Friday, December 20, 2019

What's Good about the Church?

In many ways the current age is tending toward a post-Christian era. One indicator of this turn of affairs is the large number of those who have joined the Church Alumni Association (CAA). People who are part of the CAA have either quit the church or their participation in formal religious activities has taken a far backseat in their lives. This is not something new. Even at the dawn of the Christian era there were those who, for one reason or another, abandoned what we know historically as the traditional Christian community.1 Church leaders labeled such people apostates (Heb 6:4-6), but we do not know how these folk thought of themselves or what they thought of the traditional Christian communities they left behind, because they left no records. A few are even named; for example, Demas is mentioned positively as a companion of Paul (Col 4:14; Philemon 24), but he is also remembered negatively as having “forsaken” Paul and the Pauline church (2 Tim 4:16).2

            The situation of the CAA raises the question: how does one maintain a connection to the Christian tradition when one no longer considers oneself a traditional Christian in terms of the fourth century confessions and creeds of the church, which are still universally used to define mainstream Christianity? Naturally, there is a prior question: why would one even want to stay connected to the traditional Christian community, when one acknowledges that one is no longer traditionally Christian in terms of the church’s confessions and creeds?

            Pondering an answer to the “why” question leads me to three personal observations in defense of staying connected to the church. In my case the church is my heritage. I grew up in the church; it has played a major part in my adult life and forms the basis of who I am today. No one can completely escape their own history. I can no more shake the church out of my system than I can shake off my southern accent and Mississippi upbringing. Church, southern accent, and the Mississippi Delta in part define who I have become. For good or ill I will always be a Baptist “Delta boy,” although I have been exposed to strange and novel ideas, traveled a bit in the Western world, and lived for a spell in some exotic places.3 Even “progressive Christians” who, in their more extreme forms have abandoned traditional Christology and Theology, have remained traditional in terms of their ecclesiology—that is, they still hold on to the idea of the church as a positive social institution for housing their activities; however, they reorient the significance and meaning of the ordinances (baptism and Eucharist). In a sense progressive Christians are still a part of the ecclesiastical scene in society as churches that compete with traditional Christian forms of the church.

            As a responsible citizen of these United States, I have an interest in seeing the traditional church succeed. For all its ills and imperfections, warts and blemishes it aims to be a positive force in human society. The Gospel of Matthew (5:13-14) cites Jesus as telling his followers “You are the salt of the earth and the light of the world” (Gospel of the Savior 1:4; compare Matt 5:13-14). Salt is a well-known preservative that enhances the flavors of the ingredients of food—it helps food taste more like itself. And light is essentially necessary for life in a world that becomes dark every 12 hours. This directive of Jesus is frequently translated into humanitarian service that is quite apart from their primary religious function. Who would not want to be associated in some way with an institution that aims for the betterment of human life, society, and culture, even if it often misses the mark? A major focus of many progressive churches is “justice in the social order”—something progressive Christians learned from the traditional Christianity from which they have emerged.

            As an educator, what I find best about the church, however, is that as an institution it sets aside one day a week to ponder human values, ethics, and life’s eternal verities (if such there be).4 It encourages church members to reflect on societal issues and on what one might consider life’s “enduring mysteries” (that is to say: things beyond the material aspects of life). There is no other institution in society that makes such a focus a weekly event. To be sure, one can also find a similar focus in university classes in philosophy and religious studies but such classes end every quarter or semester—and not everyone is able to go to the university. The church, however, is open every week. Because of the iconic role of the Bible in Western culture, weekly Bible study provides the focus for reflecting on such issues.

What in your view is good about the church that you can express in non-confessional “secular” language?

Charles W. Hedrick
Professor Emeritus
Missouri State University

1By this I mean to say the communities of those authors whose writings have found their way into the New Testament.  There were nontraditional communities in the earliest period who claimed the term “Christian” for themselves, although they were very different in thought from the traditional communities—like the author of the Gospel of Philip for example.
2Three others are Hymenaus, Alexander, and Philetus (1 Tim 1:20; 2 Tim 4:16).
3The term “Delta boy” was coined (so far as I know) by the Rev. Dr. Buddy Shurden, another Delta boy.

Thursday, December 5, 2019

Is the Bible Inspired?

While searching for Baptist churches online in the Kansas City Northland, I ran across this statement of one church’s belief about the Bible:

We believe the Holy Scriptures, consisting of Old and New Testaments only, to be the plenary, verbally inspired word of God, inerrant in the original manuscripts, authoritative, infallible and God-breathed…1

That is to say: the writings of the early Christians are without error and infallible because they are “inspired” (i.e., God breathed). Is that true do you suppose? The idea that this high status is extended only to the “autographs” (i.e., original texts) of the biblical texts is a tacit recognition that the Bible we use in church on Sunday morning is not inspired and hence is not without error or infallible. What we use in church are not the autographs (i.e., the original author’s copy of a text), but are copies of the autographs. In fact they are reconstructions by Modern scholars. Here is a shocking datum: no two ancient copies of the some 5000 ancient Greek manuscripts surviving from antiquity, virtually all dating from the 3rd century and later, agree alike in all particulars. Most textual critics work with the assumption, however, that the original readings of the autograph of a given biblical text are there somewhere among all the copies of a given text that survived from antiquity, but no one knows exactly what those readings were. Nevertheless text critics imagine they are restoring biblical texts to the “original autographs.” What they achieve, however, are the earliest probable exemplars. The texts of the Bible we use in church are imperfect copies of the original autographs.

