March 2013 Biblical Studies Carnival

Now posted at Philip J. Long’s Reading Acts blog. No gay Catholic basketball players, however. Which is probably for the best.

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The New Testament: Common Mistakes

Ken Schenck lists ten “fairly clear insights [of current New Testament scholarship] that have not fully trickled down to the popular level. Most of them deal with the so-called New Perspective on Paul. I appreciate the succinct presentation, which may be especially helpful in the context of a church study group or even a college NT Introduction course.

1. The Jews were not trying to earn their salvation by good works.

2. Paul did not struggle with a guilty conscience, either before or after he believed in Jesus as Christ.

3. Paul saw works as an element in final salvation. What he did not believe were required for justification, were “works of Law,” especially those aspects of the Law that separated Jew from Gentile (e.g., circumcision).

4. Romans is not primarily about how to get saved but about how the Gentiles can be included alongside the Jews in the people of God.

5. The Law in Romans is the Jewish Law, not some abstract moral law.

6. Paul did not change religions when he believed on Christ.  He probably changed Jewish sects. All the early Christians saw themselves as Jews. The Gentile converts saw themselves as converting to a form of Judaism. It would be more accurate to speak of Christian Jews than of Jewish Christians in the earliest church.

7. The Pharisees were all strict but they were not all legalists in the sense of only caring about rules for their own sake. Jesus puts them in the “healthy” and “righteous” category, at least initially, in several parables. Some of them became believers without leaving Pharisaism.

8. New Testament theology is theo-centric (God the Father centered) rather than Christocentric.

9. The best approach to understanding the historical Jesus locates him within first century Judaisms on a trajectory to the early church (double similarity).

10. The earliest Christians did not see ethnic Israel as displaced but in a temporary state of unbelief.

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The Flow of History

Rogueclassicism tipped me off to the existence of The Flow of History, a cool site with brief summaries of various world history topics. The site also has many, many graphic representations of key points in the form of flow charts. Here, for example, is a chart for “The Israelites and the Birth of Monotheism” (with the accompanying text).

It obviously paints with a very broad brush, but sometimes that is what you need, especially if you’re trying to get up to speed on a topic in history with which you’re unfamiliar, such as (for me) “The Development of Early Japan.”

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February 2013 Biblical Studies Carnival

The latest biblical studies carnival has been posted at Delving into the Scriptures. Enjoy!

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I’m Suddenly Interested in What Mike Licona May Have to Say

He is a Christian apologist who has incurred the wrath of Al Mohler by suggesting that we actually read the Bible as it is and not try to shoehorn it into a modernistic philosophical straitjacket.

Interviewed by Baptist Press, Licona expressed what every New Testament scholar in the world knows: that the Gospels sometimes take the same sorts of liberties in telling the story of Jesus that other ancient Greek biographies take in telling the stories of their subjects. In other words, these differences of presentation—some may rise to the level of “contradiction”—are within the expected tolerances for the sort of literature they are.

Of course, saying out loud what reputable experts know is a serious no-no in some provinces of Baptistland. Chaplain Mike of Internet Monk hits the nail on the head:

Ironically, in the interview Licona was actually trying to increase Christians’ trust in the reliability of the New Testament by pointing out that what we might consider “contradictions” according to our post-Enlightenment standards of historical veracity were simply characteristic of the way historians wrote then. He also affirmed that these “contradictions” were all written with regard to peripheral details in the accounts and not major points. In addition, he suggested that what we are really talking about here in the vast majority of cases are “differences” and that there is only a handful of stubborn differences that might rise to the level of actual contradictions — and again, even if they did, these relate only to peripheral details.

This, however, was not good enough for Al Mohler, who was involved in another dispute involving Licona’s understanding of Scripture in 2011. In that case, even though Licona wrote a book which strongly defended the literal resurrection, his handling of one pericope (Matthew 27:51-53) as a “poetic device” fell short in Mohler’s eyes and “ “handed the enemies of the resurrection of Jesus Christ a powerful weapon.”

With regard to the dispute we are considering today, Dr. Mohler  has commented, “It would be nonsense to affirm real contradictions in the Bible and then to affirm inerrancy.” He was not satisfied with Licona’s suggestion that certain forms of inerrancy might be ruled out by his approach. “What you lose is inerrancy itself,” Mohler asserted.

Whatever. Personally, I much prefer to deal with the Bible as it truly is rather than what I might wish it to be.

