Karen Keen

Review: Divine Scripture in Human Understanding by Joe Gordon

Book & Film Reviews, Reading Scripture / By

One of my research interests, and one I am currently writing on for publication for Eerdmans, is the origins, nature, and useful interpretation of Scripture. Well, I guess that is more like three research interests! But I like to contemplate them together, as they intertwine. Origins helps us to know what the Bible is and what it is helps us to know how to meaningfully use it. So, whenever possible I pick up books on the subject. When I found out a colleague, Dr. Joseph Gordon, associate professor of theology at Johnson University, was coming out with his book Divine Scripture in Human Understanding: A Systematic Theology of the Christian Bible, I knew I had to check it out. I have long appreciated and respected Joe’s theological insights since we were classmates at Marquette University.

Gordon is driven by questions related to the nature and purpose of the Bible. What is it? What role ought it to play in the Christian life? How do we best interpret it? He contemplates these in full awareness of thorny questions around the human fingerprints in Scripture–its difficult passages (e.g. depictions of slavery or violence) and the process of its textual production that has led to a variety of manuscript traditions and not a singular “original” text. What does it mean that the Bible is inspired if human involvement is so evident?

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The Jesus Way: Practicing the Ignatian Spiritual Exercises by Karen Keen

Book & Film Reviews, Reconstructing Faith / By

I first became captivated by the Ignatian Spiritual Exercises while going through my spiritual direction training program about ten years ago. I was drawn to this 500 year old contemplation on the life of Jesus that invites us to discern God’s path for our lives. When doctoral studies took me to Marquette University, a Jesuit institution, it gave me the unique opportunity to receive further training in the practice.

At the time, I was serving as an affiliate spiritual director at the campus Faber Center for Ignatian Spirituality amid my studies. My supervisor there, Michael Dante, graciously offered me a 10-months private apprenticeship, and I was able to receive additional training from Howard Gray, SJ, a Jesuit teacher renowned for his insights into the Spiritual Exercises.

Book link to The Jesus Way: Practicing the Ignatian Spiritual Exercises

I longed to introduce others to this rich Christian spiritual heritage. So, in 2015, I began leading people through the Exercises, using a 36 weeks adaptation that I created called The Jesus Way: Practicing the Ignatian Spiritual Exercises. Originally, I gave retreatants a binder with the material, but I always intended to publish it in book form once I refined it. I am excited to say that day has finally arrived! As I prepared to lead another small group through the Exercises this fall, I was determined to have this resource available to them.

The retreat follows Ignatius’s intent closely, while still being accessible. The Spiritual Exercises deepen your prayer life, give you new ways of reading Scripture, teach you how to do spiritual discernment, and cultivate an inner freedom. This is an opportunity to be shaped by the story of “God with us.” The world offers many narratives, but not all lead to life. What fills your imagination is what you become. In the Spiritual Exercises you allow Jesus to saturate your reality and invite you into a life of purpose.

What Does Jesus Say about Rules?

Ethics, Reading Scripture / By
I recently had the privilege of speaking at Cedar Park Church in Delta, BC for their Sunday morning service (pre-recorded the day before). I am sharing the sermon video in this post. How do we make things right in the world? Especially when Christians disagree on what is right? In this sermon, “Making Things Right,” I discuss Matthew 12:1-8 where Jesus teaches us that sometimes we have to break the rules to do the right thing. If we have ears to hear, Jesus shows us how to interpret and apply Scripture for our lives today. Background Scriptures for this sermon (adapted from the NASB): Hosea 6:4-6 What shall I do with you, O Ephraim? What shall I do with you, O Judah? For your loyal love (chesed) is like a morning cloud And like the dew which goes away early. Therefore I have hewn them in pieces by the prophets; I have slain them by the words of My mouth; And the judgments on you are like the light that goes forth. For I delight in loyal love (chesed) rather than sacrifice, And in the knowledge of God rather than burnt offerings. Micah 6:6-8 With what shall I come to the LORD And bow myself before the God on high? Shall I come to Him with burnt offerings, With yearling calves? Does the LORD take delight in thousands of rams, In ten thousand rivers of oil? Shall I present my firstborn for my rebellious acts, The fruit of my body for the sin of my soul? He has told you, O man, what is good; And what does the LORD require of you But to do justice, to love loyal love (chesed), And to walk humbly with your God?
Note: Matthew 12:8 says “The son of man is lord of the Sabbath.” What does that mean? Scholars have different theories. The phrase “son of man” is used in Scripture to refer to a human being. It is also sometimes used as a euphemism for Jesus as the Messiah. In Matthew 12, it appears Jesus is saying that human beings have authority to discern Sabbath practice. This would dovetail with how the Gospel of Mark tells the story when he says “The Sabbath was made for humankind, not humankind for the Sabbath.” Or if the meaning is Jesus as Messiah, then Jesus is saying he has authority to interpret the Scriptures in the method he is suggesting and encourages the religious leaders (and us!) to follow his example of exegesis and applying Scripture.