Second Timothy 3:16, however, claims that “all scripture is inspired by God.”2 Is that true do you suppose? The term “inspired by God” (theopneustos) is only used this once in the New Testament, but there are a few scattered instances of its use in “pagan” literature. The “sacred writings” (2 Tim 3:15) for which this claim is made is probably the Hebrew Old Testament (cf. 2 Tim 2:19; 2 Tim 5:18). The term “all” or “every,” however, suggests to my ear that the author of this text may have had other individual writings in mind not limited to the Hebrew Old Testament. It could not have been the “New Testament,” however, which did not exist as a recognizable collection when Second Timothy was written.

The really odd thing is that not even God can inspire a text, unless s/he uses an eraser and rewrites the text with the divine quill. That is because texts are inanimate things. Of course, God can inspire the authors of texts to write, but they are still hampered by their abilities and life situations, and the written product will reflect the abilities and inabilities of the author. Nevertheless, any text (no matter how poorly written) has an innate potential for inspiring readers, but when inspiration occurs, it is caused by the reader’s response to the text. In other words, it is the reader that is inspired, not the text. I cannot think of any text that everyone would agree has an innate identifiable quality that can be described as “inspiration,” and that includes the Bible. Although I find First Corinthians 13 to be an inspiring text, that does not make the chapter inspired, for others may disagree, and I am unable to explicitly quantify “inspiration.” The Bible also contains texts that are not inspiring. In my view 1Tim 2:8-15 is an example of an uninspiring text because of its clear hatred of women.3

When we talk about “inspired” texts, we are actually describing how we respond to the text rather than to some aspect of the text. Whereas one may claim that the Bible is “God-breathed,” another may make that claim, for example, for the Book of Mormon because it was given to Joseph Smith by an angel—just as Moses received the Torah (Gal 3:19, Acts 7:38, 53; Heb 2:2; Josephus, Antiquities of the Jews, 15.5.3).4

What claims does your church make for the Bible?

Charles W. Hedrick
Professor Emeritus
Missouri State University

2See Hedrick, “Revelation and Meaning,” Wry Thoughts about Religion, Saturday, August 31. 2013:
3Misogyny is the appropriate expression to describe such views as this text contains.
4See Hedrick, “How did Moses Come by the Torah,” Wry Thoughts about Religion, Tuesday, September 30, 2014.

Thursday, November 21, 2019

Visiting a Baptist Contemporary "Worship" Service

I stumbled into a contemporary worship service at a Southern Baptist church in the Missouri northland recently. The service was punctuated by emotional outbursts (people standing with arms uplifted or clapping to the rhythm of the music while the congregation was largely seated; loud “amens!” during the preaching).

            There was no pulpit or choir loft but the front of the auditorium was a raised stage. Three music leaders were spread out in line on the stage: a central leader playing a guitar with two persons on either side leading out in the singing. The communion table was out in front of the stage by about five yards behind which the director of the service stood, prayed, made announcements and introductions, and closed the service.

The seating of the auditorium was in the half-round style. The arrangement of the auditorium reminded me of stage performances. In my youth, however, a central pulpit had signaled the primacy of preaching in Baptist worship, but in this case the speaker of the day stood behind the music stand used by the guitar player in the center of the stage over which the speaker wandered. Three numbered hymns from the Baptist Hymnal were listed in the single sheet program guide. Two were sung by the congregation; the third was sacrificed to “praise songs” where people learned tunes by repetition from words displayed on screens on both sides of the auditorium. The mood of the service appeared to encourage the emotional displays and states of ecstasy. As an outsider I found myself rather distracted, and was reminded of Paul’s gentle attempts to correct what he saw as the emotional excesses of the Corinthian worship (1 Cor14):

14:15: Pray with spirit and mind; sing with spirit and mind
14:19: In church he would rather speak 5 words with his mind to instruct others than 10, 000 in a tongue
14:26-32: Everything done should be orderly and for edification
14:33: God is not a God of confusion, but of peace
14:26-33, 40: Things should be done decently and in good order

Naturally congregations must choose their own worship style for public worship; for not all find the same worship styles to be meaningful and uplifting—but also not all worship styles educate (1 Cor14:26). Some are even harmful—animal and human sacrifices, for example. Congregations must develop what will work for their benefit. Nevertheless, what transpired in the service that Sunday made me feel somewhat uncomfortable.*

Paul’s own view of public worship is suggested in Romans 12:1-2. He seems to have regarded worship as intelligent, rational service to God involving the whole person. He specifically mentions that worship should transform the mind rather than being conformed to what was the present rage—or as he put it “conforming to this present age.”

Paul argued (1 Cor 11:27-30) that it mattered how the community worshipped (1 Cor 11:29-30; 14:23-25). When the Corinthian saints gathered for the Lord’s Supper, for example, he said that it was “not for the better but for the worse” (1 Cor 11:17), because they were not conscious that worship was a corporate or joint affair (1 Cor 11:33). The Corinthians appear to have engaged in a kind of individualized worship (1 Cor 11:17-22), but Paul conceived of worship as a “gathering of the saints” (1 Cor 1:2; 11:17-26), whom he conceived as the “body of Christ” (1 Cor 12:27). Hence, worship was a corporate act involving a gathering of the body of Christ collectively. One can only wonder how Paul might have responded to the individualism reflected in a “contemporary” worship service in the Baptist tradition. Would he have seen it as being “for the better” do you suppose?

Charles W. Hedrick
Professor Emeritus
Missouri State University

*Compare what Paul says about the reactions of outsiders to public gatherings of the Corinthian saints:1 Cor 14:16, 23.

