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      "body": "*Cross posted from my [blog](https://yuenhoe.com/essays/2019/01/05/is-christian-christian/)*\n\n<center>\n![P_20181007_152103_vHDR_Auto_HP.jpg](https://cdn.steemitimages.com/DQmYzHRZ1ccaCbLZtwQfLR58RcpVN5wU111vAMMGXgwNYVC/P_20181007_152103_vHDR_Auto_HP.jpg)\n</center>\n\nNot too long ago I attended an innocuous sounding event called Pray Singapore with a couple of my cell-group mates. The idea on the banner was to get an ambitious cross-denominational gathering of 50 thousand Christians into the National Stadium to pray for the well-being of Singapore. That sounded benign enough and I didn’t think much about it, but halfway through the proceedings up on the thronging stands of the stadium I found myself adrift in a wash of uncertainty. It is not my intention to talk specifics about that particular event here, rather I want to muse on the question that on that day loomed largest in the horizons of my mind – what does/should being Christian really mean?\n\nOf course, the great problem with the word “Christianity” is that it is a word, and like all words it is a constant symbol while the reality it is meant to reference tends to be amorphous. When society at large contemplates “Christianity”, it is unsurprising that it should seize on the most tangible and thus external appearances of it. A Christian is one who goes to church, or prays at meals, who states belief that Jesus was crucified and is risen, or who has undergone the ritual of Baptism and partakes in the Holy Communion. All very well, except that if Christianity is also a system of thought and a perspective on life, then all of these outer actions – being outer – are insufficient as determinants. The result is what we see often enough today – that two Christians may have drastically different de-facto understandings of life and how we ought to live it.\n\nNow I’m not concerned about how society ought to deal with this problem of definitions – nor do I think it is its duty to. Rather, I would like to address the Christian, to whom the question of \"what is Christian?\" is of vital import. If I am a Christian, I have a stake in the question of whether my own Christian life (or at any rate what I consider as such) is properly and sufficiently aligned with what God and the Spirit wills for me. How can I find out if this is so?\n\n > If I am a Christian, I have a stake in the question of whether my own Christian life (or at any rate what I consider as such) is properly and sufficiently aligned with what God and the Spirit wills for me\n\nAsking the Question\n==========\nPerhaps even actually asking the question is a non-trivial first step. For passivity, even in a regular church-goer, is surely fertile grounds for the work of the Enemy - his temptations creep even into the sacred spaces of the house of God (as surely as the Grace of Christ extends even to the deepest sinner). It doesn’t take a bad church nor a malicious pastor to lead one astray – our own natural prejudices coupled with non-vigilance will do it. Asking the question - am I truly doing as God wills me? - turns us into introspective creatures. In order to begin answering the question of whether my life is as God wills, I must naturally first begin examining my life. The light of conscious scrutiny reduces the shadows in which the Enemy’s influences may hide. We must be individually wary, and guard our minds jealously, never supposing that we are fine merely because we are part of a group. God’s purpose hangs upon each of us uniquely, and so paying attention to our own personal devotional life must certainly be critical to our ability to respond.\n\n> ..positions claimed as being “Christian” have become quite alarmingly fragmented\n\nThe danger of group mentality, particularly in today’s climate, is that of importing and uncritically adopting issues and positions ostensibly labeled “Christian” as our own. There may have been a kinder time when this was relatively harmless, but today it no longer is. Positions claimed as being “Christian” have become quite alarmingly fragmented. In some circles it has become intensely political, having become bundled with and gerrymandered alongside various unrelated – and sometimes toxic – issues, and in others it has become placidly thin: merely a veneer and wrapping over ordinary life with no true calling or soul. Vigilance on this front has, I think, become obligatory. We must take each issue and each social belief and each political position and scrutinize them individually, and ask of each “does this agree with my own understanding of Christianity?” Of course, for many issues this question will prove very difficult to answer, but the important thing here again is to begin to ask the question. We must seek to find – we cannot hope for answers except that we knock, and sometimes insistently.\n\nRead the NT in full\n=========\nThat is certainly not to say that we don’t have help. And this is perhaps the most important part – the New Testament is, I think, required reading, and must be required reading (*). Not merely in quotes and excerpts, and not only in commentaries and sermons (though there are very good ones) – but in its original entirety. The Gospels are full accounts of events – stories, and the epistles are fully composed letters. While quotes and excerpts have their value, one cannot possibly think to know the contents of such things properly without reading each sequentially and wholly. The nature of our psychology tends us towards cherry-picking parts of Scripture – even verbatim verses – that fit most snugly into our present worldview while unconsciously allowing the things in between to slowly thin out with the wash of time. In the long run, if we are not careful, we may mistake for Scripture itself what