Christian Humanist Profiles

 When teachers complain about the ways that schools evaluate our teaching–and we do so with frequency and enthusiasm–one of the common refrains has to do with the measuring instruments and their inability to account for randomness and adjustment to randomness.  Many a hallway story involves a moment when a teacher’s plans became irrelevant and the teacher responded.  Sometimes in these stories we adapt.  Sometimes we invent.  But as often as anything else, we improvise, a word that we share with the worlds of jazz music and stage comedy.  Nick Sorensen has taken that moment and proposed ways to evaluate the work of teachers in more complex and ultimately more adequate ways, and his recent book The Improvising Teacher: Reconceptualising Pedagogy, Expertise, and Professionalism presents his research and some proposals for moving forward more intelligently.  Christian Humanist Profiles is glad to welcome Dr. Sorensen to the show.

Ask six Americans what the adjective or the noun “evangelical” means, and you’ll get as many answers.  Ask six historians, and you might get twelve.  But what if you ask a rhetorician?  We’re going to find out today as Christian Humanist Profiles welcomes Dr. Bethany Ober Mannon to the show to talk about her book I Grew Up in the Church: How American Women Tell Their Stories.  Along the way we’ll visit and revisit some figures and some phrases that our long-time listeners will remember from episodes of The Christian Feminist Podcast, and perhaps we can add to the conversations that we inherit from them.

Most of the world happens when I’m not in the room.  That’s been a guiding principle for me as I’ve read and heard about all kinds of things I’ve never seen.  I know some folks prefer David Hume’s assumption that anything that doesn’t resemble closely enough what one has witnessed directly is more likely delusion or deception than real testimony, and I know others would just as soon dismiss the experiences of folks not from the Atlantic and Pacific coasts as primitive or worse, but I’ll take Hamlet over Hume on these kinds of matters: “There are more things in Heaven and Earth, Horatio/ Than are dreamt of in your philosophy.”  And although our approaches to these matters differ somewhat, I think I found an ally in Joy Vaughan’s book Phenomenal Phenomena: Biblical and Multicultural Accounts of Spirits and Exorcism.  Christian Humanist Profiles is glad to welcome Dr. Vaughan to the show to talk about her research.

 When Amaziah, Priest of the Shrine of Bethel, confronts the prophet Amos for conspiring against King Amaziah, Amos replies with a very specific denial: “I am no prophet, nor a prophet’s son.”  And it’s hard to run for president of the United States without insisting early and often that “I’m not a politician.”  What about philosophers?  What happens when you ask a philosopher whether or not she’s a philosopher?  We might find that out today as we talk with Rebekah Spera and David M. Peña-Guzman about their recent book Professional Philosophy and Its Myths from Lexington Books.  And even if we don’t, I imagine we’ll find ourselves posing questions about the field that we call academic philosophy that are worth posing.

Living among human beings gives an observant person plenty of occasions to think about delusion.  Whether one watches the young revolutionary or the aging politician, the conspiracy theorist or the devotee of conventional wisdom, human beings take a peculiar joy in fooling ourselves.  And we don’t have to limit ourselves to a single explanation of delusion either: Calvin’s workshop for idols and Nietzsche’s clever forgetting ape both make good sense, depending on whom one watches and in which moment.  One could even imagine someone wondering, and forgiving the gendered language of his moment, “What a piece of work is man!” And if that last one rings true, you’re already geared up to hear about Shakespeare’s explorations of human delusion, specifically in his tragedies.  Rhodri Lewis’s recent book Shakespeare’s Tragic Art puts delusion in the center of the conversation, and Christian Humanist Profiles, with a very clear mind indeed, is glad to welcome him to the show.

In the middle of the twentieth century a process of collection started, one that would profoundly shape of Biblical studies for decades to come, all the way to our own moment.  To say more than that would run afoul of any number of chapters of Andrew Perrin’s book Lost Words and Forgotten Worlds: Rediscovering the Dead Sea Scrolls from Lexham Press, so I’ll try not to overstep.  Instead I’ll say that his book stands both as an introduction to this fascinating collection and its place in our knowledge of Biblical cultures and that for someone like me who studied Qumran back when Bill Clinton was president, the book provides some interesting new questions to pose.

Every story of thought and thinking runs into its own kinds of problems.  Progressive accounts do well showing how predecessors were not quite as sharp or as moral as we are, but they have a hard time saying what might come to pass in years or generations to come.  Conservative narratives have to distinguish between things worthy to conserve and things best left to antiquarians.  Revolutionary accounts anticipate radical ruptures but tend to neglect good things that revolutions tend to leave behind.  And Christian stories of the history of thought face the struggle of deciding when to say, with Jesus in Matthew, that whoever is not with us is against us; and when to say, with Jesus in Mark, that whoever is not against us is with us.  Gerald Bray’s book Athens and Jerusalem: Philosophy, Theology, and the Mind of Christ takes up that work of distinguishing influences of Christian theology from resistance to the same, and Dr. Bray is here to talk to us about that project.

