A strange archæological find


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To my most excellent friend and pupil:

Yes, you are correct about the letter’s origins, and you are right to be somewhat confused. This one’s going to take a more than a few words.

Literature from almost any place can be timeless. This people had an epic poem that appeared to be about cat and mouse, but was really about much more: the struggle between good and evil, and the vindication of the oppressed. We do not have a complete manuscript, but we know their children would listen to these poems for hours. I know the criticisms of that literature, and they are all true—but the literature is universal and timeless. I read some of it to my youngest, and he was laughing.

However, not everything they made is that universal. You asked if the document you’d found showed unusual local color. I’d rather call it a slagheap of discarded local paints and pigments. Making sense is going to take some explaining, but keep your cheer. By the time you’re done, you may find some other things less difficult to think about.

Remember the lecture illustration of the potato. At one end is the entirety of man, or what is universally human; at the other end, the full specificity of one man. Understanding man, or understanding one man, means in part moving in an infinitely differentiated space full of nuance. I don’t need to remind you that the actual lesson has other dimensions as well, in part because we aren’t getting that far with this letter.

Now think about those things that are corporate to a people. Take a thin slice of the potato, and throw the rest away—yes, I know, that’s most of the potato. Now there’s… I’ll explain what the other slice is in a bit, but imagine another, even thinner slice of the slice, so what’s left is a line—a line that looks like a point if you view it the wrong way.

What is that second slice? Step into a friend’s field, and leave a rock to remember your place. Now walk to his house, counting the steps. Then walk back, and walk to some other landmark—a tree, perhaps, and count your steps. Now forget the earth beneath your feet, the grass you see, the children smiling, and the birds overhead—not quite ‘forget’, that’s too strong, but push them back as secondary. What counts, what makes that place uniquely itself, is the number of steps you counted in going to the house and the tree. Of course the steps can be used to find that place, but imagine further that the number of steps make that place what it is—and it would be quite different if the house had been built ten paces further.

They do this with the number of winters that have passed. That is the second slice, and it is viewed end-on, so as to only be a point—but the strange thing is they do not think this is part of the picture, but that it is the picture. In a strange way, that line, viewed end-on, is much bigger than the potato we think of; it’s not just a teacher’s illustration, even one that is repeated very often, but an idea so basic and foundational that most of them aren’t aware they believe it. They might perhaps be shocked, and think the other person is irrational, if someone were to deny the significance of one of the mantras that encapsulates this view, but… I’m trying to think of an example… I’ll have to get back to you on that.

That is one major piece of background. Another that I’ll mention—and this is not universal to the people, but something that tends to infect the more intelligent… ok, a bit of background.

We have, and use, one basic kind of candle. Once I was able to visit an archaist who had been able to revive one of the candles they were using. He invited several of us in, pulled a lever…

The candle was encased in a goblet, and it had a dazzling brilliance—as if there was a bonfire burning, and yet its flame was no larger than a small candle’s, and it did not flicker at all, nor did it make smoke. The light was not red nor orange, not even yellow, but purest white like the sun—and when I broke my gaze and looked away, the other things in the room looked as if there were a little sun in the room. It was one of the most beautiful things I have ever seen.

As I was saying, they had several kinds of candle, but one thing they had in common was not only that they produced light, but that when they ran out, the wick turned black. One of their jokers, in an inspired moment, produced a theory that what were called ‘light sources’ were instead things that sucked dark: darkness was heavy, which is why if you swim down in a lake you will find more and more dark. It was absolutely brilliant humor, all the moreso if you know what sort of thing it parodied.

There are multiple theories like that, and there was… well, this will require a bit of background as well. Any magical system of merit doesn’t just try to get things done; it has a theory about why the magic works, and underneath there is a story. One of their magical theories essentially said there was a nonexistant spirit which, despite its nonexistance, hovered over the earth and made more of organisms that were excellent and fewer of organisms that were poor. This theory was woven into a narrative about great mounds of rock and fire, then earth, then lightning striking a lake and bringing something to life, then the spirit working that one living thing into a symphony of diversity, organisms coming and going, until at last mortal gods walked the earth… and then, in the truly greatest speaking, all returns to elemental chaos. It is a truly great myth, and I am saddened that our storytellers do not recount anything like it.

