Within Christian culture, Christian language is essential and sacred to build each other up and nurture shared space. But as soon as you venture outside of that intimate circle, anywhere you begin to speak in a public sphere, Christian lingo turns into an identity marker, a boundary line that can easily alienate those who perceive you as speaking a foreign language.
I see a lot of shouting Christians, online and elsewhere. I think there’s this prevalent idea that boldly proclaiming one’s faith is a virtue and somehow glorifies God. And while I think it is important for each of us, Christian or not, to claim a right to state our convictions, our best hope of compelling others towards Christ is to stop shouting at them. Remember there are many other languages, and we only earn our right to connect with others when we have learned to respect their values, learn their history, appreciate their culture, and speak their mother tongue.
I occupy a strange place between cultures. Not the international cultures of my childhood spent as a missionary kid living around the world, but between two sub-cultures here in modern America. I am a rare breed of evangelical that doesn’t live in a bubble of Christian culture. Quite the opposite. I live and work in higher education, and — mark it — secular higher ed.
An evangelical acquaintance once asked me delicately, “Is there a reason you and your husband don’t work at a Christian university?”
I could hear the gears in his head as he tried to reconcile what he saw before him: two highly educated, devout Christians working in the "liberal bastion" of a secular college. Why on earth would we do such a thing to ourselves?
The truth is, Dwayne and I live and thrive in the place we’ve carved out outside the bubble of American evangelicalism. It’s not that we don’t love the evangelical church, or don’t attend an evangelical congregation.
It’s just that we don’t identify with all aspects of the American version of evangelicalism.
He and I both came to know Jesus outside the States. We are both missionary kids. In addition, Dwayne is Canadian. As a result, we have an outsider’s perspective. For us, living in America and being evangelical poses an interesting paradox.
In so many ways, living and working with people who have vastly different life experiences than our own feels normal. After all, that’s how we grew up — in the company of friends whose worldviews are shaped by the submerged iceberg of cultures not our own. These differences don’t threaten our beliefs. Ironically, holding the space for the lived experiences of our friends creates an environment that also affirms our lived experiences, and more importantly, our faith.
The tug-of-war at the Vatican over calls for the Catholic Church to be more open to gays and cohabiting couples intensified Oct. 16 as conservative bishops sought to rein in or renounce draft language they feared might condone lifestyles not in accord with church teachings.
The lobbying at the two-week summit of church leaders — a synod on family life that is set to wrap up Saturday with a final report — was epitomized by the retranslation of a headline from “welcoming homosexual persons” to “providing for homosexual persons.”
In the text, the line “Are we capable of welcoming these people, guaranteeing to them a fraternal space in our communities?” was changed to, “Are we capable of providing for these people, guaranteeing … them … a place of fellowship in our communities?”
The change in the English version was not made in the Italian original, where the term “accogliere,” which means “to welcome,” was kept.
The Vatican’s chief spokesman, the Rev. Federico Lombardi, said the first document was only a “transitory text” and suggested there were errors in translation.
After reading my post about Randy Wolford, the snake-handling pastor, died from a venomous snakebite, fellow God's Politics blogger Tim Suttle sent me a link to his own post on the subject. Suttle’s angle was different, and I found it fascinating.
Basically, he contends that the verses in Mark that Wolford and others use to justify handling snakes as an act of worship (among other bizarre practices) should not ever have made it into the Bible to begin with. His article cites what he calls a “nerdy academic journal article” from Bible scholar Robert H. Stein. In it, Stein notes a few reasons why the text in Mark chapter 16 beyond verse 8 should never have been included in the Bible.
First, there have been older copies of the manuscripts from which Mark was produced that stop at Mark 16:8. In addition, there’s the historical agreement among scholars that scribes (the guys who copied the texts by hand) did have a propensity for adding to the documents they copied but seldom, if ever, deleted anything. There’s also the fact that ancient scholars whose commentaries on Mark have been found do not mention these verses at all, as well as the agreement among many Biblical scholars that the tone of those verse suggests a different author wrote them.
Eugene Peterson has written more than 30 books on theology and the life of faith in his 80 years, but he is perhaps best known for the one book he didn’t write: The Bible.
Peterson’s “para-translation” of the Bible, The Message: The Bible in Contemporary Language, was published over a span of nine years, from 1993 to 2002. And even a decade after its completion, critics still are debating the merits and missteps of his translation of Holy Writ into idiomatic, sometimes colloquial, modern English. To date there are more than 15 million copies of The Message in print.
During the two-day Q Practices gathering in New York City this week, Peterson talked about the epic translation project he says he still can’t believe he actually managed to complete.
“I didn’t feel it was anything special when I was doing it,” Peterson said. “I can’t believe I did this. Reading it now I think, ‘How did I do this?’ It truly was a work of the Holy Spirit.”
In Galatians 5:19-20, Paul lists the "works of the flesh," contrasting them to the "fruit of the Spirit" immediately thereafter (Gal. 5:22-23). Among the works of the flesh are hostility, quarreling, jealousy, outbursts of anger, selfish ambition, dissension, and division. Another translation puts it, "People become enemies and they fight; they become jealous, angry, and ambitious. They separate into parties and groups ... I warn you now as I have before: those who do these things will not possess the kingdom of God."