
A Pastor and a Philosopher Walk into a Bar
Mixing a cocktail of philosophy, theology, and spirituality.
We're a pastor and a philosopher who have discovered that sometimes pastors need philosophy, and sometimes philosophers need pastors. We tackle topics and interview guests that straddle the divide between our interests.
Who we are:
Randy Knie (Co-Host) - Randy is the founding and Lead Pastor of Brew City Church in Milwaukee, WI. Randy loves his family, the Church, cooking, and the sound of his own voice. He drinks boring pilsners.
Kyle Whitaker (Co-Host) - Kyle is a philosophy PhD and an expert in disagreement and philosophy of religion. Kyle loves his wife, sarcasm, kindness, and making fun of pop psychology. He drinks childish slushy beers.
Elliot Lund (Producer) - Elliot is a recovering fundamentalist. His favorite people are his wife and three boys, and his favorite things are computers and hamburgers. Elliot loves mixing with a variety of ingredients, including rye, compression, EQ, and bitters.
A Pastor and a Philosopher Walk into a Bar
Two Pastors and Two Philosophers Walk Into a Bar
This is a fun one, friends.
In this episode, we chat with Sameer and Sharad Yadav - identical twin brothers who are a pastor and a philosopher. No, really.
Sameer is a theologian and a philosopher who teaches religious studies at Westmont College in Santa Barbara, CA, and Sharad is Lead Pastor of Bread and Wine, a church in Portland, OR. We chatted about so much - theology, philosophy, the current reality and future of the church, mysticism, wonder, mystery, and apophatic spirituality, just to name a few. Also, we laughed. A lot. These guys are a snarky, irreverent riot.
We tasted the incredible Elliot mead from Manic Meadery in Crown Point, IN. It's joy in a cup.
Content note: this episode contains some strong language that may not be suitable for children.
=====
Want to support us?
The best way is to subscribe to our Patreon. Annual memberships are available for a 10% discount.
If you'd rather make a one-time donation, you can contribute through our PayPal.
Other important info:
- Rate & review us on Apple & Spotify
- Follow us on social media at @PPWBPodcast
- Watch & comment on YouTube
- Email us at pastorandphilosopher@gmail.com
Cheers!
00:02
so in the interview that you're about to
00:04
hear one of our guests mentions a thing
00:06
that he wrote on facebook and we never
00:08
actually got to talk about specifically
00:10
what that was but i want to read it for
00:12
you now to launch off the episode
00:14
so this is sharad yadav
00:18
if kierkegaard is right and all
00:20
distinctions between the many different
00:22
kinds of love are essentially abolished
00:24
by christianity
00:25
then the beauty of that vision which
00:27
entices me to follow the breadcrumbs of
00:29
joy found in its daily foreshadowing in
00:32
casually spoken kindnesses routine
00:35
dignities regular human regard
00:37
actually invites an impossible burden
00:40
into my life
00:41
if i were to stoop to look at the
00:43
stained and dilapidated face piled on
00:46
top of the crumpled garbage lying
00:47
against the bus stop
00:49
only to see my father
00:51
or to spy two police officers fist
00:53
bumping one another with sickening
00:54
bravado after dislocating an elderly
00:57
alzheimer's patient's shoulder
00:59
only to recognize my own brother and
01:00
sister
01:02
and on and on multiplied by every
01:03
conceivable human failure and tragedy
01:06
how would life cease to be a horror
01:09
why would anyone willingly thaw that
01:11
blessed insensitivity which allows us to
01:14
live with such ubiquitous pain
01:16
christ's passion is the only version of
01:18
love that seems to notice that when you
01:20
open yourself to the world it will
01:22
crucify you
01:24
after having fallen in love with his
01:25
vision i feel doomed to the necessity of
01:28
it because i'm wedded to the hope of it
01:31
i very often find that to be a misery
01:34
not a joy
01:35
when i hear peter's words to whom else
01:37
should we go for you have the words of
01:39
life it's hard for me not to sympathize
01:42
with the tragic desperation of that
01:44
sentiment
01:45
the idea of human brotherhood no longer
01:47
warms my heart as much as it terrifies
01:50
me with its awesome emotional demands
01:55
[Music]
01:58
welcome to a pastor and philosopher
02:00
walking to a bar today on the show we're
02:02
talking with a couple of guys that i've
02:03
been wanting to have on the show for a
02:05
long time and was fortunate enough to
02:06
get them both on simultaneously and that
02:08
is sameer and sharad yadav who are
02:11
identical twin brothers one of them is a
02:13
pastor in portland the other is a
02:15
theologian in santa barbara california
02:18
but also basically a philosopher he
02:20
works on issues that are very
02:22
philosophical so they're basically the
02:24
perfect pair of people to have on our
02:26
show yeah and this is just a really
02:27
delightful but also profound
02:29
conversation that we're going to have so
02:31
you're in for a treat yeah and i mean
02:34
super fun conversation i have i don't
02:36
think i've left that much at an episode
02:38
during an episode uh yet and also just
02:41
want to say there is a little bit of
02:43
a little bit of swearing so you might
02:44
want if you're listening in the car with
02:46
your kids
02:47
wait or put on put on ear buds but yeah
02:50
get ready it's a fun episode yeah good
02:52
stuff and we have some fun to drink
02:54
today too that i'm really excited about
02:55
so
02:56
i texted elliot today randomly asking
02:58
him when his birthday was and it turns
03:00
out that it's in like what four days
03:02
yeah so i've been sitting on this i
03:04
bought it specifically for you because
03:06
it's called elliott
03:09
so this is amazing this is the first
03:11
mead we've had on the show so not a beer
03:13
not a whiskey not a wine i'm excited
03:15
this is some people claim the oldest
03:17
beverage humans have ever made i don't
03:19
know if there's good evidence that it's
03:21
actually older than wine or beer but
03:23
maybe it is i don't know dr pepper
03:25
basically
03:26
yeah other than dr pepper the oldest
03:28
beverage basically every country that
03:30
has a long history has some version of
03:32
mead in there in their history uh
03:35
basically just a fermented honey
03:37
beverage so you can think of it as wine
03:39
but made from honeys and honey instead
03:41
of grapes uh so what we have in front of
03:43
us is from a place called manic meadery
03:46
in crown point indiana and this is a
03:48
melomell which means it's made with
03:50
fruit so this is a blueberry meat and
03:53
i'm gonna i'm gonna say something strong
03:54
here say something extreme but i think
03:57
mead particularly melamels are the best
04:00
tasting things in existence
04:03
now i haven't had this one so i can't i
04:06
can't make that claim for this one but
04:08
i've had meads that i would take over
04:10
any whiskey
04:12
any wine any beer the last thing i want
04:15
to have in my mouth when i die
04:17
is a mead
04:18
shaking
04:20
so so this one's called elliot happy
04:22
birthday yeah
04:24
cheer cheers
04:26
i have never had a meat
04:28
i've had a mead but it was the what's
04:31
what's the fermented honey in water and
04:32
that's it just traditional yeah it
04:34
doesn't really have a fancy name i've
04:35
had a traditional meat i want to sit and
04:37
smell this before i before i yeah
04:42
just crazy
04:43
oh i want a i want like air freshener
04:46
that smells like this this is just
04:49
it smells like summer
04:51
and wild flowers and like honey ish i
04:55
mean it's i could just smell this you
04:57
want to taste this
04:59
when you die i want to just
05:00
smell this when i die yeah
05:02
so they say that um this is one pound of
05:05
blueberries and half a pound of honey
05:07
for every bottle say that again whoa a
05:09
pound of blueberries and half a pound of
05:10
honey per bottle that's nice i use
05:12
orange blossom honey this is delightful
05:15
orange blossom honey yeah but it's waste
05:17
so for all of that concentrated flavor
05:20
in in this bottle i would never imagine
05:22
it because it's very subtle like it's
05:25
yeah even if you use honey and cooking
05:27
often it can overpower the dish you it's
05:29
the only thing you get you can tell
05:30
there's honey in here but not that much
05:32
honey that's oh yeah i'm insane yeah and
05:34
it's pretty expensive running too this
05:36
is such a sensual experience i mean i'm
05:39
telling you man
05:40
you lift the glass to your mouth and you
05:41
just
05:42
your world gets lightened by the aroma
05:45
and then you taste it and it's
05:47
it's less than you think you're gonna be
05:49
getting but it's just right yeah this is
05:52
it's really impossible to describe a
05:54
good metal mill to somebody who's not
05:56
had one
05:57
i mean it's it's like an after this is a
05:59
dessert one oh for sure for sure and
06:01
this is 14 so it comes out like a strong
06:03
wine basically and it's so swirly yeah
06:06
you have to be careful
06:08
i'm in love and this is a still mead
06:10
which means it's not carbonated as you
06:12
can see it's just um kind of viscous and
06:14
it would be interesting if this was
06:16
carbonated so there are
06:18
there are carbonated meats and yeah um i
06:20
don't prefer them but i've had some
06:21
pretty good ones too
06:23
oh someday i'm gonna make
06:25
something i'm gonna make that highlight
06:26
reel of all of randy's reaction noises
06:28
just back to back to back
06:30
that'll be a special i'll decide this is
06:32
a bad idea and i will not save it
06:35
special patreon release randy going
06:37
for an hour
06:41
i don't care what you say
06:43
this is the meat exists because god
06:45
loves us i mean for sure dude for sure
06:47
gosh yeah
06:49
okay yeah you're when it's my birthday
06:51
do i get a bottle of that um
06:54
i cannot give you something yeah yeah
06:57
i have no joke probably 50 bottles of
06:59
meat
07:00
so yeah
07:02
it's a little bit of a problem all right
07:04
so you're very overstated i would prefer
07:07
