the tindog coffeehouse

When you read about the birth of Christ in the Bible, one thing becomes immediately clear: The story isn’t the same from gospel to gospel. In fact, two of the four gospels (Mark and John) don’t even mention it. And the accounts in Matthew in Luke differ greatly. So what gives? Can either writer be trusted, or is the story of a Savior born of a virgin simply a myth?

The gospel of Matthew (written by a Jew to a Jewish audience) starts by listing the ancestry of Jesus from Abraham through David and to Joseph, the earthly (though not biological) father of Jesus. Luke, on the other hand, (writing to a Gentile audience) traces Jesus’ ancestry all the way back to Adam but going to Mary, not Joseph. (Luke 3:23 says that Joseph was the son of Heli, but that was actually Mary’s father. Heli was Joseph’s father-in-law.) Matthew mentions an angel visiting Joseph, while Luke mentions the same angel visiting Mary. Luke also exclusively includes the story of Elizabeth and Zechariah (the parents of John the Baptist), Jesus being born in a manger in Bethlehem, the shepherds visiting the newborn, and Mary and Joseph dedicating Jesus at the temple in Jerusalem. Matthew mentions none of those but instead includes the visit from the Magi, Mary and Joseph’s escape to Egypt, and their eventual return to Nazareth.

So what exactly are we to make of these discrepancies? Either they’re flat-out inaccurate and therefore can’t be trusted or they’re merely incomplete. And if they’re incomplete, the next question becomes why?

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Happy New Year! As you may have heard, the world is supposed to end this year, so, um, yeah…

Anyway, I don’t really do New Year’s resolutions, but I am starting a new Bible reading plan today. I’ll be reading through all four Gospels (Matthew, Mark, Luke, and John) simultaneously in chronological order. Seminary-type folks call this the “harmony of the Gospels”, but to me that sounds like a southern church choir led by Aretha Franklin, so instead I’m referring to it as the Gospel Project.

Here’s how it works: I took the “harmony of the Gospels” chronology from my Life Application Study Bible and divided it up into 70 days. That works out to one reading assignment every weekday from now through Good Friday on April 6. I’ve left the weekends open in case I fall behind and need to catch up. Pretty easy, no?

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This is Part 9 of my chapter-by-chapter analysis of From the Garden to the City: The Redeeming and Corrupting Power of Technology by John Dyer.

By now we’ve seen numerous examples both the redeeming and corrupting potential of technology and how that relates to us as Christians. We’ve seen how God first commanded us to “cultivate” His creation in the Garden of Eden and how even after Adam and Eve sinned and were expelled from the Garden, God continued to use technology to further His plans, from Noah’s Ark to the Ten Commandment to the Ark of the Covenant. And yet, there’s no question technology can be extremely destructive, allowing mankind to separate ourselves from our Creator as an act of rebellion.

So it’s not just redemption we need, it’s restoration. We don’t just need another coat of paint to cover up the flaws and defects of this city we’ve built, it needs to be demolished and replaced with a whole new one that’s perfect.

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I’m currently blogging my way through From the Garden to the City: The Redeeming and Corrupting Power of Technology by John Dyer. A few days ago, I covered most of Chapter 7, titled “Redemption”. But there was one section I didn’t get to, which dealt with the biblical story of the Tower of Babel.

Genesis 11 says that sometime after the Great Flood, the people of the world gathered in Babylonia and built a huge tower made with fire-hardened bricks.

Then they said, “Come, let’s build a great city for ourselves with a tower that reaches into the sky. This will make us famous and keep us from being scattered all over the world.”

But the Lord came down to look at the city and the tower the people were building. “Look!” he said. “The people are united, and they all speak the same language. After this, nothing they set out to do will be impossible for them! Come, let’s go down and confuse the people with different languages. Then they won’t be able to understand each other.”

In that way, the Lord scattered them all over the world, and they stopped building the city.

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This is Part 7 of my chapter-by-chapter analysis of From the Garden to the City: The Redeeming and Corrupting Power of Technology by John Dyer.

Up to this point, it seems like we’ve mostly focused on the corrupting potential of technology. Technology, after all, isn’t neutral. While the raw materials may be (Kline’s “technology as hardware” and “technology as manufacturing”), how they’re used certainly isn’t (“technology as methodology” and “technology as usage”). We saw in Chapter 5 how Adam and Eve used technology in the form of fig lives after sinning and how their son Cain used technology to build the first city. In each case, the point was to separate themselves from God, moving from interdependence to a state of independence.

If the story ended there, it would be easy to conclude, then, that technology is inherently a bad thing. But thankfully it doesn’t.

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I’m currently blogging my way through From the Garden to the City: The Redeeming and Corrupting Power of Technology by John Dyer, and today’s chapter focuses heavily on the “corrupting” part.

In Chapter 4, Dyer established a working definition of technology as “the human activity of using tools to transform God’s creation for practical purposes.” In the Garden of Eden, those purposes were to till the garden and cultivate the land. But once sin enters the picture, everything changes.

Rebellion.

Dyer picks up where Chapter 3 left off, with Adam and Eve still in the Garden. Technology, he pointed out earlier, was introduced by God before the Fall when He instructed Adam to “tend and watch over it” (Genesis 2:15). But after the Fall, it takes on a very different role. The first thing Adam and Eve do after sinning against God is to make something: their first set of clothes, fashioned from fig leaves (Genesis 3:7). Were the clothes a tool created for a practical purpose? Of course. But was it what God originally intended? No.

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