On the Delusion of Plausible Arguments, I Hold to Christ in Me

As I read through Scripture, I am always looking to understand it better. At the same time, I am listening for God to speak to me. In the process, I notice things. Like today. I noticed Paul’s statement to the Colossians:

I say this in order that no one may delude you with plausible arguments.

Colossians 2:4 ESV

Hmmm… the delusion of plausible arguments. That’s an interesting phrase…

Paul is writing to the people in Colossae, a very Greek city. He had already been to Athens where the Athenians and foreigners who visited the city spent their time telling and listening to the latest ideas. (Acts 17:21)

In our modern view, we might imagine an ancient think tank in which new ideas are explored and developed toward some greater ends. We might be tempted to see Athens as an incubator of ideas for the benefit of mankind.

Luke, the writer of Acts, was not being complimentary, however, when he made this observation. The context suggests a contrast between a desire for novel ideas and a desire for truth. Ideas for the sake of ideas and novelty for the sake of novelty may be an erudite pastime for the bored elite who enjoy comfort and privilege, but they are not noble pursuits in themselves.

Unless one has a desire to know truth, entertaining new ideas is only an exercise in futility, diversion and delusion. The ancient writer of Ecclesiastes, writing about a millennia before Paul set foot in Athens, recognized “there is nothing new under the sun” – even back then. (Ecc. 1:9) Chasing after ideas that are new for the sake of novelty is just a distraction from the truth. It is meaningless!

Paul views the sharing of ideas for the novelty of them in the same way modern people might play video games or read a book – entertainment to pass time. He had no time for such things.  

Truth had been revealed to Paul in the form of the risen Jesus, whom his people had crucified, and Paul had persecuted. Paul’s whole life was interrupted and set off on another course one day as he traveled with the intention of arresting and imprisoning Christ followers in Damascus.

Paul’s life would never be the same. By the time Paul wrote the letter to the Colossians, his motto had become “to live is Christ and to die is gain”. (Phil. 1:21)

If we can tell anything about the biographical and autobiographical sketches of Paul in Acts and his letters, we can see that Paul was fiercely and uncompromisingly concerned about truth. That attitude led him to persecute the followers of Christ with zeal when he thought the truth lay in that direction.

It was Paul’s commitment to truth that prompted him to turn in the opposite direction and accept Jesus whom Paul had persecuted as his Lord and Savior. Paul gave himself completely to be a servant of the risen Lord to the point of sharing in his own body the sufferings of Christ, as he described to the Colossians. (Col. 1:24)

Paul’s turn of phrase, perhaps, is what caught my eye as I read through Colossians this morning: the delusion of plausible arguments.

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Paul Put the Pieces of a Puzzle together for Dionysius at the Areopagus

Some people want to fit the pieces to the puzzle together.

Perhaps, my favorite speech (sermon) in the Bible is Paul’s address to an elite group of people in Athens. The people in Athens were fond of spending their time “in nothing except telling or hearing something new”. (Acts 17:21) When some Epicurean and Stoic philosophers heard Paul in the marketplace, they brought him to the Areopagus.

Do you know people like that? They like to talk philosophy, but they don’t do it out of a love for the truth. They just like the intellectual challenge or the exercise of the imagination. Those conversations are ultimately unfulfilling unless truth is the object.

When Paul came to Athens, he was struck by all the idols he saw. (Acts 16:17) Athens was filled philosophies and gods of unending variety. In this way, Athens was like the modern Internet: a person might not ever exhaust all the possibilities. A person could spend a lifetime trying without ever synthesizing all the information and fitting the pieces to the puzzle of life together.

Paul cut the chase. Referencing an inscription: “To the unknown god”, Paul opened his speech with the statement, “What therefore you worship as unknown, this I proclaim to you.” (Acts 17:23)

I love that! Paul started where they were. He started with something familiar to them, and he used it as a segue into an introduction of “[t]he God who made the world and everything in it”. There were temples everywhere in Athens, but Paul was not shy in saying that the “Lord of heaven and earth does not live in temples made by men”. (Acts 17:24)

Paul wasn’t interested in small talk, or ideas for nothing but the novelty of them.

