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God's Word, Human Words
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God's Word, Human Words
This idea and its objection go much deeper than the reflection I present here. I find it insufficient to express the whole breadth of Scripture, of which even I don't know. But in my prayer and in my study I have endeavored to clear away the stones of our ignorance. Perhaps all I can hope is that I've cleared away the smallest specks of that dry dirt called "extraneous thoughts."
The analogy and thoughts below are meant to guide you and, perhaps, you will produce something far better than what I have produced here.
Some wonder at why the sacred Scriptures are called "God's Word" and yet often difficult to penetrate, comprehend, or even translate. These in themselves are fine questions—why is it that what is supposed to be God's Word not more clearly defined, more readily understood, and more attractive?
Though the questions are valid, perhaps the angle is wrong. The questioner, the one who seeks truth, sees God's Word as a sort of text book. God's Word is meant to be clear to them because words are the mode by which we understand. 'How is the Holy Writ called as such if it is, at times, incomprehensible?' the may ask themselves and others. Clearly this "divine" literature is in the words and tongue of man, and thus subject to error.
Yet, as seekers of truth, let us not condemn the phenomenon of sacred Scripture—let us not condemn it for what it shows itself to be. If it is the written word of God, then there must be some significance to calling it "Word" of God. Words are conveyed through speech, and speech is indicative of relationships.
As such, Scripture may be like a relationship. As much as it is a relationship for us, it is also the recorded relationship of God with many generations—but I'll get to that in a moment.
Scripture, seen from the angle of "a relationship" is not just God's Word, for words are not said to belong only to the speaker, but the one who hears as well. Thus, part of the existence of Scripture is our coming to understand it. It is understood, however, through our mode of understanding it or sometimes a lack thereof (e.g., through paradoxes, confusions, wonderment). But, in all these things, whether it is presented in clarity or paradox, it is bread from earth and bread from heaven. Perhaps this is why Jesus Christ was called the Word—he was fully man and fully God. Scripture is the wisdom of God transmitted in a manner digestible by us, namely our own manner of communicating.
As such, Scripture is not only God's Word, but rather a transformation of human words into that most perfect and divine of things: wisdom. "For Wisdom is mobile beyond all motion, and she penetrates and pervades all things by reason of her purity" (Wis 7:24).
Wisdom pervades and surrounds human words as a submerged object is surrounded by water. But it is also like a gentle wind: it refreshes without destroying. It both magnifies and stands on top the highest mountain—it sees up close the details and far off it sees the big picture.
All the more, we seek wisdom and truth—for to the scientist, the poet, the worker, and the teacher nothing is sweeter than the mere prospect of her discovery. Further still, what is more fulfilling than that which is true? Truly, Plato was right when he said that the search for truth was likened to the madness of love. To lack it consumes us; to obtain it envelops us.
To return to Scripture:
These words seem to me indicative of one wholly attuned to God's influence and love. It make be likened to a loving, married relationship. The inspired author is in love, a lover, a spouse telling someone else about Whom he loves—but both the author and God want us to enter into that relationship. "I belong to my lover and for me he yearns" (Song of Songs 8:11). The author wants us, every man and woman, to understand this relationship as he does—to approach love and compassion as God does. It is marked by the intensity at which we think of sex and the gentle warmth at which we marvel and care for children.
It is compassion and mercy that lead to love, true equality, and peace. But to our brethren above who want God's word to be a mere guidebook—as if we would follow the rules!—do not, it seems to me, want compassion and mercy, they would rather want justice.
And justice, my friends, is not an ignoble search. It is rightly one of the most important communal virtues. But in light of compassion and mercy, even justice seems to fall short.
For justice compels us, as humans, to act as such:
"they made her stand in the middle [of the crowd] ...
she was caught in the act of adultery. Now in the law, Moses commanded us to stone such women ... [and] they said this to test him, so they could have some charge to bring against him" (Jn 8:3-6a).
And what did Christ say?
"I do not condemn you.
Go and sin no more." (Jn 8:11).
What does God's mercy command?
God leaves the adulteress and unfaithful Israel to wander, yet He does not abandon her in doing so. Rather, he makes it so she chooses to come back—this is His grace to all of us who wander also.
