How to do this, Theologically

Let the wise listen and add to their learning, and let the discerning get guidance…

The fear of the Lord is the beginning of knowledge, but fools despise wisdom and instruction.

~ Proverbs 1:5,7

 

There have been times that I have found myself in my seminary classes listening to my professors, and prayerfully wondering: why am I the one who has been given the opportunity to learn what isn’t being taught in most churches?  It’s not fair.  There are so many who would benefit from the wisdom and knowledge that I have been given.   And the answer that comes is, simply, so that I can share it with those who have been given other experiences.  For as we are all one body in Christ, we each are called to bring our encounters and knowledge to the proverbial table and enrich one another’s lives, for the glory of God.  Just as it is the heart’s duty to beat and the knee’s to bend, so we should each employ the talents we have and the gifts we have been given for the edification of our fellow members.  Thus, dear reader, I ask that you not think that by attempting this series on Theology I am placing myself on equal footing with Theologians who have devoted their entire lives to the study of God.   Quite the opposite!  I present this information to you as one who is learning it myself.  I am your friend who learned to ski last winter, and has this season invited you along to experience the thrilling majesty that I, of late, have discovered.  I am fulfilling my commitment to freely share what I have freely received.

Library of Congress, foyer ceiling, June 14, 2013

To that caveat I will add one more: I have vetted what I offer here.  These are snippets of exercises I performed under direct supervision of deans and doctors of theology.  And I assure you that I will present nothing that earned less than an “A.”  For just as you wouldn’t want a medical doctor who is barely competent, nor should you want someone feeding you theology that is lacking.  For lack can lead to off.           

For the duration of this series, we will address one theological topic per week.  This means that there is no way, in an eight week series, that we can address all topics related to theology.  To do so, justly, would take a lifetime.  Instead, I have chosen two topics each from the following categories: God’s attributes [what makes God who He is], God’s revelation [how we know who He is], and God’s relationship with human beings [how God relates to us as a part of His creation].  For each topic, I will post a brief introduction with definitions on Monday and will commence with the theological discussion on Tuesday.  I have indicated below the dates these will be posted.  I want to encourage you: find someone with whom you can discuss the topics we're going to cover.  Really.  Invite a friend or spouse or other family member to read along with you.  And then, talk about it.  God will use this other person to help you see more of who God is, trust me.  Who knows, you might spark a relationship that finds grounding in prayer and theology! 

I have also selected a scripture or two, noted below, on which I will focus that week’s discussion.  I also want to encourage you to read the scriptures prior to reading the corresponding lesson.  Spend time prayerfully reflecting on each passage.  If you have time, see if you can find corresponding passages to study through the week, or consider using them as a memory verse for the week.  But know that none of this should be done to "impress" God or your theology partner, vanity and pride have no place in the study of God.  Again, trust me on that one!  And as always, ask the Holy Spirit to illuminate the scriptures for you, open your heart to God’s voice, and seek to gain wisdom in and of Him.  Our God delights in answering these prayers!        

Attributes: October

• Omnipresence: Psalm 139:7-15
• Transcendence:  Exodus 33:18-19; Isaiah 6:1-4

Revelation:  November

• The Inerrancy of Scripture: 2 Peter 3:16
• Jesusas particular revelation:  Matt 11:27

Relationship: December

• Human Being, the Imago Dei:  Genesis 1:26-27, 2:21-23
• Broken Relationship – the nature of sin: John 8:34 and Romans 7:5

Library of Congress, foyer staircase, June 14, 2013

Curious about where we’ve been during this study?  Click on the links below to see more.
Why do we need theology anyway?

 

Advent: a woman's place

I won’t lie to you: there are days when I struggle with calling myself an Evangelical. 
                
                      Today, for example. 
   
Yes, the Church of England’s General Synod recently voted to exclude women from ordination in the role of bishop.  Yes, an acquaintance, who has since been hidden on my social media feed because I seriously can’t take anymore, posted a youtube video from the previous (not Obama v. Rommey, but Obama v. McCain) election in which a male pastor explained why and how, “biblically,” women in governmental leadership positions equal a nation under God’s judgment; and, that women should never, ever, ever be permitted to preach.  Yes, the church I recently committed to attending (the last bastion of hope in my local vicinity) has ousted all female pastors for personal reasons, and hired a plethora of young, married men in their stead.  And yes, recently I had a conversation with a friend who assured me that her marriage would be recognized in God’s eyes because she had been married by a male leader.  For, to be married by a female pastor (oh, that they even have the audacity to call themselves that!)  makes any covenant illegitimate in God’s sight. 

