Ageless Dinosaurs

No, I’m not referring to the PTC Faculty. A recent children’s book on dinosaurs boasts that it avoids the question of how long ago these lovable monsters roamed the earth and so should be acceptable to evolutionists and creationists alike.

What a great marketing idea! We could extend this please-all approach to future editions of the Bible. We could have a collapsible or expandable canon, with clever fold-out pages which could remain discreetly hidden for Protestants. There could be a version of the ten commandments which allowed a set of checkbox options as to which ones the reader would like included/omitted. The one on coveting might have some extra letters in brackets —You shall not co(n)ve(r)t — for those with an aversion to evangelism. The Song of Songs could come with brown paper wrapper, and instructions for gaining access once one has learned the meaning of the word allegory.

The gospels could come in the usual fourfold form, as well as a composite form for those who want to save the effort of hearing their different voices. The resurrection could be made an optional outcome in a choose-your own-ending to the life story of Jesus. There could even be some blank pages to describe the Christ of your own experience. It would be very handy to have a version of Paul’s letters which relegates to footnotes (only to be read by those with a peculiar bent for trying to understand the whole of his complex thought) all the troublesome bits and sticks to the ‘safe’ passages in the text.

There could be a high church liturgical account of the meetings of the early Christians, and one that doesn’t mention worship at all, so as to appeal to contemporary evangelicals.

The Book of Revelation could come with alternative sets of charts marked PRE-, A-, and POST-, and perhaps to cover those keen on the idea of Christ’s rule, but not sure of the other options, one marked PRO-. There’s no end to the possibilities this strategy opens up.

Rhetorical technique of the Week - παράδειγμα ('paradeigma')

One of the lessons we can learn, (and ideas we can steal!) from a good preacher, modern or ancient, is their use of ‘concrete examples’ - παραδείγματα (paradeigmata) - to demonstrate a point.

I think a lot of the power of Jesus teaching is his use of these, but I want to give you a less familiar example today from Athanasius: his brilliant treatise On the Incarnation of the Word.

Athanasius argues that humanity suffers from spiritual disease. Instead of the knowledge of God (which he calls the image of God in us) he claims that we have willfully become foolish. This foolishness can only become healed by God reaching out to us and re-establishing friendship. God needed to come to earth to reveal himself, embrace us and befriend us again. [and here comes his παράδειγμα which seems to be based on one of Jesus - the parable of the tenants in Matthew 21]

‘Furthermore, a king – who is a man – does not permit the realms which he has founded to be handed over and become subject to others and escape from his power, but reminds them with letters, and frequently also sends to them through friends, and if there be need he himself finally goes to them to win them over by his presence, only lest they become subject to others and his work be in vain… It would not be right for those who had once partaken of the image of God to perish. What then was God to do, or what should have happened, except that he should renew again that which was in his image… But how could this have been done, unless the very image of God were to come. (Incarnation of the Word section 13)

According to the rhetoricians, a παράδειγμα is used to bolster a case considered by an audience to be unlikely. However it also can be used to strengthen more likely sounding arguments.

Aristotle divides παραδείγματα into two kinds: examples from history (I love these) and examples that have been made up (less exciting I think, but still potentially powerful). These made up ones are further divided into παραβολή (a ‘parable’ or hypothetical example) and λόγος (‘logos’ or fable.)

For the Greek rhetors, where no ἐνθυμήματα (proofs based on a comparison – see an earlier post) are available, then these παραδείγματα must be used as proof. Indeed, if you put your examples first, your argument will appear to be a proof by induction. This probably demands multiple examples, which I admit can get very tedious. On the other hand, if you do have an ἐνθύμημα (proof based on a comparison), then you would use concrete examples as supporting evidence (which the Greeks called μάρτυρεϛ) which comes after the main arguments. The point of all these different examples is the same: embellishment, clarity, proof, and vividness.

I have been reflecting more on what Athanasius argues in his treatise on Incarnation. He seems to think even God uses παράδειγμα: he sent his son into the world as a 'concrete example', so as to renew in us the image of God which was lost. God certainly is capable of powerful speech!

Divine flu: a health warning

Ben Myers has a recent post with an excerpt from an article by Kim Fabricius on the dangers of both neo-liberalism and conservative evangelicalism. While some of the critiques of the latter will take some readers of this blog beyond their comfort zone (and I'm not agreeing with all of the comments), it is well worth reflecting on the matters raised. We need to see ourselves as others see us and ask whether we have simply identified an evangelical subculture with revealed truth. 

