Here is a letter explaining the Biblical reason for why you cannot own a Canadian. It's been around for a while, but now turns up the autocomplete program in google for "why can't."
Thanks to the friend who alerted me to this important Biblical safeguard for Canadian - US relations.
Wednesday, November 18, 2009
Thursday, November 05, 2009
to this you have been called
- Slaves, accept the authority of your masters with all deference, not only those who are kind and gentle but also those who are harsh. 19For it is to your credit if, being aware of God, you endure pain while suffering unjustly. 20If you endure when you are beaten for doing wrong, where is the credit in that? But if you endure when you do right and suffer for it, you have God’s approval. 21For to this you have been called, because Christ also suffered for you, leaving you an example, so that you should follow in his steps. 1 Peter 2
Some slaves lived within the family, and due to their education or race, they were respected and even friends, eventually gaining freedom. Some slaves were branded, wore an iron collar, slept in chains and worked in gangs. Some were galley slaves, chained to the seats where they toiled out their lives.
The slaves of ancient Greece and Rome were overwhelmingly prisoners of war, or the children of a slave woman. (The father could be anyone.) If a soldier knew that he was losing in a battle, he might kill himself rather than be taken as a slave.
The most noted difference between a free man and a slave is that the slave could be flogged.
A female slave had no right to resist intercourse with her master or any males of the household. It was not considered adultery if the master slept with her. Her children belonged to him anyway. A female slave could not gain freedom or buy her own freedom on her own. She could only become free if she were the partner of a male slave who was being freed.
A female slave had no rights over her body, or her children, no hope of independance, and could not protest being used as a prostitute.
I find that the book of Ephesians does not uphold marriage between a man and a woman, but only between a male citizen and a female citizen. It is not about the sacredness of the male-female union but only about the inviolable rights of the master of the household.
Yes, there is a discussion of how Christians conduct themselves within the cultural context, but there is no defense of this context.
Are slaves indeed called by Christ to be beaten?
Sunday, November 01, 2009
Orphism and κεφαλή
A commenter on my post on Kephale as "source" asks,
Now I would like to disentangle some of the threads of your very interesting question.
First, you ask about the dating of the evidence for kephale as "source". Is the major occurrence dated around 500 BC, and doesn't this mean that is has little to no influence on how we read Paul in the letter to Corinthians?
Second, doesn't the fact that kephale is a variant reading in the Orphic fragment mean that we should also accept the use of kephale as a variant reading in the LXX?
I think it is essential to examine the use of kephale in both the LXX and in the Orphic literature to understand the influence that each of them would have in first century Christian literature. Let us assume that Paul is writing to a multithnic group of believers. Would this group be more familiar with the passages in the LXX using the term kephale in a hierarchical sense, or with the literature of Orphism using the term kephale in the sense of beginning or source?
A detailed discussion of the Orphic fragment occurs in Modern Linguistics and the New Testament by Max Turner,* page 171.
Here is my problem. We are trying to decide what the word κεφαλή meant in Greek, not in English. If an author cannot break out of his English mindset in order to do exegesis, it is very difficult to discuss this. In my opinion, κεφαλή in 1 Corinthians should be treated as if it meant ἀρχή, and then the different interpreters can digress from there into discussing man as the origin or beginning of the human race, or God as the first principle of the godhead, or whereever you wish to go. This was the practice of the early church fathers, who also interpreted
κεφαλή as "authority" along with the other possibilities. But at least for them, they could discuss the various interpretation as interpretations.
To say, as Turner does, that the meaning "source" is virtually non-existant in the public domain at the time, denies the fact that ἀρχή has this meaning, and that κεφαλή and ἀρχή are considered synonyms, in some contexts, from the time of the Orphic fragment, in 500 B.C.E. to the time of Cyril of Alexandria in the 5th century A.D.
Here are the two citations,
Here is the passage on Zeus, 6th century B.C.E.
I have to question why someone would work with a sense of the dominance of English semantic organization replacing the Greek semantic organization of the words κεφαλη and ἀρχή.
Now what about the notion that the citation from the Orphic fragments would have been unknown in the Hellenistic era as it comes from the 6th century B.C.E.? In fact, this is the very opposite of the truth. It was a well-known citation, judging from its influence on other authors of Paul's time.
Here is a passage from Josephus, for example,
Of overall significance is the simple fact that Orphism as a religious tradition endured from at least the 6th century B.C.E. throughout the Hellenistic era to become a tradition which rivaled Christianity. Plutarch ( A.D. 46 - 120) was a follower of Orphism.
