Stephen W. Hiemstra's Blog, page 53

Turkle: Tech Connects

Sherry Turkle. 2011. Alone Together:  Why we Expect More from Technology and Less from Each Other.  New York: Basic Books.

Review by Stephen W. Hiemstra

Immediacy versus immensity. What does it mean to be only a couple of key strokes away from speaking to anyone on the planet? We still struggle to find an adequate metaphor for the impact of technology on daily life today.

I am reminded of when I arrived in Germany as a foreign exchange student in 1978,  Before I left, I could not find my destination, Göttingen, on any map that I owned or could find in the local library. Furthermore, my correspondence with the university was entirely in German, a language that I had studied but not yet mastered. When my flight arrived in Frankfurt, I was entirely at the mercy of the stationmaster to get on the right train to reach my destination. Today, answers to all such travel questions can be found on any smart phone; one need not be fluent in German to understand them fully; and, anywhere along the way, you can call your parents (or kids) to help sort everything out. Talk about a reduction in uncertainty!

The effect of changes in technology on us as individuals and on today’s culture is the subject of Sherry Turkle’s book, Alone Together. Turkle explores the immediacy of technology in part one—The Robotic Moment: In Solitude, New Intimacies—and the immensity of technology in part two—Networked: In Intimacy, New Solitudes (vii). While these parts could easily have been themes in separate books, Turkle’s interest in the changing perceptions of intimacy and solitude clearly binds them together. Alone Together is part of a trilogy (The Second Self, Alone Together, and Life on the Screen; 4) focused on the cultural effect of technology.

Organization

Turkle’s 14 chapters are equally divided between analysis of the individual response to robots—

Nearest Neighbors
Alive Enough
True Companions
Enchantment
Complexities
Love’s Labor Lost
Communion

—and the response to life tethered to cell and computer networks—

Always On
Growing Up Tethered
 No Need to Call
 Reduction and Betrayal
 True Confessions
 Anxiety
 The Nostalgia of the Young (vii-viii).

Throughout the book, Turkle anticipated my anxieties about technology and offering a balanced assessment. She writes:

“we are so enmeshed in our connections that we neglect each other. We don’t need to reject or disparage technology. We need to put it in its place” (295)

In other words, technology is a tool that can be used for either good or evil.

Turkle’s focus on the individual response to technology is no accident. Turkle describes herself as: “the Abby Rockefeller Mauze Professor of the Social Studies of Science and Technology at MIT, the founder and director of the MIT initiative on Technology and Self, and a licensed clinical psychologist.” Her background as a psychologist shows through clearly in her choice of topics to discuss and in her extensive use of case studies to authenticate her points. An economist or sociologist might easily have focused more on questions of productivity and institutional change, but Turkle never goes there. Here the focus is on responses by individuals to technology—no military drones, no self-driving cars, no targeted advertising, no robotic assembly lines, no wiz bang. Turkle’s perspective is reflective, fresh. Her special concern is for children.

Let me focus a minute on Turkle’s two parts: robotics and networking.

Robotics

As a member of the MIT faculty, Turkle has special access to the MIT robotics lab where her work focuses on social robots, especially robotic toys like Tamagotchi, Furbi, Merlin, My Real Baby, Cog, Kismit, and so on. Turkle writes:

“Technology is seductive when what it offers meets our human vulnerabilities. And as it turns out, we are very vulnerable indeed. We are lonely but fearful of intimacy. Digital connections and the sociable robot may offer the illusion of companionship without the demands of friendship.” (1)

Unlike Barbie, who invites you to project your issues and emotions on the doll in a kind of Rorshach test, these toys interact, talk, and appear to learn with you—what Turkle describes as a “new psychology of engagement” (38). In other words, the relationship possible with these robots is much more complex than that with traditional toys. For example, citing Baird, she asks:

“How long can you hold the object [a toy, an animal, or a robot] upside down before your emotions make you turn it back?” (45)