is merely the collection of bits we remember. This would be a fatal mistake. We don’t often easily remember (and newer Christians may not even properly know) the sprawling complexity of Jesus’ voluminous and varied discourses hidden under the accessible language of the Gospels. We must vigilantly remind ourselves. What we must be on our guard against is taking the “Christian-ness” of our life and perspectives for granted when we have really only been basing it on scattered memories, common platitudes or “given” group ideas. Never forget that the proper base for our \"Christian-ness\" ought to be the wellspring of Scripture and the guidance of Spirit. We owe it to ourselves to reread the full books as we progress through stages in life, that we may compare anew the unique questions and challenges we face with the best known records of our Lord’s life and teachings.\n\n>    In the long run, if we are not careful, we may mistake merely the collection of bits we remember for Scripture itself\n\nDon't forsake community\n==========\nOf course, like with most temptations, we must also guard against the opposite vice. While group mentality has its dangers, Scripture makes it clear that the Christian life is a communal life. The dangers of community is not to be combated with withdrawal. It may be tempting to some to become detached, to call the church hypocritical and its members misguided as we weave our own gleaming theories about what the right Christian life is about. However, apart from causing us to miss out on chances to serve in ways only possible within a community of believers, withdrawal also ultimately deprives us of the real test of our Christianity – the living, writhing, responding thing that is other people. It is easy to put hypothetical people into neat little boxes – real people have a tendency to step all over our existing ideas of them. But that is how we learn. That is how our own devotional lives can evolve. That is how our attempts at Godly obedience can be challenging and renewing. There are certainly good and bad churches and good and bad communities, and we do often have the privilege of choosing the community to which we will presently belong, but it is important to actually choose and then belong. The branch must live upon the vine.\n\n>    ..real people have a tendency to step all over our existing ideas of them. But that is how we learn\n\nOf course, after all of that I have said very little (in specifics) about what sort of Christianity I myself consider as properly Christian – but if I had, I would have merely joined a chorus of dissonant voices already out there. Perhaps what’s more important is conscious seeking on the part of each individual Christian – guided by Scripture (and not bits of remembered Scripture!) we must find our own answers. In this endeavor, the greatest comfort is that some of the most basic doctrines of the faith are true. Obedience and sincere surrender really does bring us closer to the Eternal Father. Death to the self really does lead to rebirth in Truth, and God really does open Himself unto those who unreservedly and earnestly seek Him. And so we ought to seek with abandon! We lie to ourselves often enough, but God and creation isn’t seeking to deceive us. As C.S.Lewis says, the universe rings true whenever you fairly test it.\n\n(*) *Of course, I by no means mean to imply that the Old Testament is optional. However I would be ready to admit the complaint that the Old Testament is an exceedingly difficult text, and so the person who only reads it once then mostly waits for his pastor to draw insights from him is probably excusable. The New Testament, in my opinion, does not admit such an excuse.*",
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      "author": "moofang",
      "body": "been rather inactive, but here's mine :)\n\nhttps://steemit.com/freewrite/@moofang/saving-5minutefreewrite",
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      "body": "*Came back from a walk this morning feeling inspired :) today's prompt is [saving](https://steemit.com/freewrite/@mariannewest/day-402-5-minute-freewrite-monday-prompt-saving)!*\n\n--\n\n![P_20181127_114600_vHDR_Auto_HP.jpg](https://cdn.steemitimages.com/DQmUTiKG6t9XUSBEnxMXLmM4a2fkvBBRxMX4gHGHcb89iXq/P_20181127_114600_vHDR_Auto_HP.jpg)\n\nI have often heard it said that fall is like the evening.\n\nPerhaps that is still true of autumn in Japan - but if so, then it is not an evening of fading, of tired returning, nor withering. Not quite even of melancholy. Rather - a quiet, deliberate unleashing of true colors. As if after a day of difficult but fruitful toil, the evening will come flushed in an excellent, royal and dignified merriment.\n\nThere is an air of settledness, certainly. But also of saving - the spilling forth of the hitherto hidden - the startling, syrupy red that nature has been saving through the bustle of noon. Come evening, it now stains the cover of endless leaves like the brightening, flaming embroidery of the finest of evening dresses.\n\nAutumn here is entrancing. It is the radiant but relaxed goddess come out to languish, as she sleepily watches the cooling of the world, and - mirroring the fire of her gown - the sunset of the year.",
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      "author": "moofang",
      "body": "@@ -1758,16 +1758,26 @@\n  vastly \n+different \n results.\n",