this to any whiskey any bourbon
07:11
i i don't know if i totally agree but
07:13
now
07:14
now what you said isn't ridiculous to me
07:16
yeah it's good yeah
07:18
yeah and this is i mean this is good and
07:20
this is i think the meat that put them
07:21
on the mat
07:22
yeah that was their most popular to
07:24
begin with and they have a bunch of
07:25
versions of it like
07:26
breakfast elliot which has like coffee
07:28
in it and i've got a chocolate one at
07:30
home so it's like chocolate and blue i
07:31
don't want that but like on the level of
07:33
needs that i've had this is pretty
07:35
middle of the road so all right so i
07:37
mean
07:38
i don't i don't want to enter into your
07:40
binary world of having to like compete
07:42
against whiskeys and beers and wines
07:44
this is just pure
07:46
delight in a cup and a lot of needs are
07:48
aged in like really nice whiskey barrels
07:50
and stuff yeah so we've already talked
07:52
about it way too long so let's finish up
07:53
the tasting to say if you find a mead
07:56
buy it
07:58
yeah
07:59
cheers yeah cheers
08:04
well sameer and sharad yadav thanks so
08:06
much for being on a pastor and
08:08
philosopher walking to a bar
08:09
thanks man thanks great for having us
08:12
awesome
08:13
can both of you tell us just a little
08:15
bit about your background or who you are
08:17
why you're why are you on the show
08:19
other than that i begged you good
08:21
question
08:22
why are we on show yeah
08:26
my press agent said this would be good
08:27
for my uh for i mean i gave you guys all
08:29
the head shots
08:30
[Laughter]
08:32
but no we i think it's
08:34
finding out about your show is pretty
08:36
cool because it's sort of
08:38
the title of it is like the description
08:40
of our relationships
08:43
so it's kind of cool yeah so smear and i
08:46
we obviously
08:48
sucked nutrients from the same placenta
08:50
growing up
08:52
and uh we were yeah yeah you know
08:55
identical twins monozygotic so same dna
08:59
same infirmities same devastating good
09:02
looks
09:04
i think the the conversion experience
09:06
that i had in college is kind of where
09:08
all this started and then shortly after
09:11
my conversion experience uh sameer sort
09:14
of said i guess i'll walk in here and
09:15
take a look around and he he and i both
09:18
in different ways i think have been
09:21
trying to prosecute what it means to be
09:23
a christian or why we think it would
09:26
that would be something we would want to
09:27
do
09:28
as our career choices so that's the
09:30
sphere in which we work out our
09:32
anxieties and our own questions about
09:34
whether any of this stuff makes any
09:36
sense and so yeah sameer went the
09:39
academic route and i went the pastoral
09:40
route and yeah and we took a little
09:42
detour into a uh testicle crushing
09:46
fundamentalism
09:48
so anyway but yeah we just got one left
09:51
i guess
09:54
being twins we can also be donors for
09:56
each other so that's pretty cool it
09:57
worked out it worked out yeah
10:00
yeah so i mean my you know one one kind
10:03
of feature of that story is that my
10:05
parents immigrated
10:07
to the united states from from india and
10:10
so
10:11
and then moved to kansas and from kansas
10:12
to idaho and then we were born and
10:13
raised in rural idaho
10:15
and so our our uh upbringing
10:18
was one marked by a sort of profound
10:21
questions of belonging and and uh sort
10:24
of existential issues and and struggle
10:27
that raised religious questions i think
10:29
both of us
10:30
were unusually
10:32
contemplative reflective types for just
10:35
in part in response to the pressures of
10:37
the kind of environment in which we were
10:40
growing up and so
10:41
a lot of working out
10:43
of various questions about what is life
10:46
in the world and all of everything about
10:48
we're we're shaped in a very particular
10:50
kind of social context you know in which
10:53
it's easier to ask those questions when
10:54
things when pieces don't fit properly so
10:57
so i think that that's something that
10:58
we've continued in our own different
11:00
ways to reflect on and has shaped our
11:03
respective vocations in perhaps
11:05
different ways but also overlapping ways
11:07
that that we continue to work out in our
11:08
relationship over time yeah yeah well i
11:10
would love for you to take us into that
11:12
a little bit if you're willing to i mean
11:14
you said it sharad you're a pastor sameer
11:17
you're a i'm going to say philosopher
11:19
even though i think your degree is
11:20
technically in theology but you wrote
11:21
your dissertation trained theologian who
11:23
does some philosophy of religion and
11:25
sure yeah anybody that wrote a
11:26
dissertation on william alston as a
11:27
philosopher
11:29
in my opinion so uh
11:32
yeah there you go and you signed up yeah
11:34
and philosophy wilfred sellers is in his
11:36
marriage vows
11:38
he's definitely a philosopher so yeah
11:41
wife and family what they have to deal
11:42
with nice
11:43
nice so um
11:45
have there been areas where
11:48
sameer where sharad's pastoral
11:51
gifting or vocation has actually formed
11:53
your scholarship
11:55
same thing in the other direction what
11:57
what take us into your conversations a
11:58
little bit if you if you can
12:00
i i would say that i thought about this
12:03
a little bit in anticipation of of our
12:05
conversation and it's such a difficult
12:07
question to answer because
12:09
i don't think of the way in which
12:11
sharad's ministry and
12:13
pastoral
12:14
vocation informs
12:17
my work as being a really
12:20
discreet kind of thing it's much more
12:23
like the kind of work he does is
12:25
informed by
12:27
his own attempting to take seriously
12:30
his christian confession and to help
12:32
others to think about what it might mean
12:35
to take that seriously and to be
12:36
part of that discernment together in a
12:39
way that has practical stakes so that
12:41
one is
12:42
invested in the answer to that question
12:44
in the way that one
12:45
prosecutes the everyday features of
12:47
one's life and i think that that
12:50
kind of vocation is is one that overlaps
12:53
substantially with my own so
12:55
i think that one dimension to attempting
12:58
to to take one's christian confession
13:00
seriously and to help others to venture
13:03
to make a venture as to what that might
13:04
look like in their lives one one
13:06
dimension of that is is intellectual and
13:08
educative so
13:10
there's a natural connection to the kind
13:12
of work that i do as a theologian i mean
13:13
to be a theologian is just to have a
13:16
vested interest in the truth of the
13:19
subject matter that you're that you're
13:21
investigating in this case questions
13:23
about god's relationship to the world
13:25
and stuff like that and so yeah there
13:27
are there are those questions get
13:29
manifest differently in this context but
13:31
it's in in the context of doing academic
13:33
work or whatever
13:34
but there's a sense in which teaching
13:36
students is a form of is a kind of
13:39
spiritual formation by way of
13:42
contemplation
13:43
and i think that there's something about
13:45
that work that is deeply resonant with
13:47
the pastoral work and the and the
13:49
particularly the kind of pastoral work
13:50
that my brother does so
13:52
so i think that but let me put it this
13:54
way though once practical vested
13:56
interest in the questions one one asks
13:58
as a as an academic sometimes have to be
14:00
backgrounded rather than foregrounded
14:03
right they're not like what you're
14:04
actually investigating they're just kind
14:06
of a program running in the background
14:08
whereas it's front and center for what
14:09
sharad does
14:11
and so when we talk it has the ability
14:14
to be a front and center conversation
14:16
that is
14:17
explicit like why does this actually
14:19
matter how does this actually work and
14:21
those kinds of questions so that's the
14:22
kind of stuff we talk about
14:24
yeah i think that's i like the
14:25
background foreground kind of thing
14:26
because i think that that works pretty
14:29
well as an analogy
14:30
to how sameer works for me too i mean you
14:32
know what he's describing i think is
14:34
it's like all of the work that that
14:36
sameer does in theology and race and in
14:39
apophaticism and mysticism and and
14:41
concepts of wonder and all this work he
14:43
does
14:44
is deeply existentially motivated you
14:47
know it's like it's it's rooted not just
14:50
in who he is but in he's not just doing
14:53
conceptual analysis
14:54
as a kind of like gymnastic fun you know
14:58
it's he's got real
15:00
stakes in the questions that he's trying
15:02
to to come and he takes him pretty
15:04
seriously and i think maybe our
15:06
relationship uh connects with each other
15:08
over those existential concerns over
15:12
because neither one of us want to
15:13
believe [ __ ] you know
15:14
and i think
15:16
his scholarly work then sort of like is
15:19
standing in the background of my i kind
15:21
of think about like the album cover of
15:23
in fear of a black planet you know like
15:24
that public anime album where the guys
15:26
are just standing in the background with
15:28
their sunglasses on and that so every
15:29
time i am preaching or teaching or
15:32
counseling i've got
15:34
i've got sameer
15:36
in
15:36
standing in the background guarding the
15:38
door as a kind of is what i am saying
15:41
does it really make any sense
15:43
is it in good conscience something that
15:46
i can commend to somebody and not be a
15:48
kind of used car salesman you know
15:51
and i think sameer is wanting to not be
15:54
just a kind of academic fraud really you
15:58
know like somebody who's engaging this
16:00
work
16:01
for whatever the vicious reasons might
16:03
be for that to build a name or a career
16:06
or just to publish for his own
16:08
self-satisfaction i mean there's deeper
16:10
things at stake and i think we both help
16:12
shape the way we come at it with people
16:15
yeah order this descend into mere puzzle
16:17
solving you know like we're just sort of
