Dynamic Yet Consistent

Beth and I have taken a short break from our 10 top 10 lists in order to spend some time with family.  Today we are on list #6, which looks at the most influential books for us.  Many of the concepts raised in these books will be revisited with our final blog post, which will examine the 10 ideas that define us as people.  I have listed them in a way that illustrates how each builds on the others.

1. Is there a text in this class?, Stanley Fish – This book examines the nature of truth as it relates to the authority of texts.  As you will see, many of the books that follow rely on an interpretation of scripture to direct a community to action.  Fish provides a framework for understanding how interpretive communities shape truth.
   
2. Nature of Doctrine, George Lindbeck – Whereas Fish looks as the authority of texts, Lindbeck looks at the nature of religion to determine how they practically function.  It is his conclusion that religion is like language and culture in that it explains the world around us, but it also helps us experience it.
   
3. Life in Biblical Israel, Philip King and Lawrence Stager – Once we have discussed the role of community, religions and texts, it is essentially we understand the communities of Scripture if we are going to allow it to shape our lives.  This book is approachable and practical as it outlines the world from which the Old Testament was born.  Concepts such as kinsman redeemer and house of the father unlock amazing depth in the Hebrew Scriptures.
   
4. New Testament and the People of God, N.T. Wright – No other theologian / historian has shaped my understanding of Scripture more than N.T. Wright.  He does an excellent job of allowing the historical setting to inform a reader’s understanding of Scripture.  He is a prolific writer, but this book in particular has been instrumental in shaping my understanding of the world of the New Testament.
   
   
5. Prophetic Imagination, Walter Brueggemann – Once the world of scripture is established, we must understand how that affects the modern people of God.  Brueggemann (my favorite OT scholar) outlines the role of the prophet in projecting a world in line with God’s will.  Sometimes it requires critisizing an existing establishment, and at other times it requires energizing a new possibility.  I always try to keep both of these sides in tension in my own life.
   
6. Challenge of Jesus, N.T. Wright – Whereas Brueggemann outlines the implications of the OT prophet, in this book Wright outlines the implications of the person of Jesus.  By showing Jesus in his historical context he allows the reader to grasp the importance of the Messiah beyond simply “personal salvation.”
   
   
7. Resident Aliens, Stanley Hauerwas – After understanding the role community plays in shaping an understanding of truth, and then exploring the implications of the communities of scripture, Hauerwas explores what it means for Christians today to live as a community wherein we are in the world but not a part of it — living in a colony of hope.
   
   
8. The Politics of Jesus, John Howard Yoder – I have already confessed that deep down I am a Mennonite.  I have the utmost respect for people who are consistent in their views of the world, and practical in their faith.  This book captures Yoder’s approach to understanding Christianity by outlining a way of life that the modern people of God can follow that is consistent with the person of Jesus.
   
   
9. Imitation of Christ, Thomas à Kempis – Moving away abstract and into the practical aspect of being a Christian, I most often turn to the tested words of Thomas à Kempis.  This is one of the most read texts of all time.  Since we are talking about books today, I will include this quote from him: “At the Day of Judgment, we shall not be asked what we have read, but what we have done.”
   
   
10. Walden, Henry David Thoreau – I end with the timeless work of Henry David Thoreau.  While his existentialist thought may seem out of line in light of the previous 9 pieces, for me it is the culmination of the list because in the pages of this book I have always found the honesty and connectedness to the world that is necessary to live daily.  It was Thoreau who said “The mass of men lead lives of quiet desperation,” and it is he who provides the most poignant commentary on my life as I flip through the pages of his works.
    

I participate in a book study at Broadway UMC.  Right now we are working through a called Simply Christian by NT Wright (who happens to be one of the scholars I most look up to).

This past week the topic was supposed to be the Character of God and the story of Israel.  It surprised no one when we got a bit off subject and began talking about “souls” and what the main point of Christianity was.  When it comes to the soul I am a monist with reservations and thus don’t believe in a soul as traditionally defined — I reject the dualism of the whole proposition; I find thinking of the body as something separate from the soul leads to an unhealthy anthropology as we either see the flesh (and therefore the world) as bad or inconsequential.

That was a bombshell for some.  However it led to a good discussion on the philosophical development of the idea of the soul.  For the most part, writers in the Old Testament did not conceive of a soul.  Where the word does appear (nephish) it is referring more generally to “the self.”  Furthermore, the concept of an afterlife is virtually non-existent until the post-exilic age.  By the time of the second temple and the ministry of Jesus, the soul and the afterlife were firmly developed in Religious discussion.

So, that leads one to wonder, “What caused this change?”  Well the answer is relatively simply.  In the patriarchal (Abraham-Moses) era through the Monarchy (David, Solomon, and then all those chaps whose names you skim over when reading), the people of God saw all their needs fulfilled in YHWH in their day to day life (granted they did not always act like it).  They had YHWH’s presence with them; they had been given the promised land; and their identity was firmly established. There was no need to ask questions about what happens when you die because they saw fulfillment in their current situation.  For them, the primary question was “What does it look like to be the people of God.”  The answer to that is simple and contained in the promise to Abraham: “You will be blessed so that you can cause the blessing of all nations.”  From there, the laws and customs evolved to help flesh that out.

Things change once exile comes.  After the sins of the divided kingdoms, YHWH turns to the Assyrians and the Babylonians to be his instrument of judgment.  Simply put, Israel was not living up to their calling and the Presence, Land and Identity were stripped of them.  Before YHWH dwelt in their temple, now they were captives and YHWH presence seemed so distant.  They lamented: “By the rivers of Babylon we sat and wept when we remembered Zion…  How can we sing the songs of the LORD while in a foreign land?”  Their daily lives did not exhibit the hope they once had.

Carving depicting Assyrian Exile (you can tell by the pointy hat).

At this point, hopefully you are connecting the dots.  The concept of a soul and of the afterlife developed because the people of Israel had lost their identity and primary calling.  It no longer made sense to envision God’s will being played out in their day to day lives.  Their hope instead had to lie in the “by-and-by.”

The early Jews were driven by the question: What does it mean in this day to be the people of God?  This included issues of identity, blessing and duty.  For exilic and post-exilic Jews, the question evolved: What will it mean to be the people of God?

It is interesting these questions still dominate today.  To oversimplify, liberals/emergents tend to ask the first question while evangelicals/fundementalists ask the second question.  It is easy to find ourselves in one camp or the other.  One may say, “I am better because I realize the presence of God here and now” and the other may “I am better because I care about things that eternal.”

Of course the correct answer is that both questions are valid and equally important.  We must understand what it means to be the people of God in this world, and live in eager expectation and preparation for the world that is to come.  Without doubt, the ministry of Jesus brought together these questions and he provided the ultimate answer for each in these: He lived the perfect life of reconciliation and restoration, while providing mediation and direction for the life to come.

The real power is actually not found in asking these questions side by side or together.  Rather, I am convinced we should simplify our question back to original roots:  What does it mean to be the people of God.  This question involves Identity, lifestyle (holiness) and hope.  It is rooted in an understanding that we are blessed in order to cause the blessing of all the nations.  Christians must first understand themselves as the people of God and with that identity they can begin to ask “How should the people of God live in this present world” all-the-while experiencing the hope and reassurance of the world that is to come.

There were a thousand tangents I wanted to take with this post (community vs. idividual understanding of Christianity; Hebrew parsing of Abraham’s calling; heaven, hell, sheol, souls and nephish, etc.) but for now I will be content not making my primary question revolve around my present actions or my future destination, but rather about my identity and implications it brings.

Pondering the Question