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Reviewing Bart Ehrman’s Armageddon, Part Two: Why Is Revelation So Difficult to Understand?

The Book of Revelation is not only the last book in the Bible. It was also one of the last books to have gained full acceptance into the New Testament canon of Scripture. Interestingly, controversy about Revelation arose starting around the 3rd century, despite its general acceptance in the 2nd century. Hesitancy about the book was largely due to various difficulties readers had in trying to understand what the author, named John, was trying to teach.

Back when I was in high school, I managed to read the entire New Testament cover-to-cover over several days…. EXCEPT for the Book of Revelation.

Frankly, I could not make sense of it. I gave up on it, until I picked it back up again in briefly in college, and more intensely years later in seminary. Over the years since then, I have learned that I was not alone with my initial confusion about the book.

Even the great conservative stalwart Protestant of the 16th century, Martin Luther, had his own doubts about the very inspiration of the Book of Revelation, as Bart Ehrman tells us, saying that Luther “can in nothing detect that it [Revelation] was provided by the Holy Spirit” (Armageddon, Ehrman, p. 32). Nevertheless, Luther submitted to the collective mind of the early church as accepting Revelation as part of canonical Scripture, translating it into his German version of the New Testament, though he did place the book in his New Testament translation in an appendix and not the main body of the translation (Ehrman, p. 31). Despite Luther’s personal skepticism, traditional Lutherans today still accept the Book of Revelation as inspired Word of God, as do all historically orthodox Christians.

The late Protestant Bible teacher, R.C. Sproul, once said that the canon of Scripture is a fallible list of infallible books. My Roman Catholic and Eastern Orthodox friends might push back a little on this, and Sproul’s statement can sound a little odd even to Protestants. Nevertheless, all historically orthodox Christians affirm the Book of Revelation as infallible…. though difficult to interpret when it comes to some of the nuts and bolts of the text.

Revelation can be a hard book to understand. But why?

In the first part of this book review of Armageddon: What the Bible Really Says About the End, some consideration was made as to the violent imagery we find in the book, analyzing the type of literature the book is (apocalyptic), and concluding with a look into the controversy regarding the millennium. While every biblical scholar knows that Revelation contains a great deal of symbolism, much of the controversies in interpreting the book come down to (a) how much is symbolism being used, and (2) when you do find symbolic language, what do these symbols mean?

In this second and last part of this review, some of the other difficulties are explored, along with an analysis of what Bart Ehrman thinks the book is really about. I then hope to show why Ehrman’s solution is itself problematic.

 

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Reviewing Bart Ehrman’s Armageddon, Part One: Why is the Book of Revelation So Violent?

Did Jesus want a woman raped and her children killed in the Book of Revelation?

To start off this post with such a question is shocking. But it was just as shocking to me when I heard this claim made in Bart Ehrman’s 2023 best seller, Armageddon: What the Bible Really Says About the End. What follows is a PG-13 rated Veracity book review.

The Book of Revelation is one of the most difficult books of the Bible to understand. It is also one of the most fascinating books of the Bible. Over the past ten years, a number of Christian bible studies in my town across multiple churches have tried to tackle this last book of the Bible, in order to figure out its enigmatic teachings. From the blowing of trumpets, to the bowls of God’s wrath, to the mark of the beast, etc., the images we read of in Revelation have both disturbed and inspired Christians down through the ages. Revelation is of particular interest in the cultural moment of our day, when political controversies in the United States have been tearing people and families apart, cultural change sparked by social media ripples across society, and reports of civil unrest and horrific wars across the world come across daily in our news feeds.

Are we living in the end times? It sometimes feels like it. People look to the Book of Revelation to try to find the answer.

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Moses is Dead, by Travis Simone. A Review.

Life transitions are hard. Particularly when it comes to the death of someone special to you.

When my two parents died within nearly a year from one another, I felt like the world shifted underneath my feet. I thankfully had some good friends over the years, along with numerous cousins, and I had been married for about fifteen years. However, these relationships only encompassed certain portions of my life. My parents on the other hand were there over the entirety of my life up to that point.

Though I was closer emotionally to my mom, losing my dad after my mom turned out to be harder. My mom remained pretty sharp until her cancer incapacitated her in her last two months. Yet my dad’s advancing dementia spanned well over a year. Seeing him slip over that period eventually led to my despair the day he died, when I finally realized that the only person left who knew me during my whole life was gone. What was going to happen next?

