Last month’s decision by the US president to recognize Jerusalem as the capital of Israel brought out the full range of responses, as usual. Such responses always dismay me as to how poorly both sides understand what the Bible says about Israel, land, and the Church today. Here are some notes for a discussion I led on the subject, specifically for Christians; the notes have been somewhat edited since the original version. (more…)
This is the second post in a series. Read the first post here.
Is the Trinity in the Bible? The Christian doctrine of the Trinity asserts that Jesus Christ is the second divine person, God the Son. So if the idea of the Trinity is anywhere, we should find it in the words and actions of Jesus. What did Jesus say about the whether or not he was God? (more…)
Is the Trinity in the Bible? I have talked with Jews, Muslims, atheists, and even some Christians who say no. Recently I had the privilege of discussing the issue with an ex-Muslim and with a Jehovah’s Witness, who have prompted me to revisit the issue here. Of course I admit that the word “Trinity” nowhere occurs in the inspired text of the Bible. But the lack of a word does not mean the absence of the reality to which that word refers. The word “omnipresent” is also not to be found in Scripture, but the idea of God’s omnipresence is clearly taught there (e.g. 1 Kings 8:27; Psalm 139:7-12). Like God’s omnipresence, we need to explore what the Bible actually teaches about God’s oneness, and then consider what to call it. (more…)
The Bible is amazing. The God who created all the universe and each tiny flower in a mountain meadow decided to communicate with people in their own language, and to inspire people to write it down for future generations to read! Even the Bible talks about about invaluable and awe-inspiring the Scripture is. God gave the law through Moses, and after he re-hashed it all to the Israelites in the plain of Moab (Deuteronomy means “second [statement of the] law”), Moses said, “They are not just idle words for you—they are your life” (Deut 32:47). God spoke through Isaiah, “These are the ones I look on with favor: those who are humble and contrite in spirit, and who tremble at my word” (Isaiah 66:2). When Jesus quoted a difficult passage of the psalms, he parenthetically remarked, “And the Scripture cannot be broken” (John 10:35). The Bible is fully authoritative, life-giving, and amazingly clear (indeed, often far too clear for our comfortable self-deceptions). I do not think we can speak highly enough of God’s gracious gift of Scripture. But it is possible to speak inaccurately of it.
“Sola Scriptura” is one of the five Reformation “solas” (the plural ought to be solae, or rather soli, since one of them is masculine). It is called the “formal principle” of the Reformation, meaning what distinguishes Protestant theology’s method from the theology of Roman Catholics. But “sola Scriptura” has come to mean many different things to different people. It seems to me that some of these meanings are true, but some of them are false. We must evaluate these meanings in turn. (more…)
My last post suggested that part of the difficulty in adjudicating the debate whether or not Muslims and Christians worship the same God is that we mean so many different things when we say “worship.” But there is another problem: how do we know what someone worships? In grammatical terms, “worship” is a transitive verb; it takes a direct object. But how do we know what the actual direct object is of any particular act of worship? The first answer would seem to be that someone is worshiping whom or what they claim to be worshiping. And in cases of frank idolatry, that is undoubtedly sufficient. When an ancient Greek claimed to be worshiping Aphrodite, or a modern Vaishnava Hindu worships Vishnu, there is no reason to doubt them. The greater difficulty is determining the object of worship when people of different religions claim to be worshiping simply “God,” or even “the God.” This question takes us to the center of some tricky problems about meaning and language, especially the meaning of language describing non-physical realities. (more…)
My last post mentioned the dispute as to whether Muslims and Christians worship the same God, and suggested some reasons why the answer is not obvious. These in particular have to do with the range of meanings given to the verb “to worship,” and the difficulty of determining precisely the object of worship when that object is unseen. I think the result is that Christians who believe the same theology may nevertheless answer the question differently, depending on the contextual meanings of the words and the philosophical underpinnings. Therefore I suggest we should avoid being dogmatic on this question. I am not opposed to dogma on other questions, such as the “three-ness” (Trinity) of God or the deity of Christ, but it seems to me that whether Muslims and Christians worship the same God is not a question which admits of a single correct answer, nor is it a question whose answer is essential to the maintenance of Christian faith. (more…)
Biblical scholars like something to argue about, because they are academics, and academics make their living by making arguments. (I know; I am one.) And since what is at stake in biblical scholars’ arguments is almost always the question whether the Bible can be trusted, for skeptics who wish not to believe as much as for believers who wish to do so, biblical scholars’ arguments often degenerate into battle lines. Often, I feel, a little more careful attention to the text may shed some useful light on the subject.
One debate which has intrigued me in the past is the question of the (non-)relation between the Hebrew word “Hebrew” (ʿibri) and the word “Habiru” and its variants in Akkadian and Egyptian. It seems that some conservatives have argued that Habiru = Hebrews = Israelites, and thus the Ancient Near Eastern texts which mention the Habiru corroborate the biblical accounts of the Israelites. Against this, some skeptics have argued that the term Habiru is used in contexts where the biblical Hebrews cannot possibly be intended, and sometimes carry non-Semitic names, which these scholars take to indicate that the Habiru were a mixture of Semitic and non-Semitic.
Now, I am not an expert in the Ancient Near East, nor do I read Sumerian, Akkadian, Egyptian hieroglyphics, or any of the other languages, so I can only approach this question from the Hebrew side. But it seems to me that what the Bible says about Hebrews is not what most people have presumed, and may open the door to a different solution to the relationship between the Hebrews and the Habiru. (more…)