I have learned more than I bargained for while studying, researching, and pondering on the issue of social action and evangelism, especially as I have made strides to learn from Mark’s parables in chapter four of his gospel. One important thing I have learned is the value and function of the action-parables that come in the form of healings, exorcisms, and other miracles. Miracles function similar to parables in that they reveal the presence of the kingdom of God and at the same time indicate, teach, or show some level of subversion (as do the parables) to the surrounding status quo. I have also learned something about the contemporary need to see miracles, believe in miracles, and to proclaim that miracles are possible and do happen—on command, and usually by select individuals. I find that this contemporary use of miracles is radically different than their use and function through Jesus and in the hands of the Gospel writers. As one writer, Chet Myers, has pointed out, the healings and exorcisms pre-Mark 4 (and the parables of sowing) and the following (especially in Mark 5) are central to this section of Mark. As Myers continues on with this point, he refers to G. Theissen’s work on the The Miracles Stories of the Early Christian Tradition, where the study of the social function of early Christian miracle stories are somewhat—really radically different—than the miracles stories of the contemporary Hellenistic world. In the Hellenistic world miracle stories “originated from the aristocracy, and through the highly institutionalized practice of divination and technique-magic,” the primary concern was with the continued “maintenance of the accepted order and way of life.” Obviously this was to the advantage of the elite of the day. As it is for those in places of power, status, and position today. Other ancient pagan traditions also show miracles were used in order to dissuade “growing social disintegration.” Myers continues:
“In contrast, the gospel miracles assert the promise and possibility of radical socio-political change in behalf of the disenfranchised. They function to subvert, not legitimate, the dominate order” (Binding the Strong Man: A Political Reading of Mark’s Story of Jesus, p 264).
I find, in our contemporary social and Christian setting, that the promotion of the miraculous is not for teaching or disclosing God’s action in this world as in Mark’s Gospel, but provides the sensational to give power, in particular to those proclaiming miracles or (trying) to perform them (in the guise of calling on Jesus to provide them). As in the older Hellenistic world, a miracle (even just the appearance of claiming them, calling them to appear and be manifest) is actually more about the desire of the “performer” to exercise power over people or to build a constituency dependent on such performance. Of course, the performance needs to continue to maintain the power over that constituency. In some since to maintain and perserve the status quote--of the power structure in place, one particularly promoted by “the preformer.” Miracles, however in the hands of Jesus indicate the presence of the kingdom and of the king who does not care to share power with others. An elite group is not so privileged in light of Gospel teaching. Furthermore, the miracles done by Jesus and placed in their literacy settings in the Gospels by the writers (such as Mark) are subversive in function. Like their cousin, the story-parables, miracle-parables challenge the power structures of the status quo. They confront power and those who in the guise of piety who claim such power are false-miracle-workers.
In the next post to this thread, I will highlight how the action-parable, i.e., miracles in chapter 5 of Mark’s Gospel teach us, as do the story-parables, lessons of subversion. Then I will follow with a post on why I think social action can function similar to miracles. For my post on the subverstive nature of parable, take a look at ”
Parables ought to subvert our world.” (Read all the posts on this thread,
1,
2,
3,
4.)
Greg K. Beale, The Temple and the Church’s Mission: A Biblical Theology of the Dwelling Place of God
. InterVarsity Press (July 2004).
Days before I graduated from Gordon-Conwell Theological Seminary, Dr. Greg Beale, my student advisor and my professor of New Testament said, “Chip, you have a good grasp of theological and hermeneutical frameworks for understanding Scripture, I encourage you, now, to read authors who do the work of exegesis. Read, not how to do exegesis, but authors that do exegesis of texts.” I have sought to do that for the last twenty-two years, whether I was in fulltime vocational ministry or in secular employment for personal study. Beale’s book, The Temple and the Church’s Mission, is a expert and great example of the work of exegesis, and as well, how such exegesis works into a Biblical Theology. This book is worth the read simply for the methodology it presents. The Temple and the Church’s Mission is also a needed work on the nature of the Church, indeed a Biblical Theology of “Church” as well. Beale is a master exegete and harnesses that process to develop a Biblical Theology of God’s ultimate plan in creating the Garden of Eden, the Temple, Jerusalem, and the Church. He makes the difficult exegetical process readable so the average pastor can wade through the material. His method should be imitated. As a Biblical Theology, The Temple and the Church’s Mission utilizes the exegetical method to trace the progressive revelation from the Old Testament to the New and shows the implications on the nature of the Christian life and of the Church. Beale’s conclusions should inform us regarding God’s ultimate purpose, role, and mission of His Church. This book has an impact on the Christian community’s view of its mission and purpose, and will lead to a wide range of practical considerations for the wise pastor and wise church leader. The volume is for, obviously, serious students of the word and of Christian theology, but more so for pastors who need to think biblical about the church, the purpose of Christian outreach, and I would add, how the Christian worldview and belief should influence the world (read, local communities) around us. If I started another “Top Ten” list of books that have been most influential in my life, this would make that list.
