Who God Says You Are: a Christian Understanding of Identity by Klyne R. Snodgrass

Author:Klyne R. Snodgrass
Language: eng
Format: epub
Publisher: Eerdmans

1. Walther Eichrodt, Man in the Old Testament, trans. K. Smith and R. Gregor Smith, Studies in Biblical Theology (London: SCM, 1951), 9.

2. Patrick McNamara, The Neuroscience of Religious Experience (Cambridge: Cambridge University Press, 2009), 5, 30–32, 40–42, and 147–51.

3. See Augustine, Confessions 10.8.13–14 and 10.24–25.35–36. See also 3.6 and the discussion in Charles Taylor, Sources of the Self: The Making of the Modern Identity (Cambridge, MA: Harvard University Press, 1989), 135–36.

4. Binsar Pakpahan, “Identity and Remembrance,” in Christian Identity, ed. Eduardus Van der Borght, Studies in Reformed Theology 16 (Leiden: Brill, 2008), 105–17, 108.

5. The NIV has “Yet you desired faithfulness even in the womb.” While the Hebrew word ’emet includes ideas of both “truth” and “faithfulness,” this translation is odd. The parallelism with the second part of the verse shows the focus is on understanding in the inner being.

6. Private communication.

7. Carl Elliott, Better Than Well: American Medicine Meets the American Dream (New York: Norton, 2003), 41.

8. Taylor, Sources of the Self, 47: “to make minimal sense of our lives, in order to have an identity, we need an orientation to the good.”

9. Sentences of Sextus 56.

10. “Rhinestone Cowboy.”

11. See Søren Kierkegaard, Purity of Heart Is to Will One Thing, trans. Douglas V. Steere (New York: Harper and Row, 1938), 141.

12. On guilt, see Patrick McNamara, Spirit Possession and Exorcism: History, Psychology, and Neurobiology, 2 vols. (Santa Barbara, CA: Praeger, 2011), 1:34–43.

13. Note Paul Ricoeur, “The Summoned Subject in the School of the Narratives of the Prophetic Vocation,” in Figuring the Sacred: Religion, Narrative, and Imagination, trans. David Pellauer, ed. Mark I. Wallace (Minneapolis: Fortress, 1995), 262–75, esp. 271 and 274: “Conscience is fundamentally a principle of individuation rather than an instance of accusation and judgment . . . the call of conscience is a call of the self to itself. . . . The Christian is someone who discerns ‘conformity to the image of Christ’ in the call of conscience.”

14. Tim Stafford, “A Heaven-Made Activist,” Christianity Today, January 2004, 46–50, here 50.

15. W. H. Auden, “A Christmas Oratorio,” in For the Time Being (London: Faber and Faber, 1945), 61–124, here 66.

16. Emmanuel Levinas, with his emphasis on the significance of the face of the other person, wrote, “Access to the face is straightaway ethical” (Ethics and Infinity: Conversations with Philippe Nemo [Pittsburgh: Duquesne University Press, 1982], 85). Paul Ricoeur extended Levinas’s point by saying, “Each face is a Sinai that prohibits murder” (Oneself as Another, trans. Kathleen Blamey [Chicago: University of Chicago Press, 1992], 336). See p. 90 above.

17. Chaim Potok, In the Beginning (New York: Fawcett, 1975), 381.

18. See Nils Dahl, “Anamnesis,” in Dahl, Jesus in the Memory of the Early Church: Essays (Minneapolis: Augsburg, 1976), 11–29. Cf. Deut. 5:3 and Mishnah Pesahim 10:5.

19. The tension between this text and Eph. 2:11, where Paul urges his readers to remember their past, is only superficial. Both texts urge Christ as the ultimate determiner of identity.

20. See Rom. 12:2; 14:22; 1 Cor. 11:28; Gal. 6:4; Eph. 5:10; and 1 Thess.

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