The blog of Dr Glenn Andrew Peoples on Theology, Philosophy, and Social Issues

Category: theology and biblical studies Page 11 of 13

Christmas doesn’t cost a thing

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Do a quick Google search for a combination of these two words: “Christmas” and “financial.” Pretty much all the search results will have one thing in common: They advise people to act now, or to act in a certain way, to avoid the “financial hangover” that comes with Christmas. For families that are not wealthy, it can be a time of year when debts are accrued and relationships are strained as a result of financial difficulty.

Maybe you’ve had similar thoughts to me at times, when I look at the bills that I need to pay off, only to add with a note of despair – “and there’s still Christmas to contend with!” Wait – contend with? How did this happen?

On Behalf of “Kingdom Theology”

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Perhaps it’s not until you’ve held a view that has been misrepresented or unfairly slurred that you really become sensitive to being careful not to engage in that kind of tactic with others, or appreciate the wrong that is done when other people are attacked in this way.

I can still remember when the internet was fairly new to me, browsing various Christian websites that purportedly fill the role of “warning” Christians about dangerous theological points of view that they need to stay away from. Looking back, it’s fairly obvious that all these sites really ended up doing was enshrining the viewpoint of the author as the only one that any serious thinking Christian can possibly hold, and labelling anything outside of this perspective as a dangerous aberration from the pit of hell (yes I exaggerate, but not much). I wish I could say that this was largely a phenomenon of the past when the internet was still fairly young, but that just isn’t so.

One of the targets of that sort of website is the term “kingdom theology,” and as someone who a) actually thinks that the ideas represented by that term are biblical and b) has a background in theology and feels a certain responsibility to promote good theological education among those who want to learn about it, I’ve decided to say a few things on behalf of kingdom theology.

Biblical Marriage?

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I have my share of concerns about the way some Christians view marriage and whether or not those views are really biblical, but that’s not what this blog post is about. Vorjack over at “Unreasonable Faith” has challenged the familiar appeal that Christians sometimes make to “biblical marriage” in their rejection of same-sex unions. He claims that this appeal is defective because marriage doesn’t just mean one thing in the Bible, it means eight different things. He writes,

Here’s a summary:
1. Polygynous Marriage
Probably the most common form of marriage in the bible, it is where a man has more than one wife.
2. Levirate Marriage
When a woman was widowed without a son, it became the responsibility of the brother-in-law or a close male relative to take her in and impregnate her. If the resulting child was a son, he would be considered the heir of her late husband. See Ruth, and the story of Onan (Gen. 38:6-10).
3. A man, a woman and her property — a female slave
The famous “handmaiden” sketch, as preformed by Abraham (Gen. 16:1-6) and Jacob (Gen. 30:4-5).
4. A man, one or more wives, and some concubines
The definition of a concubine varies from culture to culture, but they tended to be live-in mistresses. Concubines were tied to their “husband,” but had a lower status than a wife. Their children were not usually  heirs, so they were safe outlets for sex without risking the line of succession. To see how badly a concubine could be treated, see the famous story of the Levite and his concubine (Judges 19:1-30).
5. A male soldier and a female prisoner of war
Women could be taken as booty from a successful campaign and forced to become wives or concubines. Deuteronomy 21:11-14 describes the process.
6. A male rapist and his victim
Deuteronomy 22:28-29 describes how an unmarried woman who had been raped must marry her attacker.
7. A male and female slave
A female slave could be married to a male slave without consent, presumably to produce more slaves.

and of course …
8. Monogamous, heterosexual marriage
What you might think of as the standard form of marriage, provided you think of arranged marriages as the standard. Also remember that inter-faith or cross-ethnic marriage were forbidden for large chunks of biblical history.

The important thing to realize here is that none of these models are described as better than any other. All appear to have been accepted.
So there you go. The next time someone says that we need to stick with biblical marriage in this country, you can ask them which of the eight kinds they would prefer, and why.