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      "body": "Thanks for reading. Well, let me try to demonstrate what I mean by interpretation with some of those.\n\n\"You shall not murder\" - and yet, I imagine, if I loftily refrain from murder even if that might be the only way to prevent, say, a school shooting from escalating, I would justly be regarded with contempt. There is such thing as a \"greater evil\" - but how can we make sense of this? Well, layered interpretation! We lay the commandment against murder alongside the great exhortations of the New Testament and thus put it into perspective, and we learn that we can trace the rule against murder to a root based in love and compassion, but at the same time find that, very much arguably, when love and not-murdering is at odds, we ought to bite the bullet and choose murder. This is why Christianity, despite being peace loving in nature, has historically never been a truly pacifist position.\n\nLikewise for \"You shall not commit adultery\" and \"You shall not steal\". Apart from the fact that we can derive these from the Great Commandment, so that we can know *why* we ought not to do these things before the Lord, we also stand to gain by reading these commandments with New Testament knowledge. Jesus Himself certainly affirms the validity of these commandments, and yet it is important to note that He very clearly showed kindness to, dined with, and ministered to people explicitly identified as thieves and fornicators. This gives us perspective on what a sin is vis-a-vis what a sinner is. The proud religious leaders of His time were certainly very aware of these commandments and meant to keep them, and yet the difference between their attitude and Jesus' shows clearly that different levels of interpretative understanding of Scripture can yield vastly results.\n\nErgo, I still contend that every bit of Scripture deserves to be looked deeper into, no matter how literal they may seem.",
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      "body": "These are examples of absolutely literal statements with no chance of misinterpretation:\n\n(Exodus 20:13-15 NIV)  \"You shall not murder. {14} \"You shall not commit adultery. {15} \"You shall not steal.",
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{
  "block": 27437651,
  "op": [
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      "author": "moofang",
      "body": "<center>![people-2594785_640.jpg](https://cdn.steemitimages.com/DQmZmH58HTsfTiyzb1ydLJVzPY7LjbksJd69BaaGJTypY3Q/people-2594785_640.jpg)</center>\n\n“Because the Bible says so!” is a common refrain when a Christian is called to defend a moral point. Predictably, this tends to result in derision from non-believers, and often enough this derision is, I am sad to think, just. “The Bible says so!” is a useful and significant statement so long as it means “here is a relevant biblical passage – we ought to be attentive to it” – and not “here is a relevant biblical passage – no further argument is admissible”. The latter supposes morality as “flat”, in the sense that it is decided unequivocally by single lines or statements without need for any further reference, while the former admits the possibility of “layers” – for eg. delving beyond the simple wording into the context of the passage, comparing with other related texts, considering its integration into a larger system of moral thought, etc.\n\nMaking this distinction is useful so that we might be more cognizant of our own approaches to thinking about morality vis-a-vis Scripture, and so that we can compare the merits of both approaches. Many Christians, I think, tend to find themselves in “flat” territory, and it may not be clear why this might be problematic or dangerous. Especially since the alternative – the “layered” approach – may seem to lack the solidity of straightforward Scriptural backing and thus seem uncertain, and suspiciously close to secular thought.\n\nHowever there are several reasons why “flat” reasoning in morality is pretty much untenable on scrutiny, at least on a Christian perspective. In the first place, any reasonable student of the Bible must agree that it is an exegetical work – that is to say, it is a work that requires interpretive effort to make sense of. It is no real secret that Scripture contradicts itself variously when taken in the most literal, non-contextual sense, and so there is simply no way to say that Scripture must be taken absolutely literally in its entirety without reducing it to absurdity. This is the insurmountable wall that confronts any radically fundamentalist position.\n\n>    there is simply no way to say that Scripture must be taken absolutely literally in its entirety without reducing it to absurdity\n\nNow if the Bible is indeed an exegetical work, then it becomes necessary by default to ask deeper questions about any particular part of text we are presently interpreting. What and for whom is it written for. When is it written. What is its relative importance compared to other parts of Scripture. Asking questions like these is the essence of exegesis. Accordingly when we settle for one particular interpretation of a bit of Scripture, there must necessarily be reasons for the interpretation – reasons that can be defended or attacked. We do this in fact as part of pretty much standard practice in much of modern Christianity. For eg, we are not normally too fazed by the existence of [difficult verses](https://www.biblegateway.com/passage/?search=Leviticus+20&version=NIV) in books like Leviticus because modern Christian exegesis puts Jesus Christ – the living Word – at the forefront of our faith, and thus enables us to prioritize and contextualize the rest of Scripture using the lens of Jesus’ own teaching. When a modern Christian acts, he has the teachings of Christ much closer to his heart than the laws in the Pentateuch. This does not of course mean that Leviticus should be ignored(*), but rather that we must seek an understanding of it that is compatible with Christ – and so think deeper than the mere literal senses of the texts in that book. This is in fact exegesis – and thus layered morality in action.