Notes Along the Way -- Asbury 2.4 -- End of the Second Year

Here's the previous breadcrumb.
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1. My second year at Asbury was my first full foray into Hebrew. I had dabbled a little into the letters and some vocbulary when I did my honors project at Central, but CWC had not offered Hebrew. Frankly, I think it was good for me to get my Greek a little more solidified before tackling another language -- although Greek and Hebrew are quite different. It was for this reason that I decided not to take Aramaic my first year as a Teaching Fellow. I didn't want to scramble my Hebrew.

That was Lawson Stone's first year at Asbury, fresh from Yale and a dissertation on Judges. The previous year, Eugene Carpenter had taught Hebrew inductively using Genesis 1. I bought his cassette tapes and had started memorizing his pronunciation. 

I didn't feel too bad to miss Carpenter. Lawson was superb as a teacher. I would run into Carpenter again my first year teaching at IWU in 1997-98. He tried to recruit me to come teach at Bethel in Mishawaka. Perhaps I will tell that tale if I keep writing these memories. Unfortunately, he would drown while fishing on a lake in 2012.  It always seemed strange to me but none of my business.

2. Lawson was enthusiastic his first year teaching, clearly a genius. I seem to recall he was enamored with Barth that year or two. He was full of ideas. In the spring he talked several of us to do a special Isaiah 1-12 in Hebrew class. His goal was to integrate the inductive Bible study method with an original language exegesis course. Very exciting to be a part of that. I think Dave Smith may have been in there too.

We used Seow as a textbook, but he would try LaSor thereafter. LaSor taught Hebrew by starting with Esther 1:1 and proceding through the whole book. When I taught Hebrew as a Teaching Fellow, I used LaSor and loved it. That experience teaching Hebrew from the biblical text itself had a huge impact on me, an impact that has led me to teach biblical language inductively several times.

As someone who was just being exposed to more advanced biblical studies, I found Lawson eye-opening and open-minded. He seemed open to critical theories, although I always wondered if he lived under some peer-pressure from having Dennis Kinlaw and John Oswalt in the neighborhood. I was frankly surprised to find out how traditional Lawson had become in the 2000s, but perhaps I was the one who moved.

3. I also had Minor Prophets English Bible with David Thompson that spring. Thompson's style was quite different from David Bauer's.  Bauer was authoritative and at least felt exhaustive. Thompson was tentative and modeled epistemic humility. One lesson I've learned in the "real world" is that confidence is extremly important if one wants to advance in this world. If there is one humble soul that is tentative and another confident soul that is typically wrong, the second often wins.

It was good to continue exercising these English Bible/Inductive Bible Study skills. I wouldn't have a good bird's eye sense of this method until I taught it online for Asbury a few years later. At the time, it was like a game. You learn how to play the game and don't necessarily ask why the game has the rules it has. I seem to recall that Ruth Ann Reese was a little puzzled by the method when she came to Asbury. She already had a PhD in hand, but what the heck was "particularization with recurrence of filial language"?

4. I would do an independent study with David Bauer that summer on Acts. I hadn't been able to take the class. It was a defining experience, I suspect. I had taken Acts with Ken Foutz at CWC, so I had made a pass at the material already. And Acts had featured significantly in my honors project on sanctification. Now I applied the English Bible study method to the book.

That was also when I reversed my understanding of the Spirit-fillings in Acts. With my honor's project, I had still taken the position that the Spirit-fillings in Acts were events of entire sanctification. But now that I was reading the text inductively and trying to go with the most likely interpretation given the evidence, it just didn't seem to be the case.

If we bracket tradition and listen to the text, nothing about Acts suggests that these baptisms in the Spirit were second works of grace where the heart was cleansed of inbred sin. They seem to be gateway experiences. Chris Fisher, Ed Ross, and I edited a student newspaper called the Short Circuit my last year. I wrote up a piece on this topic. I think it grieved some of my family.

This experience with Bauer in Acts was probably far more future-shaping that I could imagine. It gave Dr. Bauer a chance to see my growing interpretive skills -- something that probably helped me become a Teaching Fellow. It also exposed me to Jimmy Dunn's Baptism in the Spirit, as well as Bob Lyon's classic Wesleyan article on the same subject. That would shape where I did my doctoral work.

5. I took three other courses that spring of 1989. One was Patristics with David Bundy. I was not drawn to the fathers the way Chris Bounds was, whom I think was also in that class. In fact, I quickly came to believe that the fathers were largely incompetent if you judge them by the standards of inductive Bible study. They were "credulous," "pre-modern" interpreters who saw their own theology in the text rather than hearing the text on its own terms.

When I went to Indiana Wesleyan University, I was pushed to develop a "second naivete" about them and the development of doctrine. The end was to have my cake and eat it too. I could read the Bible in context following the rules of inductive Bible study and yet affirm the theology they saw in the text as a fuller sense that was directed by the Holy Spirit in the development of doctrine. Postmodernism and the polyvalence of texts were helpful here. 

6. A second was David Seamands' "Servant as Pastoral Care Giver." Here I was exposed to his books Healing for Damaged Emotions and The Healing of Memories. Although I made fun of the concept of "damaged emotions," I found his basic concept helpful. Like the movie Inside Out (and the approach Scott Makin takes in the Campus psychology course), our memories can be "damaged" in ways that inhibit us from thriving and functioning fully in life. You need to deal with those memories to fully move forward (a bit of Freud peeking through as well).

