My List: Five Books +Plus One

Featured

Origins of the Book: Nag Hammadi Codex Collection. Among the Earliest Known Codices Extant (Book Binding rather than Scroll). Dated to ca. 200 C.E. Discovered in Nag Hammadi, Egypt, December 1945. Photo: PD.

Well, here you have it.  My list of “Five Books +Plus One.

Sometimes having to live by your own rules is harder than one would think.  This was one of those cases.  I realized that a few of the choices I easily could have included were not books but articles from periodicals or chapters from books.  As tempting as it was to cheat, I didn’t.  I’m not even mentioning them here as kind of a back door way of saying, Oh, by the way, these were the “also-rans” and here’s why. The other issue, as I’m sure not a few of you have also encountered is the sheer volume of books we have read during our life-times. Thousands is not a stretch of the reality.  How do I winnow all those down to just six?  It was not an easy process. I even resorted to staring at my bookcases and mentally inventorying what was there.  It turned out not to be all that helpful.

Here’s my list, roughly in chronological order as I read them.  It may surprise you; to some degree, it did me:

  1. Foundation by Isaac Asimov
  2. Identity, Youth and Crisis by Erik Erikson
  3. The Church by Hans Kung
  4. Organizational Ecology by Michael Hannan and John Freeman
  5. The New American Standard Bible

My “Plus One”

  • The Black Hole War by Leonard Susskind.

Foundation by Isaac Asimov. Published in 1951.

This is the cover of my first copy of "Foundation."

I have often said that Isaac Asimov taught me how to Think (capital “T”). Other than the Bible, I have read it through more than any other book.  I bought my first copy from a grocery store book rack when I was 15 or 16 and it changed my life.  Foundation is an unusual story in the Science Fiction genre because it is about a group of people, facing the collapse of a galactic empire, who Think.  Calling themselves “psychohistorians” they developed a complex logic and math-based system of predicting events in the future.  No magic, no Force.  Smart people thinking about almost hopelessly complicated assumptions and outcomes.  Did they get it right?  You’ll have to read the book.

I wanted to be a psychohistorian, not so much for the ability to reason out the future, but to be able to explore human behavior in its most deep and subtle implications.  To that end, I pursued psychology.

I can describe two huge influences Foundation (a series Asimov stretched into fourteen novels) had upon me.  First was the inspiration of learning how to Think, to stretch my mental capacity through creative and logical thinking and education.  Once you learn how to do that, all of life in its almost infinite variabilities becomes fascinating.

The second impact was to ask the question: What does it mean to be human?  Isaac Asimov in his nonfiction works said that was the central theme of Foundation.  He was a humanist, but an optimist who saw that through our common humanity we have the ability to overcome the many inhumanities we inflict upon one another and make ourselves into a better species—even if he did use robots to help us along that journey.  That optimism struck me as a teenager, and I carry it as a core of who I am to this very day.

Identity, Youth and Crisis by Erik Erikson. Published in 1968.

Thinking about all of the books I read as an undergraduate as a psychology  major (even though I graduated with a major in Biblical Studies, with minors in Psychology and General Science, due to the Northwest Christian College curriculum structure in 1976), I had the hardest time narrowing this chapter in my life to just one book.  I decided, finally, on Erikson’s Identity, Youth and Crisis, for three reasons.

First, Erikson’s idea of human development and epigenetic life stages has been a key part of my professional life, even today. Though the stages have been modified, the essential concepts have stood the test of time.  Other authors, including those writing about spirituality and religious development have built on Erikson.

Second, out of a handful of books that shaped my self-identity as a “psychologist,” Identity, Youth and Crisis rightly belongs at the top of that list.  That was not an easy decision to make because the also-rans were very influential as well.  But as I thought about which of them I had returned to over the years, Erikson came in first.  The only way I can think of to describe its impact is that after I read this book, I “became” a psychologist, and through it, as I entered first seminary and then my masters in counseling program, Erikson continued to be of special importance.

So, third, I returned to Identity, Youth and Crisis in my masters in counseling program at the University of Oregon (1981).  My second year, I elected to do a reading and conference course, and chose to read Erikson as my topic.  Even though I read six of his most influential books, I started again with Identity, Youth and Crisis.  It was the anchor for the term.  I still keep my copy handy on my book shelf.

The Church by Hans Kung.  Published in 1968.

This is the choice that surprised me.  As I pondered which books have had the most profound theological effect on me, it came down to three.  One was out of my heritage as a Disciples of Christ, two were written by Catholics.  Hans Kung, one of the Catholics, won.  Why? Similar to what I noted above, it is the book I have returned to most often over the years because it is the book that was most transformational in my personal and professional development as a theologian.