This is because she will not find peace with those whom she lusts after, and those who lust after her and use her. Rather, she will only find peace with the one who loves her. God erects walls on the paths of her lust such that lust can never bring to fruition what love (lust's disguise) promises.
"So I will allure her ... speak to her heart ... she shall call me husband, and never again [call out] 'My ba'al'" (Hosea 2:16, 18).
Justice demands that we cast aside the offender who has brought about wickedness and inequality. And the world is often seem, with bloodied mouths, screaming for justice. Mercy and love, however, seek to restore a relationship in a manner such that nothing was affronted. It raises that unjust one to the level of the merciful-just.
Justice demands equality for a price.
Mercy offers equality by an invitation to turn one's heart from injustice—we may perhaps say that mercy is God's justice. For "my justice shall remain forever and my salvation for all generations" (Isaiah 51:8). Mercy is God's hand extended, it is obtained by our reaching out—but we have to do it: recognize our injustice, make amends as best we can, and, most of all, hold onto what is good!
The divine authors, then, sometimes look at the actions of men for what they are by themselves (e.g., child sacrifice, cf. Judges 11:29-40). At other times, such texts convey man's relationship to God.
And if Scripture, as I humbly propose, is a relationship, how often is it, when we look out in the world and reflect on ourselves, that our own life's story is filled with these conflicting narratives? Moments where we are the only focus and we steadily consume ourselves. And likewise moments when we're so overtaken by those whom we love our lives could not be seen apart from them. So too with God: we turn away, we forget, we wander but are never truly brought to fulfillment.
We may rightly think of Scripture as a relationship with God, but in order to do that we must know relationships first hand. This is why John, the Apostle whom Jesus loved, said "If anyone claims, "I love God," but hates his brother, he is a liar; for whoever does not love a brother whom he has seen cannot love God whom he has not seen" (1 John 4:20). In order to love God, and to understand love, we must practice it and it must be real.
Do not forsake mercy and love for justice, but rather complete justice through mercy and love. Thus, I pray we all might enter this relationship, first through us loving one another, so we may begin to even understand how intensely God feels for us.
Amen.
This idea and its objection go much deeper than the reflection I present here. I find it insufficient to express the whole breadth of Scripture, of which even I don't know. But in my prayer and in my study I have endeavored to clear away the stones of our ignorance. Perhaps all I can hope is that I've cleared away the smallest specks of that dry dirt called "extraneous thoughts."
The analogy and thoughts below are meant to guide you and, perhaps, you will produce something far better than what I have produced here.
Some wonder at why the sacred Scriptures are called "God's Word" and yet often difficult to penetrate, comprehend, or even translate. These in themselves are fine questions—why is it that what is supposed to be God's Word not more clearly defined, more readily understood, and more attractive?
Though the questions are valid, perhaps the angle is wrong. The questioner, the one who seeks truth, sees God's Word as a sort of text book. God's Word is meant to be clear to them because words are the mode by which we understand. 'How is the Holy Writ called as such if it is, at times, incomprehensible?' the may ask themselves and others. Clearly this "divine" literature is in the words and tongue of man, and thus subject to error.
Yet, as seekers of truth, let us not condemn the phenomenon of sacred Scripture—let us not condemn it for what it shows itself to be. If it is the written word of God, then there must be some significance to calling it "Word" of God. Words are conveyed through speech, and speech is indicative of relationships.
As such, Scripture may be like a relationship. As much as it is a relationship for us, it is also the recorded relationship of God with many generations—but I'll get to that in a moment.
Scripture, seen from the angle of "a relationship" is not just God's Word, for words are not said to belong only to the speaker, but the one who hears as well. Thus, part of the existence of Scripture is our coming to understand it. It is understood, however, through our mode of understanding it or sometimes a lack thereof (e.g., through paradoxes, confusions, wonderment). But, in all these things, whether it is presented in clarity or paradox, it is bread from earth and bread from heaven. Perhaps this is why Jesus Christ was called the Word—he was fully man and fully God. Scripture is the wisdom of God transmitted in a manner digestible by us, namely our own manner of communicating.