I believe I've already talked about his concept of "damaged love receptors" (also very cheesy). I came to wonder if my God "antennae" were damaged. Was God beaming his love to me but I couldn't receive the transmissions because my antennae were damaged? In the next few years, a sense of God's silence would plague me.

I believe it was also around this time that I was exposed to the God-concept video, one of which is God as sheriff -- "every move you make, every step you take, I'll be watching you." Another was the absent God, the give you what you want God, and perhaps the party God. Then the right one was the father of the Prodigal.

7. Finally, I took apologetics with Jerry Walls, my second class with him. My biggest takeaway from that experience was James Sire's The Universe Next Door. It was my first real exposure to the notion of a worldview. This book has continued to influence me over the years.

That's a lot. I came across in some bookstore a book that tried to condense an MDIV into one book. Obviously it only aimed to hit the highlights. I would love to write something like that too. On the bucket list.  

11. A Better Sacrifice and Sanctuary (Hebrews 9 and 10)

The Story of Hebrews continues...

1 -- The Setting of Hebrews
2 -- The Cast of Characters
3 -- The Context at Corinth/Ephesus (13:22-25)
4 -- Closing Clues (13:1-19)
5 -- The Main Takeaway (4:14-16; 10:25-31)
6 -- Remember the Good Times (5:11-6:2; 10:32-39)
7 -- The Impossibility of Repentance (6:3-8; 10:26-31)
8 -- The Rhetorical Strategy of Hebrews 
9 -- An Eternal Priest (Hebrews 5, 7)
10 -- The New Covenant (Hebrews 8)

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1. "Now we get to the very center of Hebrews' argument," Apollos said.

"The offering of Christ?" Tertius asked.

"Yes. As Jesus was dying," Apollos continued, "the disciples couldn't make sense of it. Messiah's don't die -- at least that's what every Jew thought at the time."

"I get it," Tertius responded. "You expect a worthy king to win."

"But after the resurrection," Apollos added. "It made sense to think of Jesus' death as something like the deaths of the Maccabees -- a righteous death to atone for the sins of Israel. It is all there in Scripture. Before the kingdom could be restored, the sins of Israel needed atoned for."

"So the cross," Tertius added, "which was a tool of capital punishment, not to mention Roman shame and humiliation, becomes a sacrifice for sins."

"Yes," Apollos agreed. "Jesus is the Lamb of Israel, as John liked to put it."

"And the great insight of Paul," Tertius continued, "was that it was not just for Israel but for anyone who gives their allegiance to Christ."

"Yes," Apollos said. "What did you write with him in the letter to the Romans? God sent his Son to take care of sin? And clearly Paul meant all sin in the flesh -- the sins of all humanity."

"Yes, indeed," Tertius confirmed. "And now over ten years later we are writing the same people again, mostly non-Jews that Jesus' death was equally for."

2. "Here is the new insight," Apollos said, getting very serious now. "It was always Jesus. Jesus was always the plan. Sure, God didn't count the sins of those in the old covenant who offered sacrifices. He knew that Jesus' offering was coming."

"So their sacrifices weren't empty or vain?" Tertius asked.

"Their sacrifices purified them on a physical level (9:13)," Apollos answered. "It cleansed their flesh. But it couldn't in itself cleanse their spirits. It is impossible for the blood of bulls and goats to take away sins (10:4). To cleanse the spirit required a spiritual sacrifice."

"And Christ offered himself with an eternal Spirit?" Tertius asked (9:14).

"Yes," Apollos answered again. "As Silas likes to say in worship, 'Christ suffered once for sins, the righteous for the unrighteous, to bring us to God, having died in the flesh, but having been made alive in the Spirit' (1 Pet. 3:18)."

"His indestructible life (7:16)," Apollos continued, "is what makes it possible for him to be a priest forever. It is what makes his sacrifice a once and for all sacrifice."

3. "So, how will you approach the argument?" Tertius asked.

"I'm going to explore the contrast between the true, heavenly sanctuary, and the earthly copy that was a shadow of it."

Apollos continued. "The structure of the earthly Tent of Meeting that God had Bezalel construct -- by the way, Bezalel means 'in the shadow of God' -- had an allegorical meaning. Every item inside it did as well, although we don't have enough space in this sermon to go into it" (9:5).

"I am very interested in these spiritual meanings," Tertius said. "Tell me more."

"Well, there were two tents, a first and a second one," Apollos began.

"Don't you mean two rooms in the one tent?" Tertius asked.

"No, two tents," Apollos continued. "The first one, the Holy Place, represents this present age (9:9). It represents the created world (9:11). It represents the continual sacrifices that earthly priests offer in the tent that only cleanse the flesh but can't cleanse sin" (10:1-2).

"Don't you mean offered, past tense" Tertius asked, "since the temple is now destroyed?"

"I am speaking of the old system and the old covenant," Apollos answered. "It is about the theology of atonement, the eternal pattern and its earthly shadow. Yes, the temple is destroyed but many think it will be rebuilt. I am speaking of the system itself, which is disappearing. But it won't entirely disappear until this created realm is consumed by fire and recreated" (12:26-29; cf. 2 Pet. 7, 10).

"I think I get it," Tertius said. "It will be difficult for some to grasp, but I think you are talking about the theory behind all the earthly sanctuaries of Israel. You are talking about the ideal behind them all, whether the first or second temple or even the tabernacle Moses had in the desert."

"Yes," Apollos said. "I am talking about the heavenly model, the heavenly pattern of which all those sanctuaries were just shadowy illustrations."

4. "So, if the outer room represents this present age and the created realm, what does the inner chamber represent?"