Visit of Paul Helm

The British philosopher and theologian, Paul Helm, will be giving guest lectures at PTC (77 Shaftesbury Road Burwood, NSW) from 3pm till 5pm on Tuesday 15^th September dealing with aspects of

• The age of reason (17th century); 

• The enlightenment (18th century); and

• The appropriation by Luther and Calvin of 16th century philosophy

(or whateveer else he is in the mood for!).

These lectures are open to all at no cost and no registration required. Just turn up.

Paul Helm is Professor in History and Philosophy at Kings College, University of London, and holds the J.I. Packer Chair in Theology and Philosophy, Regent College, Canada.

Amongst numerous other interests, Dr Helm has special expertise in the links between Calvin's thought and its development among Calvinists of the 17th century and is the author of Calvin and the Calvinists, 1982. 

Blog Conference on Women in Ministry

Dave has written to let our readers know that over at the Ryde Presbyterian Church site a blog conference on women in ministry has started. The first post, by Peter Barnes (part time lecturer at the PTC) is up.
Future contributors include John McClean and a couple of past PTC students.

Scope of the Atonement

There is an interesting series of posts (here, here, here and here) over at Euangelion on the extent of the atonement, with concise statements of what approximate to three classic views. John McClean and I have both posted comments. 

Rhetorical technique of the Week - ἐπερώτησις ('eperōtēsis')

Is preparing to preach faithfully a first order priority for you? In asking this I am not going to be satisfied with your fancy theological convictions. I want to know the truth! Does your personal discipline and the reality of your pastor’s week evidence that kind of priority? Are you a man of God or a man of ‘Bog’ – ‘bogged down’ in the good and distracted from the best? Or are things so bad that you are plain careless or lazy or distracted or disheartened? Searching questions I know – but important ones I ask myself, and you!
This brings me to the subject of my post for the week: the necessary strategy of interrogating not just ourselves (always the first place to start) but also our congregation. The power of rhetorical questions! The power of searching questions posed by a preacher who has indeed prepared well.
I think the most classic rhetorical technique of all, is the so-called ‘rhetorical question’ or ἐπερώτησις ('eperōtēsis'). The Greeks divided these into two main classes: those left unanswered by the speaker, and those for which he goes on to provide an answer.
The Greeks considered those unanswered by the speaker as the more powerful. Unanswered questions can profoundly move people. You can effect πάθος (see my earlier blog entry on the use of emotion or 'pathos' to persuade), especially using a series of questions as something like a cross examination, where the audience has nothing they can say. It is a way of insisting or threatening the audience. It can also be used to invoke pity or admiration.
The less powerful rhetorical question is the one which is answered by the speaker, because the audience is not left to do the work. They can relax and let the preacher do it for them – way too easy in my opinion. If used, the Greek rhetoricians advise that they should come across as unrehearsed and so, fit the moment. Perhaps the speaker can pretend to cross examine herself. An imaginery (or even real) opponent can be asked what he or she can say for themselves or what they say against the speaker, and then the answer can be conveniently given for them.
One of my favourite examples of the unanswered rhetorical question comes from Baxter’s Reformed Pastor, as he discusses the need to give pastoral care for congregations.
‘Oh then, let us hear these arguments of Christ, whenever we feel ourselves grow dull and careless: "Did I die for them, and wilt not thou look after them? Were they worth my blood and are they not worth thy labour? Did I come down from heaven to earth, to seek and to save that which was lost; and wilt thou not go to the next door or street or village to seek them? How small is thy labour and condescension as to Mine? I debased Myself to this, but it is thy honour to be so employed. Have I done and suffered so much for their salvation; and was I willing to make thee a co-worker with Me, and wilt thou refuse that little that lieth upon thy hands?" [Richard Baxter, The Reformed Pastor]
On that rather challenging note, let me return to my opening theme. Do you prepare your sermons late on Saturday night, allowing little time for preparation, when God himself spent thousands of years preparing for the coming of that very Word that you are proclaiming? Do you prepare with little concern for the congregation to whom you are speaking, when God’s concern for them led him to send his son into the world and to a cross? Do you take things easy yourself and by doing so lay a heavy burden on the very people whose burdens God has called you to share? Will you challenge yourself and your people, by posing the questions that the word raises, as it searches peoples' hearts, 'sharper than any double-edged sword, penetrat[ing] even to dividing soul and spirit, joints and marrow; judg[ing] the thoughts and attitudes of the heart.' Remember that 'Nothing in all creation is hidden from God’s sight. Everything is uncovered and laid bare before the eyes of him to whom we must give account.' [Hebrews 4] That includes not just the congregation on Sunday, but the preacher in his study during the week!
I trust you can concede that these are all 'good questions' to ask!