Do not think any man happy until he has died, free from suffering.  That line, or something like it depending on the translator, ends the grand tragedy Oedipus Tyrannous, Oedipus the King.  Such meditations on death give us memorable aphorisms, and they come to us not only from the Greeks or the Egyptians but from the teachers of Israel as well.  Among the troubling texts of Israel’s wisdom tradition is Qohelet, whose title in English Bibles is often the transliterated Greek word Ecclesiastes and among whose questions one can find this one: what makes a life worthwhile if succeeding generations undo the good that one has done?  Scholars and preachers and readers have disputed for centuries where the intellectual center of the book resides, how the author relates to the persona who seems to be Solomon, and a dozen other questions from and about and related in other ways to this puzzling book of the Bible.  Today Menachem Fisch, a philosopher, and Debra Band, an artist, will be helping me ask new questions of Q

When I got serious about Christian discipleship in the early nineties, Christian worldview was in the air.  The menace of secular humanism loomed large, and when I enrolled at Milligan College (now Milligan University), a Christian liberal arts college, several people in my life were quite pleased precisely because there, I might emerge with something called a Christian worldview and do battle against something called secular humanism.  That was more than thirty years ago, and Simon P. Kennedy has some questions for the folks who promoted that vision of Christian education.  His recent book Against Worldview from Lexham Press proposes not an abolition of Christian worldview but new postulates, namely wisdom and cultivation, as alternatives to the old war-metaphors.  Christian Humanist Profiles is glad to welcome Dr. Kennedy to the show.

In 1917 four seismic shocks rocked the human species: in Russia, the Bolshevik Revolution brought a specter from Europe into the center of the world’s most expansive land empire.   In Europe, an armistice ended the Great War.  Around the world, a pandemic virus began to kill its millions.  And in America, the first jazz recording became available.  Communism and viruses and jazz had been around before then, of course, but history tells stories with sources, so here we are.  A hundred and eight years later, the span between Chicago Cubs World Series wins, the Reverend William Carter is here to join us and talk about the spirituality of it all.  Okay, mainly of jazz.  His book Thriving on a Riff from Broadleaf Books meditates on spiritual matters with one hand on the Bible and the other on the piano keys, and Christian Humanist Profiles is glad to welcome him to the show.

With the obvious exception of Plato’s Phaedrus, really old books don’t spend much time on technology.  Perhaps the tools didn’t change fast enough.  Perhaps their writing materials were expensive enough that they didn’t want to spend time on instrumental matters.  Perhaps the questions just never occurred to them.  But some time in the modern era, folks started to write about the ways that our tools change and the ways that new sets of tools shape our souls for good and for ill.  And one of the moments when those changes were doing the most–the most harm or the most benefit we’ll talk about as the hour rolls along–was the nineteenth century.  Jeff Bilbro’s new book Words for Conviviality explores some of the writers engaging with those changes and invites us to hold up those nineteenth-century moments as mirrors to our own, and Christian Humanist Profiles is glad to invite him back on the show.

My own tradition within the Church was an early adopter of the motto “No creed but Christ.”  For what intentions are worth, my forerunners seem to have had good ones: in the historical moment, confessions and catechisms and boundary-documents of all sorts were proliferating among Protestant communities, and one way for a unity movement to make progress might be to pare away the documents that some but not all Christian communities took to be central.  That was the nineteenth century; now we’re in the twenty-first, and Dr. Phillip Cary has other work for the Nicene Creed to do: we need to learn how to ask Christian questions.  That’s what his recent book The Nicene Creed: An Introduction sets out to accomplish, and Christian Humanist Profiles is glad to welcome him to the show.

Among education writers, the phrase “critical thinking” can run from nebulous notions to utter ciphers.  Few will disagree that critical thinking is good and needed, but relatively few will agree about what it is in the first place.  Colin Seale has not only written about critical thinking in more precise language but established institutions for developing critical thinking as a group of practices that teachers in different places can deploy for students of all kinds of ability levels.  His recent book Thinking Like a Lawyer, soon to be released in a new edition, proposes a core set of classroom sessions that develop flexibility and power in thinking, and Christian Humanist Profiles is glad to welcome Seale to the show.

Slogans have always occupied our public attention, and the ways that an enemy redefines a slogan can be as important as the phrase’s original connotation.  We can learn a fair bit about public life and public speech just tracing the course and changes and counter-thrusts surrounding words and phrases like fake news, alt-right, social justice, and woke.  Sola Scriptura goes back centuries before these other terms, and its career likewise promises to shed light on some complex relationships between texts and communities whose common lives involve something called Bible.  Dr. Ben Witherington’s recent book Sola Scriptura: Scripture’s Final Authority in the Modern World from Baylor University Press explores both the ways Sola Scriptura as a phrase has changed and the important continuities that emerge when careful historians examine the Church’s relationships with the Holy Scriptures.