“And though St. John saw many strange monsters in his vision, he saw no creature so wild as one of his own commentators.” — G.K. Chesterton
In many of my posts, I focus on Genesis. So, why not turn my attention to another controversial and misunderstood book at the back end of the Scriptures, The Revelation of Jesus Christ to John of Patmos? If one is allowed to have a favorite book in the Bible, then this book has become mine thanks in large part to my beloved professor Gordon Fee. In the year of our Lord two-thousand, Fee taught a course at Regent College on The Book of Revelation. When we asked him if all the Y2K talk and the year itself influenced his decision to teach this course at this time, he smiled, laughed at himself, and said, “You know. I never even thought of that.” That answer is an indication of how free he was from the dispensationalist background of his youth. How could that be? Continue reading “The Book of Revelation: My Picks for the Best Books on this Book”
Blessed is he who reads and those who hear the words of the prophecy, and keep the things that are written in it, for the time is at hand. (Rev. 1:3, ESV)
Continue reading “Revelation 1:3 i”
AS we shall discover together in working slowly through this text, The Book of Revelation is a Trinitarian text. Of course, it does not have the post-Nicene terminology. In this text, one will not find the language of Father, Son and Spirit as one finds abundantly in John’s Gospel and in post-nicene formula. Rather, one will find God, Jesus Christ, and the Spirit which is more similar to Paul’s formulation.
Continue reading “Book of Revelation Commentary (Revelation 1:2 i)”
The revelation of Jesus Christ, which God gave him to show show to his servants the things that must soon take place. (Revelation 1:1, ESV)
The Things that Must Soon Come to Pass
The opening verse of this book undermines all interpretations that try to make John’s Revelation a coded history of current events. As Craig Koester helpfully recounts in the first part of his concise commentary Revelation and the End of All Things, there is a long history of misinterpreting Revelation in this way. All such interpretations have one thing in common, the predictions they make never come to pass. Modern dispensationalists now avoid making predictions and so resort to probabilities. This kind of thinking leads to ridiculous concepts like the Rapture Index. So, when John writes that God wished to show his servants “the things that must soon take place”, the “soon” refers to those things that the intended recipients of John’s letter were experiencing and about to experience.
Continue reading “The Book of Revelation (Revelation 1:1 iii)”
The revelation of Jesus Christ, which God gave him to show his servants the things that must soon take place. He made it known by sending his angel to his servant John, who bore witness to the word of God and to the testimony of Jesus Christ, even to all that he saw. (Revelation 1:1-2, ESV)
“Revelation”, the common english translation of the greek word “apocalypsis” (αποκαλυψις) which opens this text, is such a familiar term that its basic meaning is almost lost to our ears and eyes. Similarly, the term “apocalypse” has come to refer to any large-scale catastrophic event that threatens the extinction of humankind and life as we know it i.e. zombie apocalypse. (Pace Rick Grimes et al.)
But slow down and listen to the text. John’s first readers did not have this linguistic and cultural baggage hanging on these terms. They were not dispensationalists. There was no such thing as guns or atomic bombs. They had not heard of global warming. John and his early readers had their own linguistic and cultural milieu which shaped their understanding of the term “apocalypse” and the other terms, allusions, and images John uses throughout this prophetic letter to the Christian communities in first century Asia Minor. Like learning a new language, it takes some mental effort and yes some reading and research to understand and interpret an ancient text, including those included in our Scriptures.
Continue reading “The Book of Revelation (Revelation 1:1 ii)”
Are you excited by this news? Are you appalled by this news? Are you angered by this news? Are you totally confused by this news because what’s “Answers in Genesis”?
Whatever your reason for clicking through to my blog, welcome. I hope you find my posts on this organization and the linked resources helpful and informative as you prepare for the arrival of Ken Ham and his Fantastic Ark in the Great White North.
Whether you are a churchgoing Christian like me, an atheist, agnostic, or come from an other faith tradition, you should become familiar with Answers in Genesis and the possible implications for its official arrival in Canada.
What is Answers in Genesis and Why Should You Care?