There is an idea of a ‘meme’, which is an idea, story, or joke, construed as a living thing that this sort of spirit is operating on. I was interested when I encountered the idea, and read with even more interest when the Principia Cybernetica described memes in explicitly more anthromorphic terms than people. Here, I was certain, was a masterpiece of comedic genius…

…and then one of my colleagues explained that it wasn’t. It was deadly serious. I thought it parodied dirty sleight-of-hand in anti-Christian polemics… but it didn’t. It couched terms in heavily prejucial language, like their example question of, “Have you stopped beating your wife?” but somehow even very bright Christians accepted what far less intelligent ones intuited to be unfair and insulting.

Now I remember one of the catch-phrases, in terms of how important the number of passed winters was for them. I’d have to look at their literature for more, but one of them was, “We’re entering the third millenium.” As spoken, it was not simply the answer to a trivial question, but a statement of great metaphysical import. From what little I can tell, if someone contradicted this association, it was to them as if he had contradicted that the sun was white.

I think I’ve given enough of a preface to look at the letter—rather than writing a full letter of preliminaries. Here’s the opening:

Several things relate here. Trying to ‘see’ what happened in history, particularly where we are looking at the origins of Christianity, is to me somewhat akin to being in a river trying to look back through all the moving water and intuiting what the source looked like when the water you are in now started to flow. ‘Tis murky indeed… Those historians and theologians, who might have us believe they are not looking back through the murky river as we are but rather hovering over the source in a helicopter somehow transported back through time, are slipping in a priestly function in so doing.

I’d like to say a few things. As regards your main questions on this passage, you got one right and one wrong. The Helicopter was a giant mechanical bird capable of carrying men—oh, about that question, these things were produced by magic, but it was not occult practice to use them; this is not an occult reference, and I don’t want to delve into why not. You were right about that.

What you were wrong about is your reading that the people being criticized are looking downstream while the letter’s author is in the priveleged Helicopter able to look down on the ancient Christians and the people he was criticizing. That isn’t what he was saying at all… wait, I know why you would think that. You might be right in that that is what he was really saying. Kind of like the koan I’ll adapt:

An ancient Christian looked troubled.

One later Christian said, “He is troubled.”

Another Christian said, “How do you know whether or not he’s troubled? You’re not him!”

The other replied, “How do you know whether or not I know whether or not he’s troubled? You’re not me!”

The tone and spirit of the letter indeed suggests that the ancient Christians, and the author’s conservative contemporaries, are trapped in a river, while the author is hovering about freely in the Helicopter. However, that is not the intent. The intent was to accuse the conservatives of doing something that would appear strange given the assumptions of a metaphor that runs counter to their thought, as for that matter it did for ancient Christian thought.

Further complicating our task is our respective cultural memes and our personal ongoing process of regeneration. The former contains all the turbidity thrown up by all previous good thinking and confused thinking. The latter usually contains some unrecognized proclivities.

The reference to ‘cultural memes’ carries quite a lot more freight than the already substantial freight they associate with cultures. I’m trying to think of something to use as a metaphor to convey what is meant here, and I am failing. It’s a bit like saying “two people are uniquely themselves and cannot converse otherwise”, except that what it plays out as is not a celebration of God’s gift of humanity, where God made each man unique and catholic, but being uniquely themselves is construed as an impediment to catholicity: Gregory’s skill in choosing nautical metaphors is an impediment to talking with Jane, because most people don’t work that way. It’s not exactly the doctrine of the Fall, either, saying that there are dark marks on each person and society, and that that hinders communication. It’s more… the central dogma of their magic is that there is no magic, and there is an essentially amoral and even material conception of human culture: culture is a spiritually inert weight which slows and weighs people down, except that’s not right either. My head is spinning now, and you probably understand less about them than you did at the beginning of this paragraph.

The last sentence seems to stem from individualism, in that corporate personality, the spirit of a society, is a source of turgidity, but God does work with people, and he sometimes gives them special abilities despite his difficulties in blessing communal knowledge.

