Excerpts from missionary's teaching questioned by IMB

November 25, 2002

Excerpts from missionary's teaching questioned by IMB
___The following text blocks are excerpts from fired SBC missionary Chris Harbin's course syllabus, "Narratological Theology and Homiletics." The excerpts of the copyrighted 200-page book are reprinted with the author's permission. Sentences and phrases culled from the syllabus by International Mission Board administrators to accuse Harbin of teaching outside the boundaries of the Baptist Faith & Message are in green and underlined. Text in black not underlined was omitted from the IMB's summary of accusations.

___On Genesis 1:
___ To begin with, I must highlight that this narrative does not intend to be a scientific account, though it does mirror order and a sequence of the acts of God in His work of creation. Even though the text treats the creation of the universe as an intentional act of God, its intent is not necessarily to reach the process (in scientific terms) which God used to bring about the origin and continuity of creation. If one wishes to study the process, it will be necessary to apply scientific principles to satisfy one's curiosity. The Biblical text does not worry with answering such curiosities, but in revealing the Creator. God announces his will and it comes to pass, with no explanation as to how.
___The scientific outlook found in this narrative is very distinct from current scientific thought. For example, the account indicates that God created light on the first day, but distinguishes this from solar light, since the sun is not created until the fourth day. On the third day God creates plants, which, according to the account, multiply themselves without need of sunlight. An elementary school child will recognize that plants need sunlight to grow. In this narrative, however, the sun does not appear until the day after the creation of the plants. As a scientific account of the process of creation, there are serious problems with this sequencing, unless the interpretation given with regard to the term "day" is expressly a time period equivalent to 24 hours or the light from the first day is sufficient to sustain plant life. According to current scientific thought, it would be inconceivable for the earth to be formed prior to the sun, moon and stars, for it is gravitationally dependent on these celestial bodies. The interest of the narrative, however, is not scientific description, but theological--it was God who created, not an aimless undirected process, nor the activity of a pantheon of gods.

___On use of the plural form of the Hebrew word "elohim" to describe God:
___One concept used to attempt to explain the use of the plural form of the verb looks behind the current narrative as presented in the Genesis text, seeing not only the existence of other beings, but a cosmic battle between them and God. There are other passages along with some elements of this narrative which seem to contain some vestiges of a description of a primordial battle that resulted in the creation of the universe by YHWH. If this be true, the narrative at hand has been "purified" of such indicators, though vestiges of discarded theology may still lurk in a few Biblical passages. Among the "impurities" one would find the expression in Genesis 1.26, which positions God in the midst of His heavenly court.
___Harbin's comment: "This is the statement of a position I do not hold but am refuting. ... After referencing other positions of interpretation, I write on the next page: 'The members of the heavenly court "appear" in the account only as spectators of God's creative initiative. Thus, God relates what he is about to do in the presence of the celestial spectators, who can then appreciate but not participate in the creative act of God."

___On the history of Genesis:
___In historical-scientific terms, we actually have little precise historical records regarding ancient Israel external to the Biblical documents. This is due mainly to Israel playing a very small part in relation to the neighboring peoples. In the first eleven chapters of Genesis, from the perspective of a historiographer, there is virtually no precise historical information. The mention of a group of ancient peoples (chapters 10-11) is the only precise identification of historical particularity for a historiographer.
___The Biblical witness does not appear to have much interest in precision of details. Even Calvin argued thus in his commentary on Acts, demonstrating that the message of the text is not compromised by a simple distortion of historical details. These facts may be of certain import, but they are not indispensable to the message of the text. They also do not alter the fact that the Bible is the inspired word of God.

