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Besides John 14:6

Since John 14:6 is not about other religions … in fact, it doesn’t mention ‘salvation’ either.  So if we can not use that verse either about other religions or salvation (since it is relational and a disciples invitation) then what other verse – or other place – would you start at?

Now I want to follow up on that and begin the different direction. In case you missed it, my argument is based on the fact that John 14:6 is in no way about other religions but is a disciples invitation to follow Jesus’ way and relate to God as Jesus related to God. 

It is predicated on the fact that:

  • He is not talking to a person of another religion
  • He is not answering a question about other religions
  • He is not addressing other religions

 John 14:6 is in no way about other religions.  Having said that, SINCE John 14:6 is off the table … where DO we start in thinking about the question of other religions?

I am interested where you would begin the response if you can’t go to John 14:6 as a trump card. How would you play the hand that you have been dealt?

—— please craft the rough outline of your response before you read mine ——

Here is where I begin : it is a 1-2 punch Scripture and Tradition!  First I go to acts  Acts 17 (in the positive) for the precedent and then I go downstream and find where things have gotten plugged up and dislodge the block that limiting the flow of God’s Spirit.

In Acts 17 Paul walks into the Areopagus (Mars Hill in Athens, Greece) and he says three interesting things to start:

  1. He honors their religious culture “I see that you are very religious”.
  2. He quotes their poets and philosophers.
  3. He includes them in the ‘We’ (both v. 28 & 29).

This should be our model for cross-cultural missions. We honor their religious tradition. We learn their artists and thinkers. We include them in the we.

Unfortunately what has been the predominant modus operandi is a Colonial version of missions that does none of the three.  It disparaged previous religious traditions as paganism, witchcraft, sorcery and superstition. It had no interest in indigenous voices and expressions. It was an us/them – in/out approach.

The second thing I would do is historical. I would revisit and reject the Filioque (Latin for “and (from) the Son”)  a phrase found in the form of Nicene Creed in use in most of the Western Christian churches. It is not present in the Greek text of the Nicene Creed as originally formulated at the First Council of Constantinople, which says only that the Holy Spirit proceeds “from the Father”.

This later change (about 1,000 years into church history) is a disaster for mission. The application has been that the Holy Spirit does not precede the Gospel (preparing the culture) but follows the preaching of the Gospel. Thus when you showed up in another culture, don’t look for where the Spirit has been at work and join in … until Jesus is proclaimed, God is not at work.

Reject the Filioque and recognize that Holy Spirit has proceeded from the Father – equal to the Gospel – and is not limited to only working in kind of a 3rd tier operation. Holy Spirit is a work in every place and with every people, when we show up there we can humbly look around (as in Acts 17) to find signs of the divine activity. Having recognized it we can learn from it, and participate with it.

That is where I would start.

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John 14:6 simply isn’t about other religions

I love John 14:6. I take so much encouragement from it and it challenges me deeply.

I love John 14:6 but I do not like what many today are doing with it: hiding behind it as a catch-all explanation for other religions...

Here is what I love about the passage and the three things I don’t like that people do with the passage:

What I love – this is a disciples invitation. It happens within a story, it is in dialogue that Jesus’ famous sentence “I am the way, the truth, and the life”. It comes in response to a very specific question. Here is the thing – the question is not “What about other religions?” The question was a disciples’ question about following.

Three things people do that scare me – My first concern is that people only quote John 14:6 and not John 14:1-5 or even 14:7. They have ripped this one sentence out of its narrative context and acted like it emerged in a vacuum. This is never a good sign. In fact, the only way this famous sentence of Jesus works as an answer to the question ‘What about other religions?’ is if you isolate it from the rest of the story and place it in a vacuum.

The second concern is that our inherited (non-Hebrew) concern with substance and our language’s (non-Hebrew) lack of relational emphasis really handicaps us when reading the scriptures. I have to explain to people all the time that when Jesus calls God ‘Father’ he is speaking relationally – he related to God as one relates to one’s pappa (or abba). He is not saying that god IS ontologically a Father. Language about God is not univocal, it is equivocal. Or, if you prefer, as Nancey Murphy points out, language is not representative of God, it is expressive. Language does not represent God is a 1:1 ratio – it is merely expressive of some aspect or nature of God.

The third concern is that in John 14:6 Jesus could not possibly have been talking about Muslims. He had never met a Muslim (as Islam didn’t exist yet) and therefore could not have been talking about them. In fact, once one comes to terms with this reality, one has to question whether Jesus would have even know about Buddhists or Hindus either. No, Jesus had probably never encountered them and certainly wasn’t referring to other religions in John 14:6.

(Unless of course you are retroactively ascribing attributes … at which point you are going to have to explain why you chose this one over other preferable ones.)