Wednesday, November 6, 2019

Myth and Mystery

Profiling the Early Christian Mind1

Writers of the New Testament use the words “myth” and “mystery,” suggesting that the mindset of early followers of Jesus may, in part, be described as arrogant, anxious, aggressive, and intolerant. They were lacking in critical thought and were hampered by a lack of curiosity. Features such as these might today be described as symptomatic of a personality disorder.

The word “myth” appears in a few of the later texts of the New Testament where it is always employed with a pejorative edge. The term is used to disparage the views of others and defame those holding such views (1 Tim 1:3-4; 4:7; 2 Tim 4:3-4; Titus 1:14; 2 Pet 1:16). The word “mystery” suggests early followers of Jesus are confessing to a type of cognitive dissonance. “Mystery,” on the other hand, is generally used positively to describe the incomprehensible working of divine power, which the early followers of Jesus struggled to understand rationally. There were five issues that perplexed them and oddly some of these issues still remain problems for the modern Christian mind. These five issues are: the mystery of the failure of the Jewish mission (Rom 11:25-29); the mystery of the spiritual body (1 Cor 15:51-52); the mystery of God’s will to unite all things in Christ (Eph 1:9-10); the mystery of lawlessness already at work (2 Thess 2:1-12); the mystery of Christ (1 Tim 3:16).

The canonical gospels use “mystery” to describe a deliberate strategy used by Jesus to teach about the kingdom of God in oblique language in order to prevent the unwashed masses from understanding his teaching (Mark 4:11-12=Matt 13:11-12=Luke 8:10). The Book of Revelation uses the word almost as an equivalent of the word “puzzle” (Rev 1:20; 17:5, 7). Revelation 10:7 is obscure when it refers to “the mystery of God being fulfilled.”

What I have attempted above is to “profile” writers of certain New Testament texts. When scholars of ancient history attempt to characterize a figure of the past, they engage in “profiling.” A profile is a concise biographical sketch, but depending on the available evidence a more complete description might be possible. “Profiling” is an act whereby the researcher infers the likely character traits of individuals on the basis of the profiler’s data and reasoning. Depending on the amount of data available it may, however, amount to little more than educated guessing. In law enforcement profiling an unknown perpetrator consists in inferring the traits of individuals responsible for committing criminal acts. Speculation, however, is a conjecture without firm evidence. Hence a profile is a collection of inferences from data.

In New Testament studies drawing inferences about an author using textual data is an accepted practice. Scholars routinely describe an author’s beliefs on the basis of statements in the text. For example, Joseph Fitzmyer in his esteemed two volume commentary of the Gospel of Luke provides a rather lengthy sketch of Lucan theology.2 The author of Luke is actually unknown and scholars who describe the theology of anonymous authors are basically profiling an unknown subject (an “unsub” in police jargon). It is also the practice of New Testament scholars to profile known authors of texts—Paul for example. They will even include psychoanalytical assessments of known and unknown figures from what has been written about those figures, as is regularly done with Jesus of Nazareth.3

Charles W. Hedrick
Professor Emeritus
Missouri State University

1This essay is an adapted excerpt from an essay recently published in The Fourth R, volume 32.5, September-October 2019, 7-10, 20.
2Fitzmyer, The Gospel according to Luke I-IX, Anchor Bible 28 (Doubleday, 1979), 143-270.
3For example, Marcus J. Borg, Jesus a New Vision. Spirit, Culture, and the Life of Discipleship (Harper & Row, 1987), 39-56.

Tuesday, October 22, 2019

The Land of Forgetfulness

Radio and TV preachers are fond of scaring the hell out of their audiences and trying to put them on the straight and narrow by painting a visual image of Hell as a fiery place of punishment (Rev 21:8; 14:10; 19:20; 20:10). Oddly enough the word Hell does not even appear in the Greek New Testament. Several words for the place of punishment of evil-doers appear in the New Testament,1 but Hell is not among them. The Biblical Greek word is "Hades" (usually translated as Hell). The worst thing to fear about Hades and Sheol (the land of departed spirits in Hebrew Bible/Old Testament), however, is not the New Testament fire and brimstone [sulpher], for how could actual fire affect a nonmaterial entity (soul, spirit)?2

            The most terrifying thing about Sheol is loss of memory. In the ancient world, in both Hebrew and Greek traditions the dead continue in a kind of semi-existence. It is once referred to as "the Land of Forgetfulness." The psalmist questions God:

Is thy steadfast love declared in the grave,
or thy faithfulness in Abaddon?
Are thy wonders known in the darkness,
or thy saving help in the land of forgetfulness? (Psalm 88:12-13, RSV)

The place the psalmist inquires about is not the fictional Land of the Lotus Eaters in the Odyssey,3 but rather the mythical place of departed spirits in Semitic and Greek antiquity, as the Hebrew parallelism with "the grave" and "Abaddon" (Rev 9:11) makes clear. Sheol is described as "the land of gloom and deep darkness where light is as darkness" (Job 10:21). The dead are there, but as "not existing" (Sirach 17:27-28). They are spiritless shades (Baruch  2:17) that know nothing (Eccl 9:5). In Sheol the dead are but shadows of their former living state; thinking, feeling, purposeful action, and remembering are finished, for in Sheol the vacant, thoughtless, and oblivious monotony of death reigns.

            In Greek mythology the underworld was ruled over by the Greek God Hades. His kingdom was populated by the shades of those who had died. One of the five rivers running through Hades was called Lethe (forgetfulness, oblivion). The dead drank of the waters of this mythical river and instantly lost their memories. For example, Odysseus journeyed to the mythical land of Hades, the land of death, and found his mother's shade. She did not know him until she sipped blood that Odysseus poured out; then she knew him.4

Both Sheol and Hades hold a terror worse than a lake burning with fire. Being bereft of memory is a loss of self identity and hence a loss of self; it is in a sense a kind of living death. You "live," but it is no longer that person you once were, but someone without a past—where one has neither memory of childhood nor of one's own children.

