Marc Bloch, a twentieth-century Jewish historian of medieval France, once wrote, “Christianity is a religion of historians.” He meant not only that Christian scripture and liturgy recount and commemorate historical events, but also that according to Christianity the fate of humanity played out (and continues to play out) within historical time. While it is not true that all Christians are historians, I find as a professional historian that my understanding of the past greatly enriches and deepens my faith. But as a professional, I have been trained to think in certain ways about the past, and sometimes those ways of thought seem to conflict with my faith. What is a Christian historian to do in such cases?
There are many proverbs about fools in the Book of Proverbs, but the largest consecutive chunk of them is found in Prov. 26:1-12. It’s useful considering the first eleven verses together, and then the twelfth as a capstone: (more…)
Christians struggle how to understand prayer. Many people think of prayer as a token to the great vending machine in the sky, which is clearly wrong. Some people think of prayer as a particularly holy work for those who can muster enough faith for it. People present God with lists of requests, sometimes demands, or try to bargain with God, while others insist that prayer for physical things is (not only ineffective but also) merely selfish, so they upholster their prayers in pious verbiage to protect it from encountering anything hard (or real). Some people say prayer is a conversation between a Christian and God, but the obvious objection is that unlike in human conversations, (most) Christians don’t hear audible responses to their prayers. Some Christians create a model of “holy” conversation by pointing to God’s revelation (Scripture and creation) for God’s part of the dialogue, while others just think prayer is too one-sided to be a conversation at all. Is prayer a conversation? (more…)