I also love that Paul quoted Greek philosophers and poets to them. He quoted Epimenides of Crete for the proposition that “In him [the God who made the heaven and earth] we live and move and have our being”; and he quoted Aratus for that proposition that we are His offspring. (Acts 17:28)

Paul was educated, and he could speak the language of educated people. He could take poetry and use it in a sermon on God. He didn’t play their games, though. He didn’t speak just to hear himself talk. He didn’t pander to their penchant for novel ideas.

He called them to account: “The times of ignorance God overlooked, but now he commands all people everywhere to repent, because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead.” (Acts 17:30)

Paul preached the Gospel, the good news that Jesus died for our sins, redeeming us from destruction and giving us the hope of everlasting life, but Paul lost most of his audience at that point. They weren’t interested in “dogma”. They took offense at the exclusivity of Paul’s message. They liked ideas, but they weren’t interested in truth. Sound familiar?

Truth, of course, is exclusive. That’s the nature of truth. People like the Athenians, and people who embrace post-modern thought today, don’t want to want to hear ideas that are exclusive. They want variety. They want to keep their options open, ironically even to the exclusion of truth.

A few people, though, were moved by Paul’s sermon. They wanted to hear more. Among them was Dionysius, the Areopagite. For Dionysius, Paul provided him the missing piece to the puzzle of his life.

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Focusing on Following Jesus in a Chaotic World

God continues to work out His purpose in history.


There is so much angst in the world today. First the corona virus and now the explosion of racial tensions. The political and worldview polarization we we have experienced in recent years have been magnified as political machines ramp up for another presidential election. It even threatens to pull the church apart.

I have recently written about black lives matter and white privilege from a biblical perspective, in an attempt to redeem those phrases from a biblical point of view.  I realize that those terms are loaded. The Black Lives Matter organization has a specific message and worldview that runs contrary to biblical principles at various points, but I tried to find the kernels of truth in those phrases through a biblical lens.

We run a risk in the church of getting off the narrow path of following Jesus by aligning ourselves too closely with a particular political platform, secular philosophy or other way of viewing the world that is not gospel focused. We also run a risk of falling off the narrow path the other way, by  reacting in opposition to everything a particular political platform, philosophy or worldview stands, just because some of it (or even most of it) is contrary to “off”.

Truth is truth, and truth is objective. No one person or particular view is apt to be absolutely true, because we are flawed beings with limited perspective. The likelihood of one person, one church, one theology being absolutely true in every detail is not likely.

At the same time, truth is truth. It is objective, and people can see it. That means that even people who may not acknowledge the truth of the gospel may, nevertheless, accurately see some aspect of the truth.

It’s like science, the facts and evidence must be interpreted. We are all looking at the same facts and evidence, but we do not all interpret it the same way. Still, the facts and evidence are the same. We continually discover new facts and evidence that alters our interpretations of the facts and evidence we previously knew, and we sometimes discover that what we thought we knew is not accurate.

God, of course, never changes. He is the same yesterday, today and forever. Our perspective, knowledge and understanding, however, is finite and limited, and that requires we adopt a posture of humility in our understanding.

God’s Word doesn’t change, but our perspective of it changes. Think of the radical change of perspective Jesus introduced to the descendants of Abraham! God became man, came to His own people, and they didn’t even recognize Him!

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CS Lewis on the “True Myth”

All myth is an attempt to shine light on truth. True Myth is the ultimate Light shining on the ultimate Truth. 

The Areopagus in Athens

“Now the story of Christ is simply a true myth: a myth working on us in the same way as the others, but with this tremendous difference that it really happened: and one must be content to accept it in the same way, remembering that it is God’s myth where the others are men’s myths: i.e. the Pagan stories are God expressing Himself through the minds of poets, using such images as He found there, while Christianity is God expressing Himself through what we call ‘real things’. Therefore it is true, not in the sense of being a ‘description’ of God (that no finite mind could take in) but in the sense of being the way in which God chooses to (or can) appear to our faculties. The ‘doctrines’ we get out of the true myth are of course less true: they are the translations into our concepts and ideas of that which God has already expressed in a language more adequate, namely the actual incarnation, crucifixion, and resurrection. Does this amount to a belief in Christianity? At any rate I am now certain (a) That this Christian story is to be approached, in a sense, as I approach other myths. (b) That it is the most important and full of meaning. I am also nearly certain that it really happened…”

This quotation is from CS Lewis in a letter to Arthur Greeves: from The Kilns (on his conversion to Christianity), 18 October 1931. it captures the thought process of CS Lewis at the point in time in which he was becoming convinced of the truth of Christianity.

cslewis


If you have read much of what I write, you would readily notice that I quote and reference CS Lewis often. He resonated with me in college, and he continues to resonate with me.