Posted in Bible, Christendumb, Theology | 3 Comments

Biblical Studies Carnival: January 2013

Jim West has the honor of hosting the premier Biblical Studies Carnival of 2013. You can check it out at Zwinglius Redivivus.

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Olson: Defining Evangelicalsm

I’m quite sure I fit into some peoples’ definition of an “evangelical.” I’m equally certain that, to others, I don’t even come close. To be honest, I really don’t care. “Evangelical” is not a label I intentionally wear (or refuse to wear). Many years ago, James Leo Garrett, E. Glenn Hinson, and William E. Tull collaborated on a book called Are Southern Baptists Evangelicals? The three scholars answered, respectively, yes, no, and maybe.

In a recent blog post, Roger Olson says it is both necessary and impossible to define “evangelicalism.” His key point is that movements never have boundaries, only centers. Organizations (schools, denominations, publishers, etc.) have boundaries—and it’s expected of them to enforce those boundaries. But movements don’t work that way, and it’s either (in Olson’s words) disingenuous or sociologically ignorant to speak and act as if they do.

Rather than defining where the presumed boundaries lie, Olson thinks it would be much more fruitful to suggest “prototypical members” of a movement—those who embody its ethos better than most. For a movement like contemporary evangelicalism, for example, Billy Graham and Wheaton College immediately spring to mind. Thinking like this makes it possible to acknowledge that someone is a member of a movement even if he or she is not a member of the center of prototypes.

Olson concludes,

I tend to think most people look at the world either in black and white, either-or terms or in terms of degrees, that is, appreciating ambiguity as embedded in the nature of things (or at least in our knowing). Black and white thinkers who are allergic to ambiguity will have great trouble with Lakoff’s and my approach. I simply think they are stuck in a relatively immature stage of mental development. I have no problem with their setting up organizations and patrolling their boundaries. That’s their business. I don’t have to belong to any of their organizations. But when they start treating “evangelicalism” as one and themselves as the boundary setters and patrollers I have great trouble with that. I will call them either disingenuous or uninformed.

The post is worth a read, and not just for self-described evangelicals. For example, I wonder who would be a “prototypical member” of whatever movements my readers are a part of? Who would be a “prototypical” Fellowship Baptist? A “prototypical” Lutheran? A “prototypical” emergent?

And no fair claiming “I just follow Jesus.” Every Christian follows Jesus with an idea in his or her head of people who followed (or are following) Jesus more accurately and admirably than the rest. Who are those people for you?

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Reclaiming Mystery

Bosco Peters links to a story about a fascinating character, the Wizard of New Zealand. Since New Zealand is the stunt double for Middle Earth, it really shouldn’t surprise me that they have their very own “non-fictional, non-commercial, wizard” whose mission in life is to conduct “a largely solo attempt to re-enchant the world, making use of [his] training as an academic sociologist and psychologist.”

Peters elaborates a bit on the importance of mystery for and in the church. His comments are worth a thorough reading, but I’ll simply share a few paragraphs to give you the gist:

Fundamentalists, antitheists, and the insipid are three natural results of the disenchantment.

Fundamentalists reject the enchantment of our spiritual world, accepting instead a flat rationalistic literalism. Antitheists are the shadow side of fundamentalists. Like fundamentalists, they also do not go beyond a flat rationalistic literalism. Rather than accepting the flat literalism as the fundamentalists do, antitheists reject it. For fundamentalists God is scary. For antitheists God is silly.

The third category, that I here call the insipid, is that category that one meets so often in churches: led by clergy who, if they have training at all – it consists in a university degree in the dismembering of the scriptures. These clergy have little to no liturgical study and training. Sacraments have been desiccated to things that occur solely in one’s head. Bells, smells, and symbols are reduced to a couple of candles on a table (if you are lucky). Vesture is degraded to what the majority of Christian history would regard essentially as underwear. They hold to the last vestiges of the outward form of godliness but deny its power.

Indeed.

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Ground Transportation

My daughter is going to be a reader at church tomorrow, which prompted a brief discussion about the camels in Isaiah 60:1-6. On the fly, we came up with the following cultural conversion factors for ground transportation in the biblical world:

  • Camels: an 18-wheeler or your company’s delivery van (a merchant’s conveyance for moving goods across long distances)
  • Donkeys: the family car (basic transportation for those who can afford it)
  • Horses: either a limousine (transportation for the very rich) or a tank (military applications).
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December 2012 Biblical Studies Carnival

Abram K-J has posted the best of last month’s biblioblogging at Words on the Word.

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