            The places of punishment in the Judeo-Christian tradition are mythical locations. Yet there is a real location, sharing the terror of Sheol and Hades, in which the land of forgetfulness becomes a contemporary reality. According to the World Health Organization (WHO) dementia/Alzheimer's "is a syndrome in which there is a deterioration in memory, thinking, behavior, and the ability to perform every day activities." The syndrome is not a normal part of aging and there is no current treatment either to cure dementia or slow its progression. Approximately, 50 million people around the world suffer from dementia. Alzheimer's is the most common form of the disease; the WHO estimates that 60-70% of dementia sufferers may have Alzheimer's disease. The WHO claims that "there are nearly 10 million new cases every year," and further estimates the number of people with dementia will be 82 million in 2030 and 152 million in 2050.5

            One could debate which of the two is the greater threat to the human psychē—the mythical hell of Sheol and Hades or the living hell of dementia/Alzheimer's. It seems to me, however, that dementia is by far the greater threat, for dementia robs sufferers of the integrity of life in the land of living in the here and now rather than in some mythical future. I seriously doubt, however, that true believers will see it that way.

Charles W. Hedrick
Professor Emeritus
Missouri State University

1See Hedrick, Wry Thoughts on Religion Blog: "Does Hell Exist," August 29, 2015:
2Well, maybe, a mythical, magic fire might. 
3In this land all who eat the intoxicating fruit of the lotus "longed to stay forever, browsing on that native bloom, forgetful of their homeland" (Book 9).
4The Odyssey, Book 11

Monday, October 7, 2019

Dismantling a Scholar's Library

Of making many books there is no end, and much study is a weariness of the flesh (Eccl 12:12, RSV).

A true statement! But it tells only half the story. Much study may weary the “flesh,” but it encourages the spirit and enlightens the mind.

When you come bring the cloak that I left with Carpus at Troas, also the books, and above all the parchments (2 Tim 4:13, RSV).

We need books and, as the writer of this statement notes, we collect them. We cannot hold everything in mind, but if we can remember the book, we can find therein, precisely stated, the information our brain only half remembered.

Shapan read [the book] before the king. And when the king heard the words of the book of the law, he rent his clothes (2 Kgs 22:10-11, RSV).

Books can regenerate a community; books change the course of one’s life. Hence there is little wonder that we find libraries to be essential.

            Sometimes books become a difficulty, however, especially when one finds it necessary to change one’s residence. For then one discovers a large library collection is a major problem, as I recently have been made aware. We waited entirely too long to begin downsizing in preparation to move near children who would be able to assist us in our advanced years (she, 83; me 85)—the child becomes the father of the man! Our 39 years in Springfield, Missouri had seen us gather through inattention a mass of “stuff”: luggage, brief cases, photos, pictures, clothing gathering dust in closets, “stuff” at the bottom of stacks of other “stuff,” office material, mementos, et cetera and so forth.

            In my case there were also several thousand volumes of books collected over a lifetime of professional study of religion, which included a 30 year teaching career. Unfortunately there is little interest among the American public for technical books written in Hebrew, Greek, Coptic, French and German—the languages one must master to be granted membership into the guild of New Testament scholars. What does a scholar* do near the end of life with a well-worn research library, especially when University libraries are reducing their collections of print media and increasing their electronic media. Journals are now online (so I tossed out all my journals), as are certain major works of the previous generations of scholars. In short, as a collection my library is an unwanted commodity with no real financial value.

            That prompts the question what does a critical scholar of religion leave behind when his library is not valued? That valuation seems to pass over also onto his published books and articles. Had I been an architect, my legacy would have been written in buildings of mortar and stone that passed into the next century; were I a physician I might have perfected a new surgical technique or discovered a new cure for the many illness of humankind; were I a lawyer I might have been survived by legal briefs that inspired laws improving the common lot. A critical scholar of religion, however, leaves behind books and articles that may or may not even find a place in the history of scholarship; if fortunate they may find shelf space in libraries and used book stores. Should the guild make it so, a scholar during his career might have discovered what becomes accepted solutions to nagging problems in New Testament Studies, or perhaps raise new questions about the discipline. Discovering new problems for the guild to ponder would have been a singular achievement—for solutions come and go but the enduring questions of New Testament Study seem to have a very long life for those who read with a critical spirit (for example, did Q really exist or is it doomed forever to be a scholar’s invented [hypothetical] source for partially explaining differences between the Synoptic Gospels).

            What then should I do with my professional library if I cannot sell it or donate it as a collection? Here is what I did: I invited a few of my local colleagues and former students to come by and select whatever they wanted from the collection after I had packed what I regarded as the basic tools of my discipline (I included few commentaries and specific studies) for moving to a much smaller home. I offered this in the interest of finding my books a good home. My books are good friends and have served me well in the past 50 years, or more and still have good years remaining. What books remain on my shelves when they have finished their selections will regrettably be abandoned to their fate in the estate sale—a sad ending! But endings are accompanied by new beginnings. What’s next?

Charles W. Hedrick
Professor Emeritus
Missouri State University

*A scholar is one who has done advanced study in a special field, and is guided in his/her studies by the spirit of criticism: that is, to make judgments in the light of evidence.