"Heaven itself" (9:24), Apollos answered. Christ passed through the created heavens into the highest heaven (4:14; 7:26), into God's throne room. The second tent, which you are calling the inner chamber, represents the new covenant, the age to come that has already begun but is not fully here."

"Are you saying that when Christ passed through the heavens and sat at the right hand of God, it was like the high priest going through the outer room into the Most Holy Place on the Day of Atonement?"

"Exactly," Apollos said. "In a sense, he offered his blood to God in heaven itself" (9:12).

"Can you take blood into heaven?" Tertius asked. 

"I don't mean that part literally," Apollos answered. "Strictly speaking, heaven is a spiritual realm. The created realm is intrinsically inferior (12:27)."

"This will be a difficult letter for many to understand," Tertius said with a smile.

"But many will," Apollos added. "And for those who don't entirely grasp it, they will still get a strong sense of security in the depth of God's brilliance."

5. "Again, let me get this straight. All the various sacrifices of the Scriptures find their fulfillment in the death of Christ?"

"Yes," Apollos agreed. "From the ceremony involving scarlet thread (9:19) to the use of the ashes of a red heifer (9:13) to the Day of the Atonement sacrifice (9:7) to the daily sacrifices (10:11) -- they all were foreshadowings of Christ's once and for all sacrifice and offering."

"Wow," Tertius said in amazement.

"Even the inaugural sacrifices, the ones that sanctified the wilderness tent (Exod. 29), were a shadowy illustration of Christ's inaugural offering in heaven itself, the true tent" (9:18-24).

"It's funny," Tertius remarked. "According to the Law, blood is necessary for forgiveness (9:22). But none of the blood offered in the old covenant actually took away sins (10:4), only the blood of Jesus."

"Yes," Apollos agreed. "And even then, it was not the physical blood so much that was effective but Christ's eternal spirit" (9:14).

After a moment of reflection, Apollos continued. "With one offering, Christ has perfected forever each person who is made holy (10:14). With one sacrifice -- of his body -- he has taken away the Levitical sacrificial system and replaced it" (10:5-10).

"I know that psalm," Tertius said. "Sacrifice and offering you did not desire but a body you prepared for me" (Ps. 40:6; Heb. 10:5-10).

"Yes, in our Greek version of the Scriptures," Apollos said. "I remember Paul saying that the Hebrew has something about ears, but we will use the Greek." 

6. "What amazing truths you have shared today, Apollos."

"What did brother Paul write," Apollos asked. "O the depth of the riches and wisdom and knowledge of God!" (Rom. 11:33).

"Amen!"

8.2 The Briefing Room -- Part II

The chemistry novel continues...
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"Why am I still here?" Stefanie asked.

"We've finished the early bits where chemistry pretends to be physics," Stacy said pleasantly. "But there are a few things that chemistry insists on keeping to itself."

"But Mr. Atkinson sent me to find some interesting atoms and molecules," Stefanie said. "I'm very, very late for a very important date."

"I do appreciate that you can tell the difference between atoms and molecules, by the way," Stacy said. "It's quite important. Can you explain it to Sherlock?"

Stefanie looked over, and the cube that once was Sherlock was sitting on the desk next to her.

"Oh, I already know," Sherlock said in an American accent.

"Didn't you have an English accent before?" Stefanie asked.

"A molecule," he said, returning to his British accent, "is a group of two or more atoms that have bound together." 

"Sounds very romantic," Sherlock continued, desperately trying to get his eyes to move in Stefanie's direction.

"Ew," she said.

"Very nice," Stacy continued. "Let me see what my notes say we haven't quite remembered. Ah, yes. There is the matter of mixtures."

"I believe there was also something about a boy named Kelvin," Stefanie said.

"Interjection!" Stacy said. "I forgot to mention Kelvin before Tom left."

Suddenly, Tom appeared in the doorway, peeking his head just inside the door.

"I know what Kelvin is," he said in a Vanessa voice. "It's the absolute temperature scale we learned in space. Zero Kelvin is minus 273.14 degrees Celsius. The scale has units the same size as Celsius degrees."

"You said you weren't going to use the metric system once we left the Briefing Room," a miniature Lane said, peaking out of Tom's hoodie pocket.

Then he disappeared down the hall.

"If all you need is a reminder of mixtures, I think I have that sorted," Stefanie said.

"Sherlock here is a heterogeneous mixture. He's a solid with uneven parts."

"Hey," Sherlock said. "I don't quite know what that means but it didn't sound nice."

"Your coffee," Stefanie continued, "is a homogeneous mixture, also called a solution. Even though it has different molecules in it, they have been mixed evenly throughout."

"You're doing very well," Stacy said, "but who said this was coffee?"

"Finally, there are pure substances, like distilled water, which is just water. Water is a molecule, a group of atoms bonded together like Sherlock said."

Sherlock had managed to turn his eyes toward Stefanie and wore an expression of utter amazement -- we think.

"The air we are breathing is a homogeneous mixture too, with different molecules like oxygen and nitrogen mixed evenly throughout."

"But if you had something made of just one type of atom," she continued, "like a block of iron, it would just be that element, a pure substance rather than a group of different molecules."

Both Stacy and Sherlock stared at Stefanie. She did not sound at all like herself.

"Just kidding," she said. "The answer is strawberry ice cream."

With that, they all breathed a sigh of relief and had a good chuckle.

"Breathing," Stacy continued laughing. "We're too small to breathe air here."

