Posts Tagged gospel
Is there any doubt from the title of this post that I don’t exactly have great feelings of sadness for the demise of the TNIV? It is perhaps not so appropriate to call the TNIV “the witch” since it is a “faithful and scholarly translation” but there you have it. There are others for whom the TNIV has been an important resource for their own lives and ministry and they are sad to see it go. Daniel writes:
As someone who communicates from the Bible on a weekly basis, I have found the TNIV to be a faithful, accurate and scholarly update to the best-selling NIV translation many of us grew up with.
Well God bless him. Eugene Cho also is lamenting its demise. I personally have used the TNIV on occasion (usually because there was no other option available) but have never purchased one and wouldn’t unless I had no other option. I was opposed to its publication for a number of reasons, not the least of which was the gender inclusive language. From Christianity Today:
“Whatever its strengths were, the TNIV divided the evangelical Christian community,” said Zondervan president Moe Girkins. “So as we launch this new NIV, we will discontinue putting out new products with the TNIV.”
Girkins expects the TNIV and the existing edition of the NIV to phase out over two years or so as products are replaced. “It will be several years before you won’t be able to buy the TNIV off a bookshelf,” she said.
“We are correcting the mistakes in the past,” Girkins said. “Being as transparent as possible is part of that. This decision was made by the board in the last 10 days.” She said the transparency is part of an effort to overhaul the NIV “in a way that unifies Christian evangelicalism.”
“The first mistake was the NIVi,” Danby said. “The second was freezing the NIV. The third was the process of handling the TNIV.”
I have no quarrels with or suspicions about the motives of the scholars who did the work of translation for the TNIV. I am certain (as certain as anyone can be about such things) that their motives were honorable and pure before God. This is true even as it relates to the issue of gender inclusive language.
Doug Moo, chairman of the the Committee on Bible Translation (which is the body responsible for the translation) said the committee has not yet decided how much the 2011 edition will include the gender-inclusive language that riled critics of the TNIV.
“We felt certainly at the time it was the right thing to do, that the language was moving in that direction,” Moo said. “All that is back on the table as we reevaluate things this year. This has been a time over the last 15 to 20 years in which the issue of the way to handle gender in English has been very much in flux, in process, in development. And things are changing quickly and so we are going to look at all of that again as we produce the 2011 NIV.”
The “flux” to which Moo refers concerning the English language is actually overstated. Neutered language is the norm in academic English usage and has moved into common usage beyond the academy due mostly to rather aggressive efforts to mold popular use. Unlike the evolution of the English language generally, the neutering of the language happened intentionally as a way to counter what were considered to be the oppressive patriarchal assumptions embedded in the language.
Why this gender thing matters, but not really
In so many ways, it honestly doesn’t. Though I am no Greek scholar, I am aware that in many places the language used is, in some ways, generic, that is, it does not specify gender, or more specifically, sex. To neuter the original language in this way in order to conform to contemporary English usage norms makes a lot of good sense and doesn’t fundamentally challenge any doctrines of the church.
In other ways though, the neutering of language is quite significant as it says something powerful about how the church interacts with culture. It is in fact only the newest manifestation of the church’s efforts to respond to and speak relevantly to a culture that is rapidly becoming post-Christan and into which the church’s voice as a culture shaping agent is less and less important. The multiplication of English language translations in the last century is testimony of the increasing marginalization of the church in society and every attempt at relevance reinforces greater and greater alienation. But more on that in a later post. In the mean time:
I don’t have very many readers to this blog, and likely have far fewer now that I’ve neglected to update in nearly 3 months (or is it 4?), but those few readers ought to know that I have not been entirely unaware or absent from blogdom.
Indeed, as St. Jude would say, I have had every intention of writing, but have often found myself at odds with myself over the content that I want to communicate. It is rather difficult at times for me to put into words the concerns that I have had and to clearly lay out some of the recent thoughts I have had about various topics political, theological, ecclesiological, and otherwise. So… just as a way of whetting (or perhaps dampening) the appetite, here are a few things I’m thinking of writing on:
Are ALL Asian American Christians sellouts
(a response to the post at nextegenerasianchurch)
Further thoughts on women in ministry leadership (an exploration of history, hermeneutics, and sociopolitical considerations)
Black Asian dialogue (just wanting to know if we have anything to teach each other)
Are there any other suggestions?? Asian Christians and homosexuality? Preaching in the Asian church? Am I a sellout for going to an Asian church?