Monday, September 23, 2019

Of lowly Prepositions and Bible Contradictions

A preposition is a “linguistic form that combines with a noun, pronoun, or noun equivalent to form a phrase that typically has an adverbial, adjectival, or substantival relation to some other word.”1 There is a recurring phrase in three of the gospels (Matthew, Mark, and Luke) and Revelation that refers to a certain figure coming in the future. His coming is associated with heavenly clouds. In the gospels this figure is the Son of Man and in the Book of Revelation this figure is the resurrected Lord Jesus.2

            All of these recurring expressions are thought by New Testament Scholars to be derived from the Book of Daniel 7:1-28, where the author says:

I saw in the night visions and behold, with the clouds of heaven there came one like a son of man and he came to the Ancient of Days and was presented before him (Daniel 7:13, RSV).

The preposition (‘m) in the phrase “with the clouds of heaven” is regularly translated as with and it is so translated in the Septuagint (Greek translation of Hebrew Bible) as meta, which is “with” in Greek. The image evoked by the phrase (“coming with the clouds of heaven”) is unclear—that is to say: do the clouds surround him or precede him or follow in his wake?

            In the New Testament three different Greek prepositions are used in the phrase “coming [with, in, upon] the clouds of heaven. Two verses (Mark 14:62; Rev 1:73) use the preposition “with,” as it appears in Dan 7:13. Three verses (Mark 13:26; Luke 21:27, 1 Thess 4:174) use the preposition “in” (en in Greek). The image evoked by the phrase (coming in the clouds of heaven) is also unclear. Is the figure covered by the cloud, or among the clouds in the air? There are parallels in Hebrew Bible for this figure being covered by (that is, he is “within”) the cloud (Exod 19:9, 24:15-16, 34:5; Lev 16:2; Num 11:25, 12:5). On the other hand, five verses (Matt 24:30, 26:64; Rev 14:14-16) use the preposition “upon” (epi in Greek). There is no question about the image evoked in these verses. The figure is upon the cloud (in Revelation he is “seated” upon the cloud).

Ancient Gods were associated with heavenly clouds. The Greek God Zeus, for example, lived on Mount Olympus among the clouds and was called the “Cloud-gatherer”; and the Canaanite storm God, Baal, was known as the “Rider of the Clouds.” Here is a similar statement from Hebrew Bible:

An oracle concerning Egypt: Behold, the Lord is riding on a swift cloud (Isa 19:1, RSV).

Artists have shown a great fascination with the subject of the triumphant Christ returning [with, in, upon] clouds of heaven. Modern readers of the Bible, however, should note that a scientific view of clouds was common knowledge in 5th century BC Greece. Here is a quotation from a comedy by the Greek playwright, Aristophanes, making that clear:

[I]s the phenomenon of rain best explained as a precipitation of totally fresh water, or is it merely a case of the same old rainwater in continuous re-use slowly condensed by the Clouds and then precipitated once more as rain?5

For the careful critical reader, the inconsistencies between the images and their obvious mythology do little to inspire confidence in the historical credibility of the biblical narrative. Only in myth, romance, or fiction do clouds become stable platforms for divinities.

Charles W. Hedrick
Professor Emeritus
Missouri State University

1Webster’s Ninth New Collegiate Dictionary, s.v. “preposition.”
2Critical Scholars in general think that the “Son of Man” is an apocalyptic figure other than the resurrected Christ. See Funk and Hoover, The Five Gospels (Harper, 1993), 76-77.
3A few manuscripts change the preposition “with” to “upon” (epi in Greek) in these verses.
41 Thess 4:17 refers to the saints “in the clouds,” while the Lord is “in [eis] the air.”
5From The Clouds: W. Arrowsmith, Four Plays by Aristophanes (Meridian, 1994), 125.

Sunday, September 8, 2019

Church Discipline

How should “erring” brothers and sisters1 be treated in a Christian community of faith that uses the Bible as a guide for life? Jesus followers and early Christians2 were scarcely consistent on this issue. I stumbled across the problem of church discipline in Baptist Bible Study one recent Sunday morning. We were discussing Titus chapter three (one of the Pastoral letters—First and Second Timothy being the other two) when the problem surfaced:

As for a man who is factious3 after admonishing him once or twice have nothing more to do with him (Titus 3:10 RSV; compare 2 Tim 2:23-26; 2 Thess 3:14-15).

This statement seems to evoke the practice of shunning. As far as I know shunning is not something that is practiced today in those mainstream Protestant churches that emerged out of the reformation. Some religious groups, however, do practice shunning as a form of religious community discipline.4 As I understand the practice of shunning, the excommunicated/shunned person may still live in the community but no one will have anything to do with him or her. This advice by the author of Titus (called the “Pastor”) seems to be an informal process, rather than an official act of the community, however.

            The passage that is best known is Matt 18:15-17, but recommends a different and more formal practice in dealing with erring brothers and sisters:

If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. But if he does not listen, take one or two others along with you, that every word may be confirmed by the evidence of two or three witnesses. If he refuses to listen to them, tell it to the church; and if he refuses to listen to the church, let him be to you as a Gentile and a tax collector (RSV; see also 1 Tim 6:19-20).

This form of official discipline also seems to end in shunning. In ancient Judaism a proper member of the community would not associate with Gentiles or tax collectors.