One of the last persons to visit with my dad before he died was pastor Travis Simone, just three days before I got the phone call that my dad was dead. As I recall, a few days later Travis came by my house and brought me a Tim Keller book on suffering. I appreciated that Travis was there to help me through my life transition at a critical time.

I think about that transition time as I have read Travis’ D.Min doctoral paper, Moses is Dead: Strategies for Pastoral Transition. Just as the death of Moses eventually allowed the “baton to be passed” to Joshua, Travis had experienced his own transition, just a few years prior to my parents’ death.

Our church had suddenly lost our then lead pastor for several decades, due to an uncomfortable and unresolved controversy. Though not a physical death, the loss of the lead pastor was still a kind of death, an experience that was both shocking and unsettling. Many congregants who had made the church their Christian home for years were traumatized.

As a less senior member of the pastoral staff, Travis was suddenly asked to step forward as the interim pastor of a rather large congregation. If there was such a thing as a “megachurch” in Williamsburg, Virginia, hardly a large city, it was our church: the Williamsburg Community Chapel. Travis had to help our church navigate that difficult period, and he eventually was selected by the church membership to be the next lead pastor of this independent church, which had no denominational backing or predetermined succession plan. The church had been a part of a loose network of churches, a “consortium”, made up of other “community chapels” in the greater Hampton Roads Virginia area. But for the most part, that relationship at that particular moment was rather quite loose, so our church was pretty much on its own. It was a tough task to take on.

Life transitions are hard. Sudden church leadership transitions included.

Pastor Travis Simone, leading a book club discussion for his recent D.Min. dissertation entitled Moses Is Dead: Strategies for Pastoral Transition in the summer of 2024, at the Williamsburg Community Chapel.

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The Anxious Generation, by Jonathan Haidt. A Review

I could see this coming at least 17 years ago…. Well, sort of. When Steve Jobs announced Apple’s bombshell product, the iPhone, in 2007, I knew this would change the way people lived their lives. What I did not know was just how detrimental smartphones would become for children’s mental health… and finally, just as of June, 2024, the U.S. Surgeon General has issued a warning about the indiscriminate use of social media among children and teens.

 

I have worked in the Information Technology industry for about 39 years, and the pace of technology change has been breathtaking. “Overwhelming” is another word to describe it. But the smartphone revolution has probably had the most profound impact of anything in our information age.

I must confess that I have been part of the problem. The Internet revolution has changed the way we as humans exchange information, and get things done. Expedia makes travel easier. I like my Amazon Prime. Who needs physical road maps when you have Google or Apple Maps on your phone?

But Internet technology has also transformed how we handle relationships, and this impacts our mental health. Though I had been building computer networks during my entire professional career, it took me a while to get my first smartphone, probably about twelve years ago. I was hesitant to get one since my trusty flip phone served me quite well.

A Confession to Make

However, my first experience with a smartphone got me sucked in. It was cool. Everything was at my fingertips.

I remember bringing that smartphone into a church worship service, looking up a song lyric as our church had run out of paper bulletins to hand out to people, so that they could follow along with the service. How convenient it was to have everything I needed in my hand on this backlit screen! I had that song lyric on my phone screen, while the choir was singing a rather somber melody while the lights dimmed within the sanctuary..

Nevertheless, I was absolutely clueless as to how distracting my shiny smartphone was to other worshippers. Finally, the lady next to me kindly asked me to turn off my phone as my screen was flashing in her eyes. To my embarrassment, I shut my phone down. But it did get me thinking. I was part of the smartphone misuse problem, and was not even fully aware of it, until someone pointed it out to me.

Over the years, I must admit that the “Like” button on so many social media apps produced some of my own anxiety. But I was an adult, so I pretty much knew how to handle it. Yet the story is quite different for children.

Jonathan Haidt, author of The Anxious Generation: How the Great Rewiring of Childhood is Causing an Epidemic of Mental Illness, who had previously authored The Righteous Mind: Why Good People Are Divided by Religion and Politics, makes the case that our phone-based culture has been responsible, at least in large part, for the tremendous rise in teenage and preteen mental health issues.

Jonathan Haidt teaches at New York University, where his research is on morality. His earlier book, The Righteous Mind, was perhaps the most important book I read during the decade of the 2010s (Read my review on Veracity). Though a secular Jew who considers himself as an atheist, Haidt has a very generous appreciation towards the Christian faith, as you might discover below. This new book, The Anxious Generation, has plenty of research analysis like The Righteous Mind, but it is also a plea for a return to sanity in how we as a culture, Christians included, need to rethink our usage of the Internet.  In this new book, Haidt says: “Social media use does not just correlate with mental illness; it causes it.

