God is dead. God remains dead. And we have killed him. How shall we comfort ourselves, the murderers of all murderers? What was holiest and mightiest of all that the world has yet owned has bled to death under our knives: who will wipe this blood off us? What water is there for us to clean ourselves? What festivals of atonement, what sacred games shall we have to invent? Is not the greatness of this deed too great for us? Must we ourselves not become gods simply to appear worthy of it?

The Madman, Friedrich Nietzsche

The words of a group of Muslim students on campus might be ascribed to pure chance, the evolution of language, and mistranslations. But “Have you read the last testament of God” immediately opened with two possible interpretations when I saw the poster. On a mainly Christianised university campus, it’s a nice slogan to start a conversation. After the first and second testament, or the old and new testament, their was a last testament, the Koran. Or else, it could be interpreted as the testament of God, God’s will. Those are the last wishes of a dead God.
And Christians can also do this. They talk about the Bible as the final word of God. An unchanging document that needs to be followed to the letter. It’s like following the testament of a dead man, to the letter, since he is no longer available to talk about possible interpretations, or to continue to develop these words.
Maybe it’s not funny then how the exact same people who read the Bible as if it was a testament, as the last words that God ever spoke, as the testament of a dead God, tend to resurrect this God by forcing it into the realm of the supernatural experience. This way we tend to end up with a God who spoke his last will, his last testament, 1400, or 1900, or 2300 years ago, but at times gets resurrected to speak a new final word to the receiver, words that may not be questioned, interpreted, or worked out in relationship with the other.
It would seem like any talk of a “final word” of God causes from its inception that this God is fated to die. To become silent. Subsequently, attempts at resurrecting God in the supernatural experience, when absolutised as the new final word of God, has, apart from the same problems, the added problem that new gods have the tendency to appear using the names of an existing god.
How else should we read the words of a creator God than by engaging, interpreting, criticising, reinterpreting, and listening to the noise, attempting to hear the continuing voice of God?

The words of a group of Muslim students on campus might be ascribed to pure chance, the evolution of language, and mistranslations. But “Have you read the last testament of God” immediately opened with two possible interpretations when I saw the poster. On a mainly Christianised university campus, it’s a nice slogan to start a conversation. After the first and second testament, or the old and new testament, their was a last testament, the Qur’an. Or else, it could be interpreted as the testament of God, God’s will. Those are the last wishes of a dead God.

And Christians can also do this. They talk about the Bible as the final word of God. An unchanging document that needs to be followed to the letter. It’s like following the testament of a dead man, to the letter, since he is no longer available to talk about possible interpretations, or to continue to develop these words.

Maybe it’s not funny then how the exact same people who read the Bible as if it was a testament, as the last words that God ever spoke, as the testament of a dead God, tend to resurrect this God by forcing it into the realm of the supernatural experience. This way we tend to end up with a God who spoke his last will, his last testament, 1400, or 1900, or 2300 years ago, but at times gets resurrected to speak a new final word to the receiver, words that may not be questioned, interpreted, or worked out in relationship with the other.

It would seem like any talk of a “final word” of God causes from its inception that this God is fated to die. To become silent. Subsequently, attempts at resurrecting God in the supernatural experience, when absolutised as the new final word of God, has, apart from the same problems, the added problem that new gods have the tendency to appear using the names of an existing god.

How else should we read the words of a creator God than by engaging, interpreting, criticizing, reinterpreting, and listening to the noise, attempting to hear the continuing voice of God?

Advertisement

interfaith dialogue

July 31, 2008

Haven’t done much blogging the past few days. I’m learning TYPO3 and building our church website using the Web Empowered Church, you might want to check it out if you want to build a church website.

Just saw this video. Want to get any idea how NOT to do interfaith dialogue or evangelism or anything similar? This is a definite no-no!

My dad did some posts on Max Warren’s ““Seven Rules for Dialogue Between Christians and non-Christians.” You can find the eight posts here. I wrote some thoughts on something David Bosch wrote on dialogue here.