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1. A Mole in the Lab
2. The Nuclear Cafe
3. Mr. Tom's Mild Ride
4. March of the Centipedes
5. A Thick Little Boy 
6. Bubbles in Space
7. The Canceling Game 
8. The Briefing Room

Notes Along the Way -- Asbury 2.3 -- Barth and Bultmann

For the previous breadcrumb, click here.
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1. Last week, I mentioned that I would eventually get to Rudolf Bultmann (1884-1976). I decided that this week was actually a good time.

Bultmann was quite the boogie man in seminary, another person for me to mock. Certainly someone for Wang to mock. Why? Because he didn't think that the resurrection was historical.

Wang's arguments for the resurrection have blurred in my mind with Jimmy Dunn's, my Doktorvater. Dunn's book on the subject was The Evidence for Jesus. 

The historical argument for the resurrection hangs on two key points: 1) the empty tomb and 2) the eyewitnesses to the resurrection. Both seem beyond reasonable doubt to me. That is to say, the body of Jesus was not to be found on Easter Sunday, and a lot of people were convinced that they had seen Jesus alive thereafter. 

A force multiplier for the second point is the fact that 1) they were not expecting a resurrection and 2) many were so convinced that they were willing to suffer and die for that belief.

A corroborating argument for the first -- one that I may have first heard from Wang -- is that the rumor in Matthew 28 that the disciples stole the body only makes sense if in fact there was no body to be found.

Bultmann did not believe that the resurrection really happened in history.

2. However, if God takes the heart into account, Bultmann was actually trying to save Christian faith in his own way. That is to say, his head told him that the "Jesus of history" was not the "Christ of faith." He believed, like Albert Schweitzer, that Jesus was an apocalyptic prophet who died with great disappointment.

But Bultmann believed in the "Christ of faith" as he understood him. He believed that the resurrection was a metaphor or a parable for an existentialist choice. I'm sure that many of you are thinking, "What are you talking about?" Welcome to seminary.

Existentialism is a philosophical school that basically holds that we have to choose the meaning of life. For Kierkegaard, this is a leap of blind faith. It is a very personal choice. For 1950s existentialists like Sartre or Camus, life in itself is actually meaningless. But that's the glass is half empty way to look at it. The positive way to think of it is that we can pick any meaning we want.

Victor Frankl, writing in the aftermath of the Holocaust, put it this way, "A man can live with any how if he has a why." Your "why" could be any number of things as long as you truly and wholeheartedly believe in it.

3. For Bultmann, the resurrection was the ultimate symbol of finding meaning out of meaninglessness. It was a metaphor for meaning rising from the dead meaninglessness of existence. To be raised was to find authentic existence in the midst of a dead world.

You might remember me mentioning Hendrikus Boers at Emory beginning his sermons with, "Let me tell you a myth" before then preaching a perfectly wonderful sermon. Boers had studied under Bultmann at Marburg, and he was echoing him with this line. But "myth" for Bultmann was not the hamfisted myth of David Strauss. A myth for Bultmann and Boers was a meaning-expressing story, a story that expressed a fundamental truth or mystery of life.

So when Bultmann said that the resurrection was a myth, he was saying it was true in a symbolic way. To him, it was the consummate expression of humanity's search for meaning in a meaningless world.

If God ever looks at the hearts of people who's heads are wrong, then we may find a once confused Bultmann in heaven. During the Nazi regime, Bultmann -- like Bonhoeffer -- was part of the confessing church. (Bonhoeffer too was not exactly orthodox, by the way)

There is an unpleasant truth here. Unorthodox thinkers sometimes turn out to be more in tune with the heart of God than some conservative ones. I stayed in the home of Frau Else Michel when I was in Germany in 1995. Her husband, the great conservative Hebrews scholar Otto Michel, was initially in support of the Nazi cause. Only when it got to a certain point did he realize his error. He would spend the rest of his life after the war working toward reconciliation between Jews and Christians.

I wish my German had been better, but I did understand her when she mentioned that Bultmann had once stayed in their home. She smiled as she said with understatement, "Natürlich, er war ganz anders als wir" ("Of course, he was entirely different from us").

There is something about conservatism that regularly falls for the strong man. Kristin Kobes du Mez has at least captured some elements of the equation in Jesus and John Wayne. I suspect that part of the issue is taking some of the anthropomorphic elements of the Old Testament too literally. There is also perhaps some confusion of tradition with faith.

So, there is the paradox of two men. One was orthodox but initially fell for National Socialism. The other was a heretic but saw right through it. I believe this is a story that regularly repeats itself.

4. What convinced me to go ahead and write on Bultmann was the memory that my project for Wang was to evaluate Bultmann's History of the Synoptic Tradition. It was an overly ambitious project (as usual) and I did not succeed at working through it. It was too far beyond me at that time. (Too bad ChatGPT wasn't around -- I could have had it explain the book to me.)

I don't remember much from the book except I think that Bultmann argued that the Transfiguration might have originally have been a resurrection appearance story.

I would overestimate my abilities again in Dr. Wang's Romans 1-8 class. We were all supposed to pick a commentary and follow along as we worked through Romans. I picked Otto Kuss' Romans commentary in German.

What German did I know? Well, I had dabbled with it at home, checking out a German language record over a summer from the Broward County library. And I had taken Dr. O'Malley's German for Reading Knowledge course, which used Jannach as a textbook. Suffice it to say, I was grossly underprepared to read a German commentary on Romans.

It is mostly my fault, but I didn't get much out of that class. I believe David Smith might have also been in that class. One incident I do remember is when a former missionary at the end of class asked Dr. Wang about another possible way of reading a passage. Although he repeated himself more than once, Dr. Wang couldn't quite see what he was saying.

