Theology for the Masses

I thought this post series would be interesting considering Tom’s earlier post on Genesis 1:26-27. While the post did not address the issue of Egalitarianism vs Complementarianism, the issue of the date of the text is very interesting considering previous conversations here at MassTheo. The balshanut blog has been summarizing some interesting articles on linguistic studies and how they impact dating the OT, specifically דמות found in Genesis 1:26-27 speaking of humanity being made in “God’s image/likeness.” The blogger has really put into practice what he has been posting on for sometime recently and I really appreicate that. It helps me see how it works. The post series takes the reader on a journey to see if the Hebrew term דמות is an Aramaic loanword or an Aramaism (the Aramaic word being צלם). The point of this is to see if the presence of this Aramaic rooted word points to a late date or to an early date. The conclusion that is reached is that the evidence leans to a pre-exillic date but not in a conclusive and definitive manner. There just isn’t enough evidence to really come down hard either way and when the periscope was written. I just found these posts interesting and hope you do too. Here they are.

In his דמות and צלם, Part 1.

In his דמות and צלם, Part 2.

In his דמות and צלם, Part 3.

Over a year ago I wrote a number of posts on the topic of Evangelical Feminism vs. Biblical Complementarianism. This post will further that discussion.

If Patriarchy was a Pre-Fall reality, then it would be present within the biblical text in some discernible form. I previously demonstrated that the 2^ndcreation account (in Genesis 2) does not support such a reading, but I said nothing at the time regarding the 1^st creation account in Genesis 1.

Genesis 1:26-28 describes the creation of humanity “in the image of God” and after his “likeness.” There are a number of hermeneutical and theological difficulties related to these phrases - particularly what exactly it means to be created in God’s image and how that relates to the phrase about “according to our likeness.” Couple those things also with the use of plural pronouns and you’ve got a longstanding theological and exegetical argument.

What I want to demonstrate in this post is that the structure of the pericope provides us insight into the author’s intention –that is, the way he formulates the narrative gives us insight into what he means by the mysterious phrases. More to the point, though, when we see what he means, we are also given insight into the Pre-Fall relationship between the man and the woman - one which, as I will demonstrate, is one of equality not patriarchy. This argument will, in effect,support my reading of Genesis 2 and 3 which says that Patriarchy is a result of the Fall, not prior to it – contrary to the BC position which says Patriarchy is inherent in the creation.

The Hebrew text in 1:27 reads something like this…(the word order is important – often skewed by our English translations)

“Created God humanity in His image. In the image of God He created him. Male and female He created them.”

Structurally, the text is a Chiasm (an inverted parallelism) followed by a straight forward Parallelism. Notice the Chiasm 1^st…

A Created humanity

B God

C man In His image

C’ In the image

B’ of God

A’ He created him

Surrounding the whole things is the Creative purposes of God. Central to the chiasm, and thus the emphasis of the writer, is the Image of God. Unfortunately, besides the fact that it is the creative act of God, no other exegetical clue is provided for us to help us discern the substance of the Image of God…that is, until the parallelism which begins with the 2^nd half of the chiasm:

A    In the Image of God B. He created C. Him

A    Male and Female B. He created C. Them

What the structuring of this narrative suggests, then, is that whatever it means to be in the image of God, it must be fully understood in the context of BOTH male and femaleness. Man is not the image of God without woman and woman is not the image of God without the man. They are both, together, the image of God. In other words – what the chiastic structure gives emphasis to (the image of God), the parallelism gives substance to (male and female).

Now notice that there is no implied subordination within this structuring. Rather, there is implied equality. Nothing within this text points to patriarchy or male headship. The Biblical Complementarian argument fails to account for the fact that this first creation account doesn’t even have a creation order for the genders. This narrative suggests that male and female are equal before God – for they both, together stand before Him and are equally created in His image – so much for the old discussions about whether women were really created in God’s image or not.

I know that BC’s generally don’t argued from Genesis 1 to support their view, but I think this structure provides the basis for understanding Genesis 2 (by means of structural particularization: a general idea occurs first, followed by the specifics of that general idea. The specifics are understood in light of the preceding general comment) and, thus, another point indicating the essential equality of men and women – both ontologically and functionally. Indeed, they are both given dominion and told to subjugate the earth. There are no inherent difference of roles within this text.

Something I typed up a few months ago and forgot to post. Enjoy:

While perusing a Southern Baptist weekly  newspaper, I noticed an article praising a pack of SBCers in South Dakota for their gospel witness to the motorcyclists attending the annual Sturgis bike rally.

The article applauded the group, not for its strong testimony accomplished through service and Christ-likeness, but for establishing their witness by dangling a free Harley Davidson before the bikers.

The group spent the entire year accruing enough funds to procure a brand new Harley to give away at the rally. Their deal: if you listen to our 3 minute gospel presentation, we will permit you to place your name in this drawing for the free motorbike.

Apparently, over 2,000 bikers heard their propaganda, and supposedly some 700 of them “professed faith” (who knows how many of these professions were made by sober people).
Is this what our gospel has been reduced to? A 3 minute presentation propped up by a symbol of American materialism? Have we really cheapened our gospel that much?

No longer is Jesus attractive by merit of His cross and resurrection, we must now try to sell him to unbelievers. No longer does the grace of God stand on its own, it must now be buttressed by Harley Davidson. No longer does Christianity speak against the trends of this world, but now we join in on the trends for our gospel to have relevance. No longer must one understand the narrative of salvation history in order to comprehend the cross, she merely needs to accept a gospel which can be proclaimed in the time it takes to pop popcorn in a microwave.

It took God a few thousand pages to proclaim his great message of salvation and we think we can reduce it to 3 minutes! Our cheap grace, shallow, manipulative gospel has produced generations of cheap grace, shallow, manipulative Christians. A cheap grace gospel is no gospel at all, and it is certainly not a gospel that should praised in a Christian newspaper. The goodness of God, not Harley Davidson, leads people to repentance.

**I think I’m particularly frustrated by this stupidity this week because the sermon I heard on Sunday was a ‘Salvation’ message with no cross, no resurrection, and no involvment of the intellect.