___On use of the Hebrew word "adam":
___ The Hebrew term used in here in reference to the man simply means "man"--or better yet, "humanity." God does not give a personal name to this creature, just a title that represents all of humanity. Many modern translations have adequately portrayed this in chapter 2 by calling this character simply "man." Thus the text maintains that God created man, placed man in the garden, gave a wife to the man, and so on.
___ Some translations use transliteration of the Hebrew term adam ("man, humanity"), giving the impression that this is a historical-literal account of the first human couple created by God. Such a first couple existed, but the vocabulary used goes beyond that idea to present characters that can be understood as "representative humanity"--all of humanity role cast as the first human couple. This is not to say the narrative does not deal with issues regarding the very first human beings, but it does this in a representative manner. The narrator tells of God creating humanity and how humanity as a whole sinning at the very first opportunity. One can thus treat this couple as representing all of humanity.
___In the rest of this narrative (including chapter three), it becomes clearer that adam is being used in a representative sense with the presentation of other symbolical figures (the tree of life, the tree of knowing, the talking serpent). Forcing this narrative to obey patterns of historical-scientific treatment creates problems with the interpretation of chapter 4 with opposing occupations of two brothers in a period in which sons followed their father's way of life, Cain's flight, the origin of his wife, the city that he builds, the people from whom he fears vengeance--questions that apparently were of no concern to the original narrator.
___ Reading the term adam in its representative sense, however, these difficulties disappear without altering the teaching of the passage: "Humanity was created by God and from the beginning decided to sin, even though God had furnished everything for the sustenance and pleasure of humanity.... Humanity knew life, his wife, and had a son named Cain. ... This descendent killed his brother." Even today humanity persists in wanting to take the place of God, instead of recognizing the inherent human need to worship, serve, and obey the Creator. Humanity is still today murderous, vindictive, and insubordinate, just as at the beginning of creation.

___On biblical inspiration:
___The drafting of the Biblical books was not as simple a process as that pointed to in recourse to the "autographs." The book of Daniel, for instance, suffered various well-attested modifications as seen in varying versions in Greek, Syriac, Aramaic, and Hebrew. Two Greek versions contain passages not included in the Masoretic Hebrew text, but included in the apocryphal versions of the book. It is not possible at this point to determine whether the book's original composition was in Aramaic, Hebrew, or a combination of the two. As the extant versions of the book are so distinct, to claim infallible authority of the original manuscript generates much more confusion than it solves. It would become necessary to define which edition of the text is being referenced and then seek its autograph, for the version that was canonized is not necessarily the original edition! What matters most is that the accepted version was canonized, showing that the people of God recognized in these words the Word of God.
___ What some apparently overlook is that the type of "error" that such an ancient text presents has much more to do with concepts in conflict with modern science and not in the presentation of its theological message. This in reality is no serious error in any sense, as the Biblical objective is neither scientific, nor historical in character. On the other hand, the narratives reach their objectives independently of any need for millimetric precision. What one finds, therefore, is the type of "error" to which Calvin refers in his comments on Acts chapter seven (In Acts 7, Stephen misreads Genesis 46.27 in regard to how many individuals left Egypt.).
___Also highlighted by the IMB at this point is a footnote related to a later sentence on the same page, where Harbin contends the biblical authors did not claim scientific precision on every topic. The footnote reads:
___ Paul, writing to the Corinthians, claims not to have baptized anyone in the church other than two brothers, then he remembers having baptized another household, then he adds that he does not remember if he baptized anyone else. He does not stop to analyze in detail whom he might have baptized. He basically states that as unimportant and goes ahead with his argument (1st Corinthians 1.14-15). The gospels record differing numbers of blind men being cured by Jesus at certain events. The importance of the accounts did not revolve around an exact description of the event, but to deal with an essential theological concept (Matthew 20.29-34 and Mark 10.46-52).
___ In terms of the presentation of scientific concepts in the text, one should remember the church's treatment of Galileo Galilei who declared concordance with Copernicus that the earth revolved around the sun, while the Bible declared the opposite. Currently very few people would argue that science is wrong on this point, yet the Bible continues describing the universe in a contrary manner. If it is acceptable to agree that the Bible is wrong on this point, one should also accept that the Bible is not a text of science and that its scientific presentations can be ignored without invalidating its theological teaching.