Finally, I think on the third pass at it, Dr. Wang said with a grin, "Oh, oh, oh, oh. I see what you're saying. I'll come back next time with three more reasons why I'm right." He was a good natured soul.

5. In my senior year, I took Steve Seamands' course on Karl Barth (1886-1968). I did not get Barth. I wanted to. I remember asking in class once, "So is Barth saying we have a God shaped vaccum waiting for God?" Dr. Seamands explained that that would be quite the opposite of Barth's approach.

Barth, like Bultmann, was part of neo-orthodoxy. Both, in their own ways, were trying to reinvigorate faith after critical German scholarship had more or less wittled it away. The Liberal Christianity before them had the ethic of Christianity without the orthodoxy.

Bultmann reasserted faith in a non-literal way. Barth did it by way of "dogmatics." To me, his system hung in mid-air without any support. Apologetics was anathema to him. He was in a sense an incredibly verbose fideist -- someone who holds that you just have to believe.

I was nevertheless intrigued by the early Barth of the 20s who focused on the otherness of God and the necessity to know God by analogy. This seemed to me a more humble version of Aquinas. Of course, Barth would then go on to write his immense multivolume Church Dogmatics.

I also would like Barth's emphasis that Jesus is the Word of God (John 1:14). This is of course both biblical and orthodox. The fundamentalism of my circles, however, ran the risk of seeing the Bible as more the word of God than Jesus himself. This may also be one of the reasons why conservatives sometimes lose focus. I have heard a conservative say to stay away from anyone who might say Jesus is the Word of God in comparison to the Bible.

Preaching, then, for Barth, was a third level word of God.

6. Barth was really cool in the 80s and even in the 2000s when I was teaching at IWU. We had a Monday reading group and one semester we read portions from the Dogmatics, with Chris Bounds to lead and others like Keith Drury and Steve Lennox along for the ride.

In the end, Barth didn't speak my language. I think faith should be able to cut the mustard of evidence and reason if it is legitimate. Barth strikes me as a very smart dodger. The post-liberals of that era strike me the same way. They gave up on the evidence game. Or they used Gadamer to cloud the truth in uncertainty. The subconscious goal in each case, it seems to me, is to shield faith from evaluation.

But if faith is true, it should be able to stand up to such scrutiny, it seems to me.

10. The New Covenant (Hebrews 8)

Hebrews time!

1 -- The Setting of Hebrews
2 -- The Cast of Characters
3 -- The Context at Corinth/Ephesus (13:22-25)
4 -- Closing Clues (13:1-19)
5 -- The Main Takeaway (4:14-16; 10:25-31)
6 -- Remember the Good Times (5:11-6:2; 10:32-39)
7 -- The Impossibility of Repentance (6:3-8; 10:26-31)
8 -- The Rhetorical Strategy of Hebrews 
9 -- An Eternal Priest (Hebrews 5, 7)
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1. "So," Tertius said, "you will spend some time showing that Jesus is the only effective high priest, the only heavenly high priest. The others were only foreshadowings of the one effective sacrifice for all time."

"Yes," Apollos answered. "As a priest after the order of Melchizedek -- the only one there ever was -- he inaugurates a change of priesthood" (7:12).

"And thus a change of law too," Tertius added.

"Indeed. In fact, he inaugurates the new covenant that Jeremiah foresaw" (Jer. 31:31-34).

"Paul wrote a little about the new covenant in one of his letters to Corinth," Tertius mentioned. "Isn't that an Essene concept?"

"Yes, and thus it was also part of the teaching of John the Baptist. It was a significant part of the Baptist teaching I followed when I was only a follower of the Baptist. Many believers think of what Christ did as inaugurating the new covenant of Jeremiah."

Apollos continued. "I think I will quote that Jeremiah passage extensively. Somewhere about half way through the sermon" (Heb. 8:8-12).

"Is that the passage where God says he will write his law on Israel's hearts?" Tertius asked.

"Yes," Apollos agreed. "It is something God does through his Holy Spirit. We are living in the last days, the days that Jeremiah said were coming. God's people will keep this new covenant."

"I do have a question," Tertius began. "Is the covenant already here or is it only almost here?"

"We are living in a brief middle time," Apollos answered. With Christ having made his one time offering, with him seated as King at the right hand of God, the old covenant is obsolete. It is disappearing" (Heb. 8:13).

"That makes sense," Tertius agreed. "And I suppose the destruction of the temple is a sign of that fact."

"Yes," Apollos answered. "While many are already planning for it to be rebuilt, I'm not sure that God will let that happen. I believe Christ will return a second time (9:28) before those in Jerusalem will have the opportunity to rebuild it."

"So, in a sense, we are in between the ages," Tertius said.

"You might even say we are living in both ages simulaneously," Apollos quipped. "There is the new age that has already begun in heaven, and there is the old age that is near disappearance down here in the created realm."

"That's a powerful image!" Tertius said.

"Yes, we have such a great high priest who sits at the right hand of God (8:1-2). Heaven is the true Holy of Holies. It is the inner sanctum of the true, heavenly tent."

"Do you mean that literally?" Tertius asked.

"Well, I'm not saying that there is an actual temple building in the highest heaven. But you might say that the skies between us and the highest heaven are something like the outer room and outer courts of the heavenly tabernacle."

"And the highest heaven is like the inner sanctum?" Tertius added.

"Yes. It's a valid picture. When God told Moses to build the tabernacle, he designed it to mirror the cosmos. The heavenly sanctuary was the pattern of which the earthly tabernacle was a shadowy illustration" (8:5).

