Who Are the Angels of the Seven Churches in Revelation? (Series Part 2)

In Part 1, I wrote on some general points to be aware of in reading the book of Revelation and provided an example from the first Chapter of the book. Here, I want to say a few things about Chapters 2 and 3, the chapters containing the seven letters addressed to the seven churches in Asia Minor in the first century.

First, let’s say something about how John structures the book around the theme of judgement. 1 Peter 4:17 expresses an idea about judgement beginning with God’s household, the church. John takes the idea very seriously in the way Revelation is structured. Chapters 2 and 3 focus on “judgment” or warning/encouragement of the churches, while the rest of the book is about judgements /warning of the world.

Perhaps the most interesting question in these chapters is the identity of the seven angels of the churches in today’s western Turkey. The literature has two interpretations: the angels are either humans or divine beings. The text identifies each of these beings as an “angelos,” meaning “messenger.” In the Bible, this term can refer to both humans and divine beings.

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Reading Revelation Right (Series Part 1)

The Book of Revelation has been on my mind for a few months now. I have read and re-read the book and consulted with some of the best specialists in modern scholarship. Some things I knew, but there have been so much more I was ignorant of. I am just gonna say a few things here. (I may also walk through the whole book, picking out specific nuggets I found interesting.)

1. If John wrote Revelation as graduate schoolwork today, he would undoubtedly get an “F.” No, it would not be so much because his work would be difficult to understand – Immanuel Kant probably surpassed John on that point and is still praised for it. John would score an “F” because of plagiarism and failing to cite his sources properly. (Of course, John did not do any wrong per the literary standards of his day.)

2. Let us get the simple hermeneutics point out of the way. John wrote to encourage young churches near the first century. So whatever John wrote about was something that, in principle, his audience could/would have understood. Hence, there are no cryptic references to helicopters, missiles, China, Russia, Putin, Trump or any of the other recent lazy readings.

3. Indeed, there is cryptic messaging in the book – it was John’s way of critiquing the empire without its knowledge. The cryptic messaging is of a very different sort from what people now tend to imagine. For example, John primarily referred to Rome as Babylon, and that move is itself pregnant with a whole worldview and dense theology.

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Breaking the Silence: Understanding Paul’s Doctrine (Series Part 3)

There is yet another problematic passage in the Corinthian correspondence besides the 1 Corinthians 11 passage that we have considered. It is the passage people have used to argue that Paul sanctions an exclusively male church leadership: 1 Corinthians 14:33 – 36, reproduced below:

For God is not a God of disorder but of peace – as in all the congregations of the Lord’s people. Women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the law says. If they want to enquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church. Or did the word of God originate with you? Or are you the only people it has reached?

Scholars have observed that this passage gives off a First-Century Jewish synagogue undertone, and, of course, Christianity was essentially a sect of Judaism at the time. A typical synagogue meeting would have men and women seated in different sections, and women were not allowed to speak in those services. Married women could not even ask questions of their husbands during service because of the seating arrangement; apparently, they had to wait until they got home. 

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Paul’s Clever Comebacks in 1 Corinthians 11 (Series Part 2)

Paul Quotes the Corinthians

As emphasized earlier, we have much-needed data missing from the Corinthian correspondence. Scholars have presented several possible explanations, but not one satisfactorily answers the text’s questions. Each explanatory schema answers a few questions while neglecting the rest. In truth, we may only be able to fully understand the text if archaeology comes to the rescue once more.

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Problems Galore: Man is the “Head” of the Woman? (Series Part 1)

Background

First Corinthians 11 is one of those Bible passages that no reader can forget about in a hurry. It is the kind of passage you read and wonder about afterward. The chapter is significant not just for the challenging issues it raises for scholars but also for the impact it continues to have in churches. After all, the passage is full of apostolic pronouncements for the global church. First Corinthians 11 is the famous chapter about hair covering and the claim that “neither was man created for woman, but woman for man” —a passage that the church has subsequently used to treat churchgoing women as “others.” Of course, the othering of women, based on this passage and other similar ones, would not be problematic if, indeed, that is the kind of thing Paul had in mind. 

