Wednesday, August 31, 2016
Monday, August 29, 2016
Friday, August 26, 2016
Genesis 1-3 de–deifies creation as no other story of beginnings does. What is avant-garde and always will be about these stories is their relentless focus, not on the cosmic architecture of nature, but on relationality: God, humanity, and the world. This perspective provides us with both a meaningful structure for and a re-description of reality. If you’re interested in knowing more about all this, check out our book From Evolution to Eden. Making Sense of Early Genesis.
Wednesday, August 24, 2016
There are three prevailing worldviews that tend to dominate the g-local context today. First, matter matters. This is the notion that all there is―is matter. Scientific hubris is attempting to capture what is, but in its reductionism and anti-theism is doomed to fail. Life is more important than matter. Second, money matters. Consumer strategies and corporate values teach us that all that’s real is―money. When money becomes a god in church, politics, economics, and society, everything is sacrificed on the altar of death and redemption is left in the ashes. People are more important than money. Third, power matters. Authoritarian governments cut down and shred responsibility or anything else that stands in their way. This shows that all that counts is―power. Explicit claims of dominance and acts of terror oppress and de-dignify an ethical imperative that is trampled by bullets and bombs. Love and justice are more important than power.
Monday, August 22, 2016
The Genesis creation drama is transhistorical in that it has the capacity to break out of its immediate cultural context, without denying or effacing it, and to continue to show itself as a story that carries a temporal mark that is fitting for any time. The founding narrative in Genesis—this recounting of beginnings, sets out a theological, historiographical, and literary redescription of the world, which is related to and distinct from other ancient Near Eastern portrayals of creation, as well as contemporary forms of naturalism.
Friday, August 12, 2016
Thursday, August 11, 2016
for better interpretations of God, the biblical text, the world, and ourselves
is a life-long task and joy. The freedom to explore is not a drawback, but a marvel.
This doesn’t mean that in and through our probing investigations, we stand or
kneel nowhere. That is simply not a credible possibility. Taking a point of view
as a conscious choice is both valid and instructive when based on
interpretative sufficiency, though this is to be done within the ongoing tensional
configuration of confidence and humility in dialogue.
Wednesday, August 10, 2016
Forecasts of the demise of Christianity in the West are pervasive. There are many changes needed to correct this trajectory, but one important shift that is essential is for Christians to wake up to the importance of having a thoughtful faith. Thinking is not poison and ideas are essential to wrestle with in a credible manner, whether we are engaging another Christian or not. A respectful listening to and learning from others will enhance our integrity, while not necessarily meaning that we have to agree with conclusions that are not fitting with truth and love. Escapism and ignorance are not representative of the living God, who calls us to connect with the world and others, to participate in shining light into dark places, and to bring sufficient explanations into the theater of life and death.
Monday, August 8, 2016
When the scientific and theological communities attempt to avoid hermeneutics (interpretation) they are liable to make a mess of things. Those in either or both disciplines face the obligation to admit that they are interpreters of data and not merely assessing the bare facts. In spite of their incessant antagonism towards each other, these two communities are interdependent, and therefore need to be in dialogue in order to better understand God, the world, self, and other.