With a toy, no one cares if you abuse it; with a gerbil, abuse is seen as cruel and is discouraged by most adults; but with a robot, like Furby, that complains, how do you respond—do you feel an ethical dilemma? Why? Turkle observes:  “We are at the point of seeing digital objects as both creatures and machines.” (46)

As part of her research, Turkle lent these robotic toys to children and adults and then return after two weeks to interview them about their experiences and to retrieve the toys. Frequently, the interviews would be postponed as the recipients—even the adults—did not want to give up the toys. Occasionally, this issue posed an embarrassment, such as when a grandmother obviously preferred a robot, My Real Baby, to spending time with their own grandchildren (118). This happened so often that Turkle stopped trying to retrieve the robots after the interviews.

Networking

The immensity of telephone and computer networks can be intimating. Not only do we have the ability to contact anyone, anywhere on earth; we never really leave home. Turkle writes:

“When I grew up the idea of ‘global village’ was an abstraction. My daughter lives something concrete. Emotionally, socially, wherever she goes, she never leaves home.” (156)

This level of connectedness poses a challenge for adolescents who have a developmental need to separate themselves from their parents (174).

Especially in American culture, individual autonomy is a cultural icon. In my own experience as a foreign student, the current level of connection made possible through cell phones and the internet was unthinkable. During my year in Germany, for example, my primary way of communicating with my parents was to write letters. Telephone calls were so expensive that my gift for Christmas from my host family was a call home. My remoteness during the year disrupted a number of relationships, particularly with my parents, but I was well-prepared for this separation having worked summers as a camp counselor in high school and attended college out of state.  By contrast, my own kids have had cell phones since high school and are seldom out of touch with their mother for more than a few days; they are more normally in touch several times a day.

Turkle talks about kids using texting to validate emotions even before they are fully aware of them.  In effect, they poll their friends on how they should feel about things or test out emotions before fully investing in them (175-177).  To my ears, this sounds like co-dependency. She writes:

“in the psychoanalytical tradition, one speaks about narcissism not to indicate people who love themselves, but a personality so fragile that it needs constant support. It cannot tolerate the complex demands of other people but tries to relate to them by distorting who they are and splitting off what it needs, what it can use.” (177)

So here we have a niche for technology—to insulate people from the push and pull of normal, complex human interaction. What is perhaps surprising is that kids that text constantly are often texting their own parents (178)—which suggests a heightened need for a mature and informed parenting style precisely when mature adults are becoming scarcer than exits in a movie fire!

Assessment

Sherry Turkle’s Alone Together is hugely interesting, informative, and accessible read. College professors looking for insight in discussing the role of technology should consider this book. I would certainly consider reading the other books in this trilogy.

Footnotes

http://www.mit.edu/~sturkle.

At one point the year after I returned home I visited relatives and attended a dinner party. No one felt comfortable talking with me.  Finally, I learned why—my farm relatives could not imagine that a world traveler, such as myself, would find talking to them interesting to speak with. Once we got over that point, things picked up and returned to a more normal interaction.

Turkle: Tech Connects
Also see:
Hernandez: A Spiritual Biography of Henri Nouwen, Part 1 
Books, Films, and Ministry
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/X-mas-Dec23,  Signup
 

 

The post Turkle: Tech Connects appeared first on T2Pneuma.net.

Transcendence: Monday Monologues (podcast), December 18, 2023

 By Stephen W. Hiemstra

This morning I will share a prayer and reflect on Transcendence. 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!

Transcendence: Monday Monologues (podcast), December 18, 2023
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/X-mas-Dec23,  Signup
 
 

The post Transcendence: Monday Monologues (podcast), December 18, 2023 appeared first on T2Pneuma.net.

Transcendence Prayer

By Stephen W. Hiemstra

Almighty Father,

All praise and honor, power and dominion, truth and justice are yours because you sent Jesus to live among us, to die on the cross, and to be raised from the dead to atone for our sins. Thank you Jesus!

Forgive our hardened hearts that have relished sin, transgressed your law, and practiced iniquity without bounds. Soften our hearts.