"That's brilliant!" Tertius said.

"It is the deeper meaning of Scripture," Apollos said. "Jesus wouldn't be a priest if he were on earth. But in heaven, he is the truest priest of all" (8:4).

"The Pedagogical Pivot: Educational Transformation in the Era of Generative AI (2023-26)"

I thought I would publish this article created by Notebook LM after looking at about 32 different sources. Call this my first publication in the Journal of AI-Generated Research, which I just made up. But it seemed like this is good information that should be published somewhere:
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The Pedagogical Pivot: A Comprehensive Analysis of Educational Transformation in the Era of Generative Artificial Intelligence (2023–2026)

The arrival of generative artificial intelligence (GenAI) has precipitated what scholars describe as a "quiet but profound transformation" across the global academic landscape.[1] As large language models (LLMs) transition from novel curiosities to ubiquitous cognitive assistants, the foundational tenets of pedagogy—including assessment, instruction, and the development of critical thought—are undergoing an unprecedented epistemological shift.[1, 2] This evolution is characterized by a move from the traditional "Digital Native" paradigm to an "AI-Native" cohort, where learners born after 2015 will engage with an educational environment where machine intelligence is not a tool to be adopted but an embedded condition of human cognitive activity.[3]

Recent research suggests that by late 2023, more than half of college students in the United States were already using AI for assignments, with a staggering 86% of that use going undetected by instructors.[1] This transparency gap has forced educational institutions to move beyond reactive bans and toward a more nuanced, evidence-based integration of AI into pedagogical practices. The following report synthesizes the top 20 most influential articles, frameworks, and reports produced between 2023 and 2026, offering a multidimensional perspective on how to improve pedagogy in this transformative era.

Redefining Teacher Knowledge: The AIA-PCEK and AI-TPACK Frameworks

The rapid integration of AI into classrooms necessitates theoretical scaffolding that extends beyond traditional technology integration models. For decades, the TPACK (Technological Pedagogical Content Knowledge) model served as the gold standard for understanding how teachers integrate technology into their practice. However, recent scholarship argues that TPACK's original design was not intended to address the dynamic, adaptive, and ethical complexities introduced by autonomous AI agents.[4]

In response, the AIA-PCEK (Artificial Intelligence Agent – Pedagogical Content Ethical Knowledge) framework has emerged as a comprehensive model that reconceptualizes teacher knowledge.[4] This framework integrates four distinct domains: AI-agent literacy, ethical oversight, adaptive content management, and the cultivation of critical thinking. Unlike previous tools, AIA-PCEK positions the AI system not as a static instrument but as an "autonomous, evolving agent" capable of analyzing learner data and making instructional decisions.[4] This shift recognizes AI as a "pedagogical partner" rather than a mere digital textbook or calculator.

Parallel to this, the "AI-TPACK" models proposed by researchers like Karataş and Ataç (2025) seek to extend the traditional structure by incorporating AI-specific dimensions of data governance and algorithmic bias awareness.[4] These frameworks emphasize that teacher professional development must move beyond improving foundational knowledge and focus on "AI pedagogical knowledge"—the ability to identify specific pedagogical benefits, employ AI-enhanced teaching methods, and design learning environments that foster student autonomy.[5]

Framework Component	Focus Area	Educational Objective
AI-Agent Literacy	Understanding autonomous system behaviors	Enabling effective human-machine collaboration in real-time [4, 6]
Ethical Oversight	Data privacy and algorithmic bias	Ensuring responsible and non-discriminatory AI application [4, 7]
Adaptive Content	Personalization of learning materials	Tailoring instruction to individual student needs and paces [4, 8]
Critical Thinking	Evaluation of AI-generated outputs	Fostering skepticism and verification skills in learners [4, 9]

The Transparency Imperative: The AID Framework and Manuscript Ethics

As AI tools become a standard part of the writing and research process, the question of transparency has become a central pedagogical concern. The "Artificial Intelligence Disclosure" (AID) Framework, introduced by Kari D. Weaver in 2024, represents a pivotal shift in how academic integrity is negotiated.[10, 11] Traditionally, citation practices focused on the ideas posed by an author; however, generative AI can serve a variety of meaningful functions throughout the writing process, including roles as a researcher, editor, critic, or collaborator.[11, 12]

The AID Framework provides a standardized, brief, and targeted disclosure method that is amenable to both human and machine use.[11] It utilizes 14 specific headings to articulate exactly how AI was engaged, ranging from conceptualization and information collection to data analysis and project administration.[11, 12] This approach moves the conversation away from a binary "cheat/not-cheat" mentality and toward a professional standard of disclosure.

AID Heading	Application in Pedagogy	Impact on Academic Integrity
Conceptualization	Framing research questions or hypotheses	Clarifies the origin of the research idea [11, 12]
Information Collection	Pattern recognition in existing literature	Discloses reliance on AI for literature synthesis [11, 13]
Interpretation	Categorizing or manipulating data	Highlights the role of AI in drawing conclusions [11, 12]
Visualization	Creation of graphical representations	Ensures transparency in the creation of visual data [11, 13]
Translation	Cross-language text conversion	Assists multilingual authors in disclosing tool use [11, 12]

Complementing the AID Framework is the seminal work of Buriak et al. (2023) in ACS Nano, which established "Best Practices for Using AI When Writing Scientific Manuscripts".[14, 15] This editorial, reflecting a consensus of over 40 global experts, describes ChatGPT as "merely an efficient language bot" and "just a giant autocomplete machine".[16] The authors caution that creative science depends on human analytical capabilities and experiences that AI cannot replicate. They advocate for an "assisted-driving" approach, where AI provides initial text under strict human supervision, but emphasize that authorship remains a fundamentally human responsibility.[15, 16]

Navigating the Paradoxes of Learning: The Work of Lim et al.