I think he is right.

How We Lost a Generation of Children to Social Media

What I could not figure out is that even twelve years ago friends in my church were buying these smartphone devices for their preteen and teenage children. Why were they being so willing to buy in so quickly into the smartphone craze? As a technology advocate who worked in the information technology industry, I should have spoken up more. But to my chagrin now, I kept far too quiet.

We as Christians talk about training up our children in the ways of the Lord, offering guard rails to children, incrementally exposing them to things they must deal with as an adult, and resisting peer pressure. For the most part, conservative Christians broadly speaking have done fairly well at that.

But when it came to technology, Christians, just like most other people, have taken nearly all of it in with very few guard rails. Now as these kids have become college students and even young adults, some of these kids and former-kids show signs of severe anxiety and depression which many of us never saw so much in previous generations.

Haidt likens this to a grand scientific experiment where a whole generation of parents sent their children off to live on Mars, despite the fact that Mars is a very dangerous place for even adults to be. Little did we all know that the use of smartphone technology itself, not simply visiting certain websites, would become a problem.

My liberal-mainline-Christian Episcopalian parents had enough concern to keep me away from adult bookstores when I was a kid. But even in the most conservative Christian households today, for the past decade, children have been given hand-held devices which enable unfettered access to adult-only explicitly sexual content that I never would have dreamed of having access to in the 1970s. Nevermind the exposure to worldviews that seek to undermine one’s Christian faith and witness. Even up through the 1980s, one would need to go visit your local library in order to fact-check a sermon. Now on a smartphone, you can fact-check a sermon in under 30 seconds. Furthermore, who knows if the “fact-checking” online via the Internet is going to be accurate?

The sad truth is that smartphones are difficult enough for adults to control. Use of them can be quite addictive, despite how useful they can be in making telephone calls, listening to audiobooks (something I do quite a lot), and in checking my email. What I try to resist as much as possible are social media apps. But it even becomes more difficult when employers essentially require you to be less than a step away from your cell phone.

So far, I have resisted the urge to sign up for Facebook, despite how useful Facebook Marketplace is for selling things online. I stay away completely from Tik Tok and Instagram. But the story is different for teens and preteens, and the scientific results that Haidt reports are startling. High-tech social media companies have exploited the psychology of adolescents, such that they get hooked on social media via their smartphones. The impact is worse for girls than boys, but girls and boys suffer from a highly sensitive “Defense Mode,” as Haidt calls it, in that smartphone usage, which can easily surpass the hourly usage of watching television that kids like me in the 1970s experienced, just has skyrocketed since the early 2010s.

As a result, kids are stressed out. Many find it difficult to have face-to-face conversations with physically present human beings. Depression and anxiety disorders have practically become the norm among many teenagers. Anxiety has become the worst, with a 134% percent increase of diagnosed anxiety disorders among college students since 2008. Then there are also increases in ADHD, bipolar, anorexia, substance abuse, and schizophrenia.

Boys Versus Girls

The differences in how social media impacts girls versus boys is disturbing. Girls suffer the most. Girls who become exposed to social media apps that are highly visual, like Instagram, end up comparing themselves with other girls in terms of physical beauty. Cyber-bullying is particularly bad for girls, as shaming girls on the basis of their looks is so easily done on social media. Young teenage girls who aspire to become “influencers” are particularly vulnerable to exploitation from adult men and even otherwise supposedly “reputable” corporations.

Boys on the other hand, while less impacted in general than girls, suffer from social media in other detrimental ways. Boys tend to delay launching into the adult world more than girls, and they tend to isolate themselves more. Boys are less likely to succeed academically when compared to girls. Such problems are exacerbated among boys who lack respected male role models in their life, whom they can emulate. Haidt does not report any such particular findings with respect to role models for young girls.

(Churches which seek to diminish the role of adult male leaders who interact with boys would do well to take note of this report of the scientific data. The bottom line: young boys need to see positive male role models in positions of leadership in order for them to succeed in making it successfully to adulthood).

Even in Christian households, with mature Christian parents, the plague of teenage anxiety has stunted growth and made it even more difficult to pass on the faith to that next generation. As a Christian, this has really puzzled me, as many Christian parents have been quite diligent with policing how their kids spend time with others, enforcing curfews, and the like. But when it comes to smartphone usage, setting enforceable limits has become a fantasy for many families.

