Synchrobloggery.

Really, this is a story, not a non-sequitur: Back in 2007 my mother took a college course on Christian apologetics.

Since I’m the seminarian in the family, Mom kept picking my brain. And I’m really not the brain you wanna pick. Thanks to my Fundamentalist upbringing, I spent years studying apologetics… and trying it out on Dad, who’s atheist. Then I spent a few more years inflicting it on various other pagan skeptics. After some years working with real evangelists, who share the gospel instead of arguing it, I came to a rather heterodox view of apologetics.

Bluntly, apologetics are cessationists’ thoroughly inadequate substitute for testimonies. You don’t tell people about what God’s done in your life, ’cause as far as you believe, all his acts are theological, spiritual, invisible, and largely hypothetical. You don’t talk about what he’s shown you through your faithful obedience, ’cause you’ve not done a lot of that either. Don’t bother to develop any fruits of the Spirit. Instead, indulge one of the more self-gratifying works of the flesh: Argue. Verbally tear those pagans a new one.

You give ’em logical arguments for the existence of God. Explanations why the bible is historical and believable. Reasons the resurrection has to have happened. Ideas to believe, rather than a Person worth believing in. And most useless of all, reasons why evolution isn’t true—which tells pagans faster than any T-shirt slogan, “I don’t believe in science, and am therefore an idiot. Trust nothing else which comes out of my mouth.”

If you object to that characterization, I’ll deal with you later.

Obviously I don’t have a lot of use for apologetics. From the sound of it, neither did Mom’s professor: He was only teaching the class because somebody had to; it was a required course if you sought ordination. When Mom started sharing some of my conclusions in class, and revealed where she got ’em from, he decided maybe he and I oughta become “friends,” as they call ’em, on Facebook. His name’s John. Blame him for getting me into synchroblogging.

Why we gotta have freedom of expression.

And in this age, we have Blog Action Days.

I’m participating in the Blog Action Day thingy, an attempt to get bloggers and their readers to focus on a particular worthy issue. This year it’s #RaiseYourVoice, an attempt to speak up on behalf of journalists, photographers, bloggers, writers, and pretty much everyone who’s not allowed to speak up for themselves.

In the United States, freedom of expression is pretty much the content of our Constitution’s first amendment: A guaranteed freedom of religion, speech, the press, and to petition government.

Among us Christians, freedom of expression is a tricky thing. Because not every Christian is agreed we have freedom of expression. Or should have.

I know many a Christian who’s outraged, outraged, by some of the stuff on television. It’s just filthy. So, they tell anyone who’ll listen, they got rid of their TV. They threw it right out. They don’t watch it anymore.

…Well okay, they watch stuff on the Blu-ray player. And off Netflix. And sometimes they’ll reconnect the cable for sports. And they’ve downloaded every episode of Little House on the Prarie from Amazon, but watching old TV doesn’t count as “watching TV,” does it?…

Anyway. Some things, many of us Christians insist, shouldn’t be so freely expressed. “Let no unwholesome word come out of your mouth” Ep 4.29 and “Touch not the unclean thing” 2Co 6.17 and all that. We practice self-control, or at least we fake it really well. So others should practice self-control. And if they can’t, maybe we oughta pass some laws. Or, if doing so bothers our sense of libertarianism, we can just do as we usually do: Boycott them, boycott their sponsors, boycott their business partners, shout ’em down, hack their websites, slander ’em widely, and otherwise try to ruin them. ’Cause it’s our duty as good citizens and devout Christians.

But when other people do all that stuff to us—why, we’re being persecuted.

It’s a blind spot. A big black hole of a blind spot, where the inconsistency falls in and gets squashed into a singularity: “Those are entirely different things. They’re promoting evil. We’re promoting Jesus. (And our politics, which are Jesus-approved, so they’re part of the package.) Evil needs to be fought. And it’s evil to fight us, ’cause we’re on God’s side.”

So when I talk to my fellow Christians about freedom of expression, they’re all for it—for us. Not so much for others.

Introducing the Book Pile.

There’s this well-known pastor in my denomination. I’ve heard him preach, and found it impressive. When I found out he had a blog, I decided to subscribe to it. At the time it was mostly things he’d discovered in the process of writing his sermons, and the occasional rant about his politics. But two years ago it turned into nothing but book reviews.

Y’see, once your blog starts racking up the viewers, book publishers find out about it, and start offering you books for review. They hope your readers might wanna become their readers. And they’re not wrong; I’ve come across some really interesting books through some of my favorite blogs. So when they contacted me, I figured why not.

But lest you worry, Christ Almighty! is not gonna turn into a book blog, like that pastor’s site did. He began with books on Christian discipleship, branched into novels (and his novels aren’t my cup of tea), and doesn’t bother to write about Jesus anymore. I really need to unsubscribe from his blog sometime.