Higher education in the United States and indeed throughout the so-called “West” is dominated by multiculturalism, with the “hard” sciences, professional schools, and business schools being somewhat the exception. It is an unquestioned assumption within the storied halls of our most elite and least elite colleges and universities that the dominant narrative of Western culture is insufficient to educate students. Their biases, assumptions, and worldviews must be challenged, deconstructed and hopefully re-assembled into something resembling coherence.
Concurrent with these assumptions has come a rejection of what had been the core content of a “liberal” education – namely becoming conversant with the thoughts, ideas, and stories of Western culture (i.e. dead White men) and a departure from what had been the intent of such an education (the discovery of ‘truth’). Heretofore marginalized voices (women, minorities) are given privileged status as a consequence of their having been deemed historically oppressed. In history especially (my field), the European explorers, philosophers and missionaries of old have been transformed into apostles of intolerance, genocide, and unremitting oppression. Simply put, dead White guys are out of fashion and truth as a governing or transcendent concept is not even really talked about.
Of course this shift represents a major challenge for Christians in the academy since we follow a religion that both makes transcendent governing truth claims and whose most significant theologians happen to have been mostly dead White guys. It doesn’t help that the “West” is popularly associated with Christianity, notwithstanding the fact that Christianity did indeed originate in the Near East, its most famous early theologians (Augustine and Tertullian) were Africans, and the Christian legacy of India, Ethiopia, and Iraq is far older than that of Ireland. It follows easily that the worst crimes of the western world are laid at the feet of the theology, practice, and indeed even the existence of the Christian faith.
Enter: multiculturalism and the gospel of relativism. According to an article in First Thingsthe task of
a student in the multicultural classroom is to grant unquestioned authority to those who come from underprivileged or marginalized backgrounds. You have to do this because, you will learn, because Western culture has exploited every other culture, and your experiences are so shaped by Western culture that you cannot question those who criticize you. And thus you will become a good cultural leftist (which is the shape liberalism takes in the academy), or, if you are not convinced by these arguments, you will learn how to fake it for the sake of getting a good grade
The article continues:
All of this is profoundly anti-Christian, which is why Christian students are typically the most radical questioners of higher education. Because Christians believe in a universal human nature, they also believe they can make universal truth claims about human nature. That does not mean that every statement about human nature is true.
And so it is that Christians hold as profoundly and universally true the very thing that sticks in the craw of post-modern cultural relativists. Thus Christian students, albeit thoroughly unversed and ill prepared to “give an answer for the hope that lies within them”, they are nonetheless adherents of a gospel that declares that truth does indeed exist; truth about God, the meaning of life, the condition of man, and man himself. Further, they hold to the notion that these truths are not culturally bound, nor limited by time, but are always and in every place profoundly and fundamentally true.
It is true though that the lens of multiculturalism has brought a needed corrective to the myopia of the Christian church in the United States. It is perhaps a function of our relative isolation from people of different languages and ethnicity that the universality and thus the infinite translatability of the Christian religion has been lost on us. It is a good thing that churches are wrestling with questions of multi-ethnicity and culture. We must be careful though as we wrestle not to adopt the singularly unChristian, dare I say anti-Christian academy that reflexively dismisses the achievements of Christian civilization while highlighting its sins and lionizing those presumed to be victims.
It is no small thing that it is only in the Christian west that human freedom as a concept rooted in the Biblical view of all people being made in God’s image bore the fruit of eliminating slavery, or that women have enjoyed the relative equality of status that they do. When the West failed, it is perhaps not the failure of Christianity, but only an indication that the Christianization of society did not go far enough.
I write this post from a nice comfortable guest bedroom in the home of a friend in Gentilly, a suburb of Paris, France. Just a few days ago I was in Ghana on mission, doing all the things that short term missionaries do, and some that they don’t (like discussing with our ministry partners what kind of woman I need so he can find me a wife). Now I am relaxing in Paris for the next several days – almost 10 full days before I return to my normal life and responsibilities. Hence the blogging hiatus since late May. Thanks Wayne for checking in on a brother.
As I rode the train from Amsterdam to Paris yesterday, I began my process of debriefing my summer experiences in mission. Anyone who has gone on missions knows, or should know, that how you re-enter your home country is as important a part of the trip as anything else you do. I debated, given my tiredness, if I was perhaps foolish to set aside quite so much time for recovery and “vacation.” There are lots of other things I could and maybe even should be doing. And I miss the students who were part of the team. But I also know that rest is important, and I have no choice now, since my plane tickets are already purchased. So I am stuck here until time to leave, and I have no agenda. I will see what I want to see and there may be many things I do not see. My priority is rest and refreshment in the Lord’s presence here in the capital city of the eldest daughter of the church.