This sentence was uttered:

  • in conversation with his disciples
  • in response to a very specific question
  • as an invitation to his disciples
  • to relate to God as Jesus related to God

Where the problem seems to lie: When people miss the relational language (come to the Father as related to God), remove the sentence from its narrative context (as if it emerged in a vacuum) and assume that Jesus was referring to things he couldn’t possibly have known about … then irony sets in.

The ironic thing is that quoting John 14:6 as a stand alone explanation – without receiving it as a disciples invitation – one may actually be doing the exact opposite with that passage as Jesus was asking one to do: follow his way.

Having said all of that: Maybe Prophet Isa was talking about Muslims in John 14:6. Maybe he was saying that if they want to relate to God as he did – that they could only do so by walking his way and following his life.  In fact,  if you take away the univocal  calling God Father (ontologically) and see it as expressive (or equivocal) of relating to God as one relates to a loving father … you would remove the biggest obstacle Islam has to Jesus – namely that the Quran tells Muslims not to say that ‘God has children’.

You may think that I am way off here – but until we:

  1. stop quoting John 14:6 in a vacuum
  2. stop thinking that Jesus was talking about other religions
  3. stop thinking that Jesus’ Father language is univocal (instead of relational)

We won’t even be able to have the conversation and explore the possibility.

 

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Training Imams, Rabbis, and Pastors at Claremont Lincoln University

Today the new University Project announced it’s official name – Claremont Lincoln University. You can read about the background story of the name here.

As a Claremont student, I am invested in the future of the project. I had desired to come to the School of Theology for a while but that was considerably amplified with the announcement of the project [read the Time Magazine article here] to train Imams, Rabbis and Pastors in close quarters and in close contact.

There are two things that I am especially excited about and a third that I am concerned about:

  • There has been a lot of talk around training Imams. I have been following several conversations about the domestic training of those who will serve in U.S. Islamic communities. Historically, the first wave was bringing over foreign trained Imams to serve in the American context. That had inherent limitations. The second wave was to send American candidates for foreign training. The challenge was then to translate the training into a context that was significantly different than the training environment.

Imams in the U.S. are asked to provide services and play roles that are unique to the North American context. Imams are asked – not just to be experts in theology and textual interpretation – but serve as social workers, counselors, and all sorts of other roles that are not traditionally in the job description or accounted for in the training they may receive. The Islamic Center of Southern California and Claremont Lincoln University will address these concerns in a uniquely particular way.

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>Spending my time: PhD

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I am  very excited to be in a Practical Theology program.  The idea behind this is exhilarating to me and I look forward to the future part of the course work that focuses on the Practical part of Theology!
[I have heard so many times, by everyone from District Superintendents to the grocery-bag packers at the supermarket, that Practical Theology is an oxymoron: there is nothing practical about Theology. This is exactly why I am hoping to be part of the change. ]
I was reflecting this week about what has been getting the lion’s share of my attention over the last several months. Four major categories emerged.
Biblical Studies: I am fascinated both with the depth of investigation that scholars put into the text,including work behind the text, and how little of that seems to play a role in the life of the average congregation.  There is gap. It is wide.  I am afraid that it is widening into a gulf.
Church History: I have come to love and embrace church history. I think that it is more than illuminating about where we have arrived and what we have arrived with. It turns out that my former hatred of church history was a naive reaction against dogmatic uses of church history to dominate people of other opinions. I had unfortunately given in to ‘bumper sticker’ understandings and cliches that are nothing more than boiled down (maybe water downed) bullet-points and slogans used for winning arguments.
Philosophy: It turns out that philosophy has and continues to play as important a role in the Christian faith as the Bible does. It is the lens through which each generation reads the Bible and decides how to behave. It goes far beyond John 1, Acts 17, and Romans 5! It is barely acknowledged in the Creeds and Councils that led up to Chalcedon’s proclamations. I might go as far as to say that the Bible is merely a paint job on the car of the church – a car that is designed, manufactured,and powered by philosophy.
Inter-religious Dialogue: In a pluralistic world where we are inter-related and hyper-connected as never before, inter-religious dialogue is somewhere between vital and essential. The old boundaries of the Middle Ages and the definitions constructed under Colonialism will not suffice in the world that is becoming. Things have changed. Things need to change more.
    I was a little frustrated the other day and was wondering when I get down to the actual subject that is the title of my program. So I went to the library and got a well known book on Practical Theology. It turns out that these four themes that I have spending all of my time on are important fields and disciplines that a Practical Theologian needs to have in  her or his tool belt!  When one come to the task of describing and constructing a theology for congregational or community practices, you want everyone of these approaches and perspectives!
    I am not spending my time any different than I was before – but now I am enjoying it so much more. I have embraced Biblical scholarship, Church History, Philosophy and Inter-religious dialogue –  I am getting ready to do some practical theology!!
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