I’ll keep it to once a month. (Less often, if I haven’t found anything good.) No, not every book was sent to me for review, ’cause I’m gonna include the books I get on my own, and liked enough to let you know about. And no, not every book is gonna get a four-star review, ’cause if publishers send me something I don’t care for, I’ll say so. Too many bloggers seem to take the attitude of, “If you can’t say anything nice, be really vague or they’ll stop sending you books”—forgetting that if they send you nothing but crap, maybe you kinda want them to stop sending you books.

On hearing from God. Or not.

In this story I’m gonna bounce around in time a bit. Bear with me.

So much easier to hear God in Monty Python and the Holy Grail.

Ten years ago. My pastor and I were discussing church stuff, as we did. We were chatting about the reasons why people join or leave a church. I casually mentioned that when there’s no obvious reason to quit a church (i.e. abusive people, leaders who won’t lead, heretic teachers, false prophets running wild, it’s a cult, etc.) people have no business leaving unless God tells them it’s okay.

“You know,” he blurted out, “in 20 years I’ve never heard a person say ‘God told me’ as much as you do.”

Yeah, it was a bad habit I was in. I’ve since got out of it.

No, not because God wasn’t really talking to me. Nor because he’s stopped. He still does. I just don’t point it out as often. Because people get the wrong idea, like my pastor did.

See, in his experience, Christians tend to use the line “God told me” for two reasons, both bad. The most obvious one is they’re showing off. “Look at me! God talks to me. Lemme tell you what he said.” They’re like name-droppers who wanna let everyone know they know celebrities, or important people, as if this makes them important too. As if God doesn’t talk to every Christian (though not all of us are listening). Now, I knew God talks to everyone, so I wasn’t saying “God told me” because I believed he was talking to me more than others. I wasn’t trying to show off. But if that’s what it looked like, best I stopped it. So I did.

The other, bigger problem are those Christians who say “God told me” in order to end a conversation. ’Cause God, they believe, gets the final word.

Introducing Jesus. Well, his gospels. Well, him too.

Mark 1.1, Matthew 1.1, Luke 1.1-4, John 1.1-18.

Let’s start with the introductions to the synoptic gospels, the three gospels in the New Testament which tend to sync up with one another.

Obviously there are differences in their intros. Mark starts abruptly, and in the very next verse gets straight away to John the Baptist, who leads into the story of Jesus. Matthew refers to the genesis of Jesus: His ancestry and birth. From here we go to a big list of who begat whom, stretching all the way back to Abraham.

Mark 1.1 KWL

1The start of the gospel of Christ Jesus, {son of God}.

Luke 1.1-4 KWL

1Because many attempt to compose a narrative

about the things which were fulfilled in our religion,

2just as the first eyewitnesses handed things down to us

and became servants of the word,

3I also think,

having closely, accurately followed everything from the start—

I write you¹, honorable Theófilus,

4so you¹ might know about what you¹ were taught.

An accurate word.

Matthew 1.1 KWL

1The book of the genesis of Christ Jesus,

bar David, bar Abraham.

Unlike the others, the author of Luke (whom we’ll assume it’s actually St. Luke, same as the other traditional authors; why not?) explained to his recipient exactly why he wrote his gospel. Others have done gospels, but Luke did an extra-thorough job to research the truth and present something accurate we can base our religion upon. So here’s the real history of Christ Jesus. Theófilus might be the recipient’s actual name, but in those no-freedom-of-religion days there’s just as much a chance it’s an alias: Θεόφιλος/Theófilus means “God-lover.”

John tends to go its own way, so its introduction is a bit longer and more theological.

John 1.1-18 KWL

1In the beginning is the word.

The word’s with God,

and the word is God.

2This word is in the beginning with God.

3Everything comes to be through the word,

and not one thing, nothing, comes to be without him.

4What came to be though the word, is life.

Life’s the light of humanity.

5Light shines in darkness,

and darkness can’t get hold of it.

6A person came who’d been sent by God;

his name is John.

7This person came as a witness,

so he might witness about the light,

so through him, everyone might believe.

8This person isn’t the light,

but he came so he might witness about the light.

9The actual light, who lights up every person,

is coming into the world.

10He’s in the world,

and the world comes to be through him,

and the world doesn’t know him.

11 He comes to his own people,

and his own people don’t accept him.

12Whichever of them do accept him,

he gives to them, to those who believe in his name,

the power to become God’s children.

13These people aren’t children by blood,

nor by carnal desire, nor by a man’s desire,

but are begotten by God.

14The word becomes flesh and encamps with us,

and we get a good look at his significance—

significance like we’d see in the only begotten son of a father,

full of grace and truth.

15John witnesses about the word,

and has called out, saying,

“This is the one of whom I say,

‘The one coming after me has got in front of me,’

because he’s before me.”

16For all of us receive things out of the word’s fullness.

Grace after grace:

17The Law, which Moses gave;

grace and truth, which Christ Jesus comes to be.

18Nobody’s ever seen God.

The only Son, God who’s in the Father’s womb

this one explains God.

It’s deep, so I’ll analyze John’s intro in more detail elsewhere.