16:19
like oh here's some something that you
16:21
can kind of fiddle with and and work a
16:24
thing so you can crank an article out of
16:26
it or something i mean that's not i'm
16:27
just not interested in that yeah and and
16:29
one of the but i to say i'm not
16:30
interested it doesn't mean i'm not
16:32
tempted to that but part of the part of
16:34
the anchoring of our relationship is to
16:37
keep keep a kind of focus on on the work
16:40
that religious questions actually do you
16:42
know like what work gets done by asking
16:45
and answering these questions
16:47
is that how it works for you guys i mean
16:48
do you have a similar dynamic with both
16:50
of you well we didn't grow up we didn't
16:52
share a womb
16:55
a little bit different yeah i mean
16:56
randy's my pastor so
16:58
we just had a bunch of conversations for
17:00
several years about intellectual and
17:02
theological things and then we started
17:04
doing these q and a's at our church
17:06
where i would emcee and then kind of
17:07
help out with some of the more academic
17:09
questions and we realized we had a nice
17:11
dynamic and people told us we should
17:12
have a podcast so here we are
17:15
it's really not that complicated
17:17
[Applause]
17:20
then we realized we could talk to people
17:21
like you by just asking so yeah
17:24
it pays for itself but i would say that
17:27
um
17:28
kyle's influence has
17:30
definitely in some some you know whether
17:32
they're smaller large ways influenced my
17:34
the way i teach and preach particularly
17:36
bringing like this idea of epistemic
17:38
humility is something that i wasn't in
17:40
my orb until kyle came into my world and
17:42
hopefully i had some innately in there
17:45
but um he's helped me pay attention a
17:46
lot more to it and also this idea of
17:49
certainty there's a number of things
17:51
that kyle and his philosophical
17:53
questions and
17:55
just dealing with what's real has really
17:57
really shaped and influenced and helped
17:59
me like look at things differently and
18:01
also make sure that i'm not talking
18:03
[ __ ] like you said yeah yeah right
18:05
on yeah that's really cool i think
18:07
that's the gift of it is that there's a
18:09
kind of i have a form of accountability
18:11
with sameer that i don't have with
18:13
anybody else you know likewise you know
18:15
one of the i recently
18:17
not terribly recently but there was like
18:18
this this theological journal online
18:20
journal called syndicate and one of the
18:22
things that they did was to do a kind of
18:23
study of the state of theological
18:26
academy contemporary state of the
18:27
academy and and and some of the problems
18:29
that that have arisen in relationship to
18:31
certain different kinds of confessions
18:32
schools where theology gets done and one
18:34
of the perennial things that that comes
18:36
up in in conversations about theological
18:38
work is the divide between church and
18:40
academy you know so that you have
18:41
academic theologians and then you have
18:42
like actual christian constituents you
18:45
know and constituencies and that the
18:46
never the twain shall meet you know
18:48
except except if if you have
18:50
constituencies who are putting a drag on
18:53
confessional institutions to limit
18:56
academic freedom in ways that are
18:57
problematic for those people or you have
18:59
on the other hand you have a despising
19:01
of the church by the by the um the
19:03
theologian as some kind of lowbrow
19:05
sphere of people who don't know what
19:07
they're talking about or doing and so
19:09
it's really the kind of sense of mutual
19:11
responsibility to one another in terms
19:13
of academic theology and the life of the
19:14
church is voluntary yeah it's kind of
19:17
voluntary but there's a sense in which
19:19
my relationship to my brother is
19:23
you know what involuntary mean like yeah
19:25
and so there's a kind of there's a kind
19:27
of accountability in that that is
19:28
something that that i think would be
19:30
great if it were it could be propagated
19:32
more widely you know
19:33
yeah i've mentioned several times on the
19:35
show that i have a text thread that with
19:37
a couple other philosophers that we've
19:38
got going for probably five or six years
19:40
and it's it's something similar to that
19:42
like i tell my students that philosophy
19:44
gives you a superpower of [ __ ]
19:46
detection yeah yeah see through anything
19:48
but like it's nice when it's invited
19:51
yeah yeah yeah exactly to know that
19:54
someone's gonna call it like i'm you
19:55
know i'm probably i might get a text
19:57
after this episode from one of those
19:58
dudes telling me that thing you said was
20:00
really stupid
20:02
my detector was going crazy when i yeah
20:12
[Laughter]
20:14
i feel like i've been in your heads for
20:15
the last week i've been reading your
20:17
article sameer i've been listening to a
20:19
bunch of your uh sermons sharad oh my
20:21
god yeah yeah just to kind of prepare to
20:23
know all sorts of questions to ask so
20:25
i've got a few that i want to touch
20:26
things that you've written on sameer and
20:28
things that you've said sharad and i'd
20:30
love to get your take on both of them
20:32
even if it's not something you yourself
20:33
said so so one kind of big question that
20:35
i want to ask you sameer is
20:37
and it's as general as i can make it
20:39
what is theology
20:41
so so you wrote a paper uh where you're
20:44
kind of giving what you call a meta meta
20:46
dogmatics you have to go into all that
20:47
but like uh just very basically for
20:50
listeners who haven't really thought
20:51
about it here let me frame it this way
20:54
yeah there are people who call
20:55
themselves theologians who are catholic
20:58
protestant jewish muslim feminist
21:00
womanist liberation theologians analytic
21:02
theologians post-modernists even
21:04
atheists okay we had a famous atheistic
21:06
theologian at my alma mater so uh what
21:09
is it that all those people are doing
21:12
that is the same thing
21:14
if there if there is such a thing and
21:16
then the second part to the question is
21:18
how is that thing different from what
21:20
philosophers do because i know you're
21:21
very informed on the philosophical
21:23
methods as well yeah yeah
21:25
um so i mean
21:26
the i don't think that this is actually
21:28
that difficult question
21:30
which which is a good sign that i
21:31
probably got it wrong
21:34
but
21:35
but um i mean i just looked it up on
21:37
wikipedia
21:38
right there
21:40
webster's defines theology
21:53
my intro to christian doctrine students
21:55
you know that i teach every
21:56
two sections every semester
21:58
and when i that's how i start the
21:59
classes talking about what is theology
22:01
and what i say is all it is to do
22:03
theology is to ask what must or might be
22:06
the case if some
22:07
story is correct
22:09
a particular story about in the case of
22:11
christian theology it's a story about
22:13
god's relationship to the world and and
22:15
a story of creation redemption and that
22:17
kind of thing other kind of theologies
22:19
are theologies about god so theology can
22:21
only be done by asking what muster might
22:23
be the case if some story about god is
22:25
correct right but then it's just working
22:28
out some kind of ontological commitments
22:30
or like what are you committed to in
22:31
virtue of of some sad story
22:34
and and that's something that anyone who
22:36
has a story about god can do
22:39
right so anybody who has a story about
22:40
god and and what we might have to do
22:42
with god or what we don't have to do
22:44
with god or whether the concept of god
22:46
commits you to the existence of god or
22:48
not or whatever anybody can can try to
22:51
work out the implications of what muster
22:53
might be the case that story is correct
22:55
and that's all it is to do theology is
22:57
to is to think hard about that and
23:00
theology is therefore something that is
23:02
about
23:03
ontological commitment but depending on
23:05
one story about god it might also
23:08
involve certain kinds of other kinds of
23:10
commitments practical commitments you
23:12
know what must
23:13
or might i
23:14
have to do if this story is correct so
23:17
there's there's other kinds of
23:18
commitments other than the ontological
23:20
ones but those ones tend to be the
23:21
centering questions in
23:23
in the work of theology yeah didn't you
23:25
say a few minutes ago though that to be
23:27
a theologian is to have some kind of
23:29
practical investment in the questions
23:31
that you're studying it is it is to be a
23:33
christian theologian is to do that right
23:35
to be a christian theologian but i don't
23:36
presume to say what but you want you
23:38
want me to answer the question what is
23:39
theology in in the most generic across
23:41
the board sense that might be true and i
23:44
don't think that practical investments
23:45
are a given for any every kind of
23:48
theology i can write i can imagine
23:50
certain kinds of theology in which the
23:52
practical question is of little or no
23:53
consequence at all i don't i wouldn't
23:55
now given my commitments about what
23:57
theology is i might say that's bad
23:58
theology but i wouldn't say it's not
24:00
theology at all
24:01
that it doesn't count as theology sure
24:03
and so the second part of that question
24:05
sorry about the philosophy how does it
24:06
relate to philosophy i mean philosophy
24:09
can help us work at the the notions of
24:11
ontological commitment involved it can
24:13
help us with the inferential work that
24:16
that might be involved it can be a way
24:18
of helping us to understand what the
24:20
credences and epistemic status is of the
24:23
inferential work we're doing and trying
24:24
to do that work right it can there's
24:26
there's all kinds of ways in which
24:27
philosophy is useful for that task but
24:29
one can imagine doing philosophical work
24:32
where what one is trying to do is not
24:34
necessarily that task of trying to say
24:36
what muster might be the case that some