                  What?

Why is the faith that I love so dearly, so harmful and restraining for women?  How is it that we can read the exact same scriptures, and cite experts in the field, and come to such polarizing answers?  How can it be said that women have no voice; yet Jesus Christ gave the honor of first missionary to a woman, instructed women to proclaim the gospel after he rose, and allowed a woman to study at his feet as the other male future-leaders did?   

How can women be so excluded from God’s plan of redeeming creation that we have been relegated to our husband’s dreams or callings?  Or at best, to the tents of the other women? 

Dear one, you know this topic is my heartbeat: the God of the universe is the same God of women.   I hope I am clear in my pursuit: not a female over male, to counteract the current systems, but female with male.  Serving together, teaching and learning from one another, ministering to each other, living the gospel together for the benefit of each other.  Because God made women, as He made men, in His own image.  And in Christ, all are free to worship Him thus; and teach about Him thus; and show the world who He is.   Because we all have the same outpouring of the Holy Spirit as our male counterparts.  There simply is no scriptural way to duck this truth.       

And where do I land after another gender-equality rant?  Where do I go when I am so weary of only hearing God's Word taught by male voices?  To whom do I turn when, yet again, all I'm told is that based on the sole fact of my gender I am exempt from decision-making, as though "female" is a reasoning-handicap?  When I am counseled to lay aside my calling and dreams thereof, so that I may invest all time and energy into my husband's calling. 

I go, dear one, to the only place one can: to Jesus, the only one who has the words of life.   

And because we are so close to the celebration of Divinity incarnate, I am focusing for the next few weeks on the nativity story.  More specifically, I am purposing to enter into this advent season devoting myself completely to the Magnificat [Luke 1:46-55].  Highly liturgical, perhaps.  But in these nine verses, sung by a newly pregnant teenage girl, I find so much hope and honestly and beauty and high theology that anticipate and reflect the coming of Christ Jesus.  These verses allow me to focus on the fact that before anybody else knew…before Joseph or Herod or Pilot or the Pharisees…a young woman was told about the advent of the Messiah.  This Jewess had no clout, no platform, no worth outside of her immediate family (and even that hinged on her virginity).  Yet, it was to her—and ONLY her—that the angel Gabriel imparted the news that changed everyone’s forever. 

                The Messiah is come.  God’s promise would be fulfilled.  
 
And yet, He did not announce it to a high priest or to judge or king or prophet. 
 
                Almighty God told one woman. 

It was up to her to tell the rest of her world.  Just as it was up to a Samaritan to tell her village; and as it was up to a woman to break tradition, enter the male part of the house and purpose to learn at the feet of the Master, so that she might teach others.  Just as it was up to a woman to announce the resurrection of Christ from the dead, so it was up to this one woman to announce the impending insertion of Immanuel into human history.

Never, ever, ever doubt, dear one, the impact one woman -- in love with the Lord and completely submitted to the Holy Spirit -- can do:

                change all of eternity. 

For the glory of her Lord, her soul will magnify His name.

Amen.      

    

A Pharisee and an Outcast

Because all scripture should be read within context, no one verse or passage to be lifted from the place where its author set it,  today we’re going to look at John 4:1-42 as it relates to John 3, where Jesus encounters a Pharisee named Nicodemus.  So, crack John 3 [and if you’re feeling particularly ambitious, reread John 4 for good measure] and read it.  Don’t worry, I’ll wait…     

Nicodeums Visiting Jesus by Henry Ossawa Tanner - found at oceansbridge.com

Now, as we’ve mentioned [repeatedly] before, in chapter 4 we find that Jesus has gone out of his way, literally, to meet this particular woman at this particular well.  But this point becomes crystalline when considering it in such close proximity to that of Nicodemus the Pharisee visiting Jesus.  In the Nicodemus discourse, it is the Pharisee who seeks out Jesus; yet for the Samaritan woman it is the other way around.  Another striking difference between these two accounts is the time at which they happen.  John notes that Nicodemus came to Jesus at night, while Jesus’ meeting with the Samaritan woman occurs at noon. 

Again, we’ve established that some scholars deem this an unlikely time for drawing water, and make further claims about the woman’s character based on this fact [including that she has no friends or is not welcome by the other women, which is why she draws her water at noon, alone].[1]  However, as much as this anthropologic information supports the typography of this woman as an outcast, literarily, John is employing one of his preferred tactics, the expression of duality, to further highlight the differences between these two encounters: Nicodemus seeks out Jesus in the dark, while Jesus approaches this woman in the light of day.  Thus the insertion of time and location, which are characteristic of John’s gospel, serve to draw the readers’ attention to the polarization of these narratives.  And because the woman’s exchange with Jesus occurs in the light, John paints her as the better example of faith, understanding, and evangelism.