One of the most cited articles in recent years is the 2023 study by Lim et al., which proposed "Four Paradoxes of GenAI in Education".[17] These paradoxes provide a sophisticated lens through which educators can view the disruptive nature of LLMs. The first paradox, "Friend yet Foe," captures the duality of AI's ability to act in a human-like way to fill knowledge gaps while simultaneously providing a path for students to avoid learning entirely.[17, 18] The second paradox, "Capable yet Dependent," highlights that while AI tools are efficient at generating responses, they remain dangerously dependent on the quality of prompts and their prior training data, leading to incorrect information or "hallucinations".[17, 19]

Building on these paradoxes, research by Pallant et al. (2025) utilizes "goal structures" to explain differing student attitudes toward AI.[17] Their findings indicate that higher-level learning occurs when students adopt a "mastery approach," using AI to construct and augment knowledge.[18, 19] Conversely, lower-level learning outcomes result from a "procedural approach," where AI is used merely to complete tasks without cognitive engagement.[18] This suggests that pedagogy must pivot toward fostering a mastery mindset, where students view AI as a scaffold within their "Zone of Proximal Development" rather than a replacement for cognitive effort.[18]

Paradox (Lim et al. 2023)	Core Contradiction	Pedagogical Recommendation
Friend yet Foe	Support vs. Avoidance	Focus on process-oriented assessment [17, 19]
Capable yet Dependent	Efficiency vs. Hallucination	Require cross-verification of AI outputs [17, 18]
Human-like yet Machine	Empathy vs. Algorithm	Emphasize social-emotional learning [17, 20]
Disruptive yet Evolutionary	Innovation vs. Tradition	Balance new tools with foundational skills [17]

Global Competency and Policy: UNESCO and OECD Perspectives

In 2024, UNESCO released its groundbreaking "AI Competency Frameworks for Teachers and Students," reflecting a commitment to a human-centered approach to AI.[7] These frameworks define specific competencies categorized into five domains: AI pedagogy, a human-centered mindset, ethics of AI, AI foundations, and AI for professional development.[7, 21] UNESCO emphasizes that AI should serve as a personal tutor or assistant but must never replace the vital social and emotional role of the educator.[22]

The OECD's "Artificial Intelligence and the Future of Skills" (2025) project further contextualizes these competencies within the shifting labor market.[23, 24] As AI begins to outpace humans in reading, mathematics, and scientific reasoning, the OECD argues that we must rethink which skills to prioritize.[2] Their research identifies human capabilities—such as creativity, critical thinking, and innovation—as essential for individuals to thrive in a digital-centric world.[2] The OECD’s "AI Capability Indicators" provide a technical foundation for understanding where AI is most likely to disrupt traditional human roles, prompting a reconsideration of the school curriculum to emphasize "transversal skills" like collaboration and global competence.[24, 25]

UNESCO Competency Area	Teacher Focus	Student Focus
AI Pedagogy	Innovative teaching methods	Responsible tool interaction [7, 21]
Human-Centered Mindset	Preserving agency & accountability	Understanding societal impact [21, 26]
Ethics of AI	Addressing bias & privacy	Data rights & responsibility [7, 21]
Foundations & Applications	Effective creation & use	Evaluating generated content [21, 26]
Professional Development	Lifelong learning with AI	Building skills for future work [7, 21]

Strategic Implementation: The Harvard and MIT Perspectives

For practitioners, the 2025 articles from Harvard Business Publishing’s "Inspiring Minds" collection offer concrete strategies for the classroom.[27] Nick Potkalitsky proposes the concept of "possibility literacy," which moves beyond technical prompt engineering to cultivate an understanding of AI's inherent contradictions.[27] He recommends designing assignments that privilege the "documentation of in-progress thinking" over final outputs.[28]

Cheryl Strauss Einhorn (2025) identifies five principles to "protect teaching expertise".[27, 29] She notes that AI tools lack the deep understanding of student context and pedagogical goals that come from a teacher’s expertise. To preserve credibility, educators should focus on the "Human Edge"—the connections and deep understanding that AI cannot replicate.[27, 30]

Practical techniques shared by MIT Sloan EdTech include:

• Creating Visual Summaries: Students blend verbal descriptions with AI-generated imagery to create visual aids, fostering creativity and critical thinking as they refine the visuals.[31]

• AI-Powered Practice Quizzes: Using prompts from Ethan and Lilach Mollick to create "highly diagnostic" low-stakes tests that strengthen memory retention through retrieval practice.[31]

• The "Try-First" Principle: Students are encouraged to form their own conclusions before consulting AI, ensuring that the technology pushes rather than replaces their thinking.[32]

The Higher Education Landscape: EDUCAUSE Top 10 for 2026

The "2026 EDUCAUSE Top 10" report provides a decidedly human-centric outlook for technology leaders.[30, 33] The report identifies the "Human Edge of AI" as its second most critical issue, emphasizing the empowerment of students, faculty, and staff to engage with AI tools "critically, creatively, and safely".[30, 34] This is not seen as a "silver-bullet solution" but as a connection-building exercise between institutional leaders and the people they serve.[33]