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What’s Natural Theology? The Example of the Moral Argument

Natural Theology is the branch of theology that seeks to argue for God (or theism) solely from observed facts and experiences. A natural theologian may reference the bible in her work without assuming special knowledge or revelation. She may cite a bible passage but only like any other book. It is worth reiterating that natural theology is a natural enterprise. It is a human endeavor that seeks to employ reason to argue for God’s existence. To that end, two points are worth accentuating here.

First, the arguments of natural theology are not infallible or immutable. A natural theologian does not take a theistic argument to be on the level of a divinely inspired text. Theistic arguments rely on observed facts and experiences. As facts change, relevant theistic arguments must accommodate the changes to remain valid. Indeed, original arguments, such as the Leibnizian Cosmological Argument and the Ontological Argument of Saint Anselm, might be easily refuted today without appropriate modifications. Second, an unconvinced person, theist or otherwise, may reject a theistic argument. Once again, the deliverances of natural theology do not claim divine inspiration. Besides, it is difficult to imagine how one may affirm an argument that one does not adequately understand. (Of course, one’s inability to understand an argument does not count against it.) I once had such an experience.

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Crowther’s Critics’ Cardinal Error (Series Part 3, Finale)

We have told the story of Bishop Ajayi’s early life. The teenage Ajayi was captured by his compatriots and sold into slavery. But for the interception of a British squadron, Ajayi would have been sold in the trans-Atlantic slave trade and might never have been known—just like the innumerable millions who perished in that grand evil scheme. It is hard to imagine that Ajayi, especially as he would later have learned about what could have been, would not have felt like he owed his life to Britain. Not only was he saved by British sailors, but he was also educated and introduced to Christianity by British missionaries. Considering the history of Britain at the time, we may assume that racist and hegemonic inclinations tainted the Christian education he received. So, it should not be shocking if we find vestiges of Eurocentrism in Crowther’s works. What should be more critical is what Crowther willfully believed and defended.

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Èṣù Ẹlẹ́gbara and the Evolution of Satan (Series Part 2)

Èṣù in Yoruba Metaphysics: A Brief Note

Traditionally, Yoruba conceives of the world as an interconnected three-tiered cosmos: Ọ̀run (meaning, heaven), Aiyé (meaning, the earth) Ilẹ̀ (meaning, underground; netherworld). Ọlọ́run (literally, “heaven’s owner”) inhabits Orun with the over four hundred gods in the Yoruba pantheon, many of whom walked the earth as humans with supernatural abilities. Ọlọ́run, also known as Ẹlẹ́dàá (literally, “the creator”), is the supreme being. Aiyé is the world of humans, and Ilẹ̀ is the world of departed souls, especially of ancestors. The dividing wall between Ọ̀run and Ilẹ̀, especially regarding deified souls, is quite ethereal.

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Bishop Ajayi Crowther and the Yorùbá Bible (Series Part 1)

Background

Bishop Samuel Ajayi Crowther’s contributions to African Christianity are well attested in the Christian world, especially in the Global South. In his native land, however, the Bishop is mainly seen as a villain than a hero. He is seen as an able instrument of colonialism used to undermine Yoruba metaphysics. His significant achievement, a Yoruba version of the Bible, is critically described as a courier of “Euro-Christian ideas, beliefs, and cultural logics” (Adefarakan, 45) written in the Yoruba language. Among the adherents of the traditional Yoruba religion, Bishop Crowther is a traitor who willfully allowed himself to be used in the corruption of what he once held dear.

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Adam Could Have Existed 6,000 Years Ago (Series Part 4)

Introduction

If the Copernican revolution defended by Galileo Galilei displaced humans from the center of the universe, the Darwinian revolution completed what was left by stripping humans of any sense of unique worth. Whereas people had embraced the idea of being created by some supreme being as the science of human origin, Darwinism offered a radically different narrative in which a human is no more special than a SARS-CoV-2 particle. Indeed, the former owes its existence to viruses which are her genetic ancestors. While not challenging the Gospel of Jesus, the Darwinian idea seeing 32ly invalidates the message of the first few pages of the Bible. For the theologically minded persons, those were very trying times. Theologians and skeptical scientists levied critiques against Darwinism—a not unusual development; new scientific ideas always benefit from reviews. These critiques helped refine the Darwinian thesis. Today, Darwin-inspired evolutionary science is the scientific consensus—even if substantive debates continue about various aspects of the dogma. All in all, theology yielded grounds to the unstoppable mighty Darwinian force in all of this.

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