In Amsterdam and subsequently on the train to Paris, I had many uncollected and random thoughts as I tried to piece together my experiences and my surroundings. Some observations…
The first observation, a recollection really, is just how big Dutch people are. I mean, they are just really tall and big people. I am six feet tall and easily at many points was the shortest person in the crowd. There were many women who were taller than me. It makes me wonder what the heck they’re feeding them.
The second is that Europe is far more diverse than America. The world was present on the train and in the Metro station – people of varied nationalities and cultures mixing and intermixing. There are lots of mixed race children around.
The third and easily the only really disturbing one is that for all the wealth and luxury of Europe (and it is indeed wealthy and luxurious – have you looked at the dollar/Euro exchange rate lately?) it is a spiritual and communally desolate place compared to Ghana. The reality of spiritual oppression in some communities in Ghana were idol worship is practiced is nothing compared to the oppression of a godless and unarticulated spiritual depravity that stalks the land here. I do not mean to suggest that God is absent; He is never absent. And amazingly I met someone on the train who quite likely is Christian, as he explicitly asked me about attending the Hillsong – Paris church after I told him I had come from Ghana on missions. He also mentioned that some of his American friends were coming to do church planting in Paris. No, the gospel is alive and well, and the kingdom is steadily advancing in quiet and not so quiet ways. But in just this short stay, the words of I Timothy seem even more prescient to me, “those who desire to be rich fall into temptation and a snare and into many foolish and harmful lusts which drown men in destruction and perdition.” More thoughts on this later, but can it be that the very wealth of nations is a spiritual placebo, plastering over our spiritual destitution with the appearance of security?
Rarely am I annoyed by something to the point of deciding to write a blog post extemporaneously, but this case will mark a departure from my previous reserve.
By now everyone who is paying even scant attention to the political campaign is aware of Rev. Wright (Sen. Obama’s pastor of twenty years). Most recently he has engaged in a number of speaking engagements in which he has spoken eloquently and passionately about his views, and expanded admirably on sound bites that had admittedly demeaned and narrowed his ministry and message. Rev. Wright is a remarkable man, and a formidable preacher; certainly now one of the best known Black preachers in America, though he had a good deal of prominence before all of this started.
Rev. Wright preaches from a distinct tradition within the larger Black gospel tradition; one that emphasizes the prophetic engagement of the church with the world. His sermons and analyses serve the function of calling needed attention to the foibles, failures, and outright dysfunctionality of the American government. The Black liberation tradition from which Wright springs is not mainstream American evangelicalism, and like much of what happens within the Black community, it is obscure in its origins and impact to the larger American psyche. Like the prophets, liberation theologies have a particular edge that lends itself to causing great offense in the hope that the people to whom the message is addressed will change their behaviors and repent. The recent spotlighting of Rev. Wright and indeed the very fact of Obama’s candidacy has allowed an opportunity for many American’s to “listen in” on a conversation that occurs within the Black community. Wright’s style, cadence, free use of Biblical passages, even his mannerisms are exceedingly common within the Black church.
I would be dishonest if I did not say that some of the things Wright has been quoted as saying are not entirely unfamiliar to me or foreign to my ears, having grown up as I did strictly within the Black church tradition. Let me also say that the kind of preaching Wright does and the ministry he advocates does bear a certain appeal. His sermons touch a deep chord with many in the Black community. Even his flirtations with universalism and his seeming embrace of Louis Farrakhan are not particularly exceptional within the context of the Black church and community. A large part of this is the simple reality that our history in America has not afforded us much luxury of distancing ourselves too far from those with whom we may vehemently disagree. The outside pressures of racism, discrimination, and poverty have created within the Black community a type of tolerance for diversity of ideas and approaches that would surprise many. It is the reason why Black churches rarely split over theological issues, but much more frequently over personality and leadership issues. It is also why many Black people will turn a willful blind eye towards practicing homosexuals in the church, or to preachers who proclaim a prosperity gospel. There is a decidedly political aspect to Black church life that means you simply don’t disrespect another recognized leader in the Black community publicly even if you think him to be a charlatan and a fraud. In this, Obama is correct; he can no more dissociate himself from Wright than he can from the Black community.