            Paul, on the other hand, is somewhat more callous in 1 Cor 5:1-5. Here are his final statements on the situation in the passage: “Let him who has done this be removed from among you” (1 Cor 5:2, RSV; i.e., put him/her out of the community), he writes to the church. And adds further: “you are to deliver this man to Satan for the destruction of the flesh that his spirit may be saved in the day of the Lord Jesus” (1 Cor 5:5, RSV; see also 1 Tim 1:20, and similarly in Galatians 1:6-9). He does sound more compassionate in Galatians 6:1: “Brethren, if a man is overtaken in any trespass, you who are spiritual should restore him in a spirit of gentleness” (RSV; and similarly in James 5:19-20), but, alas, it is not how he treated the brother in 1 Cor 5:1-5 (quoted above).

            Suppose you were the one considered by others in the community to have erred in some way; how are you supposed to act? The principle stated in Matt 5:23-26 offers some guidance:

So if you are offering your gift at the altar, and there remember that your brother has something against you, leave your gift there before the altar and go; first be reconciled to your brother, and then come and offer your gift (Matt 5:23-24, RSV).

If you are the erring brother or sister the principle reflected in this passage puts the responsibility for reconciliation on you rather than your accuser.

            The word “discipline” in English is generally used with an emphasis on control or punishment. Meanings of the word include “to punish or penalize for the sake of discipline”; “to train or develop by instruction and exercise”; “to bring (a group) under control”; “to impose order upon.” Hence, a “disciplinarian,” is “one who disciplines or imposes order.”

The basic goal of these passages in the New Testament related to discipline in the community of faith can be summed up as being for the purposes of punishment and group control—even though Paul states that it is for therapeutic purposes (1 Cor 5:5). One would have hoped that the practices of the community would have better characterized it as a center of healing and reconciliation, much as Paul envisioned in Gal 3:28:

There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus (RSV; compare 1 Cor 12:13; Col 3:11).

The church as a center of reconciliation and healing remains an ideal to be pursued but it is scarcely a goal that can ever be achieved.

            At its base church discipline in the early gatherings of faith was an attempt at controlling the thinking of members of the community (Phil 4:2-3; 1 Tim 6:20-21; 2 Tim 3:8-9; 2 Tim 4:14-15; Heb 13:17), and it appears that it was no more successful then than it is now.

Charles W. Hedrick
Professor Emeritus
Missouri State University

1Those who disagree with the accepted views of the community may not think they are guilty of error, however.
2They are not the same thing.
3The Greek word translated by “factious,” (airetikos), according to the lexicon, relates to causing divisions, and is the adjective related to airesis “party, school, faction, or heresy.”
4For example, the Mennonites and the Amish.

Sunday, August 25, 2019

Is Man the Measure of All Things?

In fourth century Greece, Socrates as a young man met and dialogued with Protagoras, who was then an older man (Plato, Protagoras). Protagoras spent some 40 years as a wandering teacher for hire (a sophist), who would have been able to take either side of an argument in a debate. Socrates, however, treated him as a serious philosopher. In another of Plato’s dialogues he depicts Socrates in dialogue with Theaetetus discussing “what knowledge is.” Theaetetus replies “Knowledge is nothing else than perception.” Socrates replies “good response” and adds that this is the same answer that Protagoras also used to give although he said it a little differently:

For he says somewhere that man is “the measure of all things, of the existence of the things that are and the non-existence of the things that are not.” (Plato, Theaetetus 152a; also Cratylus 386c and Laws 716c)

Socrates explains this saying of Protagoras, in this way:

Individual things are for me such as they appear to me and for you in turn such as they appear to you. (Plato, Theaetetus 152a)

               My question is whether or not this saying of Protagoras, as Socrates understood it, is an accurate description of the human situation in life? Socrates disagreed with Protagoras and says, “In our eyes God will be ‘the measure of all things.’” (Laws 716c). Most church folk would no doubt agree with Socrates and declare God the measure of all things (Job 38-39), and particularly of humankind (Ps 39:4-5). From my perspective, however, man is the measure of the Gods, of those that are and those that are not. That is to say, human beings invent their Gods, and each of us gets to decide which we will worship and which we will not. Even in the Bible God is depicted in various ways that cannot logically be harmonized.1

               Human beings are even the measure of what texts got into the Bible and have even determined what Scripture itself says. In the earliest days there was no Bible; there existed only individual manuscripts and later small collections of texts initially inscribed by human authors on disassociated papyrus and vellum manuscripts. These individual authors working in isolation recorded their religious experiences and personal faith. Their texts were part of the stream of western civilization. Later, others copied and recopied them and translators translated them into different languages. Small collections of these texts emerged. In the case of the Jewish Bible some of those smaller collections were gatherings related to law, or prophets, or gatherings of “Writings.” In the case of the New Testament, there exist among the papyri collections of gospels and epistles. These individual texts eventually became the religious collections of two faith communities, Israelite and Christian, and the collections are the “inventions”2 of those faith communities. Christian bibles today consist of three different collections: Jewish, Protestant, and Catholic.

               Since the enlightenment of the 17-18th Centuries modern critical scholars have gone back to the some 5000 or so original papyrus and vellum fragmentary manuscripts of the New Testament; they compared the different readings of each manuscript—for no two of these manuscripts agree alike in all particulars. The scholars decided by voting (not by praying) what the original autographs of each New Testament text should have read.3 Translators working from the critical text provided by scholars of textual criticism render the Bible into modern languages, and those translations are the modern literary equivalents of the Bible’s ancient Hebrew, Aramaic, and Greek. This process, just described, establishes human beings as the “measure” of the Bible, even to the extent of deciding what the original authors wrote in their texts.4 In this way human beings have provided the raw data from which modern Christian believers develop their individual concepts of God.

The belief that God “divinely inspired” (i.e., influenced, moved, or guided) the authors of the Bible (from outside their minds) should be mindful of the fact that it was human ingenuity and creativeness that made the Bible possible throughout this centuries long process.