Thank you for first loving us that we might be forgiven and approach you as children approach their good fathers. Do not become impatient with us.

In the power of your Holy Spirit, draw us to yourself: open our hearts, illumine our thoughts, and strengthen our hands in your service, today and always, that we might rest with you.

In Jesus’ precious name, Amen.

Transcendence 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/X-mas-Dec23,  Signup
 

 

The post Transcendence Prayer appeared first on T2Pneuma.net.

Transcendence

“I am the Alpha and the Omega, says the Lord God, 

who is and who was and who is to come, the Almighty.” 

(Rev 1:8)

By Stephen W. Hiemstra

Defining transcendence as immaterial, supernatural, and/or holy allows us to begin exploring the nature of divinity in the Bible. It is hard to discuss a topic when the words employed are unclear or ill-defined. It is even harder to believe something that is far removed from our normal experience, vocabulary, or purview.

Transcendence as a Reflection of Life

It is sometimes said that the ancient Egyptians helped define our understanding of divinity and life everlasting because daily life was so miserable. Life expectancy was short because food supplies were unreliable, diseases mostly incurable, and common problems like intestinal parasites (e.g. Acts 12:23) were extremely painful. Infant mortality was so bad that children were not even named until they were a couple years old. Daily life was so miserable—even for the most wealthy—the argument goes, that the ancient Egyptians obsessed about the after-life.

A contrast can be drawn here to postmoderns for whom food is ever-available, many formerly-common diseases can be mitigated, and life expectancy is about double that of ancient times. Daily life for most people is at least tolerable and the wealthy seem to have it easy. In this new context, many people have forgotten about God and only joke about the after-life, displaying little fear of divine judgment. For the world’s poor who have trouble participating in the wealth and prosperity of our age, however, the reality of God remains real and much sought after.

What do you do when a pandemic arises and you have no access to vaccines and modern medicine? The answer today is the same as in ancient times. You pray to God.

The Apostle’s Creed

The most of recorded history, people have naturally accepted the transcendence of God and many transcendental truths. Consider the Apostle’s Creed written in Greek circa AD 341 and still memorized by many Christians today:

I believe in God, the Father Almighty,

creator of heaven and earth.

I believe in Jesus Christ, his only begotten son, our Lord,

who was conceived by the Holy Spirit

and born of the Virgin Mary.

He suffered under Pontius Pilate,

was crucified, died, and was buried;

He descended to hell. The third day He rose again from the dead.

Ħe ascended to heaven and is seated at the right hand of God the Father Almighty.

From there he will come to judge the living and the dead.

I believe in the Holy Spirit,

the holy Catholic Church,

the communion of saints,

the forgiveness of sins;

the resurrection of the body,

and the life everlasting. Amen.⁠1

While eight of the sixteen statements here focus on Jesus and his life story, even more—all but three (6, 7, and 12)—of these statements require a form of transcendence. The five fundamentals of faith—biblical inerrancy, the divinity of Jesus Christ, his virgin birth, resurrection of Christ, and his return—required for ordination in the Presbyterian church in 1910 and struck from requirement in 1925 (Longfield 1991, 161) come essentially from the Apostle’s Creed. The exception is the inerrancy of scripture (literally true as written) that was believed to be infallible (no errors with respect to faith) until the nineteenth century dispute over evolution and creation.

The point of raising these issues is not to revisit the arguments, but to observe that the transcendence problem that we now face is relatively new—a product of Enlightenment thinking since the nineteenth century.

Forgiveness of Sins

The problem of sin arose in the Garden of Eden when God put only one requirement on Adam: 

“And the LORD God commanded the man, saying, “You may surely eat of every tree of the garden, but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.” (Gen 2:16-17)

Death was the curse for this original sin. A divine penalty attached to a divine stipulation. Sin was a rebellion against God himself—only God himself could reverse the curse and forgive sins (e.g. Mark  2:7).

