Themelios 44, 3 (December 2019)

The latest Themelios is online here (and available here as a single pdf), containing the below articles.

Editorial

D.A. Carson

But That’s Just Your Interpretation!

Strange Times

Daniel Strange

Remembering a Principal’s Principles

Robert S. Smith

Cultural Marxism: Imaginary Conspiracy or Revolutionary Reality?

What are we to make of Cultural Marxism? This article seeks to answer that question, first, by outlining the key elements and legacy of classical Marxism; second, by exploring the neo-Marxism of Antonio Gramsci; third, by assessing the main ideas and impact of “the Frankfurt School”; and, fourth, by offering some reflections on (i) the links between these thinkers and various contemporary developments, (ii) the wisdom of employing the term Cultural Marxism, and (iii) how Christians should respond to the current “culture wars” that are polarizing the Western world.

Hans Madueme

Adam and Sin as the Bane of Evolution? A Review of Finding Ourselves After Darwin

The diverse essays in Stanley Rosenberg’s edited volume Finding Ourselves After Darwin: Conversations on the Image of God, Original Sin, and the Problem of Evil (Grand Rapids: Baker Academic, 2018) offer a Christian analysis of the human person in light of evolutionary thinking. The recommendations to revise our understanding of original sin and theodicy raise particularly challenging questions. Traditional interpretations of Scripture, for instance, are often devalued in order to reduce tensions with our current scientific understanding. Additionally, the more radical arguments undercut doctrines that earlier Christians believed are pivotal to the biblical story. Overall, these noteworthy essays represent a wide range of creative possibilities for updating our theological anthropology in line with a post-Darwinian setting, but they are less convincing when justifying the theological cost for doing so.

William D. Mounce

Do Formal Equivalent Translations Reflect a Higher View of Plenary, Verbal Inspiration?

The article begins by establishing five categories of translation theory and argues that functional translations like the NIV do in fact reflect the meaning of every Greek word, but not in the same way as formal equivalent translations do. Therefore, formal equivalent translations cannot claim a higher view of inspiration.

Matthew Swale

Power for Prayer through the Psalms: Cassiodorus’s Interpretation of the Honey of Souls

Exegesis, prayer, and spiritual formation converge in the Psalms commentary written by Cassiodorus (490–584). Each psalm’s exegesis ends with a “conclusion” considering the implications for morality, doctrine, or prayer. This study focuses on how Cassiodorus’s exegesis of the Psalms provides power for prayer. First, Cassiodorus’s rich expositions of the Psalms of Ascent and Psalm 142 illustrate his approach to the Psalter as God’s provision of superior, life-changing words. Second, prayer flows from Cassiodorus’s handling of individual psalms in four ways: prayerful exegesis, prayer exemplars, prayer templates, and prayer as the means to psalmic formation.

Kenneth J. Stewart

The Oxford Movement and Evangelicalism: Initial Encounters

Commemorations of the birth of the Oxford Movement (later known as Anglo-Catholicism) have regularly intimated certain early commonalities with evangelicalism, especially within the Church of England. It was so at the 1933 centenary of the launch of the movement; such hypotheses have been given fresh life with the 2017 release of the Oxford Handbook of the Oxford Movement. This essay examines the basis for these suggestions and finds them wanting.

Kyle Beshears

Athens without a Statue to the Unknown God

Apatheism is indifference and apathy toward the existence of God. In our secular age, a person adopts apatheism when they feel a sense of existential security absent God, effectively dissolving their reason, motivation, and will to care about questions related to his existence. This indifference presents a stronger challenge for evangelism than does religious pluralism, agnosticism, and atheism. For this reason, evangelicals ought to explore ways of engaging apatheism.

Mark Boone

Inerrancy Is Not a Strong or Classical Foundationalism

The general idea of strong foundationalism is that knowledge is founded on well warranted beliefs that do not derive any warrant from other beliefs and that all our other beliefs depend on these foundational ones for their warrant. Although inerrancy posits Scripture as a solid foundation for theology, the idea that the doctrine of biblical inerrancy involves a strong foundationalist epistemology is deeply problematic. In fact, inerrancy does not require any particular view of the structure of knowledge, and notable sources on inerrancy tout it in ways inconsistent with most forms of strong foundationalism.

Daniel Wiley

The God Who Reveals: A Response to J.L. Schellenberg’s Hiddenness Argument

The challenge of divine hiddenness has become one of the greatest advocates for skepticism in modern philosophical debate. From this challenge, Schellenberg has developed the now acclaimed hiddenness argument. For Schellenberg, an all-loving God would be always open to personal relationships with finite creatures, and thus all nonbelief would derive from resistance to God. However, the existence of nonresistant nonbelievers, or those who have never resisted the idea of God, must prove that God does not exist, for surely an all-loving God would leave enough evidence of himself to convince finite creatures of his existence and prevent nonresistant nonbelief. In response, I argue that (1) openness to personal relationships and love are not as correlated as the hiddenness argument demands, (2) nonresistant nonbelief is not provable, and (3) Schellenberg fails to reason to God’s omni-benevolence apart from Scripture.

Book Reviews

The Bible and Critical Theory 8, 2 (2012)

The latest edition of The Bible and Critical Theory, published in open-access format, contains the following essays:

Editorial

Neil Elliott

Diagnosing an Allergic Reaction: The Avoidance of Marx in Pauline Scholarship

Contemporary study of the New Testament and of Paul more specifically shows symptoms of avoidance of basic categories of Marxist analysis such as economic class, class struggle, and mode of production. The result is that discussions of economic and social realities are often so abstract and sanguine as to be misleading – an expression, from a Marxist point of view, of the shadow cast over biblical studies by capitalist ideology.

