Knowledge
So tomorrow begins the new semester -- I'll probably have a lot of things to write about, between working on papers. BTW all my loyal readers, I am not moving to SF right now, I'm going to stick it out in the Northwest for a while. I am blessed to attend a campus that has an extraordinary group of people (both students and professors), and I know that God has more to show me while I'm here. So there's no occasion to sing "Goin Back to Cali" for the time being.
I have had an interesting time lately looking at a few passages in Scripture. The ones that I have paid particular attention to are Colossians 2:2-3 and 2 Peter 1:3-4. Why these verses? Well, I have found an interesting contrast in these verses between terms. Both of these passages deal with the idea of "knowledge". Of course, both of these letters were written to address some type of Gnostic issues in a particular congregation. But I found it particularly interesting that there are marked differences in the Greek words that are translated as "knowledge". Here I will address some of my findings, observations and questions.
In the 2 Peter passage, Peter speaks of knowledge that has been given to us. Christ's divine power has given us all we need for life and godliness, through the "knowledge" (epignosis) of him who called us. This knowledge allows us to become partakers in the divine nature, and avoid the destructive lust of the world.
In the Colossians passage, Paul states that he desires his readers to be assured in "understanding" (suneseos), unto the knowledge of the mystery of God, which is Christ (in the better manuscripts), in whom are "hidden all the treasures of wisdom and knowledge (gnosis)."
Gnosis and suneseos suggest a type of knowledge that is either obtained by experience, or a pure critical intellect. Epignosis a superlative type of knowledge - one that assumes a certain responsibility on the part of the subject. Peter goes on to exhort his readers to add knowledge (gnosis) to their faith (among other traits), in that they will not be unfruitful in their "knowledge" (epignosis).
It is also interesting that later in 2 Peter, he speaks of false teachers who possess epignosis, but turn away, and are worse off than if they had never known.
One aspect of postmodernism that I consider positive is the focus on experiential truth as opposed to propositional truth. These passages seem to suggest, to me, that epignosis is the product of knowing Christ experientially. It is a free gift of grace that is offered to all, and can give us all we need for life and godliness. Perhaps this knowledge is inherent in all, so that all are without excuse (Rom.1:20). But is propositional truth a by-product of this knowledge? How can we be assured in our understanding if there is nothing that can be understood? However, epignosis also refers to a clear, specific knowledge, while gnosis is more temporary and situational. Surely clear knowledge of God could be obtained only through an act of divine power. This power allows us an alternative to a type of "knowledge" present in the world - a knowledge based on lust that inevitably leads to destruction. I believe that epignosis may be the knowledge that drives our worldview, and resultingly drives our actions.
I will continue working on this and keep updating...very interesting stuff. Look for aspects of this in discussion on the Tough Questions forum. Bye for now.
I have had an interesting time lately looking at a few passages in Scripture. The ones that I have paid particular attention to are Colossians 2:2-3 and 2 Peter 1:3-4. Why these verses? Well, I have found an interesting contrast in these verses between terms. Both of these passages deal with the idea of "knowledge". Of course, both of these letters were written to address some type of Gnostic issues in a particular congregation. But I found it particularly interesting that there are marked differences in the Greek words that are translated as "knowledge". Here I will address some of my findings, observations and questions.
In the 2 Peter passage, Peter speaks of knowledge that has been given to us. Christ's divine power has given us all we need for life and godliness, through the "knowledge" (epignosis) of him who called us. This knowledge allows us to become partakers in the divine nature, and avoid the destructive lust of the world.
In the Colossians passage, Paul states that he desires his readers to be assured in "understanding" (suneseos), unto the knowledge of the mystery of God, which is Christ (in the better manuscripts), in whom are "hidden all the treasures of wisdom and knowledge (gnosis)."
Gnosis and suneseos suggest a type of knowledge that is either obtained by experience, or a pure critical intellect. Epignosis a superlative type of knowledge - one that assumes a certain responsibility on the part of the subject. Peter goes on to exhort his readers to add knowledge (gnosis) to their faith (among other traits), in that they will not be unfruitful in their "knowledge" (epignosis).
It is also interesting that later in 2 Peter, he speaks of false teachers who possess epignosis, but turn away, and are worse off than if they had never known.
One aspect of postmodernism that I consider positive is the focus on experiential truth as opposed to propositional truth. These passages seem to suggest, to me, that epignosis is the product of knowing Christ experientially. It is a free gift of grace that is offered to all, and can give us all we need for life and godliness. Perhaps this knowledge is inherent in all, so that all are without excuse (Rom.1:20). But is propositional truth a by-product of this knowledge? How can we be assured in our understanding if there is nothing that can be understood? However, epignosis also refers to a clear, specific knowledge, while gnosis is more temporary and situational. Surely clear knowledge of God could be obtained only through an act of divine power. This power allows us an alternative to a type of "knowledge" present in the world - a knowledge based on lust that inevitably leads to destruction. I believe that epignosis may be the knowledge that drives our worldview, and resultingly drives our actions.
I will continue working on this and keep updating...very interesting stuff. Look for aspects of this in discussion on the Tough Questions forum. Bye for now.
5:40 PM
Could you expound on the postmodern church?
You mentioned propositional versus experiential..
push
1:46 PM
The "postmodern church".... what a definitional nightmare. Those words mean so many things to so many people. They are not without connotation, presupposition, and usually much emotional baggage!!! Let me just say that when I speak of postmodernism, I am talking about a general epistemological outlook with regard to propositional truth. PoMo is one of those words like "liberal" or "conservative", which are really vast arrays that defy catergorization, yet people still use them to polarize or at least to neatly arrange information so as to simplify actual critical judgement. The general tenet of postmodernism I speak of is a focus on experiential truth. Notice I did not say a rejection of propositions, a refutation of non-contradictory logic, or anything of that sort. I'll choose not to go there. Basically, what I am looking at is the focus, the central concern: that truth becomes subject to many distortions in the human communication process, so "ideas" or "propositions" are better demonstrated than deliniated in a rational fashion. I see this as the primary character of biblical revelation: it's a story, a narrative, that causes us to interact with it in light of our own stories or narratives. Do propositions result from this interaction? Perhaps, but we had better constantly scrutinize them (the task of the theologian) and always be open to interaction (through the Spirit's leading).
Sorry that's an extremely wordy answer, but it's a messy concept to begin with nowadays.