The idea that Jesus died on the cross to redeem us from sin is well-attested in the New Testament (e.g. 1 Thess 1:9-10; 1 Cor 15:3)—a doctrine that is often referred to as the atonement. The Apostle Paul explained the atonement as a reversal of Adam’s sin. Adam was sinless until he disobeyed God in the Garden of Eden; Jesus was sinless, but obeyed God even to the point of death on a cross. The resurrection credentialed Jesus as divine making his sacrifice sufficient to reserve the curse brought about by the first Adam and prophesied in Isaiah 53:12 (Lindsey 1985, 4-6).

This is why Paul could then observe: “If Christ has not been raised, your faith is futile and you are still in your sins.” (1 Cor 15:17) This syllogism bears repeating—No resurrection; no divinity, no atonement. You are unforgiven and still under law, not Gospel. Claiming the name of a dead merely human martyr cannot reverse the divine penalty for sin.

Transcendence is a critical insight into the Gospel presented in the New Testament and it is reflected in the Apostle’s Creed adopted by the early church. Today’s transcendence problem is not a trivial matter—it lies at the heart of the Gospel as plainly stated by the Apostle Paul.

References

Faith Alive Christian Resources (FACR). 2013. The Heidelberg Catechism. Cited: 30 August, 2013. Online: https://www.rca.org/sslpage.aspx?pid=372.

Lindsey, E. Duane. 1985. The Servant Songs: A Study in Isaiah. Chicago: Moody Press.

Longfield, Bradley J. 1991. The Presbyterian Controversy: Fundamentalists, Modernists, and Moderates. New York:  Oxford University Press.

Footnotes

1 The references in this chapter to the Apostle’s Creed are all taken from FACR (2013, Q/A 23). Another translation is found in (PCUSA 1999, 2.1—2.3).

Transcendence

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/Thanks_Nov2023 ,  Signup

 

The post Transcendence appeared first on T2Pneuma.net.

Franklin: Write Narrative Non-Fiction

Jon Franklin. 1994. Writing for Story:  Craft Secrets of Dramatic Nonfiction by a Two-Time Pulitzer Prize Winner.  New York: Penguin Books (Plume Book).

Review by Stephen W. Hiemstra

Having grown up reading Boy’s Life, Reader’s Digest and Life Magazine, I love a good, real-life story. But as I remember it, even fiction once focused on ordinary life lived extra-ordinarily. The newer idea that fiction would be structured in the manner of an Indiana Jones movie—jumping from one action scene to another—still bothers my sensitivities. Perhaps, this new fictional form reflects a new reality—a life lived with less time, more routine, and impatience throughout.

In his book, Writing for Story, Jon Franklin likewise reminisces about the move away from short story publication with a slightly different focus. Traditionally, these short stories offered aspiring fiction writers an entry point for learning their craft. Back then, young writers could easily write and sell short stories. Today, the non-fiction narrative (NFN) provides a new entry point. Consequently, Franklin views NFN as “a profoundly important event in the history of modern literature.” (27)

According to Franklin, the NFN “combines the appeal, the excitement, and reading ease of fiction with the specific information content of nonfiction.” (26) The NFN likewise adopts the structure of a short story with a complication, development, and a resolution and marked throughout by twists and complications (21-22).

Jon Franklin is a professional writer and has taught both writing and journalism.  He has written a number of books. He received two Pulitzer prizes for his non-fiction writing while working as a journalist for the Baltimore Evening Sun. In Writing for Story, Franklin writes in 10 chapters:

The New School for Writers.
Kelly’s Monster.
The Ballad of Old Man Peters.
Stalking the True Short Story.
Structure.
The Outline.
Structuring the Rough.
Contemplating the Structure.
Polishing.
The Nature of Art and Artists (xiii).

 Acknowledgments and a preface precede these chapters.

Appendices at the end of the book outline NFN stories featured in Chapters 2 and 3. The two short stories—Mrs. Kelly’s Monster and The Ballad of Old Man Peters—

illustrate Franklin’s writing points in the chapters that follow.  Mrs. Kelly’s Monster earned Franklin his first Pulitzer prize for feature writing in 1979.