Charles W. Hedrick
Professor Emeritus
Missouri State University

2By “invention” I mean to say that the human members of each faith community decided what texts belonged to their collection of Holy Books.
3See Bruce Metzger, A Textual Commentary on the Greek New Testament (2nd ed.; 1994), 10*-16*.
4Is Mark 16:9-20 an original part of the Gospel of Mark? Ancient Christian tradition says that it is, and it is still part of the New King James Bible. Modern critical scholarship, on the other hand, has decided it is a later addition to the end of Mark and hence it was not a part of the autograph and is excluded from modern translations. See Metzger, Textual Commentary, 102-106.

Sunday, August 11, 2019

Hanging Chads in Politics and the Bible in Religious Faith

Hanging chads evoke the presidential election of 2000 (Bush v. Gore). A hanging chad is a partially punched election ballot still connected to the main ballot by a thread (so to speak). The election moved along smoothly until someone had the bright idea of checking for partially punched ballots and then election officials argued over several thousand ballots that would decide the election in Florida. It was the first time (so far as I know) that non-punched ballots decided an election—or were they deliberately punched?—ay, there’s the rub.1

            In the history of religions there are no hanging chads. In the Bible, however, there are loose “threads.” If one picks at them often enough with one’s mind, they may shake confidence in the Bible and in one’s faith. For example, on the Greek Island of Karpathos late one evening after the dishes had been cleared from the table the conversation turned to “what I did.” It was a family gathering of Greeks plus two Americans. Two of the family members were physicians from Athens. As an example of what I did as an Academic, I gave an impromptu summary of the contradictions between the gospels. One of the physicians, a pediatrician, became visibly upset at my comments. She explained that she would not concern herself with such things. Her faith was a settled matter, and such questions were off the table for her.

It has been my experience that the vast majority of folk by middle age are quite comfortable with their religious beliefs. They tend to put them on the shelf and pull them off only in times of crisis trusting that their religious beliefs can be relied on to carry them through the difficulties they face. Occasionally, however, the Bible itself becomes a threat to one’s religious beliefs when one runs across a passage that seems to undermine what they have been taught and believed for so many years.

Here is one threatening “fly” in the ointment (so to speak) of Baptist theology: Baptists believe that salvation comes “by faith in Christ.” In Baptist faith one only needs to believe that Jesus died for one’s sins—nothing else is necessary. Certain other Christian denominations,2 however, believe as a tenant of their faith that Christian baptism is necessary for one’s salvation. In short, they believe in “baptismal regeneration.” Here are certain biblical verses that some denominations believe point to this teaching. In Baptist thinking, however, they are simply “loose threads” that are easily explained: Mark 16:16,3 John 3:5, Acts 2:38, Romans 6:3, Gal 3:27, Ephesians 5:25-27, Titus 3:5, 1 Peter 3:18-21.

Mark 16:16: “He who believes and is baptized will be saved; but he who does not believe will be condemned.” (New King James translation)

Acts 2:38: “Repent, and be baptized everyone of you in the name of Jesus Christ for the forgiveness of your sins; and you shall the gift of the Holy Spirit.” (RSV)

Romans 6:3-4: “Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death. We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.” (RSV)

The Bible itself can become part of what tends to undermine the faith that one believes the Bible proclaims; particularly if one starts pulling at its loose threads.4 What loose threads have you noticed in the Bible?

Charles W. Hedrick
Professor Emeritus
Missouri State University

1From a line in Shakespeare’s Hamlet: “To die—to sleep. To sleep—perchance to dream: ay, there’s the rub.” “Rub” carries the meaning of difficulty, obstacle, or objection.
2For example, Roman Catholicism, Eastern Orthodoxy, Lutheranism, Anglicanism, Methodism (infant baptism). 
3Another one of those niggling threads! Modern text critics insist that Mark 16:9-20 was not part of the original Gospel of Mark but was added later. Modern translations do not include the passage Mark 16:9-20. Is it part of the Bible or not?
4See for example Hedrick, Wry Guy Blog: “Can all Bible Translations be Trusted,” September 10, 2018.

Monday, July 29, 2019

Judging Others

Jesus said, or at least two gospels attribute the saying to him: “Judge not that you be not judged” (Matt 7:1; Luke 6:37). The saying is a Q tradition, but it may have been attributed to Jesus in error by the later Christian community. Paul (Rom 2:1) and James (4:12) employ the idea of not judging others without making any reference to Jesus, and the idea of not judging others is found in rabbinic traditions. Hence, the concept may likely have been derived from Israelite and/or Christian wisdom. The Jesus Seminar voted that it was not a saying of Jesus.1 On the other hand if Jesus did prohibit judging others, as the writers of the gospels report, then he failed to follow his own advice, for the gospels depict him judging the intentions of others rather harshly. For example:

But woe to you scribes and Pharisees, hypocrites! Because you shut the kingdom of heaven against people; for you neither enter yourselves, nor allow those who would enter to go in (Matt 23:13; compare also: Matt 16:6, 12; 23:2-7; 23:13-33; Mark 8:15; Luke 11:39-44; 12:1).