24:37
story about god is right
24:39
so so that so there can be a distinction
24:41
therefore between philosophy and
24:42
theology and and i mean there's some
24:44
version of this kind of this kind of way
24:46
of making the distinction is i think
24:47
what you find in aquinas so i think
24:49
there is a legitimate kind of philosophy
24:51
theology distinction but it's not a
24:53
mutual exclusivity kind of thing because
24:55
obviously doing the work of theology
24:56
kind of propels you into doing
24:58
philosophical kind of things reasoning
25:00
for example right so yeah and that that
25:02
commitment to a story that you begin
25:05
with trying to work out the coherence of
25:07
that of those commitments inside some
25:09
story is itself even a kind of approach
25:12
to theology a kind of post-literal
25:13
approach to theology and i think you
25:16
could even
25:17
step back and say
25:19
just in the most generic probably
25:20
unhelpful sense i guess but theology is
25:23
just it's the discipline of trying not
25:25
to say dumb things about god you know
25:28
it's like
25:29
you know how do we talk about this
25:32
you know
25:33
whatever it is you mean by it what how
25:35
do we talk about god and so you can see
25:37
why theology would be super important
25:39
for ministers i mean it's like that's
25:41
their job they have to talk about god
25:42
all the time and so theologians are
25:46
working out in different maybe narrative
25:48
contexts different amongst different
25:50
communities how to make sense of their
25:53
own communities claims about those
25:55
things um how it works inside those
25:57
communities so you sort of just answered
25:59
my next question to you which is the
26:01
version of the question i just asked
26:02
sameer like what how do you understand
26:04
the vocation of a pastor and i'm
26:05
particularly interested in
26:07
some i've talked about with friends for
26:08
a long time what is is there an
26:10
expertise involved in past years
26:13
so what is it um because i think pastors
26:16
generally speaking are hacks at other
26:19
things that they should have probably
26:21
done instead
26:24
middle managers they are bureaucrats
26:27
they are marketing people they are
26:30
musicians they are stand-up comedians
26:33
they are
26:34
fill in the blank they that's probably
26:36
what they should have done instead but
26:37
they just kind of try to hose the jesus
26:40
juice on whatever it is they
26:41
they you know whatever thing that they
26:44
that floats their boat vocationally
26:46
which means that most pastors i think
26:48
don't have a sense for what they do in
26:50
any distinction from one of those other
26:53
vocations it's almost like we're all of
26:54
those things we're we're bad
26:57
therapists and theologians and etc
27:00
anyway yeah maybe some of my
27:02
self-loathing's coming into that answer
27:04
but also
27:05
uh i think there is a historical
27:07
definition of what a pastor is that
27:09
actually is the only reason i'm
27:11
interested in it and that definition has
27:14
to do with facilitating a person's union
27:17
with god so i i think a pastor's
27:21
vocation
27:22
actually makes them mostly irrelevant to
27:25
all of those other things other people
27:27
are better at those things other
27:29
people's jobs are to do those things but
27:31
what i want to do is to be the one
27:33
person who has no agenda for your life
27:36
that's not trying to cram you into
27:38
anything and my job is to pay attention
27:41
to you
27:42
and to pay attention to the divine life
27:45
inside of you and to help draw your own
27:48
attention to the workings of god inside
27:51
the shape of your life however it's
27:53
given oh that's nice
27:55
so and that work is not
27:58
deeply sought after
28:01
not a lot of people are in line wanting
28:03
that work most people
28:05
sort of i think want a pastor to
28:07
answer unanswerable questions they want
28:10
pastors to
28:11
give
28:12
vision and direction that takes the
28:14
responsibility off of them to actually
28:16
know what god is doing in their own life
28:18
they want pastors to in some ways
28:21
take up the
28:23
unique
28:24
burdens and struggles that come that
28:27
attend christian christian vocation
28:29
christian belonging
28:30
and sort of chew that food for people
28:33
and then spit it spit it back into their
28:35
into their mouths or these days just
28:37
affirm what all the cable news
28:39
tells them to think right like from
28:40
everything that they believe right
28:41
already right so that i i stated in a
28:44
very highly individualistic sense that
28:46
this this contemplative work of
28:48
spiritual direction prayer and attending
28:50
to the voice of god inside of people's
28:52
lives but also there's a communal work
28:53
to it which is that the the job of the
28:56
people of god together is to provide
28:58
some kind of corporate witness to the
29:00
life of god in the world today so what
29:02
just like a theologian's job is
29:04
intellectually to say
29:05
how
29:06
is this story coherent what ontological
29:09
commitments
29:10
would i have to make in order for this
29:12
store to believe this story
29:14
a a church is a living community that
29:17
says what would this community have to
29:19
be like if any of this story was true
29:23
you know what what
29:24
would the shape of our
29:26
relationships be what would the shape of
29:28
our financial commitments be what would
29:30
the shape of our
29:31
emotional and imaginative lives our
29:34
vocations all of that is wrapped up in
29:37
inhabiting
29:38
this story of god's redemption in christ
29:42
and that's one of the scary things about
29:43
being
29:45
christian
29:46
and supposing that christianity is
29:47
correct it's that one of its truth
29:51
conditions or satisfaction condition or
29:53
the condition for the possibility of
29:54
truth or christianity is that a certain
29:56
kind of community exists yeah or or can
29:59
exist yeah and if it can't or doesn't
30:01
then christianity is false it's false
30:03
that's right so what
30:05
if that's right but if that's right it's
30:07
a natural joint between the work of
30:08
theology and the work of pastoral
30:09
ministry right because yeah because of
30:11
the attempt to figure out what are the
30:13
truth conditions and that that's why i
30:14
think sameer works for me
30:20
just an aide in my on my cabinet i feel
30:23
like you know
30:25
the fact is all of the truth conditions
30:28
of christian belief
30:29
rest
30:30
on some living breathing incarnate
30:33
community that says look what sort of
30:36
life is possible because there is a god
30:38
and he is like the crucified jesus you
30:41
know yep
30:42
uh i want to get your name right sharad
30:45
sharad how do i uh well let's what
30:47
we're going to have to do is conference
30:48
call my mom so you guys
30:51
just hold on yeah hold on no so i i say
30:54
sharad it i've said sharad since
30:55
kindergarten because that's what other
30:57
kids say and uh they must be right so
31:00
there you go
31:01
but my name is actually pronounced sharad
31:05
and not even my wife will do it i mean
31:07
so i have
31:08
when i'm dead someday which is the other
31:11
job of a pastor to focus everyone on the
31:13
day of their own death
31:14
it's going to be really amazing to have
31:15
people come through the mic and speak
31:18
tearfully about me and say my name wrong
31:20
like everyone says
31:22
i i refuse to do it though
31:26
sharad meant so much to me
31:29
who's that
31:30
yeah nice sharad could you tell us just
31:33
tell us about your church oh sure yeah
31:36
so
31:37
this is a small
31:39
what was a non-denominational community
31:42
that was planted about 10 years ago
31:46
by
31:47
a group of independent
31:49
bible church type folks from arkansas
31:52
that came into portland to save all the
31:55
sodomites
31:58
and they they so they uh
32:00
they um they planted this church that
32:04
was really a pretty beautiful little
32:06
collection of intentional communities so
32:08
they didn't even meet on sunday mornings
32:10
really they just had a kind of network
32:12
of intentional communities that would
32:13
reach out to they moved to the poorest
32:14
neighborhoods and in the city and they
32:17
did really good work inviting people
32:18
into their homes into their lives they
32:20
you know the problem was that the the
32:23
burden on these home church leaders
32:25
which were you know mostly lay folks was
32:28
enormous it was just so much work that
32:30
it was just not sustainable and then
32:32
housing prices in portland will get your
32:34
ass kicked out of a neighborhood pretty
32:36
quick so you know you'll you'll get
32:38
priced out through rent increases and
32:40
things like that so having a church
32:42
organized around these communities
32:43
proved to be pretty difficult so it was
32:44
pretty tumultuous pretty emotionally
32:46
draining the main teaching pastor
32:48
stepped out around eight years ago just
32:51
totally burned out and i was in a church
32:54
in idaho that i had planted as a
32:55
personal therapy group for myself
32:58
and this church was doing fine we had a
33:00
handful of people that said hey
33:02
as long as you want to make this thing
33:04
work we will pay your salary so
33:07
so it was a sweet little time for me to
33:09
recover from the 12 years of bible
33:11
church craziness yeah that i had in this
33:13
fundamentalist environment and in that
33:15
little halfway house of safety and
33:18
respite i kind of felt like i think i'm
33:20
i'm probably ready to go do something
33:23
new again so i moved to portland i heard
33:25
about this church from friends of
33:27
friends kind of a thing they were in
33:29
some of the same networks and so yeah i
33:32
said here's all my baggage here's all my
33:34
doubts here's all my convictions that
33:36
differ from yours and here's why you
33:39
probably shouldn't hire me and then they
33:40
said
33:43
we could probably live with that and
33:45
then they they took me on so yeah right
33:48
now we we've just made a move to the
33:50
evangelical covenant church as a
33:52
