Teaching Philosophically

Few of the courses I teach, whether in a college or church setting, are officially called “philosophy.” Having a philosophical temperament, however, and finding value in a philosophical approach to learning, I find it difficult to avoid a common approach to all my teaching.

A first step in my teaching is to produce ignorance. I take ignorance to be a good thing. The production of ignorance has two components. The first is having light shined on my lack of knowledge. The second is increasing the size of my world so the realm of my ignorance becomes larger.

A second step is to inculcate the right attitude toward ignorance. Sometimes when I discover the immensity of my ignorance I quail in despair. There’s so much to learn, so much to understand, and my mental capacities are so feeble: why even try? My goal, with myself and others, is to come to terms with my ignorance. I come to peace with my ignorance not so I can wallow in it, but so that it can become an engine of learning.

A third step is to get students to think slowly. Some people may have the mistaken impression that philosophers are people who think more quickly than others. I have found the truth to be the exact opposite. Rather than jumping to conclusions or assuming that what ordinary people take to be obvious really is obvious, the philosopher says, “Wait just a minute. Let’s look at this more closely.”

Thinking slowly is hard to do. We want to come to settled conclusions, to mental resting places.  A restless mind sometimes keeps us awake at night or distracts us from urgent tasks at hand. The slow thinker takes his ignorance as real, not just a pose to appear Socratic. I really don’t know, I really don’t understand. But I want to.

That’s the final step. I know this is controversial. Some philosopher-types think the best approach is to always and only question, always and only doubt. Never come to conclusions. I’m on the other side: I think conclusions are perfectly fine. Slow, careful thinking will often – though not always – lead to conclusions. These conclusions need not be taken as set in stone for all eternity, impervious to revision. But they can be settled on and taken as secure points of reference for expansion into new areas of exploration. One way I put it sometimes, is that while the quest for absolute certainty is misguided, the quest for “certain enough to proceed” is a good idea.

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Praying for Egypt

Is your heart broken for Egypt yet? After a generation of authoritarian misrule the Arab Spring gave so many hope for a better future. Not able to agree on what that “better future” looked like – a return to the purity of 7th century Islam, individual freedom, etc. – the New Egypt, personified in President Morsi, didn’t last long. Now hundreds of his supporters are dying as they’re slaughtered by the new authoritarian government.

Should Christians cheer that Morsi the Islamist president has been knocked from power? Should Americans cheer that the democratic process that brought Morsi to power has now been overturned by the military?

I find this a time for lament, not a time for cheering. I’m not a blind adherent of the doctrine that the best political system is only and always that which is freely elected by the majority. Sometimes the majority might get it right. Often they don’t.

I’ve also read enough Martin Luther over the years to not have a bias against the idea of a Muslim ruler – especially in a country that is majority Muslim. If they are going to have a Muslim ruler, I would like to see one that is (a) competent, (b) has a vision of and commitment to the good of all the citizens, Muslim of not, (c) enacts as much peace and justice as possible, and finally, (d) acts within limits and self-restraint.

I lament that Egyptians, whether Muslim, Christian, something else, or nothing at all, are in a state where they have no rational, peaceful way to influence their government. I lament that the meanness and incompetence of the leadership (now and earlier) is encouraging the complete demise of the Egyptian economy, possibly leading to the impoverishment and starvation of millions.

I don’t have any solutions for the Egyptians. It’s their country, so like it or not, they have to come up with it. But I’m praying for them.

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(Higher) Educational Lament

Now that I’ve been teaching for a couple of years, I see a few things over which I lament.

One thing I’ve lamented since my own college days (in the early 1980s) is the high rate of inflation in higher education. From the time I started college to the time I finished (three and a half years), tuition doubled. Fortunately it hasn’t kept up at that rate, but it is generally now at least ten times what is was in those days. I lament that college is harder to afford for so many.

College is not, however, completely unaffordable. One of the great things we have are community colleges. These offer an increasing array of opportunities to students. Now as they have more agreements with other institutions, some four year degrees can be completed through the institution.

Other institutions also often turn out to be more affordable than one might assume from looking at their price tags. But this leads to a second lament: that much of this education is being funded by the easy availability of student loans. On the one hand, I lament that so many students are piling up huge debts. Too many pile up huge debts and then fail to graduate. Others graduate, but their field of study combined with the current economy leaves them unable to attain financial security and pay off their loans. On the other hand, some students are deceived into thinking that the loans are free money, leading them not only to take on more debt than they can handle, but also inclining them to devalue their education. The money “magically” appears each semester. It seems to cost nothing. That which costs nothing is not as highly valued as that which is perceived as costing a lot. I think students would put more effort into their education if they felt that they were paying for it. But the fact that they are not now paying for it masks that fact, making it easy to slack off.

I don’t know the way around this. As college costs rise, those costs need to be paid somehow. Loans have been the main strategy of choice lately. For at least a fair percentage of students this strategy is working neither educationally or financially.