What Is Your Picture of God?

Reconstructing Faith / By

Who is God? What do you imagine this Divine Being is like? Your picture of God is likely shaped by a variety of factors, including what you were taught in your faith community, the way clergy modeled themselves, your relationship with parents, or significant life events. These can intersect with each other. For example, you might have learned to view God as a father based on Scriptures that use this metaphor. This in turn is associated with your relationship with Dad. If Dad was patient and kind this can lead to a positive image of God. But if Dad was distant or abusive, a picture of a harsh God might develop. Many of us also have impressions of God based on life circumstances. When tragedy strikes, we can become disillusioned. Does God not care? Why didn’t God intervene?

We cannot see God physically and so we naturally draw conclusions based on what we do know: our relationships and life experiences. The biblical authors did similarly. They described God using images from real life. God is a king ruling the land (Psa 47:7-8), a humble shepherd in the field with sheep (Psa 23), an impenetrable rock (Deut 32:4), a pregnant woman writhing in labor (Isa 42:14; see also Deut 32:18), a warrior in battle (Ex 15:3), a mother hen protecting her young (Matt 23:37). God is even described as clothes you can put on (Gal 3:27).[1]  As Paul the Apostle said, we see through a glass darkly (1 Cor 13:12). Our ability to describe God in human words is limited. But this does not mean we are left only with an image of God we have invented. Just as the Israelites and early Christians encountered God, so also we can experience God.

How do we experience God? It may be in the beauty of the Creator’s sunrises and sunsets. Or in the kindness of a friend. Scripture says that the character of God is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Gal 5:22-23). We can recognize God’s presence or absence by these traits. In fact, even though we cannot see God, we experience God in the love we give to one another (1 John 4:12). This is why many people have discovered God even in difficult times. While circumstances might not always change, it is possible to feel a supernatural peace in the middle of a storm. These spiritual experiences, along with the witness of the biblical authors help us to develop an accurate picture of God.

Our perception of God is significant because it affects how we understand ourselves and the way we treat other people. Who we imagine God to be is who we become. If God is hard to please, then we will naturally use others as the measuring rod for our own performance. Judging others will make us feel superior, less sinful, and therefore worthy of God’s love. On the other hand, if we know the truth of God’s incredible mercy toward our imperfections, we are more likely to offer the same. As Jesus said, the one who is forgiven much, loves much (Luke 7:47). Coming to experience God by noticing the fruit of the Spirit displayed in people around us and seeing God in the Person of Jesus (John 1:18), will transform our picture of God, and therefore, us as image-bearers.

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This post is excerpted from Karen R. Keen, The Jesus Way: Practicing the Ignatian Spiritual Exercises.

[1] See Lauren F. Winner’s lovely discussion on this along with other metaphors for God in her book Wearing God: Clothing, Laughter, Fire, and Other Overlooked Ways of Meeting God (New York: HarperCollins, 2015).

Can a Loving God Send People to Hell?

Reconstructing Faith / By

“You Asked” is a blog series that answers questions people have submitted to Karen via e-mail or asked in person that relates to the faith life or Scripture.

Question: “I wonder if you could provide some of your thoughts on how one should interpret eternal punishment in the Bible? . . . Like many others, I cannot imagine how a loving God would like to see those who have failed to repent to end up burning in the lake of fire eternally. . . The reason I have been thinking about this question especially recently is partly due to the fact that my grandfather is going to die very soon due to lung cancer.”

Thoughts to Ponder: This is a difficult question, and one I have pondered myself. While it would take more space than I have here to thoroughly answer this question (and I don’t claim to have all the answers!), I do want to offer some food for thought. Here are a few things to keep in mind:

1. The Old Testament does not have a concept of hell. Instead all people are thought to go to Sheol, a gray, neutral place of sleep. In fact, the Old Testament says little about the Afterlife. Moving into the Greco-Roman period, we see a change in Jewish writing exhibiting a strong duality of heaven and hell. This movement seems to be based in part on concerns about justice for those suffering.

In ancient Near Eastern belief, including Israelite, God rewards good people with good things in this life and punishes bad people with a miserable life (e.g. Deut 28). But we see a couple Old Testament writers question this perspective, including in Ecclesiastes and Job. For example, Qohelet (the writer of Ecclesiastes), wrestles with the fact that rewards and punishments are clearly not fairly meted out in the present life (e.g. 8:14). Bad things do happen to good people, while evil people prosper. The circa 1st century BCE Jewish text Wisdom of Solomon (included in the Catholic Bible), provides an explanation for the conundrum: fair reward and punishment will surely be given in the Afterlife instead.

