Stephen W. Hiemstra's Blog, page 36
September 9, 2024
Context: Monday Monologues (podcast), September 9, 2024
By Stephen W. Hiemstra
This morning I will share a prayer and reflect on the Postmodern Context of Parables. After listening, please click here to take a brief listener survey (10 questions).
To listen, click on this link.
Hear the words; Walk the steps; Experience the joy!
Context: Monday Monologues (podcast), September 9, 2024
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:
Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com
Newsletter at: https://bit.ly/DogDays_24 , Signup
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September 8, 2024
Everyday Prayer
By Stephen W. Hiemstra
Blessed Lord Jesus,
All praise and honor, power and dominion, truth and justice are yours because you came to us and spoke in our language, the language of daily life.
Forgive us when we talk in circles, trying to impress our friends with arguments that we don’t understand fully ourselves.
Thank you for your patiences, your willingness to listen to us, and reason with us so that we understand.
In the power of your Holy Spirit, remain with us, guide us, and provision us with your many blessings, like a caring father. Support our families, heal our diseases, and be especially present in our afflictions.
In Jesus’ precious name, Amen.
Everyday Prayer
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:
Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com
Newsletter at: https://bit.ly/DogDays_24 , Signup
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Oración Cotidiana
Por Stephen W. Hiemstra
Bendito Señor Jesús,
Toda alabanza y honor, poder y dominio, verdad y justicia son tuyos porque viniste a nosotros y hablaste en nuestro idioma, la lengua de la vida diaria.
Perdónanos cuando hablamos en círculos, tratando de impresionar a nuestros amigos con argumentos que nosotros mismos no entendemos del todo.
Gracias por tu paciencia, tu disposición a escucharnos y razonar con nosotros para que entendamos.
En el poder de tu Espíritu Santo, quédate con nosotros, guíanos y provisiónanos de tus muchas bendiciones, como un padre cariñoso. Apoya a nuestras familias, sana nuestras enfermedades y sé especialmente presente en nuestras aflicciones.
En el precioso nombre de Jesús, Amén.
Oración Cotidiana
Also see:
El Rostro de Dios en las Parábolas
Prefacio de La Guía Cristiana a la Espiritualidad
Prefacio de la Vida en Tensión
The Who Question
Other ways to engage online:
Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com
Newsletter at: https://bit.ly/DogDays_24 , Signup
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September 6, 2024
Parables in a Postmodern Context
The fear of the LORD is the beginning of knowledge;
fools despise wisdom and instruction.
(Prov 1:7)
By Stephen W. Hiemstra
We know from philosophy that the existence of God can neither be logically proven or disproven, much like the existence of an objective truth. Placher (1989, 34) writes citing Wittgenstein:
When we find the foundations, it turns out they are being held up by the rest of the house. If theologians try to defend their claims by starting with basic, foundational truths that any rational person would have to believe or observations independent of theory and assumptions, they are trying to do something that our best philosophers tell us is impossible.
In plain English, the argument here is that our empirical observations (the grass is green) cannot be separated from our initial definitions (green looks like the color of a tomato leaf). Because enlightenment scholars have failed to find a logistically defensible basis for faith, Christian philosopher Alan Plantinga (2000, xi) proposed the concept of warranted faith. If we engage in a decision for faith when our mental capacities are functioning correctly, then that decision cannot be challenged as philosophically deficient, as argued historically by Marx, Freud, and Nietsche (Plantinga 2000, 136-142).
Evidence of God’s Work in the World
The Bible talks extensively about truth. Jesus describes the Holy Spirit as the Spirit of Truth (John 14:17), and Peter calls the Gospel the Way of Truth (2 Pet 2:2). Furthermore, John testifies as an eyewitness to the truth of the Gospel (1 John 1:1-3). Later, we read:
We are from God. Whoever knows God listens to us; whoever is not from God does not listen to us. By this we know the Spirit of truth and the spirit of error. Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God. Anyone who does not love does not know God, because God is love. (1 John 4:6-8)
Here, the Apostle John sees love as evidence of God’s existence and revelation to us.