Hence my insistance that we know what we are thinking with as well as what we are thinking about.

No, this sentence is not corrupt. I checked.

Perhaps the best way to put it stems from a friend’s comment that if he takes a strong and immediate dislike to someone, it is quite often because the other person exemplifies one of his vices. There’s some resonance with Confucius’s words, “When I see a virtuous man, I try to be like him. When I see an evil man, I reflect on my own behavior.”

I understand your suggestion that the reading be emended, “Hence my insistence that conservatives know what we think they are thinking with, as well as what we are thinking about,” but you have to understand that the statement as read, literally, can be made in perfectly good faith. Some people talked about the importance of knowing what they were thinking with; the people they criticized often did so.

Regarding what is called feminism, our very use of the term indicates the influence of our cultural meme and our submission to someone else’s cultural agenda.

You were right on this time. He’s not an etymologist. However, there are reasons besides individual carelessness that this would be presented as serious analysis.

You know that the New Testament writers tended to read any ambiguity for all it was worth, in their favor. The considered people tended to be much more tightly rigorous in treating Biblical texts, but relaxed rigor and made “Just-So” stories about words in their own time: “family man” was taken by their feminist dictionary to be a mark of sexism (because that quality is assumed in a woman so much that we don’t have a specific term for a family woman), but you can rest assured that, had the language had a term “family woman” but not “family man”, the dictionary entry would have talked about how sexist it was to have a word used to talk about a woman as a “family woman”, but not even have a word to refer to a “family man”.

If you ask a historian or an etymologist, their very use of the term feminism indicates something very prosaic: a movement started, calling itself feminism, and the name has stayed the same across time. This is a run-of-the-mill linguistic occurence, closely related to the growth of dead metaphor, and has the same political significance as the fact that the gesture they use to greet a friend originated as a gesture of mistrust used to keep a stranger from drawing a weapon: none.

However, this sort of folk analysis is innately valuable for historians. You need to keep your eyes open for passages like this; some sentences can tell more than a page of straightforward explanation.

In the context of biblical discussion, much progress has been made on ‘gender passages’ such as 1 Timothy 2.

In their conception, that one thin slice of potato is magnified in part by a conception of progress, a conception that ideas, like machines, grow rust and need to be replaced for no other reason than being old. As such, their use of the term ‘progress’ means something different from our understanding of a student acquiring the expertise of his master. It means that people are becoming better, wiser, and nobler than the people who came before.

Given that I am writing to you and not speaking publicly, I’m not going to traipse through and analyze the texts referred to. I can say, without bothering to look them up, that they are using their immense scholarly resources to make themselves stupider than they actually are, dredging up some pretext to reverse a conclusion that is obvious to a child of twelve. You and I do this for humor; they were quite serious.

The starting point for learning this is via Christians for Biblical Equality. See the link to their website on the links page of www.intelligentchristian.org. I am convinced they are right.

Yes, there is a reason for the use of the term ‘Biblical equality’. Specifically, the name functions as whitewash when even backwoods farmers have caught on that there are problems with feminism. As far as accuracy goes, one in two isn’t bad for these things; it isn’t Biblical (note that the Bible doesn’t qualify as a suggested starting point for Biblical equality), but the choice of term makes up, if one may follow their linguistics: they seek e-qualia, the absence of qualitative or distinctive traits such as God created every person to exhibit. Their way of leveling the ground also levels the people who are standing on that ground. A cue to this is found in their use of the term ‘gender’ where previous thinkers had referred to ‘sexuality’.

The older term, ‘sexuality’, evokes a man and a woman on a couch, but that moment is the visible shoot atop a network of roots. The deep root stated, in essence, that different physical characteristics are not the end of different personhood, but the very beginning: that masculinity and femininity are attributes of the spirit, and that differences of spirit run deeper than differences of body. The feminist movement’s search for equality discarded this, believing there are only physical differences, and if there’s any differences in people’s minds, they must be arbitrary social constructions, namely ‘gender’.