So originally, the concept of hell did not develop out of a belief that God is easily angered and ready to smite humanity. Rather, it stemmed from the existential crisis of Jews living under foreign rule who wanted assurance that somehow, someday the wrongs inflicted by cruel people would be made right. If justice for the suffering was not evident in the here and now, surely God would bring justice in the Afterlife.

2. The second thing to keep in mind when reading hell texts in the Bible is literary genre, including the ancient Jewish form called Apocalyptic Literature. Just as we would not read poetry the same way as we read a newspaper article, so also we have to attend to literary features in the Bible to read it correctly. Notably, the book of Revelation, which contains key hell texts, is an example of the apocalyptic genre. As a genre it contains highly symbolic language. So we have to ask ourselves whether a particular text might be conveying an important figurative meaning.

3. Thirdly, some prominent Christian theologians dating back to the early church have believed through Christ universal salvation is possible. Origen (c. 185-254 CE) was one of the most prolific and respected Christian thinkers of his time and believed in universal salvation. For an excellent article on Origen, see “Saint Origen,” by David Bentley Hart. For more recent commentary from an evangelical, see this brief video (How Do You Reconcile Universalism with Hell Texts) by Dr. Robin Parry. And also check out this intriguing post on what the Bible says and doesn’t say about hell.

Evangelist Billy Graham was once asked about the salvation of Jews, Muslims, Hindus, Buddhists, and secular people. He replied: “Those are decisions only the Lord will make. I believe the love of God is absolute. He said he gave his son for the whole world, and I think he loves everybody regardless of what label they have” (Newsweek interview, 2006).

Regardless of where one falls on this question, we know that God loves us while we are sinners (Rom 5:8), and we are not saved because we do right things, but because of mercy (Titus 3:3-7). This marvelous grace woos us such that we follow Christ out of love and not fear. Perfect love casts out fear.

PS: What about Heaven? Have you ever wondered what that is like? Read this great article by New Testament scholar N.T. Wright on what the Bible teaches.

Review: Holy Scripture: A Dogmatic Sketch by John Webster

Book & Film Reviews, Reading Scripture / By

John Webster provides a helpful contribution to the discussion on the inspiration of the Bible in Holy Scripture: A Dogmatic Sketch. He provides a much needed look at the role of the Holy Spirit (pneumatology) that is missing in some of the discussions on the nature of Scripture. Webster roots his views of Scripture in a doctrine of God as saving presence (39). He emphasizes the importance of understanding the Bible as Holy Scripture, and not merely “scripture” (2). The former is a “human text which God sanctifies for the service of his communicative presence” and the latter is “human writing generated and used by religious communities.” He further defines Holy Scripture as “the saving economy of God’s loving and regenerative self-communication.”

Webster believes that in some circles the Holy aspect of Scripture has been discarded (1). He seeks to provide a dogmatic explication of what we mean when we say “Holy” Scripture. In religious studies programs analysis of sacred texts tends to focus on the human agents in the production of the text. But, “Holy” Scripture is indicative of the reality that something divine is occurring beyond merely human activity. Webster does not deny the human elements in Scripture, but rejects reducing Scripture to mere scripture. A doctrine of Scripture must be firmly rooted in the “self-representation of the triune God, of which the text is a servant” (6). When Scripture is divorced from divine activity the text is treated as a matter of independent investigation.

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Review: Inspiration and Incarnation by Peter Enns

2 Comments / Book & Film Reviews, Reading Scripture / By

In Inspiration and Incarnation: Evangelicals and the Problem of the Old Testament. Peter Enns proposes an incarnational model for understanding how the Bible was inspired by God. Just as Jesus is 100% divine and 100% human, so also the Bible is both divine and human (17). Jesus was “God with us.” Even though he is divine, he took on human flesh and all the cultural trappings of this world. In the same way, the Bible is sacred yet clearly reflects the cultures that produced it. Enns recognizes that the incarnational analogy is not an exact fit. Thus, he suggests “incarnational parallel” might be a better way to phrase it (18, 168). The point is understanding Scripture as both divine and human is a crucial tension to maintain. The Bible is a product of a collaboration between God and human beings.

There are tendencies toward two extremes: those who see the obvious cultural influences in the Bible and therefore only consider it a human book, and those who are uncomfortable acknowledging the earthiness of Scripture and overemphasize its divine qualities (18). The latter fall into Docetic heresy which claimed Christ was fully divine, but only appeared to be (but was not really) human. Enns states that the human dimension of Scripture is what makes it what it is. Recognizing that the Bible is both human and divine affects what we should expect from it and what we should do with it.

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