While the postmodern pre-occupation with love may be unhelpful because of the many false definitions of love given, John does two interesting things in this passage. First, John assumes that the presence of God can be observed in people. This implies that, although proof of God’s existence cannot be logically proved, we still have evidence. Second, this evidence of God’s existence is relational. Love requires an object; it does not stand alone.
The criterion for faith then becomes: Is the Christian story about God more credible than alternative stories about how the world works? Hart (2009, ix) writes: “It may be impossible to provide perfectly irrefutable evidence for one’s conclusions, but it is certainly possible to amass evidence sufficient to confirm them beyond plausible doubt.” The criteria for faith is nothing more than a simplified version of the scientific method.
The Role of the Parables
In the postmodern context in which logical arguments about God’s existence are insufficient, Jesus’ parables present descriptions about how God works in our everyday world. In a first century worldview, the transcendence of God was not disputed, but God’s character and his concern for everyday people was poorly understood. In the postmodern world, this description is reversed. God’s character and concern are at least superficially assumed, but his transcendence is questioned. If his transcendence cannot be demonstrated then our knowledge about his character and concern appears tenuous.
The argument from the parables is that God’s transcendence is inferred from the relational credibility of his character and concern for everyday people. This is an argument from the lesser to the greater, an a fortiori argument. God’s love is like that of a father for his two sons, as in the parable of the Prodigal Son, only greater.(Luke 15:11-32). We know how much parents love their children; the parable relates that love to the love of God for his people. Relationally, this argument is immediately obvious.
In our cynical age, we tire of hearing endless, unresolved stories of children and abusive parents. Stories of joy and healing are good news to our sorry ears. Jesus’ parables are like the water offered to the desert traveler lost , faint-hearted, and close to death.
Parables in a Postmodern Context
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:
Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com
Newsletter at: https://bit.ly/DogDays_24 , Signup
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Parábolas en un Contexto Posmoderno
El temor del (La reverencia al) SEÑOR es el principio de la sabiduría;
Los necios desprecian la sabiduría y la instrucción.
(Prov 1:7)
Sabemos por la filosofía que la existencia de Dios no se puede probar ni refutar lógicamente, al igual que la existencia de una verdad objetiva. Placher (1989, 34) escribe citando a Wittgenstein:
Cuando encontramos los cimientos, resulta que el resto de la casa los sostiene. Si los teólogos intentan defender sus afirmaciones comenzando con verdades básicas y fundamentales que cualquier persona racional tendría que creer u observaciones independientes de teorías y suposiciones, están tratando de hacer algo que nuestros mejores filósofos nos dicen que es imposible.
En términos sencillos, el argumento aquí es que nuestras observaciones empíricas (la hierba es verde) no pueden separarse de nuestras definiciones iniciales (el verde es el color de una hoja de tomate).
Debido a que los estudiosos de la Ilustración no han logrado encontrar una base logísticamente defendible para la fe, el filósofo cristiano Alan Plantinga (2000, xi) propuso el concepto de fe warrantado (justificado). Si tomamos una decisión por la fe cuando nuestras capacidades mentales funcionan correctamente, entonces esa decisión no puede ser cuestionada como filosóficamente deficiente en la forma en que Marx, Freud y Nietsche calumniaron fe en Dios (Plantinga 2000, 136–142).