The surface issue most commonly discussed—the only issue, to many listeners—is the issue of whether women should be ordained. In this regard, the people who were for women’s ordination couldn’t see why it shouldn’t be that way, and the people against couldn’t explain. If there’s no essential difference, if as the feminists said we are one type of soul that happens to be encased in two types of body, then it is an unambiguous consequence that women should be ordained.

I trust you will see that something important has slipped into that nice-looking statement. If not—think closely about “one type of soul that happens to be encased in two types of body.” What is being said? This doesn’t just impact sexuality. The teaching that we are soul encased in body is ancient, and it lies at the root of that great Hydra, Gnosticism. Gnosticism starts out very rigidly ascetic, trying to be spiritual by shunning anything bodily—because we’re spirits and not bodies. Then it shifts, and ascetics are shocked when their spiritual children engage in every form of bodily vice—because we’re spirits and not bodies, so it doesn’t matter what we do with our bodies. I’ve studied it, and it happens every time.

I would recall to you an early lecture, where I distinguished a philosophical conclusion from a practical conclusion: there’s a deeper resemblance than philosophy being practical, but I wish to talk about them as distinct ideas. A philosophical conclusion is what a philosopher will develop from an idea with an hour’s thought, and it does not much concern me here. A practical conclusion is what will happen over time if you start a community believing an idea and come back to it later. Gnostic libertinism is the practical conclusion of Gnostic asceticism.

Does the Biblical egalitarian perspective have a practical conclusion? It does, and it is something even that Biblical egalitarian could have seen—could have seen without engaging in the execrated practice of opening a history book. The perspective did not originate with him; it happened before, and the late forms were around for him to see.

The claim bandied about is that women should be ordained. Well… it appears that women had been ordained before and after the Biblical egalitarians, and so far as I read, God’s blessing was on it. However, that’s really just a glint on the surface. What lies deeper, and the reason people were so bent on having half the priests be priestesses, is the idea that there is no fundamental difference between men and women beyond what impacts the mechanics of reproduction—because if there isn’t, then of course it’s ridiculous to only ordain men. That assumption was not given critical examination.

What happened after that is what had happened every other time, and what he could have verified by opening his eyes. If the teachings about masculinity and femininity are erased from Christian doctrine, a few proof texts about women’s roles won’t last long… very few years pass before people explain them away, as appears “progress” in misinterpreting the Timothy passage above. The Bible is an interlocking whole, a great sculpture in perfect balance—and if you pull away one part you don’t like, others will not stay in place. So we celebrate the ordination of women, or—in more honest terms—celebrate the annihilation of belief that sexuality could inform how people contribute to the body of Christ.

After that, why be so unenlightened as to maintain sex roles anywhere else? Why not gay marriage? By that time, it was difficult to have anything besides a gay marriage, even with a man and a woman both involved: it was some legal contract involving sex, but disconnected with any expectation of loyalty or openness to children, so why not a marriage between two men? Sure, the Bible has a couple of proof texts about that, but they’re not really any harder to “explain” and “investigate” than those that suggest human sexuality contributes to the Church… It wasn’t an accident, by the way, that feminism specifically celebrated lesbianism. There were of course other factors, but part of it was the dismantling of an older teaching that celebrated sex as the interaction between two very opposite poles.

By this time, a sculpture that had been hanging precariously slid further down. Somewhere along the line any revelation of God as masculine and not feminine was dismantled—because “we need to keep an open mind and not confine God to traditional canons of gender”, meaning in practice “we need to confine God to our anti-traditional abhorrence of sexuality.” You’ll remember the Re-Imagining conference which there was that big hubbub about—celebrating the goddess and more fundamentally believing that all the Biblical images their movement didn’t like were arbitrary imaginations put in by unenlightened men. I frankly don’t see why anyone, conservative or liberal, made such a stink about that. It wasn’t any worse than what was happening elsewhere; it just dropped the usual mask.

A little leaven leavens the whole lump. Where people raised the axe and chopped away one troublesome root of the Ancient Tree, what invariably happened was that that wasn’t the one troublesome root; now that it was gone, their vision cleared to see that there was another one of equal trouble… and another… and another… and by the time the Tree fell, people were glad for the death of an ancient menace. The phenomenon is a bit like a fire—the more it has, the more it wants.