denomination so i've been moving away
33:54
from a kind of conservative
33:56
evangelicalism bible church kind of
33:58
environment towards a more i think broad
34:01
embrace of the christian tradition and
34:03
so the ecc
34:04
was founded as a denomination that said
34:08
a credible conversion is all we need for
34:10
membership and that's it no doctrinal
34:14
gauntlet to run that's it and so so it
34:17
tries to embrace lots of different
34:19
convictions in one
34:21
in one family so we're trying to live
34:22
that out with five or so other covenant
34:25
churches in portland and yeah i mean
34:28
it's a mostly white church so
34:30
that's just like i grew up and well just
34:33
like i went to school and uh just like
34:35
you'll die and just like old though
34:38
no it's i it's sad in some ways i i
34:41
after george floyd died i've been
34:44
wrestling pretty deeply with how much
34:46
racial trauma sameer and i have both
34:48
experienced growing up and uh what it's
34:50
like to be in a white evangelical church
34:52
ministering so the beautiful thing about
34:54
this denomination is that they have a
34:56
very
34:57
wonderful multi-ethnic ministry in the
34:59
nation i mean they they're one of the
35:01
most diverse churches in the country
35:03
even though they're a smaller
35:04
denomination and my
35:06
coaches and supervisors they're all
35:08
chinese korean we have a a lot of
35:11
influential black pastors in our network
35:13
and yeah the ecc is great
35:16
great denomination i i want to ask both
35:18
of you because i don't know about you
35:20
sharad but i've been doing a lot of
35:23
like
35:24
big emotional emotive thinking about the
35:26
church these days and what we see in the
35:29
church what we see going on it's crazy
35:32
it's like the wild west and the church
35:34
in america and
35:36
churches are like basically cut in half
35:38
of what they were pre-coveted in many
35:40
ways and people aren't interested in the
35:42
church or people who are interested in
35:43
the church are the crazies there's you
35:45
know there's there's just so much going
35:46
on right now as you look at the
35:48
landscape of the american church right
35:49
now
35:50
tell us your thoughts what you think
35:52
about what you pray about what you you
35:53
know keeps you up at night or not
35:56
well fundamentally
35:58
man what keeps me up at night is whether
36:02
whether christianity has anything to
36:03
offer
36:04
that's what keeps me up at night i mean
36:06
you know it's the most fundamental
36:08
questions and when i look at the
36:09
american landscape of religion and
36:12
spirituality
36:13
you know i see lots of hopeful things
36:16
you know i ministered among a lot of
36:18
a lot of younger folks portland's not
36:20
quite what portlandia and the whole you
36:23
know where 20 year olds go to retire
36:25
kind of thing that the reputation it
36:27
kind of gained but it's but it is it is
36:30
a lot of young folks yeah it's kind of
36:32
like that
36:33
and
36:34
what's amazing is that
36:36
the phenomena of deconstruction and
36:38
de-churching that people are going
36:40
through
36:40
is largely
36:42
kind of ironically out of a desire to
36:44
preserve elements of the of the vision
36:46
of jesus that says if it's between that
36:50
and my religion then kind of [ __ ] my
36:53
religion i'm done i'm i'm you know
36:56
and uh and the hopefulness of that
36:58
is that
36:59
those folks
37:01
they take their neighbors
37:03
pretty seriously
37:04
you know
37:05
and they don't view their neighbors as a
37:08
vehicle
37:09
to getting to god or in chalking up
37:12
their their neighbors or their
37:14
conversions
37:15
as a kind of like the work of the church
37:17
they they have a much broader type of
37:20
fundamental commitment to justice in the
37:22
world and i think those things are
37:24
actually very very hopeful but the
37:26
problem is of course that the work of
37:28
the church is to organize
37:31
our lives
37:33
around not just that work but our
37:36
commitments to each other
37:37
and that's where it's so scary and
37:40
difficult i mean you know as you're a
37:42
pastor like you're making calls about
37:44
masks and when and how we can gather and
37:47
you have half the people saying bro it's
37:49
fear it's fear what about faith and then
37:52
you have other people saying you know
37:54
like i said i'll see it in 20 years like
37:57
we're living in the mad max thunderdome
37:59
and i probably will be pissing out at
38:01
church for a long time because it's just
38:03
too dangerous and you're supposed to
38:05
navigate these realities and and i have
38:08
lots of you know younger folks in our
38:10
church whose parents are
38:12
very
38:12
very conservative and they are not you
38:15
know
38:16
and so this line that runs down the
38:18
middle of churches in the middle of
38:20
families that are dividing people
38:22
against each other and i think our work
38:25
is to figure out how to love your enemy
38:28
without abandoning the most vulnerable
38:32
that's though that's the work
38:34
churches are man they're right in the
38:36
middle of it because
38:38
we're supposed to be
38:40
constantly with one eye on the most
38:42
vulnerable in our communities
38:44
drawing together
38:45
these folks who really don't trust or
38:47
like each other very much yeah and so i
38:50
think forgiveness
38:52
is the biggest most practical
38:54
and powerful work of the church in this
38:58
era it's like we have to minister
39:00
forgiveness forgiveness of sins
39:03
and that starts with each other
39:05
and i know it sounds super pollyanna but
39:06
it's like we're supposed to be the one
39:08
place
39:10
in a person's life that they're gonna
39:12
sit with the with such radical
39:15
difference that the only thing that
39:16
brings them together
39:17
is jesus so
39:20
i love seeing the ways in which that's
39:22
true in my church and i i cry and i stay
39:25
up at night thinking about all the ways
39:26
it's not yeah so me or any thoughts my
39:29
experience was
39:31
with students it very much echoes what
39:33
what chart's saying about what is
39:35
driving people away from church and what
39:38
is hopeful about even some of the exodus
39:41
is a is what's hopeful about it is is
39:44
reform or or some kind of recon
39:47
reconstruction
39:48
of christianity and what it what it's
39:51
about most basically about that that i
39:53
think we should have some hope in but i
39:56
also think that
39:57
i mean i guess who was it with sociology
39:59
like robert with now maybe who who talks
40:02
about american religion as really
40:05
uniquely
40:06
indexed to political affiliation
40:09
such that
40:11
you have a more strong predictor of
40:13
unity and disunity across political
40:16
rather than religious lines even even
40:18
than racial lines
40:20
yeah
40:21
right exactly so it's in a lot of ways a
40:23
unique kind of situation
40:26
in america the american church but it's
40:28
also in a lot of ways a hangover from a
40:30
kind of past that we're not really
40:32
willing to confront yeah
40:34
what keeps me up at night is just the
40:36
thing we were talking about earlier
40:38
about
40:38
whether the truth of christianity can be
40:40
sustained by the existence of
40:41
communities
40:43
that show that it actually isn't just bs
40:46
you know yeah yeah
40:47
and all it takes in order to
40:50
to be despairing about that is proximity
40:52
to the to
40:54
christians
40:54
[Laughter]
40:59
yeah and so and so the kind of hard work
41:02
that i think sharad's talking about the
41:03
hard work of forgiveness the hard work
41:05
of reconciliation that it's like when i
41:07
when i think about reconciliation
41:08
forgiveness and reparation which i think
41:10
has to be part of what we are talking
41:12
about we talk about reconciliation amen
41:13
amen we're talking about all that kind
41:14
of work it's like
41:16
some people hear that and they hear what
41:18
like what what sharad described as kind
41:20
of pollyannish kind of like oh
41:22
sentimentality of kind of whatever i
41:25
hear those words and i think of like
41:27
dismantling a nuclear weapon you know
41:29
what i mean like the shaking hands and
41:31
the plutonium you know not wanting
41:33
something to explode wow you know what i
41:35
mean um because
41:37
because the work of interpersonal
41:39
relationship
41:40
when it's sort of ramified by the kind
41:43
of context of polarization and so on
41:46
that work is something that is so
41:48
there's so much incentive that runs the
41:50
other way to give up on it and just to
41:52
draw up the battle lines and say no you
41:54
know because
41:55
i think one of the things that the need
41:58
for mutual forgiveness recovery mutual
42:00
submission to the the way of jesus you
42:02
know the mutual discernment about the
42:04
way of jesus you know
42:06
that work is so threatened by the both
42:09
scientism by the kind of like okay so
42:11
now let's come together and then here's
42:13
why we have to acknowledge
42:15
your
42:16
viewpoint and my viewpoint and they both
42:18
have to be preserved so that so that our
42:20
fundamental sense of security in our own
42:22
views can be preserved in order to as a
42:24
condition for for this discernment um or
42:27
or conciliation or whatever it is which
42:30
is uh which is why i think it's so
42:31
important to talk about the a minimal
42:33
constraint of attention to those most
42:36
vulnerable that's exactly right that's
42:38
the barometer
42:39
for
42:40
not this is not a kind of
42:42
washed out libertarian i mean jesus is
42:45
not a moderate the sermon on the mount
42:47
is not moderate so you you know
42:50
the idea of bringing together
42:52
conservatives and liberals in some
42:55
unified family together is not a kind of
42:58
live and let live compromise it's a it's
43:00
a mutual call to a deep repentance
43:04
that actually rejects much of their
43:06
shared project together in a vision as
43:09
catastrophically beautiful as the sermon
43:11
on the mount man yeah man you guys are
43:15
dropping gold right here i mean this
43:17
idea of that work that hard work of
43:19