As such, Scripture is not only God's Word, but rather a transformation of human words into that most perfect and divine of things: wisdom. "For Wisdom is mobile beyond all motion, and she penetrates and pervades all things by reason of her purity" (Wis 7:24).
Wisdom pervades and surrounds human words as a submerged object is surrounded by water. But it is also like a gentle wind: it refreshes without destroying. It both magnifies and stands on top the highest mountain—it sees up close the details and far off it sees the big picture.
All the more, we seek wisdom and truth—for to the scientist, the poet, the worker, and the teacher nothing is sweeter than the mere prospect of her discovery. Further still, what is more fulfilling than that which is true? Truly, Plato was right when he said that the search for truth was likened to the madness of love. To lack it consumes us; to obtain it envelops us.
To return to Scripture:
These words seem to me indicative of one wholly attuned to God's influence and love. It make be likened to a loving, married relationship. The inspired author is in love, a lover, a spouse telling someone else about Whom he loves—but both the author and God want us to enter into that relationship. "I belong to my lover and for me he yearns" (Song of Songs 8:11). The author wants us, every man and woman, to understand this relationship as he does—to approach love and compassion as God does. It is marked by the intensity at which we think of sex and the gentle warmth at which we marvel and care for children.
It is compassion and mercy that lead to love, true equality, and peace. But to our brethren above who want God's word to be a mere guidebook—as if we would follow the rules!—do not, it seems to me, want compassion and mercy, they would rather want justice.
And justice, my friends, is not an ignoble search. It is rightly one of the most important communal virtues. But in light of compassion and mercy, even justice seems to fall short.
For justice compels us, as humans, to act as such:
"they made her stand in the middle [of the crowd] ...
she was caught in the act of adultery. Now in the law, Moses commanded us to stone such women ... [and] they said this to test him, so they could have some charge to bring against him" (Jn 8:3-6a).
And what did Christ say?
"I do not condemn you.
Go and sin no more." (Jn 8:11).
What does God's mercy command?
God leaves the adulteress and unfaithful Israel to wander, yet He does not abandon her in doing so. Rather, he makes it so she chooses to come back—this is His grace to all of us who wander also.
This is because she will not find peace with those whom she lusts after, and those who lust after her and use her. Rather, she will only find peace with the one who loves her. God erects walls on the paths of her lust such that lust can never bring to fruition what love (lust's disguise) promises.
"So I will allure her ... speak to her heart ... she shall call me husband, and never again [call out] 'My ba'al'" (Hosea 2:16, 18).
Justice demands that we cast aside the offender who has brought about wickedness and inequality. And the world is often seem, with bloodied mouths, screaming for justice. Mercy and love, however, seek to restore a relationship in a manner such that nothing was affronted. It raises that unjust one to the level of the merciful-just.
Justice demands equality for a price.
Mercy offers equality by an invitation to turn one's heart from injustice—we may perhaps say that mercy is God's justice. For "my justice shall remain forever and my salvation for all generations" (Isaiah 51:8). Mercy is God's hand extended, it is obtained by our reaching out—but we have to do it: recognize our injustice, make amends as best we can, and, most of all, hold onto what is good!
The divine authors, then, sometimes look at the actions of men for what they are by themselves (e.g., child sacrifice, cf. Judges 11:29-40). At other times, such texts convey man's relationship to God.
And if Scripture, as I humbly propose, is a relationship, how often is it, when we look out in the world and reflect on ourselves, that our own life's story is filled with these conflicting narratives? Moments where we are the only focus and we steadily consume ourselves. And likewise moments when we're so overtaken by those whom we love our lives could not be seen apart from them. So too with God: we turn away, we forget, we wander but are never truly brought to fulfillment.
We may rightly think of Scripture as a relationship with God, but in order to do that we must know relationships first hand. This is why John, the Apostle whom Jesus loved, said "If anyone claims, "I love God," but hates his brother, he is a liar; for whoever does not love a brother whom he has seen cannot love God whom he has not seen" (1 John 4:20). In order to love God, and to understand love, we must practice it and it must be real.