Orphism contained rituals of purification and initiation, communion services centred on a meal of raw flesh and a libation cup, and offered the hope of personal salvation and immortality. It was a widespread tradition, and no doubt was better known to the inhabitants of Corinth than the passages in the LXX which use the term κεφαλη with the sense of hierarchy.
The passages in the LXX which use the term κεφαλη in this sense are listed by John Hobbins in this post. (Num 1:2.20; Deut 28:13.44; Isa 9:14; 19:15; Ps 17:44 (= 2 Kgd 22: 44); 117:22; Isa 7:8; Jer 38:7. To the list one must certainly add Judg 10:18.) I don't see any of these passages encorparated into common rituals of Corinth. I have read Max Turner and John Hobbins on this issue and I respectfully disagree with their position.
I welcome further questions from the anonymous commenter although I would encouage him or her to provide a name of some kind for future reference. Thank you.
*This article is found in Hearing the New Testament ed. by Joel Green.
- Hi Suzanne,
Does it concern you that the strongest evidence for kephale to mean 'source' is actually from a source with variant readings and is dated to 500BC approx?
I ask because many people dismiss the LXX examples that it has a leader overtone on the basis of variant readings. If the LXX cases are considered illegitimate, should we not also consider the Orphic Fragment illegitimate?
Now I would like to disentangle some of the threads of your very interesting question.
First, you ask about the dating of the evidence for kephale as "source". Is the major occurrence dated around 500 BC, and doesn't this mean that is has little to no influence on how we read Paul in the letter to Corinthians?
Second, doesn't the fact that kephale is a variant reading in the Orphic fragment mean that we should also accept the use of kephale as a variant reading in the LXX?
I think it is essential to examine the use of kephale in both the LXX and in the Orphic literature to understand the influence that each of them would have in first century Christian literature. Let us assume that Paul is writing to a multithnic group of believers. Would this group be more familiar with the passages in the LXX using the term kephale in a hierarchical sense, or with the literature of Orphism using the term kephale in the sense of beginning or source?
A detailed discussion of the Orphic fragment occurs in Modern Linguistics and the New Testament by Max Turner,* page 171.
- In this fifth-century B.C.E. fregment, Zeus is called κεφαλή ("Zeus was first, Zeus is last with white vivid lightening: Zeus the head, Zeus the middle, Zeus from whom all things are perfected"). An alternative text has ἀρχή instead, and so it is inferred that "source" is what κεφαλή must have meant here. But this could be an instance of ἀρχή ("beginning,""head of time"), a sense already recognized in Classical Greek.
.... so it must be said that we have no good evidence of κεφαλή meaning "source" in the public domain of Paul's day. Those who wish to protest that "head" as "authority over" is relatively rare should at least be prepared to admit that "head" as "source" is considered rarer "probably to the point of vanishing altogether.)
Here is my problem. We are trying to decide what the word κεφαλή meant in Greek, not in English. If an author cannot break out of his English mindset in order to do exegesis, it is very difficult to discuss this. In my opinion, κεφαλή in 1 Corinthians should be treated as if it meant ἀρχή, and then the different interpreters can digress from there into discussing man as the origin or beginning of the human race, or God as the first principle of the godhead, or whereever you wish to go. This was the practice of the early church fathers, who also interpreted
κεφαλή as "authority" along with the other possibilities. But at least for them, they could discuss the various interpretation as interpretations.
To say, as Turner does, that the meaning "source" is virtually non-existant in the public domain at the time, denies the fact that ἀρχή has this meaning, and that κεφαλή and ἀρχή are considered synonyms, in some contexts, from the time of the Orphic fragment, in 500 B.C.E. to the time of Cyril of Alexandria in the 5th century A.D.
Here are the two citations,
- Therefore of our race he become first head [κεφαλη], which is the source [αρχη], and was of the earth and earthy. Since Christ was named the second Adam, he has been placed as head, which is source, of those who through him have been formed anew unto him unto immortality through sanctification in the spirit. Therefore he himself our source, which is head, has appeared as a human being: indeed, he, being by nature God, has a head, the Father in heaven.
Here is the passage on Zeus, 6th century B.C.E.
- Zeus is the first. Zeus the thunderer, is the last.
Zeus is the head (kephale). Zeus is the middle, and by Zeus all things were fabricated.
Zeus is male, Immortal Zeus is female.
Zeus is the foundation of the earth and of the starry heaven.
I have to question why someone would work with a sense of the dominance of English semantic organization replacing the Greek semantic organization of the words κεφαλη and ἀρχή.