unity in the church not being some
43:22
pollyanna bs but it's actually like fear
43:24
and trembling and shaking hands and it's
43:27
almost like it's not even just any bomb
43:28
it's a time bomb it feels like it's
43:30
about to explode right so you got to do
43:32
it quick and you got to do it really
43:34
carefully and then this this idea of
43:37
jesus isn't just asking us to all be
43:38
moderates politically jesus is asking us
43:40
to put all that bs to the wayside and
43:43
unite under the mission in the way of
43:45
christ i mean yeah yeah we just we just
43:47
solved all the churches problems right
43:48
there
43:51
and then the trick is you know doing it
43:53
and that's what you know like i love
43:55
that uh it's funny i i i was just
43:57
scrolling through the show notes on it
43:59
so i saw that you had that quote from a
44:00
facebook post and i actually didn't know
44:02
i said any of that
44:04
because i i didn't really i was skimming
44:06
and then i saw that coat and i was like
44:07
man that is that's [ __ ] that guy yeah
44:11
that is dead on and then i saw that i
44:14
said it and i was like oh
44:16
so
44:17
yeah i but but it's
44:19
i think the the call to come and die and
44:22
the call to sort of take our own
44:25
the words that we we say on a sunday
44:28
morning even when we do our routine
44:30
confession of sin together for what
44:32
we've done and what we've left undone
44:34
all of the kind of routine stuff that
44:37
has such vapid content in our minds you
44:40
know
44:40
like what you just said it's harrowing
44:43
work it's like it's a lot less like a
44:47
group therapy session and a lot more
44:49
like south africa circa 96 you know
44:52
truth and reconciliation and that that
44:55
work is it's just
44:57
it's you've got to be willing to have a
44:59
lot of your life upset by it
45:02
you know
45:03
so and that's why i think the
45:04
kierkegaard connection with you guys
45:07
that that's why i vibe with him so much
45:09
because his way of talking about
45:11
christianity will not let us off the
45:13
hook for that stuff you know right and
45:16
it's probably i mean one of the things
45:17
that i was going to say actually it's a
45:19
very nice connection to that which is
45:20
like the kicker guardian kind of
45:22
anti-hegelianism yeah and and one one
45:25
dimension of that is this kind of idea
45:27
that uh you can go with the grain of the
45:30
social and
45:31
moral and cultural context
45:33
in order to in order to enact this that
45:36
and so
45:37
the profound ways in which very
45:39
determinative features of our lives that
45:42
are not that you know have whether it's
45:44
neoliberal economic policies or whatever
45:47
it is
45:48
might have to be really basically and
45:50
fundamentally challenged just by a
45:52
certain kind of form of life which means
45:53
it it can't be sentimental because it's
45:56
kind of damned yeah i mean like there's
45:59
no way to enact something like this
46:00
without expecting failure failure in any
46:04
sense of
46:05
uh sort of the ability to go on the kind
46:08
of ability to sort of make your way and
46:10
to kind of make peace with the ordinary
46:13
course of life as it is handed to you
46:16
and that's what's so challenging to me
46:17
is that one of the distinctions between
46:19
a kind of protestant way of embodying
46:22
some recognition of this and a the roman
46:24
catholic way of western tradition is is
46:26
to think about and at least in the in
46:28
the roman catholic context there's
46:30
always been an acknowledgement of of
46:31
what charles taylor would call different
46:33
speeds you know like that is to say the
46:35
monastic community bears the work of uh
46:38
monastic communities compare the work of
46:39
doing this in a certain way in a sense
46:41
on behalf of a wider community and as a
46:44
part of a project that is a realized
46:46
eschatology that's doing battle for the
46:48
sake of the kingdom with powers and
46:49
principalities and so on that simply
46:51
cannot be realized by everyone because
46:54
it's not and
46:58
but the priest of all believers in a
46:59
protestant kind of vision attempts to
47:01
radicalize and democratize a certain
47:04
kind of vision then the question becomes
47:05
whether that also requires a weakening
47:08
of the picture and a kind of collapsing
47:10
back into something that can actually be
47:11
enacted because it can go more easily
47:13
with the way of things you know and and
47:15
so um and so that kind of tension of how
47:18
do you enact something radical in the
47:20
life of a christian community that
47:22
actually lifts up the life death and
47:23
resurrection of jesus and re-performs it
47:25
in the world faithfully is is just if
47:28
it's if it's a question that's not just
47:30
a conceptual question or one that you're
47:32
working out because you want to write a
47:33
beautiful book that sells eight copies
47:35
to other people who work on those
47:37
theological questions
47:38
and then you can put it on your cv and
47:40
then you know like live a normal middle
47:42
class or upper middle class life of the
47:44
professoriate if you want if that's if
47:46
that's not what you want but you want to
47:48
actually figure out how to do it and see
47:50
if it's doable and then if it's not then
47:51
give up on christianity and if it is
47:53
then have hope that god is in christ is
47:56
reconciling the world to himself then
47:58
you have to figure out how how that
48:00
performance is supposed and that's
48:01
that's the kind of thing that keeps me
48:02
up at night that's why you go to church
48:04
sameer that's why you go to church i mean
48:06
i know that's like like there's a lot
48:09
you have to swallow to do that but the
48:11
church lumbers towards that vision in a
48:16
sort of drunken wayward lumbering
48:18
towards but and i think the role of a
48:21
minister is you know kind of like eugene
48:23
peterson in the apocalyptic pastor says
48:25
that the job of a pastor is to ruin
48:28
people's lives and so
48:30
you stand on the back of the room amen
48:32
and people leave and say oh that was a
48:34
nice sermon and you're shaking hands and
48:35
you're like i'm trying to ruin your life
48:37
i'm trying to ruin your life i'm trying
48:38
to ruin your life and that i think what
48:40
that means is that pastors have
48:43
they have to have the vision
48:45
from
48:46
the eyes to see god enacting those
48:49
realities inside the lives of their
48:51
people and then call attention to when
48:54
they see it happening they say look at
48:56
this brother who just gave his car away
49:00
to this other brother who needed one or
49:02
look at this brother
49:04
or sister who whose family their house
49:08
just burned down they need a place to
49:09
live like all these different all these
49:11
different ways you see in not in macro
49:14
scale
49:15
socioeconomic upheaval but inside the
49:17
life of our community disruptions of the
49:20
normal course
49:22
of of this neoliberal picture of
49:24
happiness there are disruptions that
49:26
actually show
49:28
that tear little windows into the world
49:30
that you can look through those and say
49:33
this actually i'm seeing something
49:35
you know
49:36
the kingdom of god is near and and
49:38
pastors draw attention to that stuff so
49:41
that
49:42
because we're not going to see these
49:43
things enacted in wholesale
49:45
revolution although i do have i'm having
49:47
whiskey with a guy in a couple weeks who
49:49
all of his facebook posts are like uh
49:51
like so when are we gonna burn these
49:53
buildings down i mean he's like
49:55
he's
49:56
like because he we connected over the
49:58
fact that we're both christian
50:00
anarchists we both say that we're
50:01
anarchists but he's like he's like ready
50:04
to to you know he's ready to do it sure
50:07
do not go burn these buildings down with
50:09
this guy do not know
50:17
uh but but uh but you know he i think
50:20
you can get impatient with small-scale
50:23
change my friend pastor john lemon says
50:26
most of the time you want to experience
50:28
the magnificence and majesty of god it's
50:30
going to be on such a minuscule scale
50:33
that if you don't have eyes to see it
50:35
you because you're always looking for
50:37
some
50:38
sort of major eruption you know it's
50:40
kind of like elijah in the cave you know
50:41
what i mean yeah yeah yeah it's like the
50:44
god of the mundane there are whispers of
50:45
that stuff
50:47
happening
50:48
and that's that'll you know that should
50:49
keep us from killing ourselves
50:52
so before we continue we want to thank
50:55
story hill bkc for their support
50:58
story hill bkc is a full menu restaurant
51:00
and their food is seriously some of the
51:01
best of milwaukee
51:03
on top of that story hill bkc is a full
51:05
service liquor store featuring growlers
51:06
of tap available to go spirits
51:09
especially whiskeys and bourbons
51:10
thoughtfully curated regional craft
51:12
beers and 375 selections of wine
51:16
visit
51:17
storyhillbkc.com for menu and more info
51:19
if you're in milwaukee you'll thank
51:21
yourself for visiting story hill bkc and
51:23
if you're not remember to support local
51:26
one more time that's storyhillbkc.com
51:28
[Music]
51:30
one thing that you've written about
51:31
sameer is
51:33
apophatic theology and the ineffability
51:36
of god and i'm curious to get your
51:37
thoughts on this as well sharad
51:38
how does how does that fact if we can
51:41
call that a fact that that god is in a
51:43
deep sense unknowable
51:45
how does that
51:47
challenge or contextualize the stuff
51:50
we've been talking about about living
51:52
this thing out we're living it out for a
51:54
thing that fundamentally is beyond our
51:55
kin so and before you do that sameer just
51:59
contextualize for listeners what
52:00
apophatic theology means yeah yeah okay
52:03
well i mean i think we could we don't
52:05
have to get super high falutin here i
52:07
mean the fact is that um
52:09
apophaticism at the at the end of the
52:12
day is a way of recognizing
52:14
that the object of our worship if you
52:17