Continue reading “Answers In Genesis is Coming to Canada”
In the wake of the allegations against Judge Roy Moore, many American evangelicals are pulling out the defences, excuses, and verbal acrobatics that they used in the face of the myriad sexual allegations against then candidate Donald Trump, especially in the wake of the Access Hollywood recording in which Trump confesses his predatory habits and even identifies the approaching female host as a potential victim should the opportunity arise. Alongside multiple accusations of inappropriate sexual advances, Moore has been accused of assaulting women as young as 14 years old. The accusations against Moore come amidst a wave of such allegations that hopefully reflect a sea change in American culture that will allow women and girls to come forward more quickly and while the cases may still be prosecuted. I hope this trend in the U.S. spills across the border into Canada as well.
As they do in relation to Trump, many self-professing American evangelicals are taking comfort in and finding refuge behind ill applied biblical passages to diminish the voices of Moore’s accusers and maintain their loyalty to the Republican Party. In a culture in which being Republican and being an evangelical Christian are often treated as synonymous, one’s loyalty to the party now trumps (pun intended) one’s loyalty to creed or historic standards of Christian morality. For many people (including some white male evangelical Christians like myself), the level of hypocrisy is so patently obvious that I’m surprised it does not produce a detectable stench. If I read the Psalms and prophets correctly, it is a stench in God’s nostrils.
Continue reading ““Moore” Relevant Biblical Passages”
IN his Hexæmeron, a Lenten series of homilies on the six days of creation, Basil of Caesarea provides us with his interpretation of Genesis 1. In contrast to the default practice of reading Genesis 1 metaphorically or allegorically, Basil insists upon a literal reading of Genesis 1.
As I am writing this series of posts, in the season of Lent, I plan to proceed by giving each Homily its own separate post. Hopefully, at the end of this series, I will be able to write a post summarizing the Hexameron as a whole and its relation to modern YECism. So, what you will see in this series of posts is my own grappling with Basil’s exegesis of Genesis 1 as kind of a running but far from exhaustive commentary.
You can find the full text of Basil’s Hexameron and other extant writings of the Church Fathers on CCEL.org. Continue reading “Ham-Handed Hermeneutics VIII: The Hexæmeron of Basil of Cæsarea – Preface”
In the past few weeks, I have had numerous on-line interactions with YECists (Young Earth Creationists). Prior interactions inspired my recent posts on the tendency of many YECists to react to simple statements in accord with orthodox Christian doctrine with shock and seemingly “righteous” indignation and, subsequently, in defense of their YEC beliefs and supposedly in defense of Christian orthodoxy, they frequently make assertions deemed heterodox by the Christian tradition.
When the error is brought to their attention via relevant quotes and links to texts, YECists will not change their position but change the authoritative source of their assertion. That is, in their initial reaction, they will claim that their position is the traditional orthodox position. Yet, when I or someone else provides evidence from Church Fathers, councils, and creeds to demonstrate their error, then, persisting in their error, YECists will reject the arguments of the Church Fathers, councils, and creeds. Usually, at this point, YECists will then claim that it does not matter what the Church Fathers, councils and creeds say for those teachings are the “fallible words of men” and their position is based in the “infallible Word of God.” In other words, they retreat into the argument that their position is the biblical position based on the plain reading of the text (of course). Any position that is contrary to their position is then obviously not biblical but shaped by non-authoritative extra-biblical sources.
Of course, for those of us familiar with the development of doctrine, this begs the question (and I think I am using this idiom in its proper sense from logical argument). Arius assumed that his teachings were biblical. Apollanaris assumed his teachings were biblical. Yet, whether YEC and indeed the doctrine of inerrancy into which YECists ultimately retreat are biblical and in such a way that excludes all other interpretations of the Scriptures is precisely the question at hand.
Having a “dialogue” (and I use the term loosely) with a YECist is quite predictable in its circularity and its self-serving inconsistency. I have written the following dialogue as a way to draw you into the limited circle of reasoning that is characteristic of YECism. Continue reading “Stop Playing Chess on my Checkerboard!”