Now what about the notion that the citation from the Orphic fragments would have been unknown in the Hellenistic era as it comes from the 6th century B.C.E.? In fact, this is the very opposite of the truth. It was a well-known citation, judging from its influence on other authors of Paul's time.
Here is a passage from Josephus, for example,
- The first command is concerning God, and affirms that God contains all things, and is a Being every way perfect and happy, self-sufficient, and supplying all other beings; the beginning, the middle, and the end of all things.
Of overall significance is the simple fact that Orphism as a religious tradition endured from at least the 6th century B.C.E. throughout the Hellenistic era to become a tradition which rivaled Christianity. Plutarch ( A.D. 46 - 120) was a follower of Orphism.
Orphism contained rituals of purification and initiation, communion services centred on a meal of raw flesh and a libation cup, and offered the hope of personal salvation and immortality. It was a widespread tradition, and no doubt was better known to the inhabitants of Corinth than the passages in the LXX which use the term κεφαλη with the sense of hierarchy.
The passages in the LXX which use the term κεφαλη in this sense are listed by John Hobbins in this post. (Num 1:2.20; Deut 28:13.44; Isa 9:14; 19:15; Ps 17:44 (= 2 Kgd 22: 44); 117:22; Isa 7:8; Jer 38:7. To the list one must certainly add Judg 10:18.) I don't see any of these passages encorparated into common rituals of Corinth. I have read Max Turner and John Hobbins on this issue and I respectfully disagree with their position.
I welcome further questions from the anonymous commenter although I would encouage him or her to provide a name of some kind for future reference. Thank you.
*This article is found in Hearing the New Testament ed. by Joel Green.
Friday, October 30, 2009
finding the non-Latin URL or IDN
Here is the news - ICAAN has approved Internationalized Domain Names. According to this video released today, this could be considered the most significant change on the internet in - did he say 40 years???
Here is the much proclaimed upside. People, and especially children, worldwide will be able to access the internet in their own script for the first time. This is an amazing surprise to me, since most scripts are input on the computer via the Latin alphabet in the first place. Try this Input Method Editor for Japanese. Input a meaningless string of Latin consonants and vowels to get a sense of how it works. You are inputting Latin letters, don't you think, in order to create text in Japanese.
But here is the downside. Phishing. How will you know that these two sequences are made up of different codepoints? code and cοde - two separate sequences now available for domain names. If you don't think these two are composed of different codepoints, try putting them in google. Funny - they look the same.
One thing you do not have to worry about is how you, even if you are a monolingual who only dabbles in foreign scripts, will input the required domain name. You can use an online Input Method Editor or IME. Here are a few -
Japanese
Greek
Hebrew
Chinese
Russian and others
In a matter of minutes, I was able to recreate this Chinese word 龍 with the appropriate search results.
In any case, there are dozens of these online input doohickeys, so you don't really have to worry. However, do read the comments under this post and think about it. I don't know whether it is a good thing or not.
Here is the much proclaimed upside. People, and especially children, worldwide will be able to access the internet in their own script for the first time. This is an amazing surprise to me, since most scripts are input on the computer via the Latin alphabet in the first place. Try this Input Method Editor for Japanese. Input a meaningless string of Latin consonants and vowels to get a sense of how it works. You are inputting Latin letters, don't you think, in order to create text in Japanese.
But here is the downside. Phishing. How will you know that these two sequences are made up of different codepoints? code and cοde - two separate sequences now available for domain names. If you don't think these two are composed of different codepoints, try putting them in google. Funny - they look the same.
One thing you do not have to worry about is how you, even if you are a monolingual who only dabbles in foreign scripts, will input the required domain name. You can use an online Input Method Editor or IME. Here are a few -
Japanese
Greek
Hebrew
Chinese
Russian and others
In a matter of minutes, I was able to recreate this Chinese word 龍 with the appropriate search results.
In any case, there are dozens of these online input doohickeys, so you don't really have to worry. However, do read the comments under this post and think about it. I don't know whether it is a good thing or not.
Friday, October 09, 2009
The suicide and what was said
I don't want this post to be one more comment on this young man's life, I don't know him personally, but I do want to talk about the way he was treated.
First let me say that his funeral was attended by hundreds of people - I know the subway stop, the church, the camp, the school and many concerned. I am filled with sorrow for the parents, and for this young man.
In spite of the fact that the evidence was concerned with email messages that have not been disclosed, the newspaper reported that this young man was accused of sexual assault. What was said about him is described here. There was, in fact, no question of sexual assault or sexual touching. What we do know for sure is that the day before he took his own life, he was accused in the newspaper of doing something that he did not do.
