Wednesday, June 25, 2008
"Old Testament Theology and the Canon"
"Canon, Narrative, and the Old Testament's Literal Sense: A Response to John Goldingay"
"'I Hate Them with Perfect Hatred' (Psalm 139:21-22)"
"Aberrant Textuality? The Case of Ezekiel the (Porno) Prophet"
"Conceptualising Fulfilment in Matthew"
J.R. Daniel Kirk
"Expulsion from the Syngague? Rethinking a Johannine Anachronism"
Edward W. Klink III
"The Deliverer from Zion: The Source(s) and Function of Paul's Citation in Romans 11:26-27"
Christopher R. Bruno
"John or Paul? Who was Polycarp's Mentor?"
"The Measure of Stewardship: Pistis in Romans 12:3"
John C. Poirier
"Evil, Suffering, and the Righteousness of God According to Romans 1-3: An Exegetical and Theological Study"
"Paul and His Contemporaries as Social Critics of the Roman Stress on Persona: A Study of 2 Corinthians, Epictetus, and Valerius Maximus"
V. Henry T. Nguyen
Trans. David Carl Stassen.
Louisville/London: Westminster John Knox, 2005
Available from Amazon.com (USA)
Available from Alban Books (UK)
Reading this was refreshing to my soul!
Prayers for a Privileged People
Nashville: Abingdon, 2008
Available from Amazon.com (USA)
Available from Alban Books (UK)
And while we wait for the Christ Child,
we are enthralled by the things of Caesar -
money ... power ... control
and all the well-being that comes from
such control, even if it requires violence
But in the midst of the decree will come this long-expected Jesus
full of grace and truth,
grace and not power,
truth and not money,
mercy and not control.
We also dwell in the land of Caesar;
we pray for the gift of your spirit,
that we may loosen our grip on the things of Caesar,
that we may turn our eyes toward the babe,
our ears towards the newness,
our hearts toward the gentleness,
our power and money and control
towaard your new governance.
Tuesday, June 24, 2008
Q: What is the difference between America and a tub of yoghurt?
A: If you leave of a tub of yoghurt for 200 years it will develop a culture!
Otherwise, he also has a summary of the first chapter of the book here.
Monday, June 23, 2008
Saturday, June 21, 2008
Friday, June 20, 2008
Thursday, June 19, 2008
Wednesday, June 18, 2008
Tuesday, June 17, 2008
Nottingham: Apollos, 2008
Available from Amazon.com
Monday, June 16, 2008
Sunday, June 15, 2008
Tim Brookins has a great post in Infallible vs. Inerrant.
IMonk spends five fours with Scott Hahn.
Friday, June 13, 2008
Wednesday, June 11, 2008
The title of this wide-ranging collection of essays in German and English summarises the scholarly work of Professor Michael Lattke across two hemispheres. Offered to him on the occasion of his retirement from the University of Queensland, this volume reflects the breadth of erudition for which he has acquired his international reputation. The Odes of Solomon, which figure largely in Professor Lattke’s research, are well represented here, and so too is the Gospel of John, which was the subject of his early research. However, the tributes of his colleagues and former students in this book range further — to other New Testament writings, Intertestamental works, Nag Hammadi, Gnostic, and Syriac studies, and the field of Patristics.
I should mention that Lattke's work on Odes of Solomon is going to be translated into English and published in the Hermeneia series.
John A. D’Elia has written critical biography of George Eldon Ladd entitled, A Place at the Table: George Eldon Ladd and the Rehabilitation of Evangelical Scholarship in America. Here is the description from the Oxford University Press website:
George Eldon Ladd was a pivotal figure in the resurgence of evangelical scholarship in America during the years after the Second World War. Ladd’s career as a biblical scholar can be seen as a quest to rehabilitate evangelical thought both in content and image, a task he pursued at great personal cost. Best known for his work on the doctrine of the Kingdom of God, Ladd moved from critiquing his own movement to engaging many of the important theological and exegetical issues of his day. Ladd was a strong critic of dispensationalism, the dominant theological system in conservative evangelicalism and fundamentalism, challenging what he perceived to be its anti-intellectualism and uncritical approach to the Bible. In his impressive career at Fuller Theological Seminary, Ladd participated in scholarly debates on the relationship between faith and historical understanding, arguing that modern critical methodologies need not preclude orthodox Christian belief. Ladd also engaged the thought of Rudolf Butlmann, the dominant theological figure of his day. Ladd’s main focus, however, was to create a work of scholarship from an evangelical perspective that the broader academic world would accept. When he was unsuccessful in this effort, he descended into depression, bitterness, and alcoholism. But Ladd played an important part in opening doors for later generations of evangelical scholars, both by validating and using critical methods in his own scholarly work, and also by entering into dialogue with theologians and theologies outside the evangelical world. It is a central theme of this book that Ladd’s achievement, at least in part, can be measured in the number of evangelical scholars who are today active participants in academic life across a broad range of disciplines.