Franklin defines a story with these words:

“A story consists of a sequence of actions that occur when a sympathetic character encounters a complicating situation that he confronts and solves.” (71)

The need for a “sympathetic character” explains why, for example, one sees very few economists starring in television dramas—almost no one considers a brainiac researcher a sympathetic character. Franklin observes that:

“Complications that are more fundamental to the human condition, involving love, hate, pain, death, and such, are very basic to the human dilemma and thus are fair game for the professional storyteller.” (75).

Here is a second reason why economists do not normally appear in television dramas:  the complications they face and solve are typically abstract and not basic, not matters of life or death. When the government shuts down, economists are not typically among the essential personnel required to work the night shift.  By contrast, medical personnel, police, fire fighters, and military personnel are considered essential and often appear in television dramas.

Franklin’s final point is about the resolution of the story:

“A resolution is simply any change in the character or situation that resolves the complication…A resolution, like a complication, can be either physical or psychological, external or internal… A resolution, by definition, destroys tension.” (76-77)

Resolutions are helpful to authors because while complications can exist without a resolution, every resolution has a complication. News stories are often endings without complications and may soon be forgotten.  Resolutions with interesting complications involving sympathetic characters are priceless.  Franklin’s advice?  “Never fixate on just one part of a story.” (78-79)

Franklin offers insight into the perianal question:  does a story have to have a happy ending?  He opines: “successful stories generally have happy endings…[because] the reader’s world has a surplus of sad endings…What the reader really wants is to be show some insightful choices that have positive results.” In a practical sense, sad endings are harder to write successfully so young writers should be wary of them (80-82).

It is hard to capture all the good advice that Franklin offers in a short review. A key takeaway is this—outline the structure of the story and pay attention to transitions that are labored. The problem may be in the underlying structure, not the polish of the writing. Another is to start with the climax, not the opening. Foreshadowing leads to the climax so starting the climax helps clarify what to foreshadow.  A further point is to show emotion, don’t just talk about it.

Jon Franklin‘s Writing for Story is a helpful book for authors which bears reading and re-reading. Even though I write primarily non-fiction, I still write a lot of stories and tell a lot of stories when I preach. Knowing the rules for story writing makes me a better writer. It may help you too.

Footnotes

https://en.wikipedia.org/wiki/Jon_Fra.... http://JonFranklin.com.

In fact, The Brainiac is the name of a cartoon villain (https://en.wikipedia.org/wiki/Brainia...).

Franklin: Writes Narrative Non-Fiction
Also see:
Hernandez: A Spiritual Biography of Henri Nouwen, Part 1 
Books, Films, and Ministry
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/Thanks_Nov2023 ,  Signup
 

 

 

The post Franklin: Write Narrative Non-Fiction appeared first on T2Pneuma.net.

Jesus: Monday Monologues (podcast), December 11, 2023

 By Stephen W. Hiemstra

This morning I will share a prayer and reflect on The Person of Jesus. 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!

Jesus: Monday Monologues (podcast), December 11, 2023
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/Thanks_Nov2023 ,  Signup
 

The post Jesus: Monday Monologues (podcast), December 11, 2023 appeared first on T2Pneuma.net.

Jesus Prayer

By Stephen W. Hiemstra

Blessed Lord Jesus,

All praise and honor, power and dominion, truth and justice are yours because you ransomed us through your life, death, and resurrection. Because you first loved us, humanity flowered and our lives have intrinsic value.

We confess that we have followed your example lightly or not at all. We are shattered images undeserving of your love and attention.

Thank you for your love, both unconditional and conditional, loving us better than our own mothers and fathers, in spite of our rebellious nature and broken faith.

