The Preface of My Dissertation
On Friday I will graduate for the second time from The Southern Baptist Theological Seminary. The first time was when I completed the MDiv in 2009, and now four years later from the PhD program. I had the opportunity to write a “Preface” for my dissertation, which I had never done before. So in reflecting on this process, I wrote the following:
This project would not have been possible without the guidance of the many people who encouraged me to pursue a seminary degree, and who were faithful to support me through to its completion. This entire dissertation was written from Spring, Texas while serving as Pastor for Worship at Founders Baptist Church. I am deeply thankful to Founders for allowing me to spend this last year writing. The people of Founders have been truly amazing in their display of love for me and my family. I am especially thankful for Pastor Richard Caldwell for his constant care and support, as well as his interest in my topic.
My interest in Exodus 34 and the episode of Moses’ shining face began with a discussion outside of the office of my supervisor, Dr. Duane A. Garrett, who was completing a commentary on Exodus at the time. He suggested that I write a paper on this passage seeing that it was commonly misunderstood, especially in evangelical circles. My later work on Exodus 34 was generally well received, and so Dr. Garrett suggested that I consider it for my dissertation. I am extremely grateful to him for his support and guidance during this process, and for taking me on as one of his doctoral students.
My doctoral studies began while I was serving with Dr. James M. Hamilton Jr. on the pastoral staff at Kenwood Baptist Church in Louisville, Kentucky. Dr. Hamilton has influenced me pastorally and theologically more than any other person. I am grateful to him for his friendship and love for me and my family, not to mention his keen insight on all Old Testament matters and comprehensive biblical knowledge. Out of all the things I miss about Louisville, I miss serving with Dr. Hamilton the most. Thank you for modeling a strong work ethic, humility, sincerity, and biblical preaching.
My wife, Jenn, has been the constancy one needs when completing a large-scale project. Thank you for your endless prayers and encouragement, and your devotion to me when I grew weary from time to time. Thank you for your love, most of all, and for your commitment to being a godly wife and a mother. You bring more joy to me than you will ever know! And, “The heart of her husband trusts in her” (Prov 31:11).
To our kids, Isaiah, Eliana, and Mikaela, thank you for confirming for me each day that “the light of the eyes rejoices the heart” (Prov 15:30). I am looking forward to having many more mornings and evenings together!
Lastly, I am dedicating this dissertation to my parents, Gary and Pam Philpot. Your influence on me as a young man was a significant blessing throughout. And now, as a husband and father, I am beginning to understand just how important Christian parents are in the lives of their children. Thank you for your prayerful encouragement and loving example of a godly marriage. My prayer is that the Lord would “make his face to shine upon you” (Num 6:25) as you persevere in the gospel of grace.
Joshua Matthew Philpot
Spring, Texas
December 2013
Switchfoot and Christian Music
There is a very interesting interview with Jon Foreman posted over at the CTK Blog. Jon is the lead singer/writer of the band Switchfoot, which is sort of a quasi-Christian band that emerged in the late 90’s. The irony in that statement is that the term “Christian band” is exactly what the interview is about, and Jon offers a thoughtful critique of the entire notion of labeling his music “Christian” (or any other music from someone who is a “Christian” artist, like J.S. Bach).
I won’t quote the interview here. The key for me is contextualization. I have no problem with a bunch of Christians having a band that writes songs that aren’t explicitly “Christian,” whatever that means (it means various things to various groups; does he mean evangelical? would he define it in a gospel-centered way, as I would?). I would ask, initially, what is the purpose of Switchfoot? To communicate truth? Or, beauty? These things are inherently good because, in a sense, all truth is God’s truth (a la Philippians 4). But does Jon have to be singing about the “gospel” explicitly in order to be a “Christian” band? I don’t think so. A good poet doesn’t just come out and say what is true in explicit terms; he creates beautiful language, and in turn causes his reader to think hard about what he is saying. Switchfoot’s songs communicate something true about God, and in that sense, it is for his glory. Even if Jon’s songs don’t mention “Christ,” the songs still “reedemed,” I would say.
But is Switchfoot trying to communicate the gospel in their songs? I don’t think that they are, at least in the songs that I’m familiar with. If singing the gospel is their intent, then I would argue that they should be more explicit, or at least state this intent at their concerts and in their albums. Using someone like J.S. Bach as an example (as Jon does in the interview) isn’t exactly helpful to what Jon is saying. No one doubted the real intent behind Bach’s music because he put “S.D.G.” (soli deo gloria — to God alone be glory) at the end of every piece he wrote! Lewis and Tolkein—to whom Jon also points as examples of “Christian” authors who don’t mention “Christ” in any of their stories—serves as another example. Even so, does anyone really doubt the biblical allusions to Christ and redemption in those stories? What Jon is doing is different. When Jon sings, “We were meant to live for so much more,” what does he mean? Does he mean, “live for Christ,” or, “live to do something good in the world?” And, does it help his audience at all if they don’t know what he really means? I remember hearing that song on an ESPN highlight reel, and I doubt that the editors of Sports Center were thinking “live for Christ.” So in the secular context those words mean one thing. In the “Christian” music scene, they mean something else.
