[This is a mostly
For pure text only,
see link on bottom.]
Common Sense (Chapter 1)
Our modern “common sense”
of how the world works is different now than when the Bible was written. This
is part of who we are -- and we need a faith that doesn’t ask us to deny this.
Simply put, how we explain
our faith must make sense to us. (This “explanation” is not the same
as our faith -- see chapter 8.) We can do this -- in fact, we have to do this.
We can speak
of God without abandoning modern science (see chapter 11), and we do not have to conform our understanding of the world to
someone else’s narrow interpretation of the Bible.
The Bible (Chapter 2)
If we are to be true to our selves
and our understanding -- how do we deal with this strange and beautiful and ancient book, the Bible?
We are people of the Book -- it
is the source of our religious truths. But to treat it as all literally true
is neither sensible, nor faithful to the Bible (which expresses different opinions in different places), nor faithful to Jesus
of Nazareth (whose teaching we claim to follow even when they disagree with other passages).
Nor is it faithful to God. Only God can be perfect. To treat as
“perfect” anything written by humans like you and me is not only foolish -- it is idolatry.
The God Who Goes “Zap” (Chapter 3)
Some would have us believe in a
God who controls everything that happens -- a God who goes “zap” into the events of this world to make them turn
out a certain way. But this view can’t survive pain and suffering in this
world -- not if we are honest with ourselves.
Such a view of God does not fit
with our common sense. And it does not fit with our faith in a loving God.
If we make ourselves confront the
vast scope of misery in the world, we cannot escape the fact that there is suffering in the world for which there is no good
reason and no good purpose.
We can’t say that God causes
this suffering for some mysterious greater good. The God of Jesus Christ doesn’t
work this way. We do not worship some calculating, small-time pagan deity who
accomplishes an unknown good only by inflicting pain on the innocent. And it
doesn’t suffice to allude to the grandeur and majesty of God. Poetic renderings
of God, as beautiful as they are, cannot justify the suffering of one innocent child here where we live in the shadow of the
valley of death.
Job’s response -- humbling
himself before such divine boasting-- was a cop-out, pure and simple. [Click on the link below to read more about Job’s
inadequate response in teh face of suffering.]
Miracles and Religious Significance
If we cannot believe in a God who
goes “zap”, then what do we do with the miracles in the Bible?
Jesus most likely performed faith
healings. But he rejected the demand for a sign
from him. Remember -- the “sign of Jonah” was his preaching alone. Jesus said that what matters was his message about God, his message about how to live
-- not the sideshow of “miracles.”
As for us -- if we don’t believe
that God goes “zap,” then miracles cannot have religious significance for us.
After all, if you saw someone today walking across a river near you, you would think it puzzling. You might want to find out how it was done. But you wouldn’t
chase after this person and ask how to live or how to pray. It wouldn’t
have that kind of meaning for you.
Can This be Christian? Can this way of approaching God, and the Bible, and the miracles -- as
sensible as it seems -- fit with the Christian faith?