Greg Beale was my professor at
Gordon-Conwell Theological Seminary in So. Hamilton, MA. He now teaches at
Wheaton Graduate School in Illinois. I have also made comments about
The Temple and the Church’s Mission in a previous thread on
“Staying in the Garden.”
Mere Discipleship: Radical Christianity in a Rebellious World
by Lee C. Camp. Brazos Press (December 2003)
Any good book that forces us to think about—and rethink about—the biblical concept of discipleship is worth considering and should be read. Mere Discipleship is such a book. Lee Camp has produced a serious book on Christian discipleship where his major premise is that the modern world, and in particular American life, has subverted the biblical concept of true discipleship. Granted Camp’s perspective is hinged on his own Anabaptist church background, but his critique of how we apply Christianity today rings true—and at times, terrifyingly so. You’re not going to agree with everything Camp presents. And at times he seems to choose some parts of Scripture over others (e.g., you can tell he likes the revelation of God in Christ as the peacemaker, but not the wrathful God of the OT that smote godless armies through Israel; he is partial to the passive Lamb of God, but not the table over-turning Jesus in the temple). Nonetheless, Camp is right—our church-life and concept of discipleship is tainted by our American-way of life. He attempts to help us decompartmentalize our faith, especially at the levels where our Christianity intersects with our public life. Although a bit on the intellectual side, still I highly recommend working through Camp’s argument. Your commitment to discipleship will be enhanced and bettered as a result.
The Real Face of Atheism
by Ravi Zacharias, Baker Books (September 2004)
Atheists not only posit God’s non-existence, they also operate within their own system of faith—their own faith assumptions—and assumptions that has many philosophical and practical contradictions. The Psalmist’s words still ring wise and true: “A fool has said in his heart, ‘There is no God’” (Ps 14:1). Ravi Zacharias does not just ask the all-important question, “Does God exist?” He asks, “Is atheism a sustainable belief?” The Real Face of Atheism is a revised edition of Ravi’s first published book, A Shattered Visage (1993). Ravi is a popular evangelist and apologist for the Christian faith, and a master storyteller. This is evident in this book, which also makes Ravi’s style very readable. He is good at taking difficult concepts and, without dumbing them down, makes them simple to understand. This book is borderline academic, but yet is written in a way that makes it easier to grasp the logic of the Christian faith and the illogic of the atheist’s belief system. The text, because of the numerous illustrations, stories, and quotes, is enjoyable to read and takes the edge off the difficult philosophical concepts needed in the discussion on God’s existence vs. non-existence. This book is a good first book for the Christian on the subject and is great to give to non-Christian friends, or someone who is still questioning God’s existence. There is plenty of “preachable points” that can also enhance sermons and bible studies in order to arm congregations with reasonable answers to give when ask about the hope within us.
The Right Doctrine from the Wrong Texts?: Essays on the Use of the Old Testament in the New
by Greg K. Beale. Grand Rapids, MI: Baker, December, 1994.
The battle over hermeneutics seems to be wage on this one issue: How did the New Testament writers use the Old Testament? In one volume, Greg Beale, formerly of Gordon-Conwell Theological Seminary (and one of my professors), but now Wheaton Graduate School, has compiled twenty-two articles, each dealing with various aspects and concerns over the use of the Old Testament in the New. Beale writes, “The purpose of this book is to present various perspectives concerning the hermeneutical issue whether or not Jesus and the apostles quoted Old Testament texts with respect for their broader Old Testament context” (7). Each essay is from a well-known scholar in the field who seeks to answer the question “did the New Testament writers quote or refer to Old Testament passages that are consistent with or contradictory to the original Old Testament passage?”
The reader will find this volume extremely helpful. The essays are not just theoretical; they show how the particular author applies their hermeneutical or linguistic perspective(s). This book is quite unique for it unswervingly focuses on “exegetical methodology instead of theology” (9).
Beale admits that more space is given to articles arguing in favor of the New Testament using the Old Testament text contextually. Although this view is offered at various levels and with varying nuances throughout the literature (see the “Selected Bibliography”), it is the minority view. Thus, G. Beale purposely chooses more voices affirming and demonstrating that New Testament writers were faithful to the immediate and broader contextual concerns of the original Old Testament writers. Nevertheless, the breath of perspectives these essays offer will help the reader to enter the discussion with integrity.