Evidencia de la Obra de Dios en el Mundo
La Biblia habla extensamente acerca de la verdad. Jesús describe al Espíritu Santo como el Espíritu de Verdad (Juan 14:17), y Pedro llama al Evangelio el Camino de la Verdad (2 Pedro 2:2). El apóstol Pablo escribe que: “Porque ellos cambiaron la verdad de Dios por la mentira, y adoraron y sirvieron a la criatura en lugar del Creador.” (Rom 1:25; Howard 2018, 178) Además, Juan testifica como testigo ocular de la verdad del Evangelio (1 Juan 1:1–3). Más adelante leemos:
¨Nosotros somos de Dios; el que conoce a Dios, nos oye; el que no es de Dios, no nos oye. En esto conocemos el espíritu de la verdad y el espíritu del error. Amados, amémonos unos a otros, porque el amor es de Dios, y todo el que ama es nacido de Dios y conoce a Dios. El que no ama no conoce a Dios, porque Dios es amor.¨ (1 Juan 4:6-8
Aquí, el apóstol Juan ve el amor como evidencia de la existencia y revelación de Dios para nosotros.
Debido a las muchas definiciones falsas del amor que flotan en el mundo posmoderno, el enfoque de John en el amor es menos útil que en épocas anteriores. Aún así, Juan hace dos cosas interesantes en este pasaje. Primero, Juan supone que la presencia de Dios se puede observar en las personas. Esto implica que, aunque no se puede probar lógicamente la existencia de Dios, todavía tenemos evidencia. Segundo, esta evidencia de la existencia de Dios es relacional. El amor requiere un objeto; no está solo.
El criterio para la fe entonces es: ¿Es la historia cristiana sobre Dios más creíble que las historias alternativas sobre cómo funciona el mundo? Hart (2009, ix) escribe: “Puede que sea imposible proporcionar evidencia perfectamente irrefutable para las propias conclusiones, pero ciertamente es posible acumular evidencia suficiente para confirmarlas más allá de toda duda plausible.” Los criterios de fe no son más que una versión simplificada del método científico.
El Rol de las Parábolas
En el contexto posmoderno en el que los argumentos lógicos sobre la existencia de Dios son insuficientes, las parábolas de Jesús presentan descripciones sobre cómo Dios obra en nuestro mundo cotidiano. En la cosmovisión del primer siglo, no se cuestionaba la trascendencia de Dios, pero no se entendía bien su carácter y su preocupación por la gente común. En el mundo posmoderno, esta descripción se invierte. Se asume al menos superficialmente el carácter y la preocupación de Dios, pero se cuestiona su trascendencia. Si no se puede demostrar su trascendencia, entonces nuestro conocimiento sobre su carácter y preocupación parece tenue.
El argumento de las parábolas es que la trascendencia de Dios se infiere de la credibilidad relacional de su carácter y su preocupación por la gente cotidiana. Este es un argumento de menor a mayor, un argumento a fortiori. El amor de Dios es como el de un padre por sus dos hijos, sólo que mayor, como en la parábola del hijo pródigo (Lucas 15:11–32). Sabemos cuánto aman los padres a sus hijos; la parábola relaciona ese amor con el amor de Dios por su pueblo. Relacionalmente, este argumento es inmediatamente obvio.
En nuestra época cínica, nos cansamos de escuchar historias interminables y sin resolver de niños desobedientes y padres abusivos. Las historias de alegría y curación son buenas noticias para nuestros afligidos oídos. Las parábolas de Jesús son como el agua ofrecida al viajero del desierto perdido, desanimado y al borde de la muerte.
Parábolas en un Contexto Posmoderno
Also see:
Prefacio de La Guía Cristiana a la Espiritualidad
Prefacio de la Vida en Tensión
The Who Question
Other ways to engage online:
Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com
Newsletter at: https://bit.ly/DogDays_24 , Signup
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September 3, 2024
Sacks: Why Stories Sell, Part 1
Jonah Sacks. 2012. Winning the Story Wars: Why Those Who Tell—and Live—the Best Stories Will Rule the Future. Boston: Harvard Business School Press. (Got to Part 2)
Review by Stephen W. Hiemstra
In the online world that surrounds us, we are bombarded with messages from morning to night: email, spam, pop-ups, video, print media, text-ads, robo-calls, and even old-fashioned, telephone solicitors. Because messages bombard us from morning to night, only the most sophisticated ads get and hold our attention. At the heart of these winning ads is usually a mythical story.