Hans Kung, a German theologian has been in trouble with the Catholic Church for nearly half a century.  He’s an iconoclast of sorts, and writes things that are transparently Protestant, and therefore the Holy See takes a dim view of his views. I have read that Kung and the current pope are not on good terms.  Nevertheless, when I read The Church, I could hardly put it down.  Kung’s grasp of the history of the church, the context from which doctrines and practices arose were so eloquently explained that by the time I got to the end of it, for the first time, I finally had a clear concept of “Church” in my head, and one from which I could see how Disciples’ theology clearly fit into. The “Church” and “the church” finally made sense, and that is saying something.

Little did I realize at the time that the chapters on Catholic sacraments and things like the priesthood and Apostolic Succession, would be a necessary reference in my work, but even now, The Church is my first reference when I encounter another confusing Roman Catholic belief or practice, which after 15 years still occasionally happens.  We don’t have to tell the pope I’m using Kung to check his facts.

Organizational Ecology by Michael Hannan and John Freeman.  Published in 1989.

  I spent eight years working on my doctor of philosophy degree at the University of Oregon, studying Higher Education Policy and Management and graduating in 2002.  One would think that at least one book in higher education would make this list.  Two almost did.  When I got to my dissertation research, however, the foundation of that work took an unexpected twist.  Blame that on my advisor, Dr. Paul Goldman.  He took a kernel of an idea I had and put it into a context that ended up with my not only getting to do cutting-edge research, but also got my dissertation published in the internationally renowned Journal of Educational Administration.  That twist was Organizational Ecology.

In a nutshell, Organizational Ecology is a branch of Organizational Theory that examines how institutions survive in the ecology of their organizational environment.  It assumes that organizations either thrive or wither depending on how well they can access the resources that “feed” their mission and productivity.  It is a very organic model, parallel to biological ecology.  It also assumes that institutions have a life span, and theorizes how they can replicate themselves across generations.   This very developmental perspective for me was a perfect fit.

Organizational Ecology changed the way I think about the institutional world.  It was a touchstone in the process of researching and writing my dissertation that changed how I think.  Literally.  The greatest moment of amazement I experienced as I finished the dissertation manuscript was the realization that the way I think had been organized into something completely different than when I began.  In one respect I had this sense that I had taken a step toward being a psychohistorian.  It was the last thing I expected to gain from earning a PhD.

The New American Standard Bible.  Published Originally by the Lockman Foundation in 1960. Authorized Updated Version Published in 1995.

It is a well-known aphorism in biblical studies that every translation of the Bible is a collection of compromises.  This is true and generally accepted, even by those scholars who believe the Bible is literally the Divinely dictated words of God. For the rest of us, the issue takes a different path.

I find value in reading a variety of translations because I understand the nature of the compromises that went into each version.  Knowing that different translations and paraphrases reflect the theological perspectives of their editors makes each a much more interesting read.

For me, I find The New American Standard Bible my version of choice.  I got my first copy of the NASB when I was 16 years old.  I still have it and use it frequently (which is a testament to the quality of its manufacture and binding, as much as to my affinity for its text).  The NASB was designed to be a Bible that was as close as possible to being a literal translation of the original Hebrew and Greek, to also be as theologically neutral as possible, while at the same time being written in excellent English.  To be honest, they got the literal and neutral parts better than the English.  The readability, however, was significantly improved when the bible was updated in 1995.  To this day I have yet to find another translation of the English Bible that does a better job of presenting the first two, even as they work on getting the English part more polished.

I suppose some of my readers are wondering why I didn’t talk about how the Bible has been the spiritual bedrock of my faith. The answer is simple. This is a list of books that have influenced my life, not a spiritual autobiography.  And why didn’t I make it my +Plus One choice?  Doesn’t it deserve that special distinction?  The answer again is simple. It was a compromise.  I wanted to highlight The New American Standard Bible as the translation that has profoundly influenced my faith and life for over forty years.  Therefore, I decided it belonged in the list of Five, those books that have been my most important standards for shaping me as a person and as a professional.

As for my +Plus One.  I’ve decided to put that in a separate post, as Part 2.  I listed it above.  Now you can ponder why I might have chosen it for that distinction.

We’re All Still Here: The Fallacy of Predicting the End of Time

Featured

.

Like a thief in the night…

.