___On Genesis 3:1-24:
___ Many see this narrative as a historical-literal description of the first sin committed by humanity. Artists have thus pictured it in Catholic sanctuaries, secular magazines, and in Bible storybooks. This account "presents itself as historical narrative, but the presence of certain mysterious trees and a talking serpent distinguishes it from the history with which we are familiar." In order to understand well its message, it is necessary for each reader to find her own reflection within the narrative. The terms used are representative, mirroring the experience of each individual. The narrative concerns the very reader, relating his own action.
___ Returning to consider the use of the term adam ("man, humanity"), it is important to realize that this term essentially indicates that it was not the sin of a third party which gave way to the fall, but the sin of humanity itself. The text is a mirror of every individual. God created humanity with the option of living in a paradise, yet each of us chose a contrary path. Since the beginning, humanity is sinful, even homicidal. Nothing has changed, for each one finds a mirror in the narrative of chapter three. It is not the guilt of the first individual of the human race, but the guilt of all. It is not that one person who is responsible for the present circumstances, but each individual has chosen the same path. There is no room for throwing the blame upon "Adam," for "we are adam (humanity)."

___On original sin as portrayed in Genesis 3:
___One can see in this life (the first action of humanity being to sin) every human being mirrored, since all are equally sinners. Being faithful to the text here, one should not speak so much of the sin of "Adam" as an historical figure, dealing with "original sin" in the sense of the event of the first sinful act by the first human being. Dealing with original sin in some form of biological transmission presents serious difficulties in affirming the appearance of sin through the first male human (common in the general habit of blaming Adam for the first sin and its transmission to the rest of humanity).

___On the tempting serpent:
___Many take the serpent symbol to be a personification of Satan. Here we will touch on several problems with this interpretation. Firstly, the narrator of Genesis "knows no tension between an independent evil force and God." The connection between serpents and evil is a common theme, but the figure of Satan was not known in the Old Testament accounts, being a concept from a period after the formulation of the Old Testament text. There are texts in the New Testament that reference the serpent as personification, but these look back on the text from a new perspective. In the first place, one should read the text from its own perspective. Only afterwards should one broaden the perspective of teaching, by incorporating the message of other passages. The Old Testament recognizes the existence of forces hostile to the action of YHWH, but takes precise care not to personify these cosmic forces as in the current perspective regarding "Satan." Reading the text with care, one observes that the serpent is an almost accidental figure to the narrative. She was included in the text and fulfills a necessary role in the purposes of the narrator, but her identity is insignificant, being merely used to suggest to Life that she makes her own decision instead of trusting God.
___In the narrative, the tempter is described as one of the animals created by God, and so specifying that no one should "speculate that the tempter is a god of evil in contrast with YHWH, the God of goodness. "There can be no doubt that the word serpent was intended to designate an actual animal. Twice the serpent is compared to other members of the animal kingdom."
___(Ellipsis of paragraph and half)
___ There is ample reason to deny that this narrative treats the serpent as a representation or intermediary of Satan. Beyond the fact that Satan is not mentioned, "there is no evidence of a developed doctrine of Satan until quite late in the history of Judaism, [and thus] it would be anachronistic to assume that the narrator of Genesis 3 had a well-defined understanding of Satan." This does not rule out a connection between the image of the serpent here and the later concept of a malign character that acts in opposition to the will of God. It is important to point out that this passage does not directly teach about such a being, a malign archetype. In truth, the serpent represents death, sin, and enmity with God and with humanity, but not in the full sense of the personification of evil. More than that, the serpent appears mirroring its race (all species of serpents), or even all evil opposition. This is the same sense in which the text uses adam, male and female, to mirror the entire human race.

___On sin:
___The third chapter of Genesis is one of the most illustrative chapters of the Bible concerning the essence of sin. The narrative form here diligently offers a profound treatment on the definition of sin and God's manner of dealing with sinful humanity. The essential purpose of God in this context is to help humanity to orient life into a relationship of trust.
___ Many seek to find in this passage an historical description of the first sin, as though it were important information. Temptation to sin here is not about eating, but failing to acknowledge God's authority and position. The tempter prompts Life to take upon herself divine attributions, determining her own course in disregard of God's instruction and revelation. She acts, then, usurping divine privileges, becoming her own Lord. It is interesting to note that the serpent never invites Life to eat from the forbidden tree. Raising the issue that Life should make her own decisions and judgments regarding prohibition is sufficient, for she immediately takes her initiative in directing her own life.