He is cited by more diverse groups of people, perhaps, than any person I can think of. He had a unique way of approaching things from fresh points of view, often pulling those fresh ideas from the dusty tomes of ancient literature. His concept of myth and True Myth is one such point.

Some might consider his frequent allusions to ancient, pagan myth heretical, and some might even confuse his love of pagan myth as New Age. I find him to be extremely orthodox in unorthodox ways, and I find his creative approaches to orthodoxy to be refreshing and thought-provoking.

We don’t have to look any further than the ultra-orthodox, Apostle Paul, to find some common ground with CS Lewis. When Paul was in Athens, some Epicureans and Stoics he met in the marketplace, brought him to the Areopagus to address an erudite Greek crowd. In that address, Paul referenced an altar inscribed “To An Unknown God” and quoted Aratus, a Greek poet:

“in him we move and live and have our being”.

Acts 17:22-28 (quoting from Phenomena 5)

Paul used a quotation from a pantheistic, pagan poet to convey a theistic principle about God. (See Acts 17:22-28 – Quoting the Philosophers?) Paul connected with the people “where they were”, using language and references they understood to convey something about God. In one sense, this is how CS Lewis relates the ideas of myth and True Myth.

It’s interesting to me, as well, that Paul knew enough about pagan poetry to quote Aratus. In Titus 1 (v. 12), Paul quotes a Cretan philosopher, Epimenides. Again, it’s striking that Paul knew enough about pagan philosophy (presumably) that he could quote Epimenides.

CS Lewis observes that myth contains some elements of truth, which shouldn’t be surprising at all, as truth is universal and should, therefore, be something that is universally recognized. The difference between myth and True Myth is that all myth ultimately is a shadow of the True Myth.

All myth is an attempt to shine light on truth. True Myth is the ultimate Light shining on the ultimate Truth. All myth conveys truth through storytelling. True Myth isn’t just another story, though; it is The Story. It isn’t “just” myth, but reality – “it really happened,” as CS Lewis says.

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Turning Idols toward God: the Human Intellect

Many Christians have abdicated the realm of the intellect to modern culture and secular institutions

Depositphotos Image ID: 20592505 copyright: olly18

Human beings can make idols out of anything, including making an idol of human intellect/mind. As with all created things, the human intellect is limited, finite and utterly unable to save us from our human condition, but many people, nevertheless, put their faith in the human intellect. This is ultimately idolatry when we trust in our own intellect instead of trusting in God.

Putting our faith in our own intellect is also, ultimately, foolish. What do we know that God doesn’t know? What can see understand that God doesn’t understand? Relying on ourselves in this way, to the exclusion of relying of God, is (to put it mildly) short-sighted. It is sin, to put it bluntly.

It is the same mistake that Eve made in the garden when the serpent tempted her by saying “you will be like God”![1] We want to be our own gods, relying on our own intellect.

This basic prideful condition, which is the essence of sin, is why “God chose the foolish things of the world to shame the wise”.[2] Of course, “the wisdom of this world is foolishness” to God.”[3] As Isaiah says:

“For My thoughts are not your thoughts,
Nor are your ways My ways,” declares the Lord.
“For as the heavens are higher than the earth,
So are My ways higher than your ways
And My thoughts than your thoughts.

For these reasons, and others perhaps, Christians today tend to distrust science, worldly thinking, philosophy and even the mind, itself. Christians have all but abandoned the world of science, philosophy and the intellect to secular institutions and minds, and this is a terrible mistake!

Christians are reluctant to acknowledge science. Christians are fearful of philosophy. Christians are even distrustful of their own minds. Many Christians have abdicated the realm of the intellect to modern culture and secular institutions. But here’s the thing: this is sinful too!

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