A Fresh Perspective

The story of Jesus presented in our canonical Gospels has transformative power. Minister and author John Ortburg tells about a friend of the family who became really upset when her daughter told her that someone at school had been talking to her about God. She wanted nothing to do with God, or so she thought. Nor did she want her daughter to have anything to do with God. That night, however, she couldn’t sleep. For some reason around midnight she got up, went downstairs, and picked up a Bible. She couldn’t remember the last time she had even held a Bible, let alone read one. But like many folks who are not religious she did have a Bible in the house. When she opened it she noticed it was divided between an “old” part and a “new” part. She decided to start with the new part. So, in the still of the night she began to read the Gospel of Matthew. Several hours later when she was half-way through the Gospel of John she realized that “she had fallen in love with the character of Jesus.” Sh...

The written documents that constitute our Bible are snapshots of an evolving, developing, dynamic faith frozen in time. The faith reflected in these written sources thrived in an oral culture that did not depend on written materials. Writing materials were expensive and few could actually read and write. So the stuff of faith – stories, poetry, wisdom sayings, etc. – were passed down orally. This oral tradition was flexible, fluid, and easily adaptable to different situations and historical contexts. This process meant that faith was constantly on the move – changing, growing, branching out into new forms, and always finding fresh expressions in different settings. Consider one example: The various ways the Jesus saying, “The first shall be last, and the last shall be first,” is interpreted and employed with other Jesus sayings in the Gospels. In Mark it occurs in a context where Jesus assures Peter that those who have left much to be his followers will gain much, ...

This story in Mark 7 is a story of how some religious leaders in Jesus’s day, and in Mark’s day, and by extension in our own day get around actually doing the will of God while giving an appearance of holiness and making a claim to be dedicated to God. This is a story that is easy to misread. Some read this story as if the major contrast is between human traditions and scripture. That is not the contrast at all. I need to say two things about that: First, tradition is not bad. One of the problems is that many misunderstand the biblical meaning of the word tradition. Tradition in biblical usage simply means “what is handed on.” So scriptures - our sacred texts – are part of our Christian tradition. Paul tells the Corinthians, “I commend you because you remember me in everything and maintain the traditions just as I handed them on to you” (1 Cor. 11:2). In 2 Thessalonians Paul or someone writing in Paul’s name says, “So then, brothers and sisters, stand firm and hold fast to the...

In a recent piece for the Washington Post E. J. Dionne beautifully wrote of our imperfect quest for the truth. Christians need to humbly acknowledge, wrote Dionne, how “imperfectly human beings understand the divine” and how, “over the history of faith, there have been occasions when ‘a supposedly changeless truth has changed.’” Truth exists, but our experience of it is limited and fallible. Christians would do well to humbly acknowledge that our sacred texts are also limited and fallible. Jesus did. According to the Gospels, Jesus had no problem dismissing, rejecting, and reinterpreting the sacred texts within his Jewish tradition. For example, some religious authorities in Jesus’ day abusively used Deut. 24:1 to justify divorcing a wife for any reason whatsoever, very much the same way religious authorities today abusively use Scripture to condemn the LGBT community, condone violence, and subjugate women in the home and in the church.     Jesus dismisse...

Three times in the book of Acts, Paul’s experience of his encounter with the living Christ is told. In Acts 9, Luke reports the story. In Acts 22, Luke has Paul recount his experience to an unruly temple crowd. And in Acts 26, Paul retells his experience to Festus and King Agrippa. Paul’s own brief account of his encounter with Christ is found in Galatians 1:13–17. Paul explains this experience as a revelation— “God was pleased . . . to reveal his Son to me”—and as a calling through grace “to proclaim Christ among the Gentiles.” Paul says that after this encounter he did not “confer with any human being,” nor did he go up to Jerusalem to get the endorsement of the Twelve (“those who were already apostles before me”), but went, at once, to Arabia, and then afterward to Damascus where he began proclaiming that Jesus was the Messiah. We don’t know how long he stayed in solitude in Arabia, where he was apparently sorting things out. Paul underwent a major transformation as a result of ...

It takes spiritual eyes to read the Bible in a healthy, transformative way. The Bible can be (and has been) employed as an instrument of oppression and evil, as well as an instrument of change and transformation. All Christians who debate public and faith issues among each other or in a public forum use Scripture to support their arguments. Whether the issues relate to sexual orientation, women pastors or deacons, the role of government, the right to wage war, the role of the military, divorce, the nature of Jesus, or the nature of judgment and salvation, Scripture is quoted and interpreted by all Christians engaged in the debate. The critical question concerns how we use Scripture, how we interpret the Bible, what framework and guiding principles we use to make sense of Scripture and apply it to our lives and communities. Some years ago, I, along with three other pastors, tried to change the policy regarding women’s participation in an Eastern Kentucky Baptist Association of the Sou...