Within the Nicodemus conversation it is the Pharisee who begins the dialogue, as the honor of speaking first is generally afforded to the most socially superior individual.[2]  Even though Nicodemus identifies Jesus as “a teacher who has come from God,” Jesus immediately commandeers the exchange by ignoring Nicodemus’ question; Jesus offers instead a statement that is completely off the subject that Nicodemus has introduced.  In the remainder of their conversation, Nicodemus is left only with questions and Jesus guides the discussion in an increasingly harsh manner through to its cessation.  In the Samaritan discourse, Jesus is the initiator of contact, which does indicate his superior position; however this contact is highly unusual and counter-cultural.  In fact, when the disciples return from procuring food, they are surprised to find him engaged in a conversation with this woman, yet, as Keener suggests, they know Jesus well enough not to question him out loud.[3]      

While Nicodemus initially appeared to have a superior position in his conversation with Christ, “Jesus approached the relationship with the Samaritan woman with all the cards on his side: he was male, he was Jewish, he was a Rabbi.  He came with knowledge, a certain amount of affluence, friends, and the privilege afforded to him as a result of being part of the dominant culture.”[4]  And yet, he brooked interaction with this woman, who by Jewish pietists’ definition would have been considered perpetually unclean from birth due to her Samaritan roots.[5]  And he humbled himself before her, empowering her in their exchange, asking for her help in quenching his thirst.[6]  This humility was so out of the ordinary, the woman comments on it in verse nine, asking how a Jewish man could be requesting a drink from her, a Samaritan woman.[7] It is worth noting that Jesus furthers his expression of humility in showing his willingness to be made unclean by this woman, for as she notes, he has “nothing to draw with,” meaning he would have to use her utensils (4:11). In response to her seeming refusal, Jesus offers a further supplication: the gift of living water.  

During their conversation, each of Jesus’ answers to her questions show that unlike his exchange with Nicodemus, a Pharisee who was considered to be one who should understand the things about which Jesus spoke, Christ will treat the Samaritan woman as one who does not yet understand.  She is a perennial outsider, even without a corrupt morality.  At no point does Jesus verbally distance himself from her with increasingly cryptic responses, as he had with Nicodemus; instead, he offers greater amounts of information, without ignoring her questions or impugning her intelligence, though he does allow her to duck to issue of her marital state.  Thus when she states her faith that he is a prophet and later that from the Jews the Messiah is coming and will show the Samaritans all things, Jesus offers her the clearest, most efficient personal Christology yet: “egw eimi,” I am he (4:26).

This statement secures her faith and she immediately acts upon it; she leaves her bucket where it is and departs to call her fellow Samaritans to this man whom she believes is the Messiah.  Yet, Nicodemus, a man who was supposed to be constantly villagent for the consummation of God’s promise, is even rebuked by Jesus for his lack of belief (3:12).  Thus a foreign woman, the last person any Israelite would have expected, heralded the Messiah’s coming.  She called her people to Christ, believing with all that she was that Jesus was the Promised One.  While the Pharisee, a man whom Jesus identifies as “Israel’s teacher” (3:10), had only questions and unbelief.  Thus, when we look at these two passages together, we see Jesus lifting a woman to a place of greater use in his kingdom; for she was ministered to and used by Jesus to announce the reality of his kingdom on earth, in a way that the Pharisee Nicodemus could not, because he could not believe.

And these two scenarios pivot on belief.  One, who should have known better, did not believe.  The other, who was fairly clueless, believed.  And tucked so neatly between these two accounts, not just once, but twice, is the theme of both:

For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.  For God did not send his Son into the world to condemn the world, but to save the world through him.   Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son. (John 3:16-18)

-- And --

The one who comes from heaven is above all.  He testifies to what he has seen and heard, but no one accepts his testimony.  Whoever has accepted it has certified that God is truthful.   For the one whom God has sent speaks the words of God, for God gives the Spirit without limit. The Father loves the Son and has placed everything in his hands.   Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on them. (John 3:31b-36)

Thus, the Pharisee isn’t bad because he’s a Pharisee, nor because he’s male.  And the Samaritan woman isn’t good because she’s a woman, or a Gentile, or a sinner.  It is merely because he did not believe.  And she did.

Belief in Jesus Christ is the pivotal catalyst for eternal life. 