Larry LaFon Welborn

Towards Structural Marxism as a Hermeneutic of Early Christian Literature, Illustrated by Reference to Paul’s Spectacle Metaphor in 1 Corinthians 15:30-32

This essay explores the potential of the structural Marxist theory of Louis Althusser to provide a path beyond the mechanistic and expressive models of causality that have dominated comparative studies of early Christianity in the Greco-Roman environment. The essay analyses representational forms of the self in the ‘society of the spectacle’ that characterized imperial Rome, drawing upon the work of Guy Debord. The potentail of a structural Marxist hermeneutic is illustrated by a comparison of Paul’s spectacle metaphor in 1 Corinthians 15:30-32 with the eighth discourse of Dio Chrysostom.

Giovanni B. Bazzana

Neo-Marxism, Language Ideology, and the New Testament

This essay introduces the discipline of linguistic anthropology and, more specifically, the notion of language ideologies, arguing that it might be put to fruitful use in the study of New Testament texts. Linguistic anthropologists, working on a notion of ‘ideology’ of clear neo-Marxist ascendency, have elaborated a very effective set of tools for the analysis of language as a social practice that both re-inscribes socio-political structures and shapes them through its creative impulses. New Testament scholars, who are bound to deal with texts that are detached from their almost irretrievable original contexts, can benefit from the help of linguistic anthropology in delineating the socio-political profiles and agendas of the writings they are working on.

Joseph Mark Bartlett

Bourgeois Right: Social Location and the Limits of First-Phase Communism in the Rhetoric of 2 Thessalonians 3:6-15 (A Historical Materialist Exegesis)

Second Thessalonians 3:10b offers the teaching that ‘anyone unwilling to work should not eat.’ Both conservative and socialist readers have cited this teaching as an encapsulation of their mutually incommensurable worldviews. I conduct a historical-critical investigation of the situation in which this passage was written; I argue against recent historical reconstructions that posit that 2 Thessalonians is authentically Pauline, and articulate a Sitz im Leben for the text in line with the principles of historical materialism. Specifically, I contend that the Thessalonian community was a tenement church composed entirely of marginalized people who were particularly vulnerable to economic crises in the late first century Roman Empire; this community fit the criteria for what Marx and Lenin would later call first-phase communism. A lack of sufficient employment opportunities led many members to rely too heavily on the community’s agape feast, thus threatening the community’s viability. The situation at Thessalonica can thus be characterized as what Habermas calls a rationality crisis, whereby the community was forced to abandon the core principles of its agapaic communalism and revert to a regressive policy that Marx calls ‘bourgeois right.’ I conclude that modern conservative uses of the text serve different class interests from its author’s and that, while socialist uses of the text share its author’s class interests, those uses starkly illustrate the precariousness of first-phase communism. This precariousness, then, demonstrates that Permanent Revolution is necessary to secure the viability of communist societies against the structural vulnerabilities to which they are especially susceptible in the context of hegemonic capitalism, and thus that Socialism in One Country is a fatally flawed doctrine.

Lance Byron Richey

MarK/X After Marxism: Fernando Belo and Contemporary Biblical Exegesis

In 1974 Fernando Belo’s A Materialist Reading of the Gospel of Mark combined Marxist and structuralist ideas to uncover the revolutionary political themes he claimed were encoded in Mark’s narrative. Although hailed at the time as a visionary exegetical strategy, it has been largely forgotten over the last generation. While some of Belo’s theoretical and political concerns are inevitably dated, his contributions to understanding both the social and political environment of first-century Palestine and how religious texts such as Mark’s Gospel operated within it merit our attention and critical assessment, both of which this paper will attempt to provide. I offer a two-fold discussion of Belo’s materialist approach to Mark in light of subsequent developments in both philosophy and Marxist social theory. First, I will outline and critically assess the theory of texts found in his discussion of the ‘Concept of “Mode of Production”’ which makes possible his exegesis of Mark as a subversive political text. Secondly, I will briefly explore his account of the specific ‘Mode of Production’ operative in first-century Palestine which Belo sees Mark’s Gospel as challenging, with special attention given to its theoretical underpinnings. I conclude that, while Belo’s work is certainly limited both by the state of theory and of the historical knowledge of his time, his ground-breaking efforts to read Mark’s Gospel as a subversive text remains highly relevant to contemporary efforts at materialist exegesis.

Jonathan Bernier

From Historical Criticism to Historical Materialism in the Study of Earliest Christology

Deploying Fredric Jameson’s model of Marxist literary analysis, this article explores the contradictions in developments of early reflections on Christology. Jameson distinguishes between three levels in such analysis: the immediacy of the political, the wider horizon of the social (class and ideology), and then that of history (now understood in terms of mode of production). The key is that texts never operate in isolation, for they become crucial negotiations – as imaginary resolutions of real social contradictions – of wider social and economic shifts. In this light, we may understand the tensions over different Christological models as dimensions of the ideological responses and contributions to the complex shifts in modes of production. Those models may be designated as follows: ‘personified divine attributes,’ ‘exalted patriarchs,’ ‘principal angels,’ ‘messiah,’ and Jesus as the embodiment of ‘divine agency.’

Book Reviews