This should be motivation for everyone to reflect on the seriousness of saying something about someone else's personal life that is not true. What disturbs me is that the bibliosphere has no censure for unjust attacks. For both Rosie DiManno and Jim West, a suicide is a guilty plea, proof of sin. Do they have any idea how helpless one feels when one is the target of a false attack?
If anyone related to this man ever googles his name, then Jim West's inflammatory headline will jump out at them and cause unnecessary pain.
First let me say that his funeral was attended by hundreds of people - I know the subway stop, the church, the camp, the school and many concerned. I am filled with sorrow for the parents, and for this young man.
In spite of the fact that the evidence was concerned with email messages that have not been disclosed, the newspaper reported that this young man was accused of sexual assault. What was said about him is described here. There was, in fact, no question of sexual assault or sexual touching. What we do know for sure is that the day before he took his own life, he was accused in the newspaper of doing something that he did not do.
This should be motivation for everyone to reflect on the seriousness of saying something about someone else's personal life that is not true. What disturbs me is that the bibliosphere has no censure for unjust attacks. For both Rosie DiManno and Jim West, a suicide is a guilty plea, proof of sin. Do they have any idea how helpless one feels when one is the target of a false attack?
If anyone related to this man ever googles his name, then Jim West's inflammatory headline will jump out at them and cause unnecessary pain.
Thursday, October 01, 2009
Autism and baptism
Internet Monk has a post on the baptism of an autistic teenager. This is close to home for me, as I often think about how to honour the humanity of cognitively disabled children in difficult home circumstances. This leads me to reflect on my work situation for a bit.
For many years I have had the habit of organising a play or reader's theatre, and I have found that it has made room for the equal participation of special needs children of different ability levels. This year I may not be able to stage a play as my timetable is quite different and the teachers have other priorities. I feel a bit sad about that.
I have picked up quite a few tech blocks instead. While this is not at all a substitute for putting on a play, it does alter the image of working with Ms. McCarthy, the "tech teacher," rather than the "special needs" teacher.
I also hope to get back to having a group produce a class newspaper as well. Maybe I can turn my new tech blog over to some students. That would be a big help. Perhaps the newspaper itelf will be digital in format, although I would not favour a simple chronological series of posts in blog style, but something more collaborative.
The important thing about using technology in the classroom is that it always has to be a means to an end, a learning tool and not a goal in itself. Technology needs to be used in ways that enhance student agency and participation. This requires a certain level of comfort and what is called automaticity with the technical aspects, so the teacher can reflect on the intended and unintended consequences and benefits for the students of a shift in learning medium.
While technology has tended for some time to lead to social isolation and online interaction, the latest revolution, interactive whiteboards, promotes both teacher and student face-to-face learning and student interaction and turn-taking. This technology favours the development of the collective rather than the individual. For the first time, web learning and design, or the production of online document and files, can become a social and shared task, rather than a socially isolated task.
I have come a long way from autism and baptism, but the common thread is the opportunity to integrate everyone into the activities of the group.
For many years I have had the habit of organising a play or reader's theatre, and I have found that it has made room for the equal participation of special needs children of different ability levels. This year I may not be able to stage a play as my timetable is quite different and the teachers have other priorities. I feel a bit sad about that.
I have picked up quite a few tech blocks instead. While this is not at all a substitute for putting on a play, it does alter the image of working with Ms. McCarthy, the "tech teacher," rather than the "special needs" teacher.
I also hope to get back to having a group produce a class newspaper as well. Maybe I can turn my new tech blog over to some students. That would be a big help. Perhaps the newspaper itelf will be digital in format, although I would not favour a simple chronological series of posts in blog style, but something more collaborative.
The important thing about using technology in the classroom is that it always has to be a means to an end, a learning tool and not a goal in itself. Technology needs to be used in ways that enhance student agency and participation. This requires a certain level of comfort and what is called automaticity with the technical aspects, so the teacher can reflect on the intended and unintended consequences and benefits for the students of a shift in learning medium.
While technology has tended for some time to lead to social isolation and online interaction, the latest revolution, interactive whiteboards, promotes both teacher and student face-to-face learning and student interaction and turn-taking. This technology favours the development of the collective rather than the individual. For the first time, web learning and design, or the production of online document and files, can become a social and shared task, rather than a socially isolated task.
I have come a long way from autism and baptism, but the common thread is the opportunity to integrate everyone into the activities of the group.
Wednesday, September 30, 2009
Carson on authenteo
John Starke has published this segment of Don Carson's talk at the Different by Design 2009 conference. Here are some relevant points with reference to this video.
