A while back I did a post called The Faith of Abraham where I discussed the considerable challenges surrounding the story of Abraham being told by God to sacrifice Isaac. I have been in conversation recently with a blogger from Wheat and Tares about this story because it really bothers him — to the point where he has come up with ways to discount it as truly having come from God. As the discussion went on we agreed to ‘take it public’ because its such an interesting topic for discussion. His response to my post is found here. He then posted it on W&T today.
One thing I’ve long believed is that this story largely defines the difference between what it generally means to be “conservative” vs. “liberal” when it comes to religion. Maybe I’m over emphasizing this, but this tends to be a pretty good litmus test. Further, this particular story and the discussion that follows is a fairly straightforward example of why I self-identify as a “conservative” despite being quite literally 25% atheist and only 75% believer. Those that know me know that I believe that liberal theology is a rational non-starter. It doesn’t even make it out the rational gate for me and this is a great example of why.
Summary of Liberal Friend’s Argument
First, let me summarize his argument, though I hope you’ll all go read his full post yourselves. Continue reading
I was reading Andrew S’s article about Joanna Brooks over at Wheat and Tares: Who Puts the Mormon in Mormon Girl? I’m good friends with SilverRain and I was enjoying her comments on this thread as the commenters all chime in what what they think it is about Mormonism that makes it have such a ‘psychic impression’ that a Joanna Brooks can stop believing in it doctrines and even its culture but still want to be fully involved in it. Here, she tells us herself why:
I went back to church so that my daughters could know the same loving, kind, and powerful God I was raised to believe in
In my last post I discussed how Karen Armstrong misrepresents some of her sources. The end result is a sort of ‘cherry pick’ to support her thesis. In this post I’m going to address her treatment of the word “Belief” as used in the Bible.
What Does “Believe” Mean?
Several years ago I did a study of the New Testament using several parallel Bibles, Strong’s Concordance, and a Greek manuscript of the New Testament. One of my discoveries was that the word translated “belief” in the New Testament actually came from the Greek word pisteuo (Strong’s 4100) which has a stronger connotation than the word “believe” in English, at least as it is used today. So consider this verse as an apt example:
22 Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: Continue reading
As I mentioned in my last post, Karen Armstrong’s book The Case for God is not really a case for God per se, but instead a case for human spirituality and religious practice. It was written in part as a response to the ‘new atheists’ (i.e. militant atheists) attacks on religion.
Logos and Mythos
Armstrong argues that there are two sources of knowledge in the world. One is logos, which is rationality, and the other is mythos. Logos helped us with daily survival, but could not assist us with human grief or finding ultimate meaning. For ‘ultimate meaning’ humans turned to mythos or “myth” though back then the word was not used (as it is today) as a synonym for untruth. (p. xi, 325) Religion and Mythos are the human way of living “joyously” with realities for which are insoluble, such as mortality, grief, and pain.  Continue reading
I recently listened to Karen Armstrong’s The Case for God not really knowing what to expect and without any preconceived ideas about it other than the vague memory that it was in part written as a response to the militant atheists such as Dawkins, Harris, Dennett, and Hitchens. I also remembered that a friend of mine, John Dehlin, had highly recommended it on one of his blogs or podcasts.
Though the book makes no case for God whatsoever, in it I was delighted to find a semi-systematic explanation of liberal theology. Better yet, it is most likely a non-literal theist view of liberal theology though, as we’ll see, this is not entirely clear due to her obfuscation of her point of view. Continue reading