I am leery of the unrecognized use of logical systems which were developed outside scripture.

I understand your point, but I really don’t think he’s trying to be ironic. “A meme is not a social construct like a syllogism; it reflects the terrain of which the syllogism is a very imperfect map.” Agreed, this is a bad way of putting it, but… the best I can explain it is that he is brilliant, knows many of the facets of knowing how to think, but doesn’t understand how to think. Reminds me of when I had a student trained in memory but not our thought, who answered perfectly my questions until I stumbled on the fact that he didn’t understand what was being talked about—he memorized words, and did so far better than I ever will, but didn’t grasp the ideas the words were meant to hold. This is different; the author knows large chunks of the truth, but… Irenaeus wrote how false teachings were as if someone had taken a jewel statue of the king, and reassembled it to an imperfectly executed statue of a fox, and said the fox were the king. There are real jewels there, but the statue isn’t right.

As we now know through complexity studies, the old Aristotelian view that A and non-A were mutually exclusive is suspect.

In response to your question, I’m more hesitant to say that he’s gone from believing in infallible logic to believing infallible complexity study has debunked fallible logic. It comes closer to say that logic is old and favored by many traditional theologians, and therefore in double jeopardy—complexity studies provide a good platform to attack it. If Aristotle had developed complexity studies and more recent endeavors had found logic, I believe this statement would show how logical inquiry reveals inherent problems in complexity studies.

At any rate, after tasting old wine, he has tasted the new, and said, “The new is better.”

There is one reason to be particularly cautious in your use of logic.

He’s not saying what you think he’s saying. He’s not describing logic as being like an array of tools, where you should use a file rather than a hammer to smooth a piece of wood. The direction he’s going is more, after having seen that different tools perform different tasks, to say that you need to be careful in using a saw to cut wood, because there are so many things a saw isn’t good at. It might be like an oral person with a well-trained memory discovering the power of writing, and doubting the justification of memorizing the stories he tells.

That is the instinctive, post-fall, unregenerative, inclination of males to engineer.

In another context, you would be right; the long string of words would convey something wonderful and poetic that one word will not tell. Here, it is there to achieve a quite different effect that one word wouldn’t:

I know that instincts are good: the instincts to preserve oneself, or seek company, or procreate are part of the goodness of man. You have to keep in mind who is using the word, though. Remember what the feminist position implies for a theology of body: it is a husk, an exterior, and therefore to say someone is acting on instinct, is to say he is living by something base and exterior, and is less than a man. He is not building up to a panegyric on the glory of intelligent creation; he’s using what is meant to be a very pejorative term.

I’ve seen this usage before, and I don’t know what to make of it. What I can tell you is that it serves as a kind of loaded language to dismiss a feminist’s opponent; the opponent is “locked into a post-fall mode of thinking”, quite often without a proper explanation of why he is wrong. It’s a sort of irrefutable trump.

The propositional content of this epithet is debatable; it states that the Fall created an urge which has just been declared part of our created instinct. It’s rather confusing if you try to reason it out, and much better if you don’t reason it out, and just let the words flow over you and show that whatever’s being discussed is bad.

This word may be read as saying that something is not itself part of the regeneration process; unless of the whole of a Christian’s life (barring sin) is part of the regenerative process, this could just be part of a holy life that is not concerned with the facet called regeneration. However, in poetic context, this is part of the buildup saying that whatever follows is bad.

Here we do not even see ‘men’, which in use by a feminist refers to less than one-half of men, but ‘males’… the term reminds me of a related language, where it is considered to use the terms ‘male’ and ‘female’ of a human: they are used in biology, but of humans it is quite vulgar.

One other nuance, present if not obvious, is not simply as you or I would make a such a statement: you or I would refer to women half of the time when we were saying something sexually specific. They wouldn’t. This statement says something very insulting about ‘males’, not because this sample happens to refer to us, but because no male feminist would dare to make such statements about women. A female feminist may say more abrasive things about traditional women, but a male feminist will nearly never do so. This provides a very interesting glimpse into their view of equality.