Understanding of this subject is a must for students of the Bible. Since the integrity of the Christian message is wrapped up in the integrity of the New Testament writers, this hermeneutical and exegetical issue (debate) must be entered by all who profess to teach and proclaim the Gospel. Please don’t allow the high quality and technical nature of some of these articles to cause Bible students and pastors to overlook this volume—the issue is too great to be ignored by all “users” of the Bible! Greg Beale has done a great service to the Church by compiling these essays and making them accessible in one volume.
A serious afternote: I have a concern, that there is such a push today for relevancy and to pitch the preached word to its lowest denominator so everyone will understand or relate to it, there will be a famine of God’s word in the land—if there isn’t already one. I encourage any pastors who google into this site, or who are my regular visitors, to not put off the academic nature of some of my Book Shelf picks. The people whom we preach to don’t have to read them, nor do they have to wade through the material to respond to Christ or His Word. But you should.
The Greater Good: How Philanthropy Drives the American Economy and Can Save Capitalism
by Claire Gaudiani, Times Books (Sept 2003).
“Most people think that Americans are generous because we are rich. The truth is that we are rich…because we are generous...” So writes Claire Gaudiani. Why should Christians read this book? We don’t want to save “Capitalism,” do we? (Maybe we don’t like to admit we do. But we know we’d miss it, if it was destroyed--now that is a good subject for Habit of the Mind.) Yes, Christians ought to find time to read this wonderful book on the history of American Philanthropy and how it has, in the past, played a vital role in helping to maintain the uniqueness of the American experiment. More importantly, Gaudiani explains the perils of our current “giving habits,” the cultural reasons for the trend, and solutions to restore the spirit of philanthropy. She writes, “As more of us are better able every year to satisfy our wants and needs, we are not sharing a larger percentage of our income and wealth. We are retaining it in savings or spending it on ourselves and our families. Yet some segments of the population...are experiencing reductions in their well-being, notably children.” Christians for the most part should appreciate America’s history of philanthropy, for much of it stems from either the Judeo-Christian faith or simply from a genuine Christian faith that seeks to “give away what God has given to make other people’s lives better.” The Christian should also find a welcome friend in her words: “Philanthropy has, in the past, been quicker than government to imagine, test, and implement innovative methods for solving social problems.” Of all people and social groups, the Christian community should read this book, if for anything to learn to appreciate the history of Philanthropy. Giving and developing strategies for philanthropic adventures are more than altruism. After reading Gaudiani’s book, I find that philanthropy of any kind (American or Christian charity) is the human experience where self-interest and compassion are not in conflict. It is in the best interest of Americans (dare I say Christians) to ensure that everyone has access to the American Dream--the dream of upward mobility. In the humble opinion of this reviewer, more Christian communities and churches should design their own philanthropic adventures and meet the social needs that are knocking on their church doors.
“In the end, while evangelicalism was seeking to guard faith in Scripture, it was her readiness to be impressed by pragmatic arguments, and by alleged success, by quantity rather than quality, that did so much to deprive her of true authority and strength” (Ian Murray, Revival and Revivalism
, p 383).
In Revival and Revivalism: The Making and Marring of American Evangelicalism, Ian Murray reviews the history of evangelical Christianity between 1750 and 1858. This book is a must read for contemporary Christian leaders. Books on self-help, life coaching/coaches, ten-steps to church growth, and leadership styles are pushed upon pastors to read by those in church leadership, as well as promoted by our consumeric Christian marketers. But now of these books will help the minister to think theologically about their place in history. Nor, will such populist books that promote our well-being expose the flaws and fallibility of current market-driven church growth and church life. Murray helps us to think logically and reasonably about how we have come to the place in the Christian ministry where pragmatism and utilitarian thinking is the foundation for church life and ministry. He does not cover the period between 1859 and 2007, but Revival & Revivalism will portray the foundation for much of contemporary evangelicalism. Murray writes, “Our understanding of God’s ways in history is far too fallible to make providence the test of what is truth.” As Church life here in America is becoming more and more a shadow of American life, promoted through American entrepreneurialism and capitalisms, and gained through marketing and business praxis, it would be good for the American evangelical pastor to understand his or her roots in the history of evangelicalism. Shedding light on our past might help us to see why we are exchanging the foundation of Scripture to determine the life of the church for Americanism and self-help. If church life and thinking theologically matters to you--and it should as a pastor or church leader--read this book.