It is important to say that it would be wrong to blame parents as wholly responsible. Christian leaders, social media companies, and a whole host of other players alongside parents have made it difficult to figure out how to navigate the smartphone revolution. Even when efforts to rein in smartphone usage are attempted by parents, they often do not work as well as hoped. The addictive power of social media among young people makes it difficult for parents to effectively limit use of such technology, once kids get their hands on smartphone devices at an early age. GenZ, young people who were born in the late 1990s and early 2000s, have had the greatest risk, and now even younger kids are vulnerable. Reliance on communications technology during the COVID epidemic just made matters worse. Haidt shares all of the relevant statistics to show just how severe the problem is.

And it is really bad.

Other Factors, Plus the Specific Features of Social Media Which Harm Children

In fairness, Haidt does not blame everything on smartphones. Overprotective parenting, otherwise known as “helicopter” parenting, has ironically played its own role. In Haidt’s argument, children need to be gradually exposed to challenging situations in order to gain better resilience. Parents who keep their kids indoors too much are taking away from their child’s ability to go into “Discover Mode,” where they can learn to adapt to new situations, where the risk for hurting themselves is still present, but that the risk factor is not extreme.

Kids need time to play, and interact with other kids on a physically present basis. Neighbors need to stop freaking out whenever they see a child out on their own without their parents present, fearing that some parent MUST be neglecting their child and exposing them to potentially dangerous, physically-present strangers. Kids need to be allowed to explore the outside world, at age appropriate times, without their parents hovering over them. Otherwise, kids will be all too glad to hide in their bedroom to binge out on Instagram videos, etc., hoping that their friends, and even perfect strangers online might click that “Like” button, and give them that dopamine rush, which serves as the hook for how social media companies can lure young people into their orbit.

As Haidt puts it, social media for young people before their brains have matured has devastating effects. Young people can have their brains rewired by their smartphones to be on a chronic “Defense Mode” almost all of the time. We all need to have a healthy “Defense Mode” in order to handle acute, short lived threats. But exposure virtually to the following combination characteristic of social media has a detrimental impact on mental health:

  • Asynchronous as opposed to synchronous interactions with others
  • Disembodied versus embodied interactions with others
  • One-to-many interactions versus one-on-one interactions
  • Joining communities with a low-bar to entry versus a high-bar to entry

All of these factors have coalesced together work to give young people an oversensitive, chronic “Defense Mode” that can cripple a young person’s ability to successfully navigate relationships in the real world. Frankly, it can probably also have a negative impact on adults, too!

What Can Be Done About the Anxiety Crisis Among Children and Teenagers

Haidt gives us all of the bad news, but he does offer some solutions for resolving this teenage anxiety crisis:

  • No smartphone before high school (flip-phones are okay, with limited applications)
  • No social media before the age of 16
  • Phone-free schools.
  • Allow for more unsupervised play and childhood independence

Some critics of Haidt’s proposals have complained that they are too draconian. But Haidt is not a Luddite. Instead, he favors rites of passage in terms of how kids get exposed to such technology, so that they can incrementally adjust to them at age appropriate times.

Even some of the founders of the Internet revolution, like Bill Gates and the late Steve Jobs, were vigilant in limiting screen time for their kids. Gates did not allow his kids to get cell phones until they turned 14. Steve Jobs would not allow his kids at home to use iPhones or iPads until he died in 2012. The oldest teenager in that family at home was 17 at the time and the youngest was 14. Haidt’s proposals are anything but draconian.

The current age for Internet “adulthood” is 13 years old, younger than Haidt’s recommended age of 16, and that age limit is rarely, if ever, enforced by social media companies. Some balk at the idea of setting age limits for social media, citing the argument that some kids mature faster than others. But we do not that with setting age limits on obtaining a driver’s license, or obtaining alcohol.

Much of the challenges parents face in enforcing their rules for their own kids is because not every parent holds to the same rules. Being a part of a community with shared values makes it much easier to enforce restrictions on children. Family small groups, home schooling groups, and neighborhood associations can all help to keep peer pressure off of both children and parents to lower the age for initiation into the world of social media before young people are ready for it. So if the social group you and/or your kids belong to do not share the same values about limiting smartphone and social media usage, and they are not open to change, then perhaps it might be time to look for a different community which does share your values.  Or at the very least, look to be a part of a community with a critical mass of people who do share your values, such that neither you nor your children will feel socially ostracized for not “fitting in” to an unhealthy norm.