George Marsden says, “George Ladd was arguably the leading ‘new evangelical’ biblical scholar in the mid-decades of the twentieth century. He was also a person whose life and work were filled with intriguing tensions and contrasts. John D’Elia tells this poignant and fascinating story well.”
HT: In Light of the Gospel
Tuesday, June 10, 2008
1. Pistos as "faithful"
- Colossians 1:2 - To the holy and faithful brothers in Christ at Colossae: Grace to you and peace from God our Father.
- Colossians 4:7, 9 - Tychicus will tell you all about my activities. He is a beloved brother and faithful minister and fellow servant1 in the Lord ... and with him Onesimus, our faithful and beloved brother, who is one of you. They will tell you of everything that has taken place here.
- Colossians 1:7 - just as you learned it from Epaphras our beloved fellow servant. He is a faithful minister of Christ on your behalf.
2. Pistis as "faithful"
- Colossians 1:4-5 - since we heard of your faithfulness in Christ Jesus and of the love that you have for all the saints, because of the hope laid up for you in heaven. Of this you have heard before in the word of the truth, the gospel. This could be "faith" but the surrounding description clearly sees the faith as something that is or becomes displayed in action, i.e. in love.
- Colossians 1:23 - if indeed you continue in faithfulness, stable and steadfast, not shifting from the hope of the gospel that you heard, which has been proclaimed in all creation under heaven, and of which I, Paul, became a minister. Again "faith" does make sense here, but the surrounding description sounds far more like "faithfulness".
- Colossians 2:5-7 - For though I am absent in body, yet I am with you in spirit, rejoicing to see your good order and the firmness of your faithfulness in Christ. Same as above, "faith" could work, but "faithfulness" seems supported by the context.
3. Pistis as "faith" or "believing"
- Colossians 2:7 - rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving.
- Colossians 2:12 - having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead.
(1) He mentions the protest of the Fred Phelps group at Gene Robinson's ordination as a bishop. They reportedly yelled out: '"Fag Church, Fag Gospel", "Thank God for September 11", and "AIDS is God's Curse".' Fine, I really dislike them as well, but they are hardly representative of any or all "evangelical" Christians (in Sydney, Nairobi, or the USA). Marr was tacitly linking this kind of hate mongering with the views of the Sydney Anglican diocese and made no attempt to differentiate them from one another. The Phelps group is extremist not mainstream.
I understand Marr's dislike of orthodox Christian teaching on sexuality, I don't agree, but I genuinely understand. But one would expect a journalist to try to understand someone on their own terms without resorting to this kind of pot shot journalism. I got the feeling that his intent was no so much to report the facts (some of which were disorted [Phelps] or missing [Lambeth Resolution]) but to promote antipathy towards Jensen and the Sydney Anglicans. If one were to deconstruct the rhetoric of this discourse, that is where the centre of gravity appears to be.
Friday, June 06, 2008
"How do you know you see a rock?"
"The bread of the needy is the life of the poor; whoever deprives them of it is a murderer."
Wednesday, June 04, 2008
Tuesday, June 03, 2008
Complementary egalitarianism is an appropriate title for the form of egalitarian position developed within this book. On the one hand, it differs from secular egalitarianism in the sense that interdependence and mutual submission are the pursued values instead of extreme independence and autonomy. On the other hand, it differs from some forms of Christian egalitarianism in that it applauds the recognition of biological, psychological and social differences between males and females. Men and women can and should function in "complementary" ways (p. 241).
Monday, June 02, 2008
20 Reasons I Don't Take Potshots at the Proselytizers in Galatia
20 Reasons I Don't Take Potshots at the Pharisee Christians in Acts 15
20 Reasons I Don't Take Potshots at the Mutilators of the Flesh in Philippi
HT: Matt Montonini
Sunday, June 01, 2008