1. Carson says that "the verb authenteo in most instances has a neutral or positive overtone. But there is a handful of instances where you can at least make a case that it can have a negative overtone."
In fact, there are no cases near the NT in time, where authenteo has a positive overtone. I repeatedly asked John Starke to supply even one, but he declined to do so. ( I know he has a new baby, and I am very happy for him. However, he found time to make the clip of Carson on authenteo for CBMW.)
1. Carson says that "the verb authenteo in most instances has a neutral or positive overtone. But there is a handful of instances where you can at least make a case that it can have a negative overtone."
In fact, there are no cases near the NT in time, where authenteo has a positive overtone. I repeatedly asked John Starke to supply even one, but he declined to do so. ( I know he has a new baby, and I am very happy for him. However, he found time to make the clip of Carson on authenteo for CBMW.)
2. Köstenberger insists that both verbs must be either positive or negative.
Yes, most scholars agree with this.
3. All sides agree that "teach" by itself has a positive overtone.
I find this odd because Köstenberger on his blog has written the following,
- A case in point is I. H. Marshall. In his 1999 ICC commentary on the Pastorals, Marshall at the outset indicates his acceptance of the findings of my study by noting that it has “argued convincingly on the basis of a wide range of Gk. usage that the construction employed in this verse is one in which the writer expresses the same attitude (whether positive or negative) to both of the items joined together by oude.” Yet Marshall proceeds to opt for a negative connotation of both terms “teach” and “have authority,” because he says false teaching is implied in the reference to Adam and Eve in verse 14.
Tuesday, September 29, 2009
Feminine language for God
Bloggers in this conversation are Damian, Kurk, Rachel, Joel, Doug, and Tim. I regret not having time to link to specific posts, but I have very much appreciated the dialogue. Forgive me, if a momentary mental block has caused me to forget someone. Please comment. I like conversations like this, where no one is obliged to declare a position on women in the church, blah, blah, blah.
Another great post, not to miss is by Molly of Adventures in Mercy. There are a lot of women blogging about the Bible, but so many of us have our plaints - we view the Bible through the "knothole" of our former misery. Too true, whoever you are who said that!
Another great post, not to miss is by Molly of Adventures in Mercy. There are a lot of women blogging about the Bible, but so many of us have our plaints - we view the Bible through the "knothole" of our former misery. Too true, whoever you are who said that!
The minimalization of abuse
Waneta Dawn has another important post on Fireproof. She points out how the movie, and John Piper, minimalize abuse. She writes,
- The writers of Fireproof did a good job of showing a textbook abuser in action. However, their choice of an abusive character, their minimization of Caleb’s abusive behavior together with their statement at the end that a wife can implement the Love Dare and save the (abusive) marriage, suggests to abused wives who view the movie, that they, too, should deny and minimize their husband’s abusive behavior, and if they use the Love Dare, their abusive husbands will start treating them right. As stated in Part 1, this is extremely dangerous. By using an abusive character, it suggests that divorce for abuse is totally unnecessary (possibly sinful) and that the failure of the marriage is the abused wife's fault because she refused to love and sacrifice enough.
Additionally, this movie tells anyone an abused wife goes to for help, that if she would just do the Love Dare and stick with it, no matter how long it takes, her whole problem would go away. Even worse, they may PRESSURE her to do the love dare and stick with it. If she refuses, they are likely to hold her at arms length, shun her, or even drive her out of their church.
The Conservative Bible project
HT Exploring Our Matrix
Conservapedia has a new Bible translation project called the Conservative Bible Project. Deirdre Good analyses it here. A commenter on Exploring Our Matrix points out that this site is not a parody.
Conservapedia has a new Bible translation project called the Conservative Bible Project. Deirdre Good analyses it here. A commenter on Exploring Our Matrix points out that this site is not a parody.
Kephale as "cause"
This is from Women in ministry: four views by Robert Clouse et al. (page 168) Here the Greek word kephale for "head" is interpreted as "cause." This is understood to fall under the same general category of "source."
- The Greek writer Artemidorus (second century AD) yields numerous examples of head (kephale) meaning "source."In LIb. 1, Cap. 2. Paragraph 6, we read, "He [the father] was the cause [aitios] of the life and of the light for the dreamer [the son] just as the head [kephale] is the cause [aitios] of the life and the light of all the body." In another section (Cap. 35, Paragraph 36) Artemidorus writes, "indeed, the head is to be likened to parents because the head is the cause [or source] of life."