___On salvation as seen in Genesis:
___ One should appreciate that the Old Testament deals with salvation in holistic terms, including health, longevity, liberty, and material wealth, yet without completely neglecting aspects that current society classes as spiritual. There is no explicit treatment of eternal life with YHWH, but there are demands of spiritual character, even with no specified hope of eternity.
___Harbin's comment: "This is in accordance with 2 Timothy 1:10, which teaches that it was Jesus who brought immortality to light in the gospel. This is an instance in which the New Testament goes beyond the teaching of the Old Testament."

___On the concept of science in Genesis:
___ Biblical passages that express "scientific" declarations that are considered invalid today simply reflect the non-scientific perspective of the people through whom God revealed His will. Rather than classing these declarations as fact versus fiction, they should be accepted for their antiquity and revealing antiquated concepts of the natural world. One must remember that the human being is imperfect and fallible in his declarations of scientific truth. What can be declared today with surety may well be laid aside tomorrow as a result of new information obtained in continued research. Even some of the theological considerations in the Old Testament reveal a certain developmental process that cast aside some concepts to accept fuller definitions of truth. This process is even more drastic with regard to scientific claims, as these are accidental to the intent of the Biblical writers.
___Also highlighted by the IMB at this point is a footnote on the same page but related to a quotation cited by Harbin about those who accuse the Bible of containing "falsehood." The footnote reads: Examples of possible accusations of "falsehood": physical description of the universe (windows of the firmament, seas above the firmament, earth as flat, sun traveling around the earth, etc.); rabbits as chewing cud; blood and water as flowing from Jesus' side really reflecting the separation of his blood; the impossibility of the sun to move backwards; heaven and hell described geographically.

___On Genesis 4:1-26:
___Treating the term adam in representative terms and not as a personal name, one finds in this chapter that the narrator begins to deal with a descendant of humanity, now in a more personal sense, giving this descendant a personal name--Cain. Continuing to treat adam in a representative sense, it is not necessary to seek answers to various details of history in this text--the appearance of Cain's wife, the human population from whom he fears reprisal, how he is able to build a city, for one is here aware of the earth being at least partially populated at the time of the event narrated here.
___(ellipsis of two full paragraphs)
___What may have occurred before the time of Seth and Cain does not seem to matter to the narrator. The intent is to preserve certain events that are important for further illustrating the truths described in Genesis 2.4b-3.24: Sin did not limit itself to the first human being, for all humanity has done the same. Humanity is murderous from the beginning, even killing his own brother.
___ In chapter 4, the narrator appears to treat characters as "historical," diverging from the form of treatment given in prior chapters. Throughout the remainder of the chapters, the narrator seems to have an increasing store of knowledge regarding the character, as seen in the lives of Abraham and Joseph. Even so, certain characters do not merit the same importance and significance within the purposes of the narrator, as in the case of Isaac.
___Setting aside questions of historical curiosity, this text is very rich in giving continuity to the question of sin and how God deals with the sinner. The reader who wishes to emphasize the human aspect of the text (history, the life of the characters, scientific questions, etc.) will not as easily see the richness of the text regarding God as an active character. Looking to divine action and attitude in the narrative, one encounters just as much theological content as in the previous narratives.

___On imposing New Testament concepts into Old Testament passages:
___One should not seek texts in the Old Testament on which to base a Trinitarian concept of God. Jesus as Son clarified concepts regarding the Spirit of the Holy One so that one might come to a comprehension of the Spirit in terms of the third "Person" of the Trinity. Jesus came after the period of the composition of the Old Testament. The fact that Jesus was the one to teach in concrete terms regarding the Breath of the Holy limits the reader to New Testament passages for teaching regarding this Christian doctrine in terms of specific teaching regarding the Trinity. One will find Old Testament texts that support or furnish some basis for the doctrine, but not texts that teach it. The superior revelation (specifically in regard to the Breath of the Holy and the Father) came in Jesus Christ, the Son. The bases for understanding the concept of Trinity appear in the Old Testament, yet the essence of this teaching came only in Christ. It is worth noting as well that the Old Testament does "not prepare readers for the crucifixion of God's Messiah and, the other side of that event, his victorious resurrection from the dead."
___Harbin's comment: "Wording here could be better. The idea is that the disciples and the rest of the Jews were dumbstruck at the idea of the Messiah being crucified. ... The basis for understanding the Messiah's death is in the Old Testament, but it was not clear on its own. It is clear to those who already know of Jesus."

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