are worshiping god then the object of of
52:19
worship is beyond all creatures and
52:23
beyond all finite capacity for
52:26
comprehension and guess what we are a
52:28
creature with finite capacities for
52:29
comprehension and therefore god must be
52:32
beyond us
52:33
right and so it's the the augustinian
52:35
line he says in a sermon he says it
52:37
really clearly it's a c comprehendus not
52:39
as deus right if you can understand it
52:41
it ain't god oh that's right
52:44
um
52:45
that's something i think that is so
52:47
intuitively plausible you know it also
52:49
reminds me the groucho marx kind of line
52:51
about about not wanting to be a member
52:52
of any club that would admit him
52:55
right yeah humans should not want to be
52:57
a member of any club about god in which
53:00
god remains comprehensible can fit
53:02
inside the club right i mean like
53:04
that's that's apophaticism apophatic
53:06
just means to speak away from and the
53:08
idea of speaking away from is the idea
53:09
of being able to speak in negative terms
53:12
about god that is to say to mark
53:15
one's relationship to god by distance
53:18
by by the way in which god is at a
53:20
remove from us and then so now this
53:22
leads to puzzles like different kind of
53:23
puzzles about language and stuff like
53:25
that how can we talk about something we
53:26
can't talk about because look i just
53:27
talked about it right so uh when i say
53:30
uh you can't talk about god then you
53:32
should ask the question you can't talk
53:33
about who who did you just say right
53:35
like what are we talking about right now
53:37
yeah yeah yeah and there's always some
53:38
smarmy analytic philosophers who's gonna
53:40
be saying that and then you're going to
53:42
want to slap them but then you can't
53:44
because you're a pacifist
53:46
oh wait oh sorry and that's why you walk
53:48
into a bar with your passenger correct
53:51
so
53:52
instead i mean peter van illsby is a
53:54
philosopher of language who's done some
53:55
really great work interesting work i
53:57
think he's got an article that's going
53:58
to be coming out on meta-linguistic
54:00
negation what he means is to say look
54:02
what we're trying to say when we talk in
54:03
apophatic terms is we're not trying to
54:05
say that our language doesn't doesn't do
54:07
anything with respect to god or that it
54:09
doesn't can't express truths or stuff
54:11
like that it's that
54:12
we're when we
54:14
to be an abathist is to express a
54:16
certain kind of reluctance towards your
54:18
own speech so it's meta-linguistic it's
54:20
a way stepping back towards your own and
54:22
looking at you your own speech and going
54:25
i guess
54:26
i don't know i guess kind of right um
54:29
and
54:30
because it's a form of recognition a
54:32
form of reluctance about the capacity of
54:34
your language to accommodate what it's
54:36
about right yeah and that's i think
54:39
that's like that's a
54:42
wildly relevant
54:44
approach
54:46
to
54:46
the
54:47
overconfident technocratic uh american
54:51
religious ways of talking about god i
54:53
mean uh you know kierkegaard is
54:54
obviously all over this and so is pascal
54:56
and and the this sort of different
54:59
existential strains within the christian
55:01
faith but of course maybe most famously
55:04
augustine is this has this attitude that
55:06
says
55:07
that god should not be instrumentalized
55:09
you know he makes the uti fruity
55:11
distinction and he's like there are
55:13
things to be enjoyed and then there are
55:14
things to be used and our way of talking
55:17
about god
55:18
if we don't want to instrumentalize him
55:21
and turn him into a a weapon or a tool
55:24
in our own hands we have to constantly
55:26
recognize that we do not grasp we are
55:29
grasped by god you know and so in my
55:33
mind the apophatic attitude to use
55:35
sameer's phrase and the wonder requisite
55:39
to
55:39
christian epistemology
55:41
that all of that is a way of affirming
55:45
the most fundamental aspect of christian
55:47
conversion which is that it's god that
55:49
grasps us
55:51
you know um not we that that grasp him
55:54
and language is a huge part of the way
55:57
we we exercise categorical control over
56:00
the world you know so when when i think
56:04
you know ministers particularly have to
56:06
be very very careful to consistently
56:09
remind people through our liturgies the
56:11
shape of them the way we do them and
56:14
through the kinds of words we speak that
56:16
we are
56:17
lunging desperately at realities way
56:21
bigger than we can comprehend yeah and
56:23
what we're not doing is cataloging a
56:27
creature in a jar you know when we talk
56:30
about god so i think yeah you know what
56:32
will he what willie jennings calls like
56:33
speaking from the commanding heights yes
56:35
the command oh what a cool phrase where
56:37
eagles dare how the misfits would put it
56:39
um but um um yeah which of the choruses
56:43
i ain't no goddamn son of a [ __ ] and i
56:45
uh
56:46
i think that's a great way
56:48
yeah it's a great way of avoiding the
56:50
commanding heights is to recognize i i
56:53
have no conceptual
56:56
spiritual
56:57
emotional capacity to bear
57:01
something as
57:02
fundamental as god in my language that's
57:05
right and that and you know of course
57:07
that's what the experience of worship is
57:09
that's what wordless wonder is you know
57:11
wonder is at its at its
57:13
apogee when we have nothing left to say
57:17
you know so so yeah it's got
57:19
physiological sort of manifestation
57:21
right the slack jaw the wide eyes right
57:24
exactly yeah
57:26
on your face
57:28
we're really going back to that sort of
57:30
hick southern thing a lot here
57:32
sorry like uh
57:33
hanging fruit but some of my best
57:35
friends are from the south
57:37
yeah
57:37
[Laughter]
57:39
um so
57:41
the other thing i want to say is like
57:42
the inevitable thing about this right is
57:44
what about revelation what about like
57:45
aren't there truths that we know about
57:47
god and what about jesus i think is the
57:48
biggest what about jesus right oh man
57:51
but so here's the beautiful thing about
57:52
calcidonian formulations of jesus and
57:54
about trinitarian theology in general
57:57
region that the more you understand
57:59
about these realities the deeper your
58:02
incomprehension goes so mysteries are
58:05
not placeholders for knowledge we don't
58:08
have yeah that's not what a mystery is a
58:10
mystery is something that as you
58:12
approach it and you grow in the
58:15
understanding of a thing it opens even
58:17
wider fields of absolute
58:21
yeah so gregory incomprehension nissa
58:22
calls a peck to see right there they're
58:23
screening and stretching in which yeah
58:25
so what i was going to say though is
58:27
that like um so what about truth values
58:28
of the of the claims we make about
58:30
trinity and you know all this kind of
58:31
stuff about about the incarnation and
58:33
whatever no and how does no ability and
58:36
unknowability kind of connect to one
58:37
another and
58:38
i like this little paper of bill
58:40
alston's called two cheers for mystery i
58:43
don't know if you ever read that one
58:45
i like the title it's a good title and
58:47
i think he says he just gives an analogy
58:49
that i think is really apt and uh he
58:52
says look you know i explained to my
58:55
i don't remember how old he said his
58:56
granddaughter like three five four five
58:58
year old granddaughter what i'm doing
59:00
when i go to work i might do that in a
59:02
way that i have to accommodate my
59:05
explanation to the limits of her
59:07
comprehension and so i have to be able
59:09
to say something within terms that are
59:12
graspable for her because i'm trying to
59:15
express something
59:16
that i know can only be expressed
59:20
and received if it's accommodated right
59:22
right
59:23
and so the accommodation is like okay so
59:25
hey you know how you color with crayons
59:27
on your
59:28
on your i mean and i extend the analogy
59:30
in a little way but he's like you know
59:31
you know how you call her on crayons and
59:33
on your paper and then when we really
59:34
like it you know if it doesn't suck we
59:36
put it on the refrigerator like this is
59:37
like a really meritocracy kind of a
59:41
little cry while you're explaining yeah
59:42
yeah right this one that's what i do you
59:44
know i go to work and i and i write i i
59:47
think of uh i think of arguments and
59:48
whatever and i write them down and i and
59:50
then peer review and publication really
59:52
is just they get put on the refrigerator
59:53
or whatever right
59:55
so the the basic idea is he says well
59:57
look
59:58
it's it's not the case that um
60:00
that she doesn't know anything i that
60:02
she hasn't been sufficiently informed it
60:04
has truth values and you know and and
60:07
whatever
60:08
but she can't stand back and see how the
60:10
analogy works
60:12
in order to see what the correlations
60:14
are right because she only has one half
60:16
of it she only has her standpoint right
60:19
and if that's what we're saying about
60:22
whatever about you know and calvin says
60:24
this this is what this is very
60:26
traditional it's standard to said to say
60:28
god stoops you know to reveal
60:31
and even even god's self-revelation in
60:35
christ in the incarnation is a veiling
60:38
of god
60:39
through
60:39
the manifestation of
60:41
of the humanity of jesus
60:43
god comes through the humanity of jesus
60:44
and so
60:45
that's a kind of veiling of god and
60:47
through manifestation right and um and a
60:50
kind of ultimate accommodation to us and
60:54
foreign is also the revealing right it's
60:57
like the veiling is the revealing and
60:59
the stymieing wonder
61:02
of that indescribable union of god and
61:05
man in jesus is the most profound and
61:09
direct knowledge we can have of god
61:12
this incomprehension
61:14
is actually what is the only pathway to
61:16
any comprehension you know what i mean
61:18
so that's kind of the i think the the
61:20
relationship between mystery and
61:23