Monday, September 28, 2009
Kephale as "source"
While I have often remarked on the poor attestation of kephale as "leader," "authority" or even "superior rank." I have not always been a strong supporter of kephale as "source." Kephale is the Greek word for "head." However, in English "head" can be used of a person who is in a leadership position. It can be used in this way directly and without comparison, metaphor or elaboration, as in "head of state." This expression does not exist in ancient Greek.
Some have suggested that kephale should best be understood as "source" instead, but others say that this has little legitimacy. I would like to review the literary evidence for kephale as "source." The first and most interesting example is from an Orphic fragment,
PS Thanks to those who commented on my googling difficulty with my school blog. It nows googles appropriately. Apparently I was not patient enough.
Some have suggested that kephale should best be understood as "source" instead, but others say that this has little legitimacy. I would like to review the literary evidence for kephale as "source." The first and most interesting example is from an Orphic fragment,
- Zeus is the first. Zeus the thunderer, is the last.
Zeus is the head (kephale). Zeus is the middle, and by Zeus all things were fabricated.
Zeus is male, Immortal Zeus is female.
Zeus is the foundation of the earth and of the starry heaven.
Zeus is the breath of all things. Zeus is the rushing of indefatigable fire.
Zeus is the root of the sea: He is the Sun and Moon.
Zeus is the king; He is the author of universal life;
One Power, one Dæmon, the mighty prince of all things:
One kingly frame, in which this universe revolves,
Fire and water, earth and ether, night and day,
And Metis (Counsel) the primeval father, and all-delightful Eros (Love).
All these things are United in the vast body of Zeus.
Would you behold his head and his fair face,
It is the resplendent heaven, round which his golden locks
Of glittering stars are beautifully exalted in the air.
On each side are the two golden taurine horns,
The risings and settings, the tracks of the celestial gods;
His eyes the sun and the Opposing moon;
His unfallacious Mind the royal incorruptible Ether.
- A.beginning, origin,νείκεος ἀ. Il.22.116 ; πήματοςOd.8.81 ; φόνου21.4 , etc.; opp. τέλος, Hdt.7.51, etc.; opp. τελευτή, Thgn.607, cf. Pl.Lg.715e, Hp.Morb.1.1; ἀ. γενέσθαικακῶνHdt.5.97 ; ἀ. ποιήσασθαίτινοςTh.1.128 , And.2.37, Isoc.12.120, etc.; ἀ. λαβεῖντινόςAeschin.1.11 ; τὰςἀρχὰςεἰληφέναιPlb.4.28.3 ; ἀρχὴνὑποθέσθαι lay a foundation,D.3.2, etc.; βαλέσθαιPl.Ep.326e (and Pass., ἀρχαὶβέβληνταιPi.N.1.8 ); ἀρχὴνἄρχεσθαίτινοςPl.Ti.36e ; source of action, [ὁἄνθρωπος]ἔχειἀρχὴνἐλευθέραν Plot.3.3.4 .
PS Thanks to those who commented on my googling difficulty with my school blog. It nows googles appropriately. Apparently I was not patient enough.
Saturday, September 26, 2009
here and there
I have added Dr. Claude Mariottini to my sidebar. He frequently posts on women in the Hebrew Bible or other related topics. Browse his recents posts for some interesting discussions.
Another blog that I read frequently are Submission Tyranny. I highly recommend Fireproof: part 1 the faulty premise, and part 2. She writes,
Another blog that I read frequently are Submission Tyranny. I highly recommend Fireproof: part 1 the faulty premise, and part 2. She writes,
- I must add here that it is the voluntary submission of the wife—submission to avoid an ugly denigrating attack—that causes abusive husbands to attack their wives, either physically or non-physically. When the wife showers her husband with loving and submissive behaviors, many abusers consider that a weakness and "go in for the kill," to thoroughly establish their power and control. Other times an abuser begins to think she is doing it by her own choice, not because of his coercion. Therefore, if her actions originated from her own choice, he is no longer in control. Since she is being so perfect, he must change his rules for her, even if he has to resort to the ridiculous, in order to regain that sense of dominating her. If an abuser has any inner prompting to feel ashamed of himself and change his ways, he tends to quickly squash it and be even more vicious to silence that inner prompting.
Friday, September 25, 2009
Outliers by Malcolm Gladwell
I really enjoyed reading Outliers by Malcolm Gladwell. Here is an interview with him about this book which I found interesting.
The most dramatic chapter was on the positive correlation between frequent airline crashes and a high power distance index,
It was chilling to read the transcription of terminal conversations between pilot and co-pilot in which the co-pilot demonstrates respect and a submissive attitude to the pilot to the detriment of the safety of everyone on board.