\n\n>    If a work is exegetical, then it is exegetical all through and it would be silly to suppose that there is some partition that immunizes certain passages from the necessity of interpretation\n\nBeing now aware of this, what we must be wary of is “trying to have it both ways”. It may be tempting to think that while “layered” exegesis of Leviticus is justifiable, the words of Christ in the Gospels (say) must be taken at “flat” face-value. If a work is exegetical, then it is exegetical all through and it would be silly to suppose that there is some partition that immunizes certain passages from the necessity of interpretation. At the very least, someone who wants to make a claim like “the words of Christ in the Gospels must be taken in full literalness” must be aware that his claim is in fact itself an act of interpretation, and must thus be as such open to challenges and must be defended with reason. So long as Scripture is exegetical, we can never say that an isolated piece of Scripture is authoritative purely on its own.\n\n\n<center>![books-2158737_640.jpg](https://cdn.steemitimages.com/DQmQr832NnXu1MDaD4FFbQkCMPaKNTHrJfcFfaArni87F36/books-2158737_640.jpg)</center>\n>    So long as Scripture is exegetical, we can never say that an isolated piece of Scripture is authoritative purely on its own.\n\nA little further reflection on God and Scripture will lead us to another reason to be suspicious of “flat” moral judgements. If the revelation of God-given morality happens in bits and pieces scattered across the books of Scripture, then either these revelations are part of a greater integrated Whole, or they are just what they are – disparate pieces. Now, if individual Scriptural verses are absolutely authoritative on their own, then they are disparate pieces – because if they are part of a greater Whole, then it must be meaningful to talk about and interpret them based on their relationship with each other and how they fit together. So either we must abandon “flat” judgement, or we must accept that God’s revelation can show up in absolutely unrelated pieces. But what does it really mean to accept the latter? Can we truly reconcile our belief in one God with N different fully-autonomous rules? It seems to me, no. We say that God is Good, that God is Love – and that naturally implies a kind of unity in His divine Essence. Jesus Himself declared all the Law and the Prophets as derivative of the [Great Commandment](https://en.wikipedia.org/wiki/Great_Commandment). We, too, naturally see connections between common moral ideas – I should not commit robbery *because* hurting my neighbours is bad and *because* being greedy at my neighbours’ expense is bad *because* I ought to love my neighbour *because* love is good. I cannot but think the Glory of God demands a complete Whole, a fuller Splendour that unites all Good in Him. If I am right, then “flat” morality simply cannot hold.\n\n>    Can we truly reconcile our belief in one God with N different fully-autonomous rules?\n\nFinally, we must consider that “flat” morality alienates unbelievers, while “layered” morality holds out the chance to engage them. Now while some believers may be dismissive of the idea of debating non-believers on stuff like morality, I believe that such dialogue is becoming increasingly critical in our world. I have already previously [argued](https://steemit.com/religion/@moofang/let-religion-speak-to-the-secular-state) for why it is important for religious voices to join society’s discourses – but this can only happen if discussions can go further than simple appeals to isolated verses. Thankfully, by the arguments above, it seems undeniable that Christian morality at any rate is more nuanced and reasoned than mere “flat”ness. The sense of Scripture delves deeper than its mere words of language. We ought to consider that both you and I are today Christian because, in all likelihood, something about Christianity has appealed to our innate humanity. If Christianity is good and true, then we could expect its ideas to be naturally appealing to any unbiased and sincere human being – and I have great faith that it is.\n\n<center>![bible-1948778_640.jpg](https://cdn.steemitimages.com/DQmZ7RsHtmpvVtw52nHMAy7ZBEuiVW4SVPJ3eWYwhRnzYPs/bible-1948778_640.jpg)</center>\n\nIf our deepest intuitions of Goodness is a part of the image of God imprinted in all of us, we can hope that, properly presented, the ideas of the Christian faith will also resonate with the best intuitions of people who are yet outside the faith. In a time where the foreseeable future remains peppered with likely friction between faithful and secular peoples, our ability to, through our Christian values, hold out resonant appeals to lofty, universally-recognizable goodness will be critical to our ability to anchor the course of human society and defend what is sane and good. God willing, it may also help to bring more into the fold of the Faith – and, chances are, for all the right reasons.\n\n—\n\n(*) *I should add a little emphasis here to the fact that I don’t for a moment think Scripture is redundant. Just because we shouldn’t take many verses in the Scriptural books of law literally doesn’t mean they deserve no attention. Quite the contrary – the difficulty and complexity of Scripture is fertile grounds for lifelong meditation, prayer, and communal exegesis. Its tendency to stick out in all sorts of unexpected ways help immunize us from the lure of overly simple and “rounded” philosophies. No matter what stage of wisdom we think we have attained, Scripture ensures that new grounds for humility and learning always await our seeking – yet undiscovered, yet richer ways to learn about and interact with our God. This, too, is another wonderful outcome of a “layered” attitude towards Scripture.*",
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