passion and energy for life that is contagious."

Although these may be admirable qualities, and although listeners may enjoy learning how to "be a better you," there's nothing particularly Christian about any of this. The Osteens can say they believe "the entire Bible is inspired by God, without error and the authority on which we base our faith," but in the context of their preaching, it sounds like God must take a back seat to the development of the individual.

So the word of God isn't simply a synonym for preaching. And yet, if the word of God is "living and active," as Hebrews 4:12 states, it can't be a synonym for unchanging written text, either.

Francis of Assisi heard a sermon on Matthew 10:9, and believed God was speaking directly to him, calling him to a life of poverty. John Wesley heard a reading of Luther's Preface to the Epistle of the Romans -- not even the Bible, just a commentary -- and felt his heart "strangely warmed," and from that moment he trusted Christ in a way he never had before. In both cases, others who were present heard the same words and were not transformed in the same way. And this pattern has been repeated countless times throughout the history of Christianity.

So what makes a message the word of God? Is it having the Bible as a source? Is it inspired preaching? It seems to me that God's word eludes our best efforts to define it or to say with confidence that any particular sermon or text is "the word of God" for us -- unless God uses it to change our lives.

In the end I'm left with nothing more than a tautology: The word of God can be found wherever God speaks to us. Intellectually it's not a satisfying statement, yet I don't think we can honestly go any further than that. And somehow, at some level, it seems to me that it's enough.

on intelligent design: first thoughts

The movie Expelled, released last week and featuring Ben Stein, is garnering a lot of attention for the intelligent design (ID) movement. At the core of ID seems to be the hypothesis known as irreducible complexity. Michael Behe -- professor of biochemistry at Lehigh University and a leading intelligent design advocate -- says that biological features such as the blood clotting cascade, the light sensitivity of photoreceptors in the eye, and the bacterial flagellum are examples of complex systems containing individual parts that could not function in isolation of each other.

Behe argues that the existence of irreducibly complex systems is evidence of fine-tuning by an outside agent, an "intelligent designer," who apparently is dissatisfied with the monotony of earth's life forms, and feels compelled to make inexplicable tweaks in obscure places. This designer might be a supernatural being, or it might be a space alien; the intelligent design hypothesis makes no claims about the nature of the designer.

Is intelligent design good science? Is it good theology? Based on my understanding to this point, I would have to answer no on both counts.

By setting up their hypothesis as a competitor to darwinian evolution, Behe and other ID advocates are trying to blur the line that marks the boundaries of scientific knowledge. Science is the study of the workings of the physical world. Science gives us explanations of natural phenomena. There are many areas of knowledge that are outside the scope of science: ethics, art, philosophy, and, of course, theology, to name a few. There's simply no way to squeeze God into the box of scientific inquiry.

What happens if we try to reduce the creator of the universe to a scientific hypothesis? We end up with the "god of the gaps." God is only useful when we need to explain something that we don't fully understand at the moment.

This is bad science because it can discourage further research. If we believe that increased human knowledge would decrease the power of God, we may turn a blind eye to the research into the evolution of the eye. It's bad science also because it accepts a non-conclusion as a conclusion. Merely because something is not understood scientifically does not automatically place it in the realm of external intelligent agents. There is a wide gulf between "We haven't found a natural explanation," and "We can't find a natural explanation." There is also a wide gulf between "We haven't found a natural explanation," and "An unknown intelligent being has been tinkering with life forms again." (And that's not even considering the fact that many of the "irreducibly complex systems" have been explained through natural processes, specifically through the process of exaptation. That's an issue for a separate post, which probably needs to be written by someone more able than I.)

ID is bad theology, too, as the implication of a god in the gaps theology is that God can only be seen in those things that can't be explained otherwise. So the birth of a baby, for example, could not be considered a miracle, because we understand the physical processes by which offspring are produced. But bacterial rotors... those are truly divine in origin! If intelligent design proponents took their own claims at face value, they would be followers of one strange cult.

They certainly wouldn't be followers of one Jesus of Nazareth, who said to a doubting Thomas, "You believe because you have seen my wounds," but did not add, "Blessed are those who understand the irreducible complexity of the blood clotting cascade." (Hey, that gives me an idea for my next Bible translations update...)

Anyway, thus far I've not been impressed with the intelligent design movement. Its major proponents seem to be trying to blend science with religion in a novel way, but the result is that they are making a mess of both.

evangelism in the new testament

Martin LaBar of the Sun and Shield blog has posted a chart with examples of personal evangelism in the New Testament, along with a blog post of commentary on the chart.

Among the things Martin notes are: there is no set pattern, all the conversations are with strangers, and none of the conversations begin with a warning about sin, or with talk about God's love.

One thing that he doesn't note, but stuck out to me was that in the majority of these cases, the other person initiated or invited the conversation. Nicodemas came to Jesus; the Ethiopian eunuch asked for guidance; Cornelius sent for Peter because of a vision; the jailer asked Paul and Silas how he could be saved.

Does anything else strike you about these examples of evangelism? What about other examples from the New Testament?

To the thief on the cross, Jesus presented the good news in the most succinct version possible, "I tell you the truth, today you will be with me in paradise." This was preceded by perhaps the most succinct "sinner's prayer" possible, "Jesus, remember me when you come into your kingdom."

To Zacchaeus, Jesus took a very passive approach to evangelism, simply inviting himself to dinner and letting Zacchaeus do all the talking. Jesus didn't even mention the word salvation until after Zacchaeus had committed to turning his life around.

Despite the fact that Jesus often waited for people to come to him before he tried to evangelize (and despite the fact that he was Jesus), he was not always successful. The rich young man went away grieving, unable to commit to what Jesus asked of him.

Jesus had a chance to share the gospel with Pilate, too, but couldn't get a better response than a noncommittal "What is truth?"

Paul tried to share his testimony with the governer Felix, but all Felix was interested in was a bribe. Later, Paul tried to evangelize King Agrippa (son of Herod Agrippa) who was not impressed:

Agrippa said to Paul, "Are you so quickly persuading me to become a Christian?" Paul replied, "Whether quickly or not, I pray to God that not only you but also all who are listening to me today might become such as I am—except for these chains."

If anything, I think these additional examples give us even less of a clear pattern. Any further thoughts?