I also lament the standardization of teaching. I moved to Texas when I was in high school. One aspect of the culture where I lived was the telling of Aggie jokes. One of the jokes I heard went like this.

Bob the Aggie was overjoyed to hear from NASA that had been selected for the space program. After extensive training, he was finally assigned to a mission. The flight coordinator explained, “Now Bob, you will have a partner in your mission. He is a highly trained monkey. You will each have a series of tasks to perform. The mission depends on both of you doing your part. When the red light in the capsule comes on, there will be an instruction for the monkey. When the green light comes on, there will be an instruction for you.” Bob indicated that he understood. Well the day came and the capsule was launched into space. Bob was so excited – he was in space and would soon start doing the work of an astronaut. The red light came on with instructions for the monkey: “Reduce thrusters.” The monkey complied, adjusting the thrusters. Soon the red light came on again: “Check and adjust atmospheric gasses.” The monkey performed this task, too, without a hitch. After several more instructions came through for the monkey Bob was overjoyed when the green light finally came on. His instruction from mission control? “Feed the monkey.”

The quest for productivity, efficiency and effectiveness, is leading to increasing reliance on technology in higher education. I like technology. As much as I can afford it, I’m an early adopter. The level of automation in educational technology, however, sometimes leaves me feeling like the days are approaching when most faculty will be reduced to being like Bob: feeding the monkey. It will be our jobs to monitor the systems and courseware, all envisioned and created by someone else. The idea that faculty will have independent judgment about what should be taught in a given subject and how that material should be taught will give way to the proven strategies offered by the major publishers or the MOOC material put out by the big name people.

What’s the solution to these laments? I don’t know. We’ll see.

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You’re Not Good Enough

One of the prevalent messages we hear is, “You’re not good enough.” If you want to get a job, you have to get new skills and make more connections. If you want to keep your job, you have to get better at what you do. If you produce at the rate X, you need to double by this time next year.

Christians think of God as perfect. Traditional notions of perfection were static. If God is perfect, than any change on God’s part would be a change away from perfection. Therefore, it was reasoned, God doesn’t change.

Humans, by common conviction, are imperfect. We need change so we can become perfect. If we work hard enough, each little change we make can be an incremental change toward perfection. If we really love Jesus, we will strive for perfection. Discontent with the way things are is, therefore, a sign of love for Jesus. Makes sense, doesn’t it?

Then we find this odd verse in Scripture: “Godliness with contentment is great gain.” Ah, someone observes, that is only talking about money. The thought is that if we are godly and content with how much money we have, we will have great gain. Apparently then, “Godliness with financial contentment is great gain,” while “Godliness with discontent in every other area is great gain.”

If we’re in business, we need to get better. We need more customers and greater income, lest the business close down and everyone lose their job.

If we’re in ministry, we need to get better. Not getting better is a sign of complacency. When thousands around us are lost, complacency is the worst of sins. We need to get better.

God’s grace is sufficient. I can find contentment in that grace. That grace doesn’t leave me in inactive lethargy; rather, because God’s grace is sufficient I can find contentment that transcends and overcomes my inadequacy and lack of goodness (in whatever area).

What do you think? How do you manage our infatuation with discontentment?

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Only 2 options?

Why do we have to believe there are only two options?

Why do they tell us Democrat and Republican are the only options?

Why do they tell us we have to choose between dogmatism and relativism?

We are impaired, individually and corporately, as long as we inhabit these false dichotomies. These dichotomies are ways to avoid thinking, ways to avoid responsibility.

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Poor God?

I’m not a proponent of the prosperity Gospel. On the contrary, most versions of it sound like heresy. I am, however, a proponent of a Philippians 4:19 Gospel: “My God shall supply all your needs through his riches in glory in Christ Jesus.”

What are the consequences of such a view? First, I am confused when Will Willimon speaks of “the Lord’s meager human and financial resources” that need to be better spent than propping up small, tired, in-grown, self-preoccupied churches. Now Will is known for being pretty snarky. I think I would only need one hand to count the “snarkless” sermons or writings he’s put out in the past decade. The context of the comments seem to incline the reader to take the claim straightforwardly, however. I’m not a fan of hospice churches and see no reason to give in to sentimentality just to keep them open. But blaming God’s poverty is not the way to go about it.

Dan Dick goes the other direction, questioning our defeatist, victim mentality. He rails against the “we’re in a horrible state” mentality  set up around fixing the broken church, but usually finding only despair.

Can we believe that God will provide all our needs through his riches in glory in Christ Jesus? Do we have it worse than Paul when he wrote this, chained to a wall in a Roman prison? Surely not.

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Adding Eternal Life

A guy walks up to Jesus. “Good teacher, what must I do to inherit eternal life.” Or, taking it in context, we might paraphrase, “Jesus I already have everything a man could ever want. I’m rich. I’m happy. I just want it to go on forever.” Or, “I have the Sundae – I just need a cherry to go on top and it’ll be perfect.”