Do not forsake mercy and love for justice, but rather complete justice through mercy and love. Thus, I pray we all might enter this relationship, first through us loving one another, so we may begin to even understand how intensely God feels for us.
Amen.
[1/29/2012__9:45pm:This piece has been removed from all groups I had submitted it to. I have found it insufficient and disorganized upon reflection. As of now I am reviewing my notes and taking new ones, finding more apt parallels and images, and finding more supporting Scripture. I have no doubts that this piece was a result of prayer, but its execution is seriously lacking. I do not wish to lose the more "emotional" aspect of the argument, but emotional should not be sloppy. I apologize for my poor work. ~M]
Hello all,
This was one of my promised pieces which came to me both during class and from the fruit of just a little prayer.
I'm not worthy to say that I understand as deeply as those immersed in prayer. For a theologian said of St. Francis of Assisi once "What we as academics see is but a snake slithering on the ground. By the merits of his prayer, he sees as an eagle soaring!"
And so, I cannot say I am giving you any better than a snake's perspective of the wondrous thing I, personally, behold in Scripture.
This time, I didn't want so much to speak to your head as I did, perhaps, your heart.
I labeled this as emotional because I wanted to make use of imagery and the subject matter lends itself to approximations and not exactitude.
To my atheist brothers, pagan sisters, and all who fall elsewhere, I only hope you read my words as having some understanding....
more still I hope you, my reader, can understand?
Maybe I've failed in my endeavor to express this thought I had, but perhaps I can inspire in some of you, at the very least, a prayer of understanding for yourself.
I realize, readily, that some may be disappointed that this is not an academic approach to the problem, and may feel like I'm circumnavigating it.
I read, in my writing, the following phrase, "Of the making of many books there is no end, and in much study there is weariness for the flesh." (Ecclesiastes 12:12)
Indeed, study has already caused my hair to begin its slow turn to gray, so for this time, I decided this different approach.
If you can get through it all, I would love to hear your comments.
M
_______________
EDIT: Made some minor edits
Edit 2: Made some style changes and minor content changes
Edit 3: 1/29/2012___I'm becoming less and less fond of this piece. I think the lack of views should clue me into the fact that this piece was a flop. Hm, it's one of those terrible feelings that you thought as if you got something right but, apparently, you got it wrong.
I may move this to scraps soon and rework it a great deal.
Hello all,
This was one of my promised pieces which came to me both during class and from the fruit of just a little prayer.
I'm not worthy to say that I understand as deeply as those immersed in prayer. For a theologian said of St. Francis of Assisi once "What we as academics see is but a snake slithering on the ground. By the merits of his prayer, he sees as an eagle soaring!"
And so, I cannot say I am giving you any better than a snake's perspective of the wondrous thing I, personally, behold in Scripture.
This time, I didn't want so much to speak to your head as I did, perhaps, your heart.
I labeled this as emotional because I wanted to make use of imagery and the subject matter lends itself to approximations and not exactitude.
To my atheist brothers, pagan sisters, and all who fall elsewhere, I only hope you read my words as having some understanding....
more still I hope you, my reader, can understand?
Maybe I've failed in my endeavor to express this thought I had, but perhaps I can inspire in some of you, at the very least, a prayer of understanding for yourself.
I realize, readily, that some may be disappointed that this is not an academic approach to the problem, and may feel like I'm circumnavigating it.
I read, in my writing, the following phrase, "Of the making of many books there is no end, and in much study there is weariness for the flesh." (Ecclesiastes 12:12)
Indeed, study has already caused my hair to begin its slow turn to gray, so for this time, I decided this different approach.
If you can get through it all, I would love to hear your comments.
M
_______________
EDIT: Made some minor edits
Edit 2: Made some style changes and minor content changes
Edit 3: 1/29/2012___I'm becoming less and less fond of this piece. I think the lack of views should clue me into the fact that this piece was a flop. Hm, it's one of those terrible feelings that you thought as if you got something right but, apparently, you got it wrong.
I may move this to scraps soon and rework it a great deal.
© 2012 - 2024 TESM
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God said: Why do the nations rage and the people's plot in vain?
Human says: toibry.blog.com
Human says: toibry.blog.com