In the power of your Holy Spirit, break every chain with which Satan binds us, be it traumatic pain, impious griefs, blistering illnesses, or soul-crushing addictions. Come in our hearts and cleanse us of all such sin, transgressions, and iniquities that we might be whole again. Give us hearts and minds for you alone, and Christian friends and a faithful church to aid us in life’s journey.

In the name of the Father, the Son, and the Holy Spirit, Amen.

Jesus 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/Thanks_Nov2023 ,  Signup
 

 

The post Jesus Prayer appeared first on T2Pneuma.net.

Person of Jesus

“I was sent only to the lost sheep of the house of Israel.” (Matt 15:24)

By Stephen W. Hiemstra

Who is Jesus? Is Jesus more immanent (human) or transcendent (divine)? Because we are created in the image of God and Jesus is divine, the church struggles to define Jesus. This impulse can be a genuine attempt to know God better or it can be an insidious attempt to create God in our own image. This struggle is often tinged with a bit of both.

My recent book, Image and Illumination (2023), asked the question—What does it mean to be created in the image of God?— focused on Christian anthropology. Embedded in this question is the metaphysical question: Who is God? The New Testament addresses this question with three pictures of God: The person of Jesus, Jesus’ teaching about God the Father in the parables, and the founding of the church on Pentecost by the Holy Spirit. In this book, I focus on the Image of God in the Person of Jesus.

The Transcendence Challenge

Postmodern people live in a materialist world, where the only things thought to exist are those that we can touch, taste, smell, hear, or see. Because God lies outside the physical universe of the materialist, he is defined not to exist. The materialist world works like an invisible dog fence to restrict our imagination. Postmodern people are transcendence-challenged makings it hard to believe that Jesus is both human and divine.

To get beyond this limitation, it is helpful to distinguish three definitions of transcendence.

The first is most generic and includes anything not material—anything immaterial, conceptual, or spiritual—such as God’s self-revelation to Moses: “The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness” (Exod 34:6) How can you touch mercy? What does grace look like? What about patience, love, and faithfulness? A scientist cannot measure any of these attributes, yet they are as important to life as the nose on your face.

Second, anything outside the natural world—the supernatural, the miraculous—is transcendent.

Finally, anything set apart—holy—is transcendent. The first sentence in the Bible gives two aspects of this class of transcendence: “In the beginning, God created the heavens and the earth.” (Gen 1:1) Because God created both time and space, he transcends both and is—by definition—holy.

Old Testament Prophecies

Prophecies of a messiah to come run throughout the Old Testament in both the law and the prophets. In Genesis 3:15 we read: “I will put enmity between you [Satan] and the woman [Eve], and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.” Some read this first mention of a messiah as prophesying spiritual war ending with Satan’s defeat. Later in Job, we read: “For I know that my Redeemer lives, and at the last he will stand upon the earth.” (Job 19:25) A redeemer is, among other things, someone who purchases back prisoners taken as slaves in war. Thus, when Jesus died on the cross to pay the penalty for our sin (e.g. 1 Cor 15:3), he functioned as a redeemer.

The Old Testament prophecy most prominently featured in the New Testament is found in Isaiah 61:1: “The Spirit of the Lord GOD is upon me, because the LORD has anointed me to bring good news to the poor…” Jesus cited this verse (and those that followed) in both his call sermon in Luke 4 and in the Beatitudes introducing the Sermon on Mount (Matt 5:1-10). This passage is accordingly in view as Jesus ministered to the lost sheep of Israel (Matt 15:24). These prophecies tie Jesus’ ministry to the story of Israel and validate the New Testament claim that Jesus is both human (born in time to a real mother) and divine (able to serve as an acceptable sacrifice for sin).

The Pauline Letters

Where Job is believed to have been written by Moses to convince the people of Israel to leave Egypt—hence the oldest book in the Old Testament, the oldest book in the New Testament is likely Paul’s first letter to the church at Thessalonica. The first mention of Jesus reads: 

“For they themselves report concerning us the kind of reception we had among you, and how you turned to God from idols to serve the living and true God, and to wait for his Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come.” (1 Thess. 1:9-10)

Paul makes three interesting points in this first mention of Jesus: Jesus was raised from the dead, is the son of God, and serves as a deliverer—a synonym for redeemer. Critics often question whether the New Testament claims Jesus to be divine (son of heaven sounds divine) and whether Jesus could forgive sins—a divine prerogative. If the earliest letter of Paul makes a claim of divinity, it could not have been an addition made by later editors of one of the Gospels.