Christian parents in particular should seriously consider these solutions, if they are really serious about trying to pass their faith onto the next generation…. not just for simply mental health reasons. Interestingly, Jonathan Haidt is a secularized Jew, but he advocates for faith communities to offer substitutes for the lure of social media by offering better rites of passage for the journey from childhood to adulthood. Haidt dedicates an entire chapter on the important role that religious communities can play in pushing back against the damaging effects of social media among young people.

Local churches might consider implementing such rites of passage for their youth groups. What would it look like if parents in a Christian community were all committed to having 16th birthday parties where families could celebrate their kids getting their first social media accounts? Perhaps Christians can lead the way in setting good examples for how to raise resilient children, in a world where Christian values seem to be declining among the younger generations.

I am not sure if The Anxious Generation is the best book I have read this year, but it is undoubtedly the most IMPORTANT book I have read within the last two or three years. I listened to it as an audiobook on Audible and I highly recommend that you and everyone you know gets the book and reads it.

It is one thing when you hear a preacher decrying the corrosive impact of the world infecting the minds of children. One could easily dismiss such teaching as mere legalism. But when a secular Jewish intellectual who does not believe in God, like Jonathan Haidt in The Anxious Generation, is telling us the same thing, we would do well to heed the message.

 

Russell Moore has an interview with Jonathan Haidt, sponsored by Christianity Today magazine. Some good news from the Russell Moore interview, based on research done by Haidt after the book was released, is that children in conservative Christian churches have done better during the last 15 or so years of the social media-induced mental health crisis than children from liberal Christian and secular environments. Below is another interview, focusing on the mental health issues from a more secular perspective.


2 Corinthians 5:21 — The Heart of the Gospel Message, or A Defense of Paul’s Apostolic Ministry?

2 Corinthians 5:21 is one of most memorable verses in the Bible. In the NIV translation, it reads: “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God.”

But it is also one of the most controversial verses in the Bible. Who knew?!

For Martin Luther, the greatest voice of the Protestant Reformation, 2 Corinthians 5:21 succinctly summarizes the heart of the Gospel message, that a “great exchange” has taken place:

“That is the mystery which is rich in divine grace to sinners: wherein by a wonderful exchange our sins are no longer ours but Christ’s and the righteousness of Christ not Christ’s but ours. He has emptied Himself of His righteousness that He might clothe us with it, and fill us with it. And He has taken our evils upon Himself that He might deliver us from them… in the same manner as He grieved and suffered in our sins, and was confounded, in the same manner we rejoice and glory in His righteousness”  (Martin Luther, Werke (Weimar, 1883), 5: 608).

Many Protestant theologians argue that 2 Corinthians 5:21 best articulates the concept of imputation, which describes the mechanics of how the doctrine of justification by faith “works” (no pun intended). To “impute” something in common everyday English usage often has a purely negative connotation, as in “to impute guilt to somebody,” but in Christian theology, there is a lot more going with “imputation.” This theological concept of “imputation” comes from a bank accounting metaphor, as in to “credit” something to someone’s bank account. Essentially, every human being has a debt that we can not pay on our own, because of sin. The good news of the Gospel suggests that Christ has paid that debt by means of a credit to our spiritual banking account.

2 Corinthians 5:21 has what has been described as a “double imputation.” First, it says that Christ who had no sin had sin imputed (or credited) to him, when Jesus died on the cross. Secondly, the work of Christ then results in imputing the righteousness of Christ to the believer. As a result, a believer in Jesus, who is guilty of sin, has the verdict of guilt exchanged with the very righteousness of Christ, a verdict of “paid in full,” something we do not deserve. In other words, because of this “great exchange,” when God looks at a believer in Jesus, God no longer sees our sin, but rather God sees the righteousness of Christ instead. This is the heart of the Gospel message.

However, not everyone agrees that this concept of the imputation of Christ’s righteousness is being taught in 2 Corinthians 5:21. This is “fightin’ words” in some circles as 2 Corinthians 5:21 is often regarded as THE definitive, “go-to” verse teaching the imputation of Christ’s righteousness, more than any other verse in the New Testament. Christians who look to great historical figures of the Reformation, like Martin Luther and John Calvin, cling to this understanding of 2 Cornthians 5:21 as foundational to our understanding of salvation. Others however are convinced there is no concept of imputation to “go-to” in 2 Corinthians 5:21.

Herein lies the focus of the controversy.

Are you ready to rumble???  Reformed theologian Wayne Grudem is: …. (Read on to learn more about the controversy)


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