There are four reasons–four very distinct reasons–why people like Mr. Camping are always wrong about predicting the end of time by scouring the Book of Revelation for secret clues.  By the way, the proper biblical term for “The End of Time” is the Eschaton, not the culturally popular “apocalypse,” which means “to pull back the veil.”  This error is based on confusing the Greek word “apocalypsis” used for the Book of Revelation, with the word that means the “end”: eschatos.  In some editions of the Christian Bible, Revelation (please note the word is singular not the plural “revelations” as many call it) is titled “Apocalypse of John.”  Unfortunately, the genre of literature in which the Book of Revelation is classified is called “apocalyptic literature” and not “eschatological literature,” a fact that adds to the confusion.  Here is the list:

  1. The knowledge of the End of Time is exclusively reserved for the Mind of God.   In the Gospel of Matthew, Chapter 24, which contains Jesus’ teachings on the “end of the age,” Jesus explicitly states that “No one knows the about that day or hour,  not even the angels in heaven, nor the Son, but only the Father” (Mt 24:36, NIV*).  Point One: Christ did not know the time of the End.
  2. Since the First Century, Christians have yearned for the return of Christ.  Even St. Paul, early in his ministry. believed that Jesus would return in his generation.  This belief figures prominently in Paul’s first letter to the Thessalonians, and his instructions to them strongly suggests they were actively debating the return of Jesus in their time.  Some had even quit their jobs.  And though Paul, himself, believed Jesus would return in his lifetime ( later in his life he realized that this likely would not be the case), nevertheless, he cautioned the Thessalonians not to let it cause division among themselves and also not to behave as if there were no tomorrow.  Literally.  To emphasize his point, he writes, “About times and dates we do not need to write to you, for you know very well that the day of the Lord will come like a thief in the night” (I Thess 5:1, NIV)  Point Two: Paul the Apostle, nor any of the other apostles, knew the time of the End.
  3. Nowhere in the Book of Revelation is there a definable, historical, sequence of events tied to the narrative that points to a specific knowable day in the future.  It just isn’t there.  The reason is so simple it’s almost ridiculous: That day was not revealed to John.  Revelation is written in the first person as a series of visions given to John.  Not once does Christ nor the angel that guided him through those visions reveal the date of the End. In chapter 16:15, Christ is once again quoted: “Behold I come like a thief! Blessed is he who stays awake and keeps his clothes with him…” (NIV) In fact, knowing the date is irrelevant to the whole message of Revelation.  The true message of Revelation to Christians of all generations is: Endure, Overcome, and Endure Patiently. That however, has not stopped Christians in every single generation since Jesus walked on this earth from trying to “unlock” the mysteries of Revelation and predict the exact day the End of Time will begin.  Mr. Camping joins a very large, and very frustrated legacy of people who have discovered that what Jesus said in Matthew, chapter 24, indeed was the truth.  In 2008 I wrote an outline of Revelation for a program curriculum at my church.  You can access it by clicking here: The Revelation to St. John. Point Three: The Book of Revelation is not about predicting the End of Time, it is about how Christians are to live until The Day of the Lord.
  4. In light of the first three points, the final reason is: You can’t outwit God.  What Mr. Camping failed to understand, and in a deeper sense, discern, as one of the most important theological truths in Christianity, is that we cannot know when the Day of the Lord will be.  Notice I am not using the term “Day of Judgment.”  The Day of the Lord will take place in God’s timing.  The date of that day is not secreted away in the text of the Bible.  Jesus, himself, said he did not know the day, as did St. Paul and St John.  The reason for teaching us about the Day of the Lord is to help us live according to the gospel of Christ, not to stop living trying to anticipate that which cannot be known.  Point Four: You can’t outwit God. The Day of the Lord will come like a thief in the night.
*NIV: New International Version.

We Have Seen His Star in the East–Part 2

Featured

Star of Wonder-- Myth or Astronomical Event?

A Stellar Event…Strangely, Not So Unexpected.

In Part 1, I suggested that the story of the Star of Bethlehem is one that starts in the wrong place and the wrong time. I see that as an asset, for perhaps that contradiction contributed to both its lasting power and to its veracity. In the previous post, we looked at the creation myths from the Aztecs of Mesoamerica and from the Sumerians of Mesopotamia. These narratives were created by peoples on opposite sides of the Earth who never had contact with each other. Despite that, their creation stories have unmistakable and remarkable similarities that suggest that there is an archetypal human story, following the models about which Joseph Campbell wrote extensively.