The Gospels

The Gospels often get more attention than the letters of Paul, but they were likely written—or at least finalized—decades later. This conclusion may be scholarly error, however, because most authors edit important manuscripts over years before publishing them to the world. Mark, who is thought to have written the first Gospel account, traveled with Paul telling the Jesus story because he served as a scribe to the Apostle Peter and because Paul was himself a late convert, not a disciple. An early draft of his Gospel may have already be in use even when Paul himself was evangelizing and writing letters.

As explicit biographies, the Gospels give us a better picture of the humanity of Jesus. The suffering of Jesus on the cross was not his only suffering. Jesus was picked on by his critiques, that is bullied, because of his parentage (Mary and Joseph were not married), humble background (nursed in a manger, raised in Nazareth), and unworthy disciples (fishermen). Even if he was a gifted child, Jesus’ suffering was real and his life story clearly shows how God can raise even the most humble human beings above their afflictions providing hope that otherwise appears unlikely.

The Early Church

The Book of Acts provides numerous ancient sermons whose primary content was the story of Jesus. Consider Peter’s sermon on Pentecost:

“Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs that God did through him in your midst, as you yourselves know—this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men.” (Acts 2:22-23)

What is so striking about this sermon is that it was preached in Jerusalem before an audience of eye-witnesses. No one could dispute the truth of what was said because they themselves had seen it and three thousand people had a come-to-Jesus moment after this sermon (Acts 2:41).

Christian Spirituality

The unity of immanence and transcendence in Christ shows up in discussions of heart and mind. The Hebrew unity of heart and mind poses a special challenge in today’s world where heart and mind are frequently treated as separate with one or the other being emphasized—a Greek, not Hebrew idea. Neglect of the heart leads to a stale, distant faith while neglect of the mind leads to a superficial faith with little application to daily challenges. The image of a Triune God—Father, Son, and Holy Spirit—reminds us that heart and mind are best taken together.

Image of God and the Person of Jesus is the third and final book in my Image of God series. The first book, Image of God in the Parables, studies the image of God the Father found in Jesus’ parables. The second book focuses on the role of the Holy Spirit and the church. This book is written in a devotional format with a reflection, prayers, and questions for study. Because the questions have been developed to enhance understanding of the reflection, some readers have started their devotions by reviewing the questions.

Person of Jesus

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/Thanks_Nov2023 ,  Signup

 

The post Person of Jesus appeared first on T2Pneuma.net.

McManus Sees Genius in Jesus

Erwin Raphael McManus. 2021. The Genius of Jesus: The Man Who Changed Everything. New York: Convergent Books.

Review by Stephen W. Hiemstra

Who is Jesus? Is Jesus more immanent (human) or transcendent (divine)? Because we are created in the image of God and Jesus is divine, the church struggles to define Jesus. This impulse can be a genuine attempt to know God better or it can be an insidious attempt to create God in our own image. This struggle is often tinged with a bit of both.

Introduction

Erwin McManus, in his 2021 book The Genius of Jesus, writes: “My hope is that as we unwrap the person of Jesu, we can find in him the most astonishing and transformative way to truly live.” (28) From this statement and the highly personal manner that he lays it out, McManus offers the reader a transcript of his own quest to know Jesus of Nazareth more deeply, more completely.

Background and Organization

Erwin Raphael McManus was born to an El Salvadorian immigrant family, received a bachelors degree from University of North Carolina at Chapel Hill, a masters of divinity from Southwestern Baptist Theological Seminary, and an honorary doctorate from Southeastern University (Lakeland, Florida). He has written a number of books, including Seizing Your Divine Moment  (Nashville: Thomas Nelson Publishers, 2002) that I previously reviewed. He has also produced a number of films.