Introduction
Against this backdrop, in his book, Winning the Story Wars, Jonah Sacks writes:
“We live in a world that has lost its connection to its traditional myths, and we are now trying to find new ones—we’re people and that’s what people without myths do.
These myths will shape our future, how we live, what we do, and what we buy. They will touch all of us. But not all of us get to write them. Those that do have tremendous power.” (6)
Among those competing to gain this power through telling such stories are authors, film-makers, advertisers, religious leaders, and politicians of all stripes. Because it is not clear whose stories will dominate our attention (17), the recent election is a reminder that a lot is at stake.
In this environment of competing myth-making, oral tradition has become increasingly important because social media facilitates immediate feedback between story tellers and their audience, reminiscent of a time when story tellers gathered with their audiences primarily around a campfire. Because “all wars are story wars” (29), Sacks sees story telling as critical, not only to marketers who can either lift us up or tear us down, but also to citizens who may find themselves manipulated into fighting real wars.
Jonah Sacks
So who is Jonah Sacks? Sack describes himself as a: “story expert, filmmaker and entrepreneur”. His back cover and website includes this description:
“As the co-founder and CEO of Free Range Studios, Jonah has helped hundreds of major brands and causes break through the media din with unforgettable [ad] campaigns. His work on legendary viral videos like The Meatrix and The Story of Stuff series have brought key social issues to the attention of more than 65 million people online. A constant innovator, his studio’s websites and stories have taken top honors three times at the South by Southwest Film Festival.”
Organization
Sacks divides his book into two parts and eight chapters, preceded by a prologue and followed by an epilogue:
Part One: The Broken World of Storytelling
The Story Wars are All Around Us
The Five Deadly Sins
The Myth Gap
Marketing’s Dark Art
Part Two: Shaping the Future
Tell the Truth, Part I: The Art of Empowerment Marketing
Tell the Truth, Part II: The Hero’s Journey
Be Interesting: Freaks, Cheats, and Familiars
Live the Truth. (vii)
The Five Deadly Sins
Once you buy into the idea that stories matter and matter a lot, Sacks starts by instructing us on what not to do—the five deadly sins—which are vanity, authority, insincerity, puffery, and gimmickry (35). Vanity arises as an early problem because “when you love what you’re selling” … “you assume everyone else will too” (36). Sacks uses an unforgettable example when he compares the acceptance speeches of John Kerry and George W. Bush in 2004—Kerry talks mostly about John Kerry, while Bush talks about what “we” can do (37-38). The contrast could not be greater. The other four sins are equally hard to avoid and quick to kill the credibility of a story.
Understanding Myth
Sacks repeatedly returns to myth as an important component in story telling. He describes myth as neither true not false, but existing in a separate reality (59). He attributes three ingredients in myth: symbolic thinking, having three elements tied together—story, explanation, and meaning, and ritual (59-61). For example, in Genesis Sacks sees creation as a myth with these three elements:
“STORY: God created the world in seven days and gave man dominion over it.
EXPLANATION: This is how everything we see around us came into existence.
MEANING: So God deserves our gratitude and obedience.” (60)
An important observation drives much of Sacks’ own storyline:
“a myth gap arises when reality changes dramatically and our myths are not resilient enough to continue working in the face of that change.” (61)
Effect of Rationalism
In our “rationalist modern society” (62) where people refuse to think symbolically, the myth gap zaps meaning and leaves people in an intractable state of hopelessness. “Forward-thinking religious leaders, scientists, and entertainers” who attempt to “reunify story, explanation, and meaning in their work” are quickly pushed out of the mainstream (63). Thus, the myth gap remains and people suffer.
Jonah Sacks’ book “Winning the Story Wars” is a non-fiction, page turner. The hugely fascinating illustrations are by Drew Beam. [2] In part 2 of this review, I will examine in more depth Sacks’ exploration of modern advertising and why we care.