Lastly, I would say as one commenter does at the bottom of that post that that this entire question is not an either/or proposition—to be an explicitly Christian band or not. Switchfoot is trying to make a living too, and if they want to be in the non-Christian market to make more money, fine by me. I don’t understand why so many Christians have a problem with this, as if being a Christian requires you to write only explicit Christ-on-the-cross lyrics. In a way, Switchfoot is more free to be a positive Christian influence by not adopting that label as part of the music scene. Thus, I generally agree with most of what Jon is saying. I would not, however, use their songs in a worship service. I conclude with a particularly poignant quote from Jon that I found refreshing:
“None of these songs has been born again, and to that end there is no such thing as Christian music. No. Christ didn’t come and die for my songs, he came for me. Yes. My songs are a part of my life. But judging from scripture I can only conclude that our God is much more interested in how I treat the poor and the broken and the hungry than the personal pronouns I use when I sing. I am a believer. Many of these songs talk about this belief. An obligation to say this or do that does not sound like the glorious freedom that Christ died to afford me. I do have an obligation, however, a debt that cannot be settled by my lyrical decisions. My life will be judged by my obedience, not my ability to confine my lyrics to this box or that.”
Christian Scholars and Tenure
In the most recent issue of “The City,” a publication of Houston Baptist University, Owen Strachan interviews Douglas Wilson and asks, What words do you have for young Christian faculty members at secular institutions that are seeking tenure? What do they do in these kind of university climates?
Wilson: “I would echo the words of Robert George at Princeton, who spoke at commencement at New Saint Andrews a few years ago. At dinner afterward, Peter Leithart asked George what advice he would give to young scholars in this situation—how did you do it? Robert George said that he did it with both guns blazing. Obviously everyone’s situation is different and you can’t have a one-size-fits-all thing. The gatekeepers in these universities are pretty astute, and they watch the gates carefully. If you’re so far in the closet that you can see Narnia, when they find out and let you go, you’ve given them deniability. They can say “it wasn’t his evangelical faith, but the quality of his work” or something like that. If you’re clearly an evangelical and there’s a hit job on you in the department, that possibility will be clear to those who are watching the situation. Now, I don’t think you should be unnecessarily scrappy. But I do think it’s important for Christians to be clear, and if God wants them to be promoted then they will, like Daniel in Babylon.”
Perhaps this servers as a good illustration for how Christians should engage the general public, too, in defending the faith with conviction. Wilson had to face this issue personally in a lecture at Indiana University in 2012 on biblical sexuality. It’ll do us no good if we couch our language in vague terms, failing to define what we mean, or skirting issues entirely. We should come with both guns blazing.
Arise, Shine, for Your Light has Come
I really like this new song from Jered McKenna, based on Isaiah 60:1-19:
Arise shine for your light has come and the glory of God is on you
Arise see when the earth grows dark that the Lord will arise upon you
The Lord will arise upon youNations will come to your light lift up your eyes and see
We’ll gather together and come to you
And your love will be all that we know
Your love will be all that we knowArise come to the open gates for the Father is welcoming you
Fear not for the Lord brings peace and redemption to all who believeNations will come to your light lift up your eyes and see
We’ll gather together and come to you
And your love will be all that we know
Your love will be all that we knowThe sun will not shine cause you’ll be all the light that we need
and violence will end all the wars that we wage will ceaseWe will glorify your name
We will glorify your name.
The song is on the new “Canticles” album produced by Cardiphonia. Many of the songs from Cardiphonia are really good for congregational or small-group worship.
Riches, Honor, and Life
In 1 Kings 3:13-14, God offers Solomon riches, honor, and long life, although the latter is conditional upon Solomon’s obedience to God’s law:
I give you also what you have not asked, both riches and honor, so that no other king shall compare with you, all your days. And if you will walk in my ways, keeping my statutes and my commandments, as your father David walked, then I will lengthen your days.
These three benefits are in Lady Wisdom’s hands in Proverbs 3:16 (“Long life is in her right hand; in her left hand are riches and honor.”), and are the “rewards for humility” in Proverbs 22:4 (“The reward for humility and fear of the Yhwh is riches and honor and life.”).
In Christ, the results of a wise life are “riches” in heaven (Matt 6:19-20), “honor” in believing (1 Pet 2:7), and “eternal life” (John 3:36).
The Weakness of Evil is that it Cannot Conquer Weakness
The weakness of evil is that it cannot conquer weakness. No matter how much power evil has, it is always defeated by the free, loving renunciation of power. It can be defeated in Middle-earth as it was on Calvary. . . . Evil is limited in power; it cannot use weakness. It is limited to pride; it cannot use humility. It is limited to inflicting suffering and death; it cannot use suffering and death. It is limited to selfishness; it cannot use selflessness. But good can.
– Peter Kreeft (The Philosophy of Tolkien, 184-85)
McDonald’s Theory
I’m in the middle of writing my dissertation (literally—I’m right in the middle). It’s tough to manage, to be sure. But like a lot of my doctoral writing, I’m finding that the hardest part is getting started. I feel like everything must be perfect beforehand. My desk has to be perfectly clean and organized. My writing app has to be the most perfect one. My Zotero window has to be expertly placed. My Accordance window has to be perfect with the appropriate amount of tabs and all the texts in the right order. Obsessive compulsive, no?