Many airlines now teach assertiveness training and a standardized procedure for co-pilots to challenge the pilot if there is a safety concern. The co-pilot is to express concern with increased assertiveness three times and then take over the controls from the pilot in an emergency which the pilot is not responding to.
This kind of assertiveness training is badly needed for those caught up in biblical womanhood. It is amazing to see how the cultural presuppositions about role caused the death of so many people. The vast majority of plane crashes could have been avoided it someone had taken over controls at the right moment.
The most dramatic chapter was on the positive correlation between frequent airline crashes and a high power distance index,
- Hofstede’s Power distance Index measures the extent to which the less powerful members of organizations and institutions (like the family) accept and expect that power is distributed unequally. This represents inequality (more versus less), but defined from below, not from above. It suggests that a society’s level of inequality is endorsed by the followers as much as by the leaders.
It was chilling to read the transcription of terminal conversations between pilot and co-pilot in which the co-pilot demonstrates respect and a submissive attitude to the pilot to the detriment of the safety of everyone on board.
Many airlines now teach assertiveness training and a standardized procedure for co-pilots to challenge the pilot if there is a safety concern. The co-pilot is to express concern with increased assertiveness three times and then take over the controls from the pilot in an emergency which the pilot is not responding to.
This kind of assertiveness training is badly needed for those caught up in biblical womanhood. It is amazing to see how the cultural presuppositions about role caused the death of so many people. The vast majority of plane crashes could have been avoided it someone had taken over controls at the right moment.
Phoebe as defender
I notice that April has linked to Elizabeth McCabe's article on Phoebe, A Reexamination of Phoebe as a “Diakonos” and “Prostatis”: Exposing the Inaccuracies of English Translations I remember discussing McCabe's premise with Bruce Waltke. He was quite dismissive of the association between prostatis and proistemi. As one would expect.
However, I feel that it is worth pointing out that the masculine form of prostatis, which is prostates, was used in a prayer to Christ. Not only that, it was used alonside beothos, the Greek for ezer. In an earlier post, I wrote,
These two words βοηθος and πρστατης are used as titles for Christ alongside "saviour" and "high priest." Here is how the words were used in 1 Clement 36:1.
I developed these ideas into an article which is posted here. Champion and defender: the other side of the word.
However, I feel that it is worth pointing out that the masculine form of prostatis, which is prostates, was used in a prayer to Christ. Not only that, it was used alonside beothos, the Greek for ezer. In an earlier post, I wrote,
These two words βοηθος and πρστατης are used as titles for Christ alongside "saviour" and "high priest." Here is how the words were used in 1 Clement 36:1.
- Αυτη η οδος, αγαπητοι, εν η ευρομεν το σωτεριον ημων, Ιησουν Χρστον, τον αρχιερεα των προσφορων ημων, τον προστατην και βοηθον της ασθενειας ημων.
This is the way, beloved, in which we found our salvation; even Jesus Christ, the high priest of our oblations, the champion and defender of our weakness. tr. Charles Hoole 1885
I developed these ideas into an article which is posted here. Champion and defender: the other side of the word.
Evgeny Morozov on the spinternet
For all those people who assume that the internet is a medium which fosters a democratic environment, you need to listen to this. Evgeny Morozov studies how the Net is used as a means of repression, just as effectively as it liberates - ask him anything. We need to stop kidding ourselves and realize that the internet is a medium with positive and negative aspects.
Thursday, September 24, 2009
The Gender Neutral Bible Controversy
Mike is reading The Gender Neutral Bible Controversy byVern S. Poythress and Wayne Grudem (you can download it HERE, if you’d like). I extend to him my sympathies. Mike makes the point that when reading the Liddell Scott Jones lexicon entry for aner, Poythress and Grudem cite "man as opposed to God" without recognizing that this is the normal indication of that the word refers to a generic human being, male or female. He then asks,
I work hard every day to lead, provide and protect my family, and I am insulted by the juvenile attitude of those who treat women who care for their families as if they did not exist. Yes, ideally it is nice to be part of a couple. I agree. But consigning single women who care for their own families to the round file, is simply not an indication of a Christian religion.
What I was going to say is that Ann Nyland wrote about Grudem's utter confusion with regard to the generic use of aner in this article. She had an email dialogue with Grudem in 2002. I had an email conversation with him in 2006 in which he stated that he was unaware of the generic use of aner. This is not possible because Nyland clearly provides it.
- So, why do we claim that these sorts of generics are still understandable today, when we don’t understand them today?