Footnotes
http://WinningTheStoryWars.com. @JonahSachs.
[2] http://DrewBeam.com. @DrewBeam.
Sacks: Why Stories Sell, Part 1
Also see:
Preface to a Life in Tension
Other ways to engage online:
Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com
Newsletter at: https://bit.ly/DogDays_24 , Signup
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September 2, 2024
Nuance: Monday Monologues (podcast), September 2, 2024
By Stephen W. Hiemstra
This morning I will share a prayer and reflect on Parables as Genre. After listening, please click here to take a brief listener survey (10 questions).
To listen, click on this link.
Hear the words; Walk the steps; Experience the joy!
Nuance: Monday Monologues (podcast), September 2, 2024
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:
Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com
Newsletter at: https://bit.ly/DogDays_24 , Signup
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September 1, 2024
Nuanced Prayer
By Stephen W. Hiemstra
Father God,
All praise and honor, power and dominion, truth and justice are yours because you reveal to us in Jesus a more nuanced picture of yourself, someone we can trust and emulate.
Forgive us for remembering only the discipline of our youth when we tried your patience and did not display your mercy, grace, patience, love, or truthfulness.
Thankfully, you are more patient and merciful than us
IN the power of your Holy Spirit, grant us your strength of character in dealing graciously with one another.
In Jesus’ precious name, Amen.
Nuanced Prayer
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:
Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com
Newsletter at: https://bit.ly/DogDays_24 , Signup
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Oración Matizada
Por Stephen W. Hiemstra
Dios el Padre,
Toda alabanza y honor, poder y dominio, verdad y justicia son tuyos porque nos revelas en Jesús una imagen más matizada de ti mismo, alguien en quien podemos confiar y emular.
Perdónanos por no recordar la disciplina de nuestra juventud cuando probamos tu paciencia y no mostramos tu misericordia, gracia, paciencia, amor, o fidelidad.
Afortunadamente, eres más paciente y misericordioso que nosotros.
En el poder de tu Espíritu Santo, concédenos tu fuerza de carácter para tratarnos con gracia unos a otros.
En el precioso nombre de Jesús, Amén.
Oración Matizada
Also see:
El Rostro de Dios en las Parábolas
Prefacio de La Guía Cristiana a la Espiritualidad
Prefacio de la Vida en Tensión
The Who Question
Other ways to engage online:
Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com
Newsletter at: https://bit.ly/DogDays_24 , Signup
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August 30, 2024
Parables as Genre
Nathan said to David, You are the man!
(2 Sam. 12:7)
By Stephen W. Hiemstra
In 2 Samuel 12:1-7, the prophet Nathan tells King David the story of two men, one rich and the other poor. The poor man has only one small lamb that the rich man steals and slaughters to serve his guest. When David hears this story, he becomes indignant because he had been a shepherd and understood the cruelty of the rich man. When Nathan declares that he is this rich man, because of David’s sin with Bathsheba, David is cut to the core and repents of his sin. This parable of the lamb is an allegory, where the context is shifted and the true context is only revealed at the end of the story. The true context then becomes the key, like the denarius in the parable of the vineyard, to the entire story.
Although the story of Nathan’s parable told to David is normally held up as the only example of a parable in the Old Testament to compare with Jesus’ parables, the story is not described in the text as a parable. When the Old Testament uses the word, parable, it is in the context of stories of divine judgment.
Old Testament Parables
Our use of the word, parable, is taken from the Greek word, παραβολὴν, that is used only three times in the Old Testament (Ps 78:2, Ezek 17:2; 24:3). In each case, the parable given is a prophecy of judgment on the nation of Israel for their lack of faith.
Psalm 78 recounts the history of the Israel during the desert wandering following the Exodus from Egypt and unwillingness of even Moses to rely on God provision, when he struck rather than spoke to the rock at Kadesh, as God directed:
“Because you did not believe in me, to uphold me as holy in the eyes of the people of Israel, therefore you shall not bring this assembly into the land that I have given them.” (Num 20:12)
The judgment against Moses is personal. The parable in this case is the story of Israel’s disobedience.