Someone who’s unwilling to be a cheerleader for scepticism but who actually a) knows enough to know whether or not the claims being made align with the facts and b) recognises poor reasoning when they see it, isn’t going to be impressed by this. But the reality is, material like this more often than not appears on websites or blogs where the visitors are likely to be visitors to the site because of their hostility to Christianity, and will be gleefully received as ammunition without much effort being taken to check its reliability. I’m sure similar things happen at some Christian websites too. I should say, too, that it is possible that Vorjack isn’t trying to be dishonest. He is merely reproducing material from another source – albeit with some additions of his own. I doubt that he is deliberately lying. I still say, however, that when you’re in a position to produce material to a large audience and peddle it as fact, you have a responsibility to exercise some care. This certainly wasn’t done in this case.

OK, here we go. This is the short version of what I found objectionable about the claims posted:

Theopedia: shifting lines in the sand

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Should we edit our creeds when we discover that people who don’t think just like us can agree with them?

A while ago (mid 2006) I became a contributor to Theopedia. It’s an online encyclopedia of theology, run as a wiki project where articles are contributed and edited by the public.

In order to be a contributor/editor at this site, one must endorse the statement of faith, which lays out a set of basic theological convictions. I accepted this statement, meaning that there was, in principle, no barrier to contributing. One of the things I did shortly after signing up was to edit the entry for “annihilationism.” It really needed to be done, as a number of other members said, because the existing piece was, to put it gently, something of an anti-annihilationist hack job. It is significantly better now (although by no means fully fair). I also offered to re-write the terrible entry on “hell,” which one of the admins encouraged me to do. I haven’t yet, although I’ve done some research and writing for that entry, which I planned to add to the site when it was ready. In addition I wrote an article on Divine Command Ethics and one on John Locke.

I believe because it is absurd – Was Tertullian a fideist?

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Tertullian was a Church Father of the late second century. He’s sometimes called the father of Latin Christianity. He is also frequently quoted as a person who thought that reason and faith have little if anything to do with each other. The quote is “I believe because it is absurd.” The suggestion that usually accompanies the quote is that to believe against all reason, to believe things that rational thought tells us are just unreasonable, and to thereby have faith in God, is some sort of virtue that Christianity promotes.

Episode 028: Psalm 69 – Looking for God

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Taking a very short break from the series In Search of the Soul, here’s a talk I gave at Church a few nights ago. It was on Psalm 69 and the subject of lament. Nothing too intellectually deep, but hopefully something to chew over. Enjoy.

Glenn Peoples

Norman Geisler on Annihilationism

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Does Norman Geisler’s view on hell make God into an abusive father?

Geisler wrote The Baker Encyclopedia of Apologetics. It’s basically an encyclopedia of Norman Geisler’s beliefs, in the sense that it offers Geisler’s perspective on the A-Z of Christian theology and philosophy (if you think that’s not a fair summary, have a look at the encyclopedia’s rather hostile and unfair treatment of Alvin Plantinga’s Reformed Epistemology. That is not a fair summary).

In the encyclopedia there’s an entry for “Annihilationism.” It’s a very short entry, just long enough for the author to tell us in several different ways that he doesn’t think annihilationism is true or biblical, but the exegetical issues aren’t unpacked in any detail. This, however, caught my eye under what Geisler calls the “philosophical arguments” against annihilationism (remember, Norman Geisler believes the traditional doctrine of the everlasting torment of the damned in hell):

Episode 027: In Search of the Soul, Part 2

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Here it is, part two of the series on philosophy of mind, In Search of the Soul. In this episode I introduce the viewpoint called emergentism, and I explore the argument for dualism from free will.

It’s not the most exciting of episodes, but it’s worth including and listening to if you’re wanting to get a decent overview of philosophy of mind because it lays out a major position (emergentism) and examines a pretty common argument for dualism. In episode 28 (I’ve decided that the whole series will be no more than five episodes long), I’ll look at William Hasker’s (among other people) objection to physicalism from the possibility of an afterlife, which I think will be a lot more interesting.

Glenn Peoples

UPDATE: Here the whole series, now that it is complete:

Part 1 

Part 2 

Part 3 

Part 4 

Part 5 

Revisited 

Ehrman: I’m not destroying Christianity, I’m only destroying the Bible!