Issue #7, "Technology Literacy for the Future Workforce," specifically calls for discipline-specific technology training.[30] Technology leaders are working to embed AI literacy into the "holistic student experience" rather than treating it as an isolated technical skill.[30] Furthermore, the report warns of the "limits of predictive models," noting that while data can triangulate a student's journey, it often misses the emotional and social dimensions that define the human learning experience.[30]

EDUCAUSE 2026 Issue	Primary Focus	Pedagogical Implication
#2: The Human Edge of AI	Empowering critical engagement	Shift from policing to creative improvisation [30, 34]
#5: Knowledge Management	Mitigating AI risks through governance	Protecting institutional data and integrity [30, 35]
#7: Technology Literacy	Discipline-specific training	Ensuring workforce readiness in all fields [30, 36]
#9: AI-Enabled Efficiencies	Automating administrative tasks	Freeing faculty time for student mentorship [30, 37]
#10: Decision-Maker Literacy	Using data for sound judgment	Modeling thoughtful analysis for students [30, 38]

Subject-Specific Case Studies: Creative Arts and Professional Education

The integration of AI is not uniform across disciplines. A 2025 study on digital photography education in higher education found that AI-supported models can enhance "learning efficiency" but also raise concerns about standardizing expression and constraining originality.[39] In this creative context, AI tools assist students in adjusting technical parameters like lighting and framing, but the instructor remains essential for fostering "creative autonomy".[39]

In professional business education, Weinstein et al. (2025) describe a decision-making framework for analyzing cases with AI.[27] They argue that if structured correctly, AI helps students arrive at stronger decisions and engage more deeply in class discussions, provided they are taught to "still learn the right skills" alongside the tool.[27] These studies underscore the importance of integrating AI within a sound pedagogical framework rather than treating it as a plug-and-play solution.[39]

Psychological and Affective Dimensions: "AI Guilt" and Agency

Emerging research by Cecilia Ka Yuk Chan (2024) explores the phenomenon of "AI Guilt" among students.[17, 40] This concept refers to the psychological tension students feel when using AI in their homework, often fearing that it compromises their authentic learning or intellectual contribution.[40] Chan and Tsi (2024) also examined whether generative AI will replace teachers, finding that both students and faculty value the "social and emotional skills" of human educators as irreplaceable components of the learning process.[22, 40]

This affective dimension is further explored in the Microsoft 2025 Report, which notes that while AI can reduce task time by 40%, it can also diminish a student’s perception that the work is truly their own.[41] This creates a "novel tension" between learning efficiency and the intrinsic value of learning. To resolve this, educators are encouraged to use AI as a "catalyst for dialogue" rather than a one-to-one interaction between a student and a computer.[41]

Synthesizing Outcomes: The Microsoft and Frontiers Systematic Reviews

Quantitative evidence of AI's impact is beginning to materialize. The "2025 AI in Education: A Microsoft Special Report" highlights that AI adoption in education is the highest of any industry, with 86% of organizations reporting generative AI use.[41] Significant improvements in assessments have been observed; for instance, a randomized trial in Nigeria using Microsoft Copilot for English language learning showed an improvement of 0.31 standard deviation (0.31σ) in student performance.[41]

However, the "Frontiers in Education" (2025) systematic review of 30 papers on K-12 AI use indicates that research remains concentrated in high school settings, with a notable lack of evidence for early childhood education.[42] The review notes that "psychological variables" are the primary measures used to gauge learning outcomes, and while GenAI can enhance student engagement, it also raises significant concerns about the "erosion of critical thinking" and "misinformation".[42, 43]

Quantitative Insight (2025)	Metric / Outcome	Source
Grade Improvement	10% increase for AI users in exams	[41]
Adoption Rate	86% of education organizations use GenAI	[41]
Performance Gain	0.31 standard deviation in English learning	[41]
Student Usage	50%+ students use AI; 86% go undetected	[1]
Literacy Gap	<50% of educators feel they "know a lot" about AI	[41]

Conclusion: A Vision for AI-Augmented Pedagogy

The research and reports of the last three years converge on a singular conclusion: improving pedagogy in the age of AI requires a fundamental move away from "binary thinking"—viewing AI as either a silver bullet or an existential threat.[20] Instead, the most effective pedagogical strategies are those that embrace "augmented intelligence," combining the computational power of machines with the unique creativity and empathy of human instructors.[44]

Actionable priorities for educational institutions include:

1. Embracing Mastery-Oriented Assessment: Shifting toward "process-oriented" teaching that evaluates the documentation of thinking and decision-making rather than just the final product.[5, 28]

2. Institutionalizing Algorithmic Literacy: Ensuring that students and faculty understand how AI models collect and manipulate data, and the inherent risks of bias and hallucination.[21, 45]

3. Promoting Standardized Disclosure: Adopting frameworks like the AID Framework to create a transparent environment where AI use is discussed openly as part of professional development.[11, 12]

4. Investing in Teacher Training: Moving beyond technical skills to "AI pedagogical knowledge," empowering educators to integrate AI as a cognitive scaffold while protecting their domain expertise.[5, 27]

5. Addressing Equity and the AI Divide: Prioritizing sustainable digital infrastructure and culturally relevant AI models to ensure that the benefits of this technology do not exacerbate existing social inequalities.[20, 46]

Ultimately, the future of pedagogy will be determined not just in corporate labs, but in the "classrooms, villages, and communities" where teachers and students negotiate the boundaries of this new landscape.[20] By centering human agency, ethics, and critical thought, the education sector can ensure that AI serves as a powerful assistant that strengthens, rather than diminishes, the human process of learning.

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