Ezekiel 17 recounts Israels attempt to rebell against Babylon by forming an alliance with Pharaoh in Egypt rather than relying on God with a story about two eagles. Ezekiel 24 talks about Babylon’s siege against Jerusalem and the destruction to come with a pity little story about a meat stew.
Parable Defined
The word for parable in the Greek is παραβολή that has two definitions:
1. Something that serves as a model or example pointing beyond itself for later realization, type, figure, or
2. A narrative or saying of varying length, designed to illustrate a truth especially through comparison or simile, comparison, illustration, parable, proverb, maxim (BDAG 5556) .
The Greek definition is close the our common understanding of a parable from those given by Jesus.
The Hebrew word translated as a παραβολὴν in the Greek is masal (מָשָׁ֑ל). Masal carries these inferences:
1. A proverbial saying, brief terse sentence of popular sagacity,
2. A prophetic figurative discourse,
3. A by-word,
4. A similitude, parable,
5. A poem, of various kinds
6. A sentences of ethical wisdom (BDB 5753).
This is a wide range of meanings for masal in the Hebrew, inclusive of our understanding of Jesus’ parables, but also inclusive of Solomon’s many proverbs and things that we do not normally think of as parables.
What is interesting about a masal arises because of a potential play on words in the Hebrew. Written Hebrew is a consonantal language where only the consonants were written down. Written vowels were a late development (circa AD 400), long after the translation of the Hebrew into Greek about 200 BC. In this case, masal was written simply as MSL. If the S is associated with a short E rather than a long A, one gets the word, dominion, suggesting perhaps why a masal was associated with divine judgment in the three passages cited above. The analogy in English might be–run and ran—which share the same consonants, but have different vowels and definitions.
Jesus Extends Parable Genre to Reflect God’s Character
This excursion into Greek and Hebrew suggests that the focus of Jesus’s parables on God extended the Old Testament parable normally associated with divine judgment to offer a fuller characterization of God. The God of the Old Testament describes himself to Moses as merciful, gracious, patient, loving, and faithful (Exod 34:6). The characterization of God as wrathful is limited to situation where the people of Israel have been disobedient to their covenantal obligations or display hardness of heart like Pharaoh (Exod 4:21). God is not capricious like many other deities in the ancient world.
This observation leads Matthew Elliot (2009, 46-47) to articulate a cognitive theory of emotions: Like God of the Old Testament, we get angry about things that are important to us. Elliott (2009, 53-54) writes: “If the cognitive theory is correct, emotions become an integral part of our reason and our ethics,” informing and reinforcing moral behavior.
Jesus extended the Old Testament treatment of parables in two ways. First, while divine judgment in the Old Testament is primarily corporal (the nation of Israel), Jesus’ judgment is more personal, relating to individual demonstrations of faith or disobedience (e.g. Matt 25) as in th example of Moses at Kadesh. Second, Jesus associates parables attributes of God beyond judgment—mercy, grace, patience, love, and faithfulness (Exod 34:6). Thus, God becomes our father not only in the Lord’s prayer, but also in being pictured as a God who displays a range of attributes and associated emotions. We might say that Jesus pictured God the Father as more human, but that characterization neglects the fuller testimony of the Old Testament—he always was more than just a wrathful God.
References
Brown-Driver-Briggs-Gesenius (BDB). 1905. Hebrew-English Lexicon, unabridged.
Bauer, Walter (BDAG). 2000. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 3rd ed. ed. de Frederick W. Danker. Chicago: University of Chicago Press. .
Elliott, Matthew A. 2006. Faithful Feelings: Rethinking Emotion in the New Testament. Grand Rapids: Kregel Academic and Professional.
Parables as Genre
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:
Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com
Newsletter at: https://bit.ly/DogDays_24 , Signup
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