The verse quoted above (Matt 23:13) was printed in grey in the Five Gospels, meaning that the saying itself should likely not be included in a databank of Jesus sayings, but one nevertheless might make use of some of the content for determining who Jesus was. Perhaps the most graphic saying as to how the gospel writers thought Jesus regarded the Pharisees is the harsh depiction of the Pharisee in the story of the Pharisee and the toll collector (Luke 18:10-14).2

            Making moral judgments about others is something that a wise person must inevitably do to survive in life. For example, even Jesus was thought to have denied that Caesar’s government was supported by God (Mark 12:17)3 and he insulted King Herod (Luke 13:32).4 Judging others is something we will all do living in a society that has not succeeded in eradicating the presence of grifters, “confidence men,” charlatans, cheats, swindlers, dishonest businessmen, scammers, “snake oil salesmen," and others who prey on the gullible and unsuspecting for whatever reason. I define “sitting in judgment of others” as evaluating their skill, competence, reputation, character, and honesty.5 We are particularly called upon to judge those who run for political office, but also used car salespersons, grocers (did they set their scales a bit too heavy, perhaps?), physicians, attorneys, baby sitters and even ministers (you will recall the numerous cases of child abuse involving Catholic priests, among others).

            In our society one cannot take everyone at face value, but is required to dig deeper and even question the motives of others. For example, one must weigh this question upon receiving a solicitation for money on the phone: is the person on the other end of the line being duplicitous or honest? Can I trust the attorney I have consulted about a legal matter to rigorously represent my interests in court? Can I simply trust that a particular charity soliciting funds from me will actually do what is promised or should I first judge their record and validate how they spend the money? All of these in my view are moral issues, and I have a moral obligation to act with integrity in my engagement with society.

            It would be nice if we lived in a perfect world, but alas we do not. The world is a threatening place. Even Jesus said: “be as wise as serpents and innocent as doves” (Matt 10:16 RSV; my translation: “be as sly as snakes and simple as pigeons”; compare Gos. Thom. 39b).6

Charles W. Hedrick
Professor Emeritus
Missouri State University

1See Funk and Hoover, Five Gospels, 153-54.
2This saying is printed in the Five Gospels in pink (p. 369), meaning that Jesus probably said something like this statement.
3As Paul did for example (Rom 13:1-7).
4Funk and Hoover, Five Gospels, 348-49. Luke 13:32 is colored grey; the Fellows found it plausible, however, that Jesus “may well have said something of the sort found in this verse.”
5I never worry with the intentions of others, for we can never know another’s intentions even should they tell us what their intentions are. Judging someone’s intentions is all guess work.
6Hedrick, Many Things in Parables; see pages vii-1x, for a discussion of the saying. The saying is colored in Pink in the Five Gospels, p. 169.

Monday, July 15, 2019

Democracy and the Bible

On July 4th I began pondering American democracy (our Republic)—I suppose it is appropriate to ponder our fragile experiment in democracy on Independence Day. An experiment in democracy, lasting just a short 343 years, is fragile by definition because its success depends on an educated electorate1 that regularly participates in the democratic process, which includes voting in elections and monitoring of elected officials.2

The Bible offers little positive guidance on a democratic government, and what little it says about governmental rule actually presents a problem for readers. Only two extensive descriptions of a political state are to be found in the New Testament, and both of them present contradictory views on that state (the Roman Empire), which was the dominant political power in the New Testament world (from about 31 BCE [ascension of Augustus] to 410 CE [the sack of Rome by the Visigoths]).

The author of Revelation (chapters 13, 17-18) portrays the Roman Empire in ghastly terms as the evil Empire of the Antichrist (Rev12:1-17). Paul on the other hand has a surprisingly naïve view of the governing authorities (Rom 13:1-7). His view is that the governing authorities of the Empire are “appointed by God” (13:1-2), and anyone who resists them will incur judgment (13:2). Oddly he makes no distinction between types of governments—apparently even repressive, ruthless, and autocratic governments are likewise appointed by God. Rulers are God’s servants “for your good” (13:3-4), he writes. Thus, one must be subject to them or else suffer God’s wrath (13:5). He concludes this short section directing that taxes must be paid and that citizens of the state should give respect and honor to the authorities, for they are “ministers of God” (13:6-7).

Both writers are clearly mistaken in their views. The Roman domination of the Mediterranean basin while difficult for the Roman Provinces nevertheless provided them with the pax romana (Roman Peace); it provided the provinces with “security and safety made possible travel, trade, and renewed economic development and prosperity.”3 So Roman governance under the Empire was not as terrible as John had imagined it. Paul’s view on the other hand is simply uninformed. That all governing authorities are appointed by God could not possibly be true—if we assume that God has a conscience. In any case, Paul’s views about the Empire clearly conflict with our democratic system of which we find no trace in the New Testament.

It seems fairly clear (at least to me) that Mr. Trump was not “appointed by God” (but then neither was Mr. Obama). Mr Trump was appointed by the Electoral College after he lost the popular vote of the country. His administration (and that of Mr. Obama as well) is plagued by gridlock. That is because governance in a representative democracy (a republic) is often messy and inefficient; it is all too frequently partisan, rather than bipartisan. A democratic form of government should probably be avoided except for the fact that all other forms of government are worse.

The Bible offers no specific advice about government. Except that here and there the Bible’s ethical ideas might be inculcated into government. For specific ideas about how government should function we are left to our own imaginations. It is more than disconcerting to see Mr. Trump employ in his presidency ideas and values different from the positive ethical ideas of the Bible (or even conventional American values) , and nevertheless still receive strong evangelical support.

Charles W. Hedrick
Professor Emeritus
Missouri State University

1National Center for Education: In 2016-17 85% of Americans had graduated High School; 21% had a Bachelor’s degree; 9.3% had a Master’s Degree; less than 2% held a Doctorate.
2In the 2016 Presidential election 58.1% of the voting-eligible population voted:
3E. Ferguson, Backgrounds of Early Christianity (3rd ed.; Eerdmans, 2003), p. 29.