The Star of Bethlehem, which appears only in the Gospel of Matthew, is an anomaly. One of the unsolved mysteries of the Nativity narratives is that the star is not mentioned in the Gospel of Luke. Other than the opening passages of Genesis the writers of the Bible simply seem to have no interest in the sky, except metaphorically. Stars are lights in the night sky that are compared to something earthly or are evidence of God’s creative power. The Hebrews, however, did have an organized cosmology:

Hebrew Cosmology Illustrated. Photo source: unknown

 

The remarkable contrast of the above Hebrew model of the universe is clearly evident when compared to those of the Aztec’s and the Sumerian’s: In Genesis, there is a complete lack of violence in the act of creation. Few other religions have a similar cosmology in which an Earth Mother-goddess does not have to be destroyed and her various body parts used to make the earth, sky and humans. The ancient Hebrews had knowledge of these various stories from Mesopotamia and from Egypt, but in the Genesis account, those elements do not appear. For example, this Egyptian version (one of many Egyptian origin myths) demonstrates the more common world view of the Beginning:

 

Egyptian Creation Myth Illustrated--This Picture is based on the "Heliopolis Cosmogony," one of several dominant myths in the Egyptian Pantheon.

The Problem of “The Sky.”

I also suggested that humans began to differentiate the sky being distinct from the land and the oceans perhaps around circa 4300 years ago. Gavin White (2008), in his book Babylonian Star-Lore, maintains that “Babylonian astrologers started to export to their neighbors as early as the 13th century BCE” (p. 7). He goes on to contend that the development of natal horoscopes required a level of mathematics that was compiled in the 8th and 7th centuries BCE, with the first modern equivalents finally appearing in the 5th century, or 2500 years ago. It is this assertion that raises the prospect of historically credible ties to planetary observations by Matthew’s Magi, and the possibility that the Star of Bethlehem’s discovery, or rather interpretation of a sky-based observation, was based on their millennial old texts and maps of the constellations.

These particular Magi were likely among the most highly educated individuals from any civilization, and familiar with astronomy from the known regions of the world. That would include Greece, where we must take a brief trip to meet the man who changed the sky and the universe four hundred years before the birth of Jesus.

To set the stage, I return to the question, “What is the sky?” White shares my view that these ancient cosmologies are neither crude nor primitive:

Today this “flat-earth” cosmology is generally belittled as being rather “primitive” and as far as it is given any attention it is relegated to the kindergarten of metaphysical speculation. This is unfortunate, as the model is actually a rather elegant presentation of archaic man’s view of himself and the universe in which he acted and had his being. It is a complex view of the world, one full of awe that utilizes the mysterious language of symbolism, where every element is a part of an interrelated network of forces. This model also underpins the rationale of celestial divination and magic, mankind’s first attempts to foretell and forestall the shape of things to come. (p. 21)

The tools of those attempts included defining the constellations, plotting the motion of the planets, phases of the moon, vital because they were tied to the seasons, but of course eclipses: lunar, more common than solar, the unexpected darkening of the day often believed to be a portent of evil or disasters.  To many in the ancient world only comets might inspire a greater fear.

From China to India, Persia to the Mediterranean, Egypt across the great Sahara of North Africa, Asia Minor, Greece, the expanse of the Roman Empire all the way to Britannia, the great celestial scroll of the night sky unrolled from horizon to horizon, open to be examined, its mysteries to be plumbed, and the fate of humans read in its aetherial language.

Sometime around the 7th century BCE, in Greece, the question of the sky rose once more, and a startlingly new answer was ventured. What if, these renegade philosophers dared to suggest, using their emerging expertise in mathematics and geometry, the sky was not the abode of the gods? What if the sky was a place, just like the earth, that the Sun, Moon and stars, even the ones which wander, were places? And if that were even possible, how far away were these places? What caused them to move around the earth? And if they moved, what if the Earth moved, too?  The intellectual battle raged for over 400 years, but no one could seem to find that one all-important key to prove whether it was right or wrong.

 

The Greek Geocentric Cosmos. Photo: Source Courtesy, A.H., 1996.

These were dangerous questions, on the level of heresy, but we’ll come back to that in a moment.

The Sky Problem Solved–But 1700 Years Too Soon!

Aristarchus of Samos

Those willing to think about daring questions at times come up with extraordinary answers.  One such radical was Aristarchus of Samos, a mathematician and astronomer who lived circa 310-230 BCE.  Samos, a volcanic island in the Aegean Sea, lies in the archipelago that separates modern Greece from Turkey.  An older contemporary of Archimedes, he was known among his generation as “the Mathematician.”

According to Sir Thomas Heath, who published Aristarchus’ full text of “On the Sizes and Distances of the Sun and Moon” into English (1913, 2004), “There is not the slightest doubt that Aristarchus was the first to put forward the heliocentric hypothesis. Ancient testimony is unanimous on the point and the first witness is Archimedes, who was a younger contemporary of Aristarchus, so that there is no possibility of a mistake. Copernicus, himself admitted that the theory was attributed to Aristarchus, though this does not seem to be generally known” (p. 301).