knowledge yeah the other thing i'll say
61:25
about this is that oftentimes in these
61:28
contexts the talk about the the relevant
61:31
kind of ignorance involved the relevant
61:33
kind of mystery involved because in in
61:36
philosophy religion context this this
61:38
talk often happens around the
61:41
metaphysics and epistemology questions
61:43
and the questions about the semantic
61:45
content of propositions and stuff like
61:47
that it it often gets separated from the
61:50
question of appreciation
61:52
so there's a certain way in which
61:54
mystery is a normative concept it's
61:56
something that is to be appreciated as a
61:58
mystery so it's not just a a knowledge
62:00
gap or an information gap or something
62:02
like that that's what that's the kind of
62:03
the the way in which like which i was
62:04
talking about earlier and so
62:06
that's the sense in which mystery the
62:08
kind of mystery involved is what leads
62:11
people who think and reflect on it
62:12
theologians who have reflected on it to
62:14
to want to put the modifier in to call
62:16
it like a holy mystery you know
62:18
because it's a kind of something that's
62:19
supposed to generate
62:21
its own sense of sacredness or
62:23
separateness you can't just be like oh
62:25
that's interesting i mean it's arrest
62:27
it's a resting yeah it's interesting
62:30
it's actually it's not curiosity it
62:31
grabs your face and pulls it in in fact
62:34
i think one of the most animating
62:36
convictions in my own vocation is the
62:38
deep belief
62:40
that human beings are inexhaustible
62:44
wells of mysterious glory and goodness i
62:48
mean
62:49
if you are that's why you know in
62:51
characterizing what a pastor does saying
62:53
that it's about paying attention
62:55
means
62:56
that you if you are not arrested
62:59
by
63:00
the glory resident in other human beings
63:04
however you find them you can't do this
63:07
work
63:08
you know yeah
63:10
no matter who they are you know and you
63:12
can name test cases of people who are
63:14
particularly difficult to do that with
63:16
but it's not sanctimonious or saccharine
63:20
to say
63:21
that in that person is
63:23
depths of profound wonder that if only
63:25
they knew you know they probably
63:26
wouldn't be such an
63:29
yeah that's [ __ ]
63:29
howard thurman calls the uh altar in
63:32
every human in every heart
63:33
the way of the heart that's in the way
63:34
of the heart yeah yeah
63:36
yeah yeah and i think if there is any
63:39
uniqueness or expertise to pastoral work
63:42
and if that does have something to do
63:44
with drawing attention to the presence
63:46
of god and drawing people into union
63:49
with god that means
63:51
not creating spaces
63:53
and experiences and language that's all
63:57
separate from the daily course of a
63:59
person's life
64:01
it means recognizing
64:03
all the stuff of being alive
64:05
is an encounter with god
64:08
and that's what i that's what i like
64:10
about the democratizing aspect of
64:12
protestant thinking is that it says that
64:15
is everybody's
64:17
spiritual vitality it's in their ability
64:20
to
64:21
perceive the presence activity
64:25
beauty
64:26
power
64:27
sustenance nourishment of god
64:31
in the basic features of the life you
64:33
already live you know
64:35
and to me that's that's why mysticism
64:38
is really also just another way of
64:40
talking about christian experience
64:43
yep it's not a special form or a
64:46
heightened plane
64:47
it's just
64:49
being a christian yeah i think yep yep
64:52
so maybe in the church we need a little
64:53
a few less bible studies and a little
64:56
bit more contemplative prayer
64:58
in silent retreats perhaps
65:00
yeah
65:01
and don't get me wrong bible studies are
65:02
important don't don't you know email
65:04
that i hate bible studies
65:07
why do you hate the bible i don't
65:09
understand why these guys hate the bible
65:10
so much
65:11
but yeah but i think maybe
65:14
you know generally speaking it's it's
65:15
probably accurate to say
65:17
uh anything augustine and gregory both
65:19
said gregory said it better but um but
65:23
the but i do like
65:25
sometimes especially in the confessions
65:28
the way that augustine talks about
65:30
the world almost as a kind of portal to
65:33
god i mean it's like the sacramentality
65:36
of the world is
65:38
i think the beating heart of christian
65:40
experience it's like you have to have
65:43
the imagination to be able to sit on the
65:46
max train
65:47
next to
65:48
you know some dude tweaking out on
65:50
mushrooms and
65:52
hear the the running of the rail under
65:55
the car of the train and smell the musty
65:58
odor of human beings packed like
66:00
sardines and look at this person sitting
66:02
next to you out of his mind because he's
66:05
running from who knows what and you have
66:07
to be able to look around and with your
66:10
senses apprehend
66:12
something more than what you're seeing
66:14
you know and that
66:16
that ability to do that is the ability
66:19
to experience god which is why
66:21
most of my atheist friends that we when
66:24
we have conversations and we do i you
66:26
know sit sit smoke cigarettes on his on
66:29
my friend's porch talking about his this
66:32
the stuff he's going through
66:33
what i'm hearing is this dude experience
66:35
god all day long you know
66:38
and and he and
66:40
what's what's interesting are ways in
66:42
which
66:43
he does and doesn't see that you know so
66:46
mysticism also blurs the line between
66:49
the believers and the unbelievers
66:51
it's like
66:52
everything and everyone participates in
66:55
the goodness of god and there's sliding
66:58
scale of apprehension of that but it
67:00
blurs those lines in uh exciting ways
67:03
yeah yeah that's really good
67:06
really good sharad should we be done or
67:07
do you want to talk about racism
67:12
that's actually a great uh motto for the
67:14
united states
67:18
do you want to talk about race
67:22
but it's a rhetorical question right
67:23
it's a rhetorical question
67:26
yeah
67:29
yeah let's be done but i think we need
67:31
to like whether it's in a year from now
67:32
or whatever it'd be fun if you guys are
67:34
willing to sit with uh another pastor
67:36
and another philosopher um and that's us
67:39
by the way uh to do it again do do this
67:42
again this is fun oh so great man thank
67:44
you guys so much for for giving us the
67:46
chance to do it yeah a lot of fun we
67:48
always enjoy the chance to be able to
67:50
sort of you know hang out and talk with
67:52
each other so this is nice anywhere
67:54
anywhere our listeners can find
67:56
your whether it's your papers your
67:58
sermons i don't know if you have any any
67:59
books or anything between the two yeah
68:01
you don't need to listen to my sermons
68:02
uh um really they're really no you
68:05
should you should they're not that great
68:07
but um if you ever want to come visit me
68:10
in person i'd love to chill and drink
68:12
coffee or beer or whiskey and just shoot
68:14
the breeze and our church is in uh
68:17
portland oregon it's called bread and
68:18
wine and you can find us at
68:20
breadandwine.org and we're on facebook
68:23
uh we have a bread and wine page on on
68:24
facebook as well or you could just
68:26
friend friend me on facebook i'm a um
68:28
i'm profligate on there i'm a real [ __ ]
68:31
anyone who's like uh it shows moderate
68:33
interest to me i'm like
68:35
yeah i'm your friend i'm your friend i'm
68:37
your friend so uh so i would you know
68:39
message me uh but yeah that's how you
68:41
can reach me there's the website and the
68:42
facebook page so sameer i i've got uh a
68:46
book with fortress press 2015 it's
68:48
called uh the problem of perception and
68:50
the experience of god amazing um
68:54
it's really it's really not but it's
68:56
it's a uh so it's about religious
68:57
experience about you know i the last few
68:59
chapters are about gregor of nissa and
69:01
it's about the structure of religious
69:03
experience and then i um also have
69:05
various papers and
69:07
articles and stuff on various topics
69:09
about religious experience and about
69:10
race i'm very interested in something we
69:12
haven't talked about the connection
69:14
between the stuff we were talking about
69:16
with respect to mysticism and um with
69:18
respect to the sort of vocation of
69:20
theology and also thinking about race
69:22
and racial formation and how how we
69:25
should think about the intersection
69:27
between race and religion so i have
69:29
written on some of that stuff in the
69:31
philosophy of religion as well as in
69:33
theology and i those are projects that
69:35
i'm still working on
69:36
so i you know i suppose somebody can
69:38
just i have a research gate and an
69:40
academia page and people could just
69:42
awesome yeah we'll put we'll put some of
69:43
that stuff in the show notes if anybody
69:45
wants to go deeper yeah having read some
69:47
of that i'd recommend it
69:48
yeah sameer also has some stuff on the
69:51
conversation i think right online don't
69:54
you um i have just like an article i
69:56
co-wrote with um helena cruz and
69:58
whatever but i you know yeah you can
70:00
just sort of google me if you're
70:01
interested or you know shoot me a note
70:03
i'm at westmont uh it's seota
70:05
westmont.edu and you can
70:07
send me send me any
70:09
questions
70:10
if you want to show up at his house this
70:12
the following is
70:26
[Applause]
70:28
well
70:29
thanks so much for being on the show
70:31
yeah thank you guys it's so fun awesome
70:42
thanks for listening to a pastor and a
70:44
philosopher walk into a bar we hope you
70:46
enjoyed the episode and if you did
70:48
please rate and review the podcast
70:49
before you close your app you can also
70:51
share the episode with friends or family
70:53
members with the links from our social
70:54
media pages
70:56
gain inside access extra perks and more
70:59
at patreon.com a pastor and a
71:01
philosopher we're so grateful for your
71:03
support of the podcast
71:05
until next time this has been a pastor
71:06
and a philosopher walk into a bar
71:12
[Music]