Having said all of that, I part ways significantly with Wright’s characterization of the negative press attention he’s received as being an attack on the Black church. Rev. Wright. whatever his strengths in preaching or service or even his theological persuasion, does not speak for me. I am as Black as they come, and I love the Black church. Indeed I myself am a minister of the gospel and I understand the responsibility that comes with proclamation. I would not want someone to dissect all of my sermons. Some of the early ones were probably borderline heresy. Nevertheless, Wright does not speak for me, nor does he speak for the hundreds of Black denominations, thousands of churches and millions of church-goers. Prophetic preaching is a hallmark of the Black church, but so is redemptive declarations of forgiveness. The pulpit is not the place to peddle conspiracy theories and wild eyes imaginings about the U.S. government. Furthermore it is not his place to declare or anoint himself as spokesman of the Black church in America.
As we and others have wrestled with what it means to form an authentic Asian American theology one of the places to which we’ve looked has been the developed of an authentic Black voice in liturgy, theology and preaching. As a participant in that ongoing conversation, I believe it is important to remember that any authentic Biblical theology must be first rooted in the revelation of God through Jesus Christ and the sacred text of scripture and then at how that revelation speaks into and reinterprets our particular context. It is likewise important to recall that the kingdom of God is a kingdom not of this world, and that the vagaries of politics and government are not to be overly feared, sanctified, or vilified. They are what they are, and they will perish when he who will come shall come.
Thanks to Wayne Park and also to David over at Nextgenerasianchurch for spurring my re-engagement with the questions of the integration of faith and culture, particularly in the context of the Asian American church; a community which by God’s grace I have grown to love.
Most Sundays I don’t think much about the challenges and joys of being part of a 2nd generation ministry at a Korean church. I have been there long enough that I feel mostly comfortable being the Black person in attendance. I’ve learned a few things along the way; enough that I avoid the most egregious breaches of cultural protocol. Yesterday, however, presented what may be the beginning of a new season of challenge for me and for my community; the challenge of authenticity and vulnerability.
The initial presenting issue was the Bible study I teach. Yesterday’s lesson covered Philip’s evangelization of the Samaritans, which raised all kinds of issues of racism and prejudice — for the 2nd week in a row. It was singularly uncomfortable for me to ask the question “Who are your Samaritans?” or as I suggested, “Samaritans are the people your parents would fall over and have a heart attack if you married.” Now this phrase in itself isn’t hard to say, but it is hard to say or talk about when you are the one Black guy in a church full of Koreans. Race just isn’t something we like to discuss, and as hard as it is between Black and White, I think it is harder between 2 ethnic “minority” communities with their own brand of prejudice towards one another. How does a Black man bring up the prejudices of the church community when he stands inside, and yet apart from that community? How can those listening be honest about their own prejudices or those of their family when doing so might very well hurt my feelings? It is a question of how vulnerable we dare be with a topic that rarely rears its head and in a place where vulnerability is not prized.
Which brings me to the second catalyst and the inspiration for the title of this post. In cell group last night as we discussed the fact that God saves us due to no merit of our own, the leader asked what is a very simple question: “Why do we behave as though we have to earn God’s grace?” A simple question, to be sure, but profound. There was some sharing; the giving of “right answers.” And then I shared, and as I did, I found myself surprised by my own emotion. “It is my pride,” I said, “that keeps me from receiving his grace. I don’t want to be the kind of person who needs grace. I want to be better than I am.” Our conversation went to another level of authenticity and realness. There was, to me, a palpable change in our willingness to talk honestly, authentically.
On the way home I was struck by the thread that ties these incidents together. There is an unquenched thirst for honesty, vulnerability and authenticity in my community. But there is likewise a stark fear, tinged with a shameful pride, that prevents us from going deeper. We long for more, but are ashamed of our longing. We desire to be deeper, but know how shallow we are. In other communities these issues manifest in other ways, but in ours, and I suspect in other Asian circles, it shows up as complaint, and angst, self loathing and blame. The first generation blames the second and the second blames the first and they all blame themselves secretly while outwardly pretending that everything is well, and if not well, then at least we are prosperous and financially stable. We’re out of the garden and everyone knows it, but no one knows the way back, and the grace that is on offer from God seems to be salt in our wounds because it serves to remind us of just how fallen we are.
Is it possible for us to ever move past our desire to repay our parents by attending the best schools and marrying the right person and getting the right job? Can we ever stop trying to repay our Father by the endless cycle of striving failure repentance and recommitment that has gone on so long that we cease trying altogether. Can we ever get to the place where we do not fear to admit our thirst and so have it quenched by the one who is himself that fount of living water?