Archimedes, to his discredit, did not accept Aristarchus’ heliocentric theory and campaigned against it. Aristarchus’ idea was not theologically popular either in some circles. One Cleanthes attempted to indict the Mathematician “on the charge of impiety for putting into motion the Hearth of the Universe… ” (Heath, p. 304). What enraged Cleanthes was Aristarchus used geometry to prove his hypotheses: “by supposing the heaven to remain at rest and the earth to revolve around an oblique circle, while it rotates, at the same time, about its own axis” (Ibid.). No one knew how prescient this hypothesis really was, until seventeen hundred years later another mathematician named Copernicus reached the same conclusion after studying Aristarchus’ text , and a second, 150 years after him, one named Galileo.

The Magi: The Hubble, Sagan, and Hammel of Their Age

What is the connection to our Christmas Star? Aristarchus used star charts and calculations developed by the Babylonians centuries earlier. Sir Thomas presents a number of examples where Aristarchus used, what he called “Chaldean lunations,” basically books of tables that all mathematicians of the era would have as a standard in their libraries (p. 314).

The Magi, it is reasonable to infer, would have read Aristarchus. Mathematically he was an “Einstein” of his age, his texts were in circulation, and even though they likely would not have accepted his heliocentric hypothesis, just like modern astronomers who still read Copernicus’ and Galileo’s works, they would have studied his math proofs and geometry to predict lunar and solar eclipses, and to calculate “The Great Year,” “which is completed by the sun, the moon, and the five planets when they return together to the same sign in which they were once before simultaneously found” (quote from Censorinus AD 238; Ibid, p. 316).

That very high level of geometric expertise would have been invaluable in calculating planetary conjunctions with a high degree of accuracy.  Furthermore, the ability to correctly forecast the birth of a king was the Gold Medal of astrology/astronomy. Whoever they were, the Magi were convinced they had gotten this one right, and with a level of confidence so strong they were willing to travel from their homes somewhere east of Jerusalem, command an audience with King Herod and tell him right to his face!

Where is the one who has been born king of the Jews? We have seen his star in the east and have come to worship him. (Mt 2:2, NIV)

Saying that to a reigning monarch is the kind of thing that could get you beheaded in short order. What stayed Herod’s hand? Perhaps the sight of this from an east-facing palace balcony:

Bethlehem Star 12Aug -03 Jerusalem 0210hrs. Star Chart by TheSky6 Serious Astronomer Edition. The proof, as they say is in the pudding. This is a natural sky view of the proposed Star of Bethlehem. See if you can spot it without scrolling down to the annotated version.

A Historical Event Reconstructed out of a Myth: The Power of Good Science and an Astronomy Software Program

Michael Bakich, a Senior Editor of Astronomy Magazine writes in the January 2010 issue:

The biblical account says that the wise men spoke to Herod about the star. Neither Herod nor his scholars knew what they were talking about. No other Bible verse or secular writing mentions the star. What was it? Could it be Matthew, the only gospel writer who mentions the star, wanted to prove to his readers what he knew from reading the Old Testament? I shall see him, but not now: I shall behold him, but not nigh; there shall come a Star out of Jacob, and a Scepter shall rise out of Israel… (Num. 24:17). Did the writer of Matthew invent a story to fulfill this prophecy from Moses? Most historians don’t think so (p. 37).

The solution is most likely a planetary conjunction. It is not, in the end, the definitive answer, nor does it subtract the mystery and miracle of that night.

It was the Star of Wonder. And if this particular conjunction or cycle of conjunctions that occured in 3 BCE signaled the birth of the Savior, how we can rejoice what a clever God we worship!

Bethlehem Star 12Aug -03 Jerusalem 0210hrs with Annotations. Star Chart by TheSky6 Serious Astronomer Edition

One can only imagine what was going through the minds of the Magi as they pointed this astronomical event out to Herod and his astrologers, going over their data and calculations. We know what was going through Herod’s mind.

The conjunction would have been very bright. Jupiter was shining at a magnitude of -1.8 and was at 99.98% phase full (think full Moon), and Venus was at a shadow-producing magnitude by itself of -3.9 and 93.38% full phase! Regulus by contrast would have almost seemed dim at its very bright -1.38 magnitude, and Sirius, the brightest star in the northern sky at -1.44 magnitude was glowing high in the SW sky.

Star of Bethlehem with Magi Card

After they had heard the king, they went on their way, and the star they had seen went ahead of them until it stopped over the place where the child was. Matt 2:9.

Merry Christmas and may the Blessings of the Christ Child Come to You and Your Loved Ones.