Without it, we are dead. 

  Enjoying this study?  Here's a link to other articles in this series: The Women Who Knew Jesus

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[1]Craig S. Keener, “One New Temple in Christ (Ephesians 2:11-22; Acts 21:27-29; Mark 11:17; John 4:20-24),” Asian Journal of Pentecostal Studies 12 (2009): 82.

[2] Craig Blomberg, “Literary Criticism, Introduction to Mark and Matthew,” Lecture, Gospels and Acts class, Denver Seminary, Denver, CO, September 27, 2011.

[3] Keener, “One New Temple,” 82.

[4]Brenda Salter McNeil, “A More Excellent Way: Race and Gender Reconciliation Through Christ,” Priscilla Papers, 14, (2000):  1-5.

[5] Keener, “One New Temple,” 82.

[6] McNeil, “A More Excellent Way.”

[7] Leonard Swidler, “Jesus in His Encounter with Women,” AFER, 13, (1971):  297-298.

My Editor's Job

If I had an editor, her job would be to take these articles and arrange them into a palatable and organized sequence.  Sadly, that position has not yet been filled.  Likely because it’s more un-paid internship than actual job; but I digress… 

If I had an editor, she would have put this article first.  As a preface to the introduction of a five week study of who Jesus was with the women he encountered; and who they were because of it.  Then would come the clear assertion of who Jesus was and is; then a quick jaunt through history to recall the context in which we find these women.  And then we could meet each one individually and examine what scripture teaches us about her relationship with Jesus.  And discover what that means for us today. 

I’m still a student.  As such, I’ve had the spectacular opportunity to really dig into God’s word regarding topics I’m passionate about.  A topic that is particularly close to my heart is Jesus’s interactions with women, as found in the gospels.  How the living, breathing Lord acted and spoke around living, breathing women in first century Palestine, with all the cultural parameters of that time.  And what that means for us, as a body of believers, today.  After completing this project, I was surprised, not at what I’d found, but that people outside of school wanted to read my paper.  Why? 

Though, during my research as my spirit was stretching out into this new, wide open space I was discovering, I recall driving home, asking God, “why haven’t I heard this before?”  I could feel Him smile.  And though I can’t give a precise reason, I have a hunch that this topic drove me deeper into His word than I’d been before; and it had me climbing up onto his lap with my books, pointing out passages and talking excited about them to Him.   And I am guessing that He, as I do with my own beloved children, delighted in the time we spent together; relished watching me make discoveries that were not new to Him, nor to many other more mature believers; and thoroughly enjoying my deepening love for Him and His Son.  After I was done, I tucked my newfound discoveries away, sure that I had simply uncovered what everyone else already knew.

And yet…

As I listen to dear friends and trusted teachers, I find my head cocking to the side.  I flip to the passages they are talking about and wonder, “Does scripture really say that; or is that just what we’ve been taught for so long that it’s tradition?”  And I felt the certainty I held so close a few semesters ago slipping into the background.  I felt a pull to share what I’d learned.  To not be stingy and hoard the insights I’d been allowed to discover, but to set these treasures out in front of my friends and family, so each may adorn themselves with the beauty that is the Truth of Scripture.*              

Thus, every Tuesday and Thursday for the next four weeks, I’ll provide an article in this series which will examine the interaction of Jesus and a woman found in scripture.  We’ll put aside what we’ve heard about her before.  We’ll turn off that pastor-in-my-head, and look at the passage with fresh eyes.  We’ll listen to what scripture is telling us, through these encounters, about whom Jesus is; and who we are because of it.  I welcome, or more accurately, I ask for your comments and questions.  Leave them in the comment section below, Facebook them to me, e-mail me, tweet them at me.  Drive by my house and leave them taped to my door.  But join me in taking a fresh look at stories we’ve heard taught time and again; open your hearts and minds to a new work by the Holy Spirit.  Let the accounts of these women draw you closer to Jesus and His Father.  And experience the wide-open space in your spirit that is evidence of the Holy Spirit’s work in you.     

I know the title for this series is hardly a catchy one:

The Women Who Knew Jesus,

but, I’ve heard editors help with that, too. 

* And on the off chance that any of this idea gives you pause, let me assure you: I have had more than one set of eyes on this project (one set belonged to a Distinguished Professor of New Testament, and he hasn’t branded me a heretic yet.  Though, this coming semester of Greek may provide that opportunity).  Thus, let me assure you that what I present is very safely within the bounds of scripture.    

Enjoying this study?  Here's a link to other articles in this series: The Women Who Knew Jesus