When it comes down to actually writing, I sometimes get the feeling that every sentence needs to be perfect too, as if I cannot even begin writing a new chapter of the dissertation unless the perfect sequence of words spills out on the page. This is ridiculous, really.
This week I came across two authors that have written about this problem. I have no frame of reference for Anne Lamott’s work, but in a book about writing she makes a key point—that we should get over our intimidation of the blank page and give ourselves permission to write crappy first drafts:
“For me and most of the other writers I know, writing is not rapturous. In fact, the only way I can get anything written at all is to write really, really sh—y first drafts. The first draft is the child’s draft, where you let it all pour out and then let it romp all over the place, knowing that no one is going to see it and that you can shape it later. […] Almost all good writing begins with terrible first efforts. You need to start somewhere. Start by getting something—anything—down on paper.”
Writing a crappy first draft gives you something that you wouldn’t have had otherwise if you waited for all of the “perfect” set of circumstances, and that’s momentum. That’s what you need when you’re starting with nothing—like a blank page. Stephen King wrote that fear is at the root of most bad writing, or non-writing in this case. And he’s right. If I can get something down on paper—even if it’s horrible—then I have momentum to continue. And I shouldn’t fear it. After all, no one will see my first draft, and I’m much more capable of turning that horrible first draft into something presentable during the rewriting/editing process. Momentum is the key.
Author/entrepreneur Seth Godin makes this same point. He says,
“the only path to amazing runs directly through not-yet-amazing. But not-yet-amazing is a great place to start, because that’s where you are. For now. There’s a big difference between not settling and not starting.”
Blogger Jon Bell (@ienjoy) calls this the “McDonald’s Theory.” He writes,
“I use a trick with co-workers when we’re trying to decide where to eat for lunch and no one has any ideas. I recommend McDonald’s. An interesting thing happens. Everyone unanimously agrees that we can’t possibly go to McDonald’s, and better lunch suggestions emerge. Magic! It’s as if we’ve broken the ice with the worst possible idea, and now that the discussion has started, people suddenly get very creative. I call it the McDonald’s Theory: people are inspired to come up with good ideas to ward off bad ones.”
So there it is. Half of our problem as writers, pastors, theologians, etc. is that we’re afraid of failing, and then we apply it to our writing. We’re all afraid of failing at some point or another. But the path to successful writing (or a dissertation in my case) might go through McDonald’s. The bad needs to happen before the good. Having something on paper gives you something to work with and to allow your ideas to flow.
Jim Hamilton gave me some advice during my first PhD seminar that has been helpful these days. He used to say, “just write the first sentence.” When he said that, I instantly knew what he meant. Writers spend so much time just fiddling with words and desks and research and notes that they end up procrastinating their main task: writing. When Jim said, “just write something,” he means to just get something on the page and start moving with it. The blank page sucks. Half of the writing experience is rewriting anyway, so get the move on.
G. K. Beale on why the “Grammatical-Historical” approach isn’t enough
“The usual ‘strict’ understanding of a ‘grammatical-historical’ approach is too limited in its scope, since it studies a passage primarily from only two angles: (1) investigation of only the human author’s viewpoint through a study of the historical, linguistic, grammatical, genre contexts, etc., of a passage; (2) the divine author can theoretically be left out of consideration until the ‘grammatical-historical’ study is complete, since the meaning sought for is only that of the human author. For example, even an interpreter who does not believe in divine inspiration must study a prophet like Isaiah from the viewpoint that Isaiah himself believed that he was inspired in what he wrote, and, therefore, that intention must be projected onto the process of interpreting Isaiah. How much more should this be the case for the believing exegete? Accordingly, this is only one example showing that considering divine intention should be part of a grammatical-historical approach. Thus, grammatical-historical exegesis and typology are two aspects of the same thing: hearing God speak in Scripture.”
G. K. Beale, “The Use of Hosea 11:1 in Matthew 2:15: One More Time,” JETS 55, no. 4 (2012): 700, fn. 14.
T.S. Elliot on Wisdom and Education
The values which we most ignore, the recognition of which we most seldom find in writings on education, are those of Wisdom and Holiness, the values of the sage and the saint. . . . Our tendency has been to identify wisdom with knowledge, saintliness with natural goodness, to minimize not only the operation of grace but self-training, to divorce holiness from education. Education has come to mean education of the mind only; and an education which is only of the mind . . . can lead to scholarship, to efficiency, to worldly achievement and to power, but not to wisdom.
T. S. Eliot, The Idea of a Christian Society and Other Writings (London: Faber and Faber, 1982), 142.
Sing to Jesus on Piano
This morning I recorded this beautiful song by Fernando Ortega, “Sing to Jesus.” The song has been a blessing in our worship services of late.
Just me on piano, and I added a double-bass and cello part on Garageband, just for fun. Enjoy! Let me know what you think.