Literally speaking, the term refers to part of how man participates in culture and the glory of God: that marvelous candle I described earlier was engineered. However, it is used in a metaphorical sense here, and is highly pejorative. The implication is that the accused is engineering something that was never meant to be engineered.

The interesting thing, especially with the last one, is… traditional theology is something organic that has been passed down from generation to generation, tended with the utmost of care by thinkers far too humble to try to engineer it, and is now being rejected in favor of something that has been engineered. That’s why the spiritual climate produced the ill-starred Re-Imagining conference, something that wouldn’t occur to the traditional theologians who’re accused of engineering. This irony plays out in the next line:

Disguised in much theological discussion is the ‘what should Christianity be like if I designed it?’ agenda.

It is painfully obvious to you and me that making “much progress” on Pauline passages is seeing what Christianity would be like if they designed it, but the irony is apparently not evident there.

The list of indictments brought against traditional theology can be interesting. Looking closely may reveal things the accusers perceive because it is part and parcel of their world.

I don’t think Christianity, or any generic god-conscious theology, was designed or engineered by the living God in an anthropomorphically satisfying way.

An astute observation; there is probably fertile ground for your research into why a person making this claim would do so in the context of criticizing traditional theology for not being anthropomorphically satisfying to people sharing his agenda.

It matters not whether the logic we use comes from Aristotle, Plato or Alfred E Newman, let’s spell it out when we use it and justify why we use it.

Regarding your question, about why he neither spells out his logic nor justifies it: I honestly don’t know. Perhaps he was rushed (an unusually common emotion for them), and he decided this was a poorer use of a small perceived available time than points of greater perceived substance, such as the subsequent list of opponents using personal attacks.

One of the tip-offs of the male dominator Christian theologians

Thinking about your intuition, I decided to check the archives.

An earlier note among the group had understood and responded in depth: specifically, that domination is what a feminist would expect of tradition because of his stereotype, and it is something read in, but is present neither in the Bible, nor in the theologians being represented. The ‘misogynist’ Paul is among few ancient writers who didn’t tell husbands to keep women in line; he addresses women as moral agents, placing submission in their hearts, and then tells the men to love the women, naming as their example the most costly love of all—much more costly than submission. The group member responding had said, in so many words, that the sigil of male headship and authority is not a crown of gold but a crown of thorns.

Man will occasionally stumble over the truth, but most of the time he will pick himself up and continue on. The feminist position needs the traditional position to be abrasive to women—and if the Bible or traditionalists clarify, never mind; the abuse will be made up in the feminist’s mind so he can still vilify the benighted.

Is their use of personal attack on egalitarian theologians.

I’ve done some reading of them. Once I was priveleged to visit an arcane library that had nearly half the issues to First Things and Touchstone, and I don’t remember an article where one of them personally attacked an opposing theologian. There was quite a lot of polemic, and one devastating satire in The Other Face of Gaia, but… they show a remarkable amount of restraint, and I’m getting sidetracked.

What I was going to say is that these people viewed being nice and love as the same thing, so that talking about being loving but not nice is equivalent to Plato talking about being eudaimonic and being evil—a perceived contradiction in terms. In this case…

I can see how some Biblical passages would lose some of their force. They had a concept of being ‘unsanitary’, kind of an amoral sense that you could get sick from something, and they knew disgust, but they didn’t have a sense of being polluted and defiled… so few nonscholars would read Jesus’ comparison of pillars of community to whitewashed tombs as being not merely an insult but a metaphor of their being so unholy that a person whose shadow fell on them would be defiled for a whole week. Likewise… they usually thought cannibalism was wrong, and knew the plot of Oedipus Rex, but they would still read ‘brood of vipers’ as simply comparing people to snakes and not with the full realization that Jesus compared them to creatures thought to kill their mothers and eat their way out—cannibalism and matricide being two of the most revolting things an ancient listener could think of. I can see how they might miss much of the abrasiveness, but there are so many other passages: “Now the Spirit expressly says that in the last times some will renounce the faith by paying attention to deceitful spirits and the teachings of demons through the hypocrisy of liars whose consciences are seared with a hot iron.” You’ve read the Bible more than once; you could supply your own examples.

