International Moisés Silva Day 2011

This is a great and wondrous day. Rejoice, my gentle snowflakes! For our Infallible Hero, the great Moisés Silva, was born on September 4, 1945, and so we mark on this day his 66th birthday.

As is well known, one of the chief burdens of The Voice of Stefan during the past 4 years has been to spread the knowledge of the infallibility of Moisés Silva throughout the land. Therefore it occurred to me last year that his dies natalis should be one of the preeminent observances in this blog’s yearly calendar. As a result, I duly proclaimed September 4 as International Moisés Silva Day, to be celebrated in perpetuity.

Last year’s solemn and universal proclamation attracted some attention from a number of denizens of Litchfield, Michigan, all of whom were, apparently, his fellow congregants. One teaches Sunday School with him. Another has, I assume, tea and biscuits with him. Yet another tells of his penchant for sampling the fair dinning evidently to be had in the area. Every one of these individuals is blessed beyond measure, and I am delighted that I was able to point this out to them. I regret to note, however, that the civil authorities in Litchfield have been slower in embracing International Moisés Silva Day, as witnesses the fact that nothing is said about it in the city’s Community Calendar. I realize, of course, that government is often slow to embrace new holidays, but one would certainly expect an exception in this case. Perhaps the city officials are waiting until next year, when our Infallible Hero’s birthday will coincide with Labor Day, in order to make their own proclamation. But I digress.

I myself have never met our Infallible Hero, though earlier this summer I found myself within 20 minutes of Litchfield on my way to and back from a church assembly, and duly noted this as I passed the exit both times. However, I did once have a small Silvophany, 15 years ago this Fall.

At the time I was a freshman and had only been introduced to the writings of our Infallible Hero that semester. I did not yet know that he was infallible, but even then I could tell that he was great. Thanks to the wonders of the internet (also new to me that semester), I quickly discovered that he had just moved from Westminster Theological Seminary to the Mary French Rockefeller Professorship of New Testament at Gordon-Conwell Theological Seminary. I promptly sent for a academic catalog, hoping, perhaps, to study with him one day. While browsing the seminary webpage, however, I stumbled upon a precious and irresistible piece of information: his email address.

Being young and not yet knowing that I shouldn’t waste the time of my betters, I dashed off to him a note in Spanish telling him about what I was learning, and thanking him for the books of his that I was then reading. Within a few hours, I received a short note from the eminent scholar, likewise in Spanish, saying that he appreciated my enthusiasm and expressing his best wishes for my studies. Sadly I cannot produce the text of the note, as it perished together with other important artifacts of my electronic past in one of those tragic server outages for which Hotmail became justly (in)famous, but 15 years