The Genius of Jesus is written in eight chapters:

The Genius
The Prodigy
The Genius of Empathy
The Genius of Power
The Genius of Grace
The Genius of Good
The Genius of True
The Genius of the Beautiful (vii)

These chapters are followed by acknowledgments and an about the author statement.

Genius

McManus’ observations about genius are stunning. He asks: “What if the genius of Jesus is that he knows how to unlock the genius in us all.” (26) Most geniuses make us feel badly about ourselves, because of the implicit self-comparisons that come up. I took piano lessons at an early age, but I did not roll out of the crib onto a piano bench like Mozart. Most stories about the life of prodigies are careful to record both their accomplishments and their foibles just because otherwise such self-comparisons would undermine our sympathies for such geniuses.

Jesus’ genius, by contrast, is contagious, as McManus explains (20). Spending any time at all mediating on Jesus’ life and teaching in parables, invites us closer to him rather than pushing us away. Jesus uniquely elevates what it means to be human (25). McManus points out that studies show that genius-level intelligence dissipates with age suggesting that we are trained to under-value and under-employ our creative potential (31-32)—something that Jesus seems to tap into.

Empathy

McManus observes that “Every encounter in the life of Jesus was a study in the power of empathy.” (55) Later, he clarifies: “If you want to be more like Jesus, allow yourself to feel deeply. By this, I do not mean drowning in the wake of your own emotions, but allowing yourself to be moved by the pain and struggle of others.” (73-74) This later clarification resonated deeply with me.

Part of Jesus’ genius clearly arose because he could read people like a book. This allowed him to target implicit arguments, such as his ethical dilemmas (138-140), and quickly dispense with their superficial contexts. This is an important talent in dealing with atheism today because many of the arguments for disbelief simply cloak a hardened heart desiring to retain control in all aspects of life. Understanding what led to the heart condition is a prerequisite for witnessing while the arguments themselves are held lightly. McManus clearly understands this problem when he writes: “Jesus shifts the conversation about truth from information to essence.” (157)

Assessment

Erwin McManus’ The Genius of Jesus is an insightful and enjoyable book that will expand your understanding of Jesus as a person and teacher. If McManus and I were to break bread together I would push him to distinguish genius from divinity as today’s church is limited severely by its inability to appreciate and act on God’s transcendence in our materialistic age.

Footnotes

ErwinMcManus.com. https://en.wikipedia.org/wiki/Erwin_M....

Check out, for example, my book: The Image of God in the Parables (2023).

This is a touchy subject for me. Four reasons come to mind. First, most of the people in my life, especially women, who have crashed and burned have done so because they lacked the healthy boundaries that seem to come naturally to the more cold-blooded among us. Second, being open to empathy carries serious risks for many people, especially pastors, because it can also be the gateway to inappropriate relationships. Third, emotional intelligence is unmeasurable and, as such, has often proven to be an effective form of ad-hominin attack—pastor X lacks emotional intelligence—within the church reminiscent of the communist use of psychiatry in years gone by. Lastly, the focus on emotions to the detriment of theology has undermined discipling efforts within the church—faith requires a healthy balance.

McManus Sees Genius in Jesus
Also see:
Hernandez: A Spiritual Biography of Henri Nouwen, Part 1 
Books, Films, and Ministry
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/Thanks_Nov2023 ,  Signup
 

 

The post McManus Sees Genius in Jesus appeared first on T2Pneuma.net.

Round Up: Monday Monologues (podcast), December 4, 2023

 By Stephen W. Hiemstra

This morning I will share a prayer and Round up my discussion of the Holy Spirit. 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!

Round Up: Monday Monologues (podcast), December 4, 2023
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/Thanks_Nov2023 ,  Signup
 

The post Round Up: Monday Monologues (podcast), December 4, 2023 appeared first on T2Pneuma.net.