Somehow they were able to read these passages and not question the belief that the limits of niceness are the limits of love. I don’t know how to explain why; that’s just how it is. And so apparently the theologians mentioned are dismissed because they fail to meet a standard the Bible itself rejects.

Wayne Grudem, for example, has vilified Cathie Kroeger. He did this in print some time ago and it still hurts Cathie. I saw her, her husband Dick along with Elaine Storkey at Cathie’s home a few weeks ago and it is obvious the personal attacks have done damage.

I talked with a colleague, and I believe Arius also sustained emotional damage from what happened at Nicaea.

J I Packer has written some nasty things, using vocabulary stemming from secular conflict.

In reference to ‘vocabulary stemming from secular conflict’… I understand your asking where the article author gets his vocabulary from, but I’d prefer to abstain from judgment. I don’t know that we have the background to evaluate this.

James Dobson, who is a psychologist of non-biblical foundations, has led the fight against the publication of more gender equal translations.

I’ve done some research, and I think he’s referring to the obvious James Dobson… I wanted to do further research, because it’s not at all obvious to me why he’s categorized as a theologian… a sharp popularizer, to be granted, and a shade of demagogue; his psychological expertise is held in light esteem by psychologians now and was apparently held in light esteem then… perhaps the author was using the term ‘theologian’ as a convenient designation for “anyone prominent who disagrees with him.” I don’t mean that as a joke; if I had to choose between asking a brilliant theologian or a demagogue like Dobson to lead a fight, I’d pick the demagogue hands-down. (Perhaps the author wasn’t familiar with very many real theologians’ defense of sexuality.)

The idea of gender equal translations is interesting. Assuming a more modest objective of correcting gender bias without reading asexuality into God, the argument is made that the original languages used terms that were effectively asexual, so faithfully rendering them were asexual… and the terms in the original language were grammatically masculine which were understood to include the feminine. What’s interesting here is that the terms in English were grammatically masculine and understood to include the feminine, universally and without question until feminists decided them to have gender bias.

It’s kind of like someone going into a room where you enjoy seeing by candlelight, and then someone comes and brings in a blinding torch—and you get irritated and ask why, so he explains that you need the extra light because your eyes are dazzled.

Dobson’s wife writes that the foundation of Christian marriage is the submission of the wife to the husband.

I don’t share her perspective, but it is not clear to me why this statement is particularly significant. A more rigorous, if also more vivid, statement is found in Martin Luther’s statement that if your theology is perfect except for what the world, the flesh, and the Devil are at that moment attacking, then you are preaching nothing.

Many people pick one or more specializations or areas of emphasis; it’s an understandable temptation to think that your specialization is the center of the universe. If you’re smiling at this, you might take a moment to remember the many times you have viewed history as the foundation to all scholarly inquiry. It’s not; it has a place among the Disciplines, and I am glad to study it, but history is not the foundation to Discipline.

It doesn’t surprise me that a woman allied with Dobson would think submission was the foundation of Christian marriage; it has the dual qualities of being important and under attack. What I fail to see is why her statement should be that significant.

I favour and encourage the popularization and democratization of bible study and take the view that if a theologian can understanding then so can I. And if I can understand it then it can be produced in a popularly understandable form.

Part of this passage is very confusing; before and after, he is frustrated by popularized and democratized Bible study which leads people to contradict his conclusion. I’m not going to sort through that, but I wish to summarize one element:

There’s a kind of proverb, very common, where someone meeting a specialist would say, “In a sentence, explain what it is that you know.” What is interesting is that this was not perceived as a riddle of heroic proportions, or even a ridiculous question; they believed instead that the burden of effort was on the specialist, and if he could not convey what knowledge he had obtained by years of excellent study, then he didn’t know what he was talking about. The attitude in this challenge is apparently present in what is proposed.

On one level, there is confusion; given that the Bible is beyond any one person’s understanding, the Bible was available, not merely in one or two translations, but so many translations we don’t have a count. Many of these were simplified. What appears to be said is not a Wycliffe call to make the Bible available to the common man, but a call for propaganda that will obscure what is presently obvious to the lay reader.