The question frames eternal life as an add-on feature to life. We may be doing life more or less well, but on top of it all, we want eternal life. We have our job, our family, our hobbies, our vacations, our stuff. Now we want to add in the spirituality, the religion, well, whatever you want to call the Something More.

According to Jesus, the guy had nary a clue what eternal life was. For Jesus eternal life is a whole life phenomenon – not just an add-on to whatever we already have. Eternal life was a life WITH Jesus. Jesus’ response to the man shows that eternal life is not just something to add into the mix of what he already has: it’s a replacement for the whole.

Jesus tells the man to sell everything he has, give the money to the poor, and to follow him. “What? I have to give up everything I have? Everything I am? Everything by which I’ve defined my life? Why can’t I just add a bit of God to what I already have? I like what I already have. Won’t God just fit on this shelf over here?”

We have various ways of defining ourselves as we go through the stages of life. Jesus’ idea is that he be more than just a cherry on top – an added spiritual/religious dimension. He wants to be our life.

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WDJD before WWJD

Several years ago, we had a WWJD craze. People in many quarters were asking, “What Would Jesus Do?” Not a bad question. The desire to do what Jesus would do in any particular situation, the choosing of Jesus as a role model, is certainly better than many of the competing options out there.

WWJD runs into some problems, however. Which Jesus are we talking about? WWJD easily lapses into modeling our actions on a Jesus of our own making. Jesus was nice? Well, we need to be nice too.

Before we can put any version of WWJD into effect, we need to ask WDJD – “What Did Jesus Do?” Setting aside our theories about what the Son of God, God Incarnate would do (as if we have deep insight into such things), we turn to what Jesus actually did.

Karl Barth delves into this kind of question in Church Dogmatics IV.1, section 59. His object is not the same as I’m dealing with here, the strictly ethical. Rather, he’s emphasizing the necessity of paying attention to what Jesus actually did – to what he calls his history. He emphasizes that instead of starting with abstract theories about God, divinity, justice, salvation, incarnation, sin, etc., we must start with the actual actions attributed to Jesus in Scripture. Would the God of the Old Testament become incarnate? Would that God take on his own judgment of our sin? That kind of question is trumped by the fact that in Jesus Christ God did precisely that. The theory question needs to give in to and be subservient to the historical fact question. God did these things in Christ; of that we must take note.

In the section of the Dogmatics I’m reading now, Barth delves into the history of the Synoptic Gospels and their reception in Protestant theology. Some have treated them as mere history, not up to the revelatory power of John and Paul’s epistles. Not so, says Barth. Jumping to a contemporary voice, Not so, says N.T. Wright. Barth, the systematic theologian, and N.T. Wright, the biblical scholar and historian, through a common insistence that our picture of Jesus be rooted in context, particularly Old Testament context, find plenty of material in the Synoptics to see the “full” Jesus there. Even though the vocabulary is not always that of John and Paul, when we attend to the OT context and background, we still see God incarnate, dying for the sins of the world.

Evidently I haven’t paid much attention to WWJD yet – What Would Jesus Do? Our anxiety about What Should I Do needs to be set aside a bit, tempered by an investigation of What Did Jesus Do? Only as we pay attention to What Jesus Did, can we discern the content and trajectory of the story of God’s action – action begun in Creation, continued in the Fall, the calling of Israel, the life, death, and resurrection of Jesus, and now the church. Only as we discern where we stand in that story’s plot-line can we begin to fairly answer the question, What Should I Do?

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Maintaining Your Constituency?

What would we think of doctors who work to keep people sick so that the doctors’ services are required?

What would we think of auto mechanics who sabotaged vehicles to ensure more business?

What would we think of politicians who believed in producing more poor people so their policy prescriptions would keep them in power longer?

I abhor the practice of keeping people dependent and impaired – whether for my own gain or for the gain of others. I aim to work myself out of a job, whether it’s as a teacher, imparting such a hunger for learning that I’m no longer needed. Or as a pastor, imparting such a hunger for God that sinners’ love for God crowds out their enjoyment of sin to such a degree that I’m no longer needed.

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Fear of the Bible

One of the questions I see frequently from professional Christians is about good curriculum to use with particular groups. Like a broken record, my reply is always, “Why not just use the Bible?”

When my son was 5, he did the children’s message in morning worship. He told the story of Jonah. One of the comments I heard after the service was, “Your son knows the Bible better than I do!” As a dad, I was proud of my son. As a pastor, I was broken hearted that a five year old knew the Bible better than someone who had been in the church over 50 years.

If we want people to know the Bible, we need to help them read the Bible. A curriculum might have a use, but too often they seem to be a buffer between the people and the Bible. By insisting they use a curriculum we’re telling them, in effect, “The Bible is too difficult and complicated for you, a mere lay person, to understand. Also, there are parts of the Bible that are dangerous and in appropriate; we need to be sure you’re shielded from those parts and just given the nice parts.”

Let people read the Bible! Even if they might get it wrong, let them read! Model good reading habits for them, rather than shielding them from this dangerous book.

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