I work hard every day to lead, provide and protect my family, and I am insulted by the juvenile attitude of those who treat women who care for their families as if they did not exist. Yes, ideally it is nice to be part of a couple. I agree. But consigning single women who care for their own families to the round file, is simply not an indication of a Christian religion.
What I was going to say is that Ann Nyland wrote about Grudem's utter confusion with regard to the generic use of aner in this article. She had an email dialogue with Grudem in 2002. I had an email conversation with him in 2006 in which he stated that he was unaware of the generic use of aner. This is not possible because Nyland clearly provides it.
Wednesday, September 23, 2009
slaves to one another
The Hebrew and Greek words that are usually translated as "slave" in English, have a much broader range of meaning. This does not mean that a slave was not a slave in those days. In fact, slaves were owned and beaten and fucked. (Sorry, I can't think of a better word at this moment.) It wasn't a pleasant thing.
Of course, some slaves had very high status, and one of my favourite slaves was Tiro, after whom the Tironian notes shorthand system was named.
But back to the Hebrew word abad, and the Greek word doulos. The Hebrew word abad is used in Gen. 2:15. Adam was to "work" the garden and keep it. We believe that work is a good thing, but to be a slave is a bad thing. The Greek word doulos and its verb douleo are also used in negative and positive ways.
The first way that one can serve is as an involuntary or owned slave. The second is as a voluntary slave of a good and kind master. The third way one can serve is in a mutual relationship, to be slaves of each other. This way is found in Galatians,
In 1 Peter, we find that Christ submitted to death, slaves submitted to being beaten unjustly and wives submitted to patriarchal husbands.
Serving others is a healthy thing and working is a privilege, but slavery is worse than death. In a similar way, marriage is healthy and the commitments of family are a privilege, but being locked into an involuntary situation where you are mistreated by your spouse, husband or wife, is a misery.
We need to have a healthy view of human hierarchy as a pragmatic and fluid arrangement in which mutual service is expressed in participatory leadership and shared responsibility and accountability and where lines of authority are limited, skill based and task oriented. The scriptures are not obscure on this matter, but repeat it in several places.
The commandment of Christ is to love one another, to love your next one as yourself, to do unto others as you would have them do unto you, to be the slaves of one another, to submit to one another, to hold others in esteem.
It would be a funny Bible that said "some submit to others." "some love others," "some hold others in esteem," and "some of you become slaves to others." That would be a strange beast of a Bible.
It is interesting that most Bibles do not translate Galatians 5:13 literally. I find that the NRSV is better in this case with demonstrating the concordance that is found in the Greek. Cheers to the NRSV for a literal translation of this verse.
Of course, some slaves had very high status, and one of my favourite slaves was Tiro, after whom the Tironian notes shorthand system was named.
But back to the Hebrew word abad, and the Greek word doulos. The Hebrew word abad is used in Gen. 2:15. Adam was to "work" the garden and keep it. We believe that work is a good thing, but to be a slave is a bad thing. The Greek word doulos and its verb douleo are also used in negative and positive ways.
The first way that one can serve is as an involuntary or owned slave. The second is as a voluntary slave of a good and kind master. The third way one can serve is in a mutual relationship, to be slaves of each other. This way is found in Galatians,
- For you were called to freedom, brothers and sisters; only do not use your freedom as an opportunity for self-indulgence, but through love become slaves to one another. Gal. 5:13 NRSV
In 1 Peter, we find that Christ submitted to death, slaves submitted to being beaten unjustly and wives submitted to patriarchal husbands.
Serving others is a healthy thing and working is a privilege, but slavery is worse than death. In a similar way, marriage is healthy and the commitments of family are a privilege, but being locked into an involuntary situation where you are mistreated by your spouse, husband or wife, is a misery.
We need to have a healthy view of human hierarchy as a pragmatic and fluid arrangement in which mutual service is expressed in participatory leadership and shared responsibility and accountability and where lines of authority are limited, skill based and task oriented. The scriptures are not obscure on this matter, but repeat it in several places.
The commandment of Christ is to love one another, to love your next one as yourself, to do unto others as you would have them do unto you, to be the slaves of one another, to submit to one another, to hold others in esteem.
It would be a funny Bible that said "some submit to others." "some love others," "some hold others in esteem," and "some of you become slaves to others." That would be a strange beast of a Bible.
It is interesting that most Bibles do not translate Galatians 5:13 literally. I find that the NRSV is better in this case with demonstrating the concordance that is found in the Greek. Cheers to the NRSV for a literal translation of this verse.
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