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Bart Ehrman is a slippery type.

Existing near one end of the spectrum on biblical scholarship (where extraordinarily conservative fundamentalism is at one end and unreasonable scepticism for the sake of novelty, notoriety and ratings is at the other – you figure out which end Ehrman is at), Ehrman insists that he’s not out to destroy Christianity. Now, he’s definitely out to deny the resurrection of Jesus, he doesn’t think miracles have ever occurred, he doesn’t even affirm belief in God,  and he thinks that the basic New Testament story about Jesus is false. But he’s not out to destroy Christianity.

How can this be? Like this: He starts out with a view of Scripture that most Christians don’t hold: Inerrancy. Then in the space of a couple of sentence he shifts (without telling the reader) to belief that what the Bible says is true. And then he moves (again without telling the reader) to the view that we should trust the Bible and not God. And since this last view is not a historical Christian view anyway, by attacking all the things I listed earlier, he’s not really attacking Christianity at all.

Here’s what he says. Oh, and because it won’t be obvious to those who are familiar with Ehrman’s work, where he uses the phrase “biblical scholarship,” he’s talking about his own work. Speaking of Christians who think that Christians should believe the teaching of the Bible, he says:

Throughout most of history most Christian thinkers would have been seen this view as theological nonsense. Or blasphemy. The Bible was never to be an object of faith. God through Christ was. Being a Christian meant believing in Christ, not believing in the Bible.

Here are the historical realities. Christianity existed before the Bible came into being: no one decided that our twenty-seven books of the New Testament should be “the” Christian Scripture until three hundred years after the death of the apostles. Since that time Christianity has existed in places where there were no Bibles to be found, where no one could read the Bible, where no one correctly understood the Bible. Yet it has existed. Christianity does not stand or fall with the Bible.

And so, biblical scholarship will not destroy Christianity. It might de-convert people away from a modern form of fundamentalist belief. But that might be a very good thing indeed.

So apparently, teaching people that what the Bible says is false and the Bible is unreliable is fine from a Christian perspective, because we’re supposed to trust God and not the Bible, and the early Christians didn’t have the compiled Bible that we now have?

That really takes the cake. Who, exactly, is saying that we should trust in the Bible instead of God? And while it’s true that the Bible wasn’t compiled for some time, it’s not true that the individual books weren’t written in the first century (even the most zealous of liberal wouldn’t push for later than the mid second century). Even the most liberal of New Testament critics must grant this much in order is to remain within the pale of respectability. It may be sexy and hip to throw out the canard that the Bible represents a much later faith, a faith of the power brokers in church history, that was imposed on the Christian world, but please Dr Ehrman. To play innocent on grounds like this is frankly embarrassing.

Glenn Peoples

Episode 026: In Search of the Soul, part 1

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In this episode of the Say Hello to my Little Friend podcast I start a four part series on philosophy of mind. I know I recently said that it would be a three part series, but hey, even four parts isn’t really enough to give the subject the full treatment it deserves. In part one I start with the dualist end of the spectrum. Today it’s Cartesian/Platonic dualism, which I take to be the most popular variety.

After recording the episode I thought maybe I should have thrown this in, so I’ll add it here. It’s a rather witty wee argument offered by Kevin Corcoran in the book that this series gets its name from, In Search of the Soul: Four Views of the Mind-Body Problem. The argument appears in his reply to Cartesian dualist Stewart Goetz:

Stewart Goetz sometimes kisses his wife.

Stewart Goetz’s substantively simple soul never kisses anyone. (It has no lips!)

Therefore, Stewart Goetz is not a simple soul.

If you’re not yet familiar with what the term “simple” means in this context, listen to the episode, then come back and read Corcoran’s argument. Also in this episode I have my first ever “caller,” Joe Johnson from the “Watching Theology” podcast. You too can call into the show by emailing me an audio clip of your comments and questions. Send them to peoples dot glenn at gmail dot com.

Enjoy!

Glenn Peoples

UPDATE: Here the whole series, now that it is complete:

Part 1 

Part 2 

Part 3 

Part 4 

Part 5 

Revisited 

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