Instead we get more structure from these men who design and engineer. As I say, structure can speak louder than words. Structure can speak louder than the word of God. And for some, structure can become the word of God.

You have seen an article demonstrating how structure can speak louder than the word of God, an article that seeks and begs that the structure become the word of God. Read it closely. The allegation is made that structure and engineering are the realm of the tradition with no consideration made for how they might belong to the re-imaginers. Go to the First Things archive and read The Skimpole Syndrome: never mind if you dislike it, but is that the writing of an engineer? Then read materials from Re-Imagining 2000 and ask if you see a reverent and trusting preservation of a transcendent and divine gift.

I don’t know what, if anything, will come of it, but I took the opportunity to suggest once again to Cathie, Dick and Elaine that they begin producing their own translations of the gender passages along with an outline of the reasons for their differing translation and links for further study.

Why are they making a translation? Well, stop and think. I’ve made translations for the following reasons:

  • To take a text not available in a given language, and make an understandable rendering.
  • To take a text available only available in an arcane dialect of a given language, and make it understandable.
  • To produce something that is close on a word-to-word level.
  • To produce a text that renders thought-for-thought.
  • Some careful balance of the previous two goals.
  • To document linguistic ambiguity.

What is interesting here is that they aren’t making a translation for any of those reasons. There’s one reason you or I might not normally think of: to obscure a text’s meaning.

You know that translations then tended to gut the Song of Songs, but there’s really more going on here. The one I think was called the Now Indispensible Version was one where the scholars wanted to render the cruder passages accurately, but their elders said that part of God’s word wasn’t fit for public consumption. Translation bugaboos we will always have with us, but for some translations it is the raison d’être. The New World Translation of the Holy Scriptures opens the Great Beginning with, “In [the] beginning the Word was, and the Word was with God, and the Word was a god.” The original for that verse says, literally, “And God was the Word;” Greek did not give John a more emphatic way to say, “And the Word was God.” So why this translation? It is a translation made by heretics for the express purpose of being able to say, “Flip, flip, flip. The Bible doesn’t really say that. See! My translation doesn’t say so right here!”

That is exactly the kind of translation that is being requested here.

Clearly, from the discussion within our own intelligent group, the egalitarian information is not getting out.

I examined the archives: we know that egalitarian information was getting out in the group, and we know that because some very wise people rejected it, and stated that they had done so. The remark here is reminiscent of people who believe that, if you don’t share their perspective, it can only be because you don’t understand what they’re saying. The mentioned article was actually a response sparked by someone who had weighed egalitarianism in the balance, and found it wanting.


One last note, because I know what you chose not to write.

He was not dead in mind.

He was absolutely brilliant—brighter than you. Graham Clinton was a leader of the International Christian Mensa. Mensa is a society that allows people who have a certain quantified wisdom such as is found with one man among fifty, and their leaders are often even sharper. Graham Clinton was someone who worked through struggle, held a great deal of compassion for his neighbor, and did many good works—and I have intentionally shown you his writing so that you may see someone brilliant and a leader among Christians. He also spent some time at a very good seminary. He did not hold ecclesiastical title, but he was concerned (and talented) for a Christian life of the mind.

Satan will attack us wherever he can, and may be far more powerful on our strengths than our weakness. The letter I cite, and the movement from which it came, was not a movement of half-wits; it held many sharp people. It takes quite a lot of wits to make yourself that stupid. Compassion doesn’t hurt; Graham could never have fallen for this poison did he not hold a great deal of compassion.

You do well enough in gawking at foreigners. That’s commendable; it’s good amusement. I might suggest there is more you could learn from your gawking—in particular, that their foibles are all too often our foibles dressed up in other clothes. All of the darkness in that letter is darkness I find in my own heart.

Would you come over here for a season? I miss you, and the discussions seemed to be livelier when they had your questions.
Cordially yours,
The year of our Lord 2504.

Dark Patterns / anti-patterns and cultural context study of Scriptural texts: A Case Study in Craig Keener’s Paul, Women, and Wives: Marriage and Women’s Ministry in the Letters of Paul

Inclusive language Greek manuscript discovered

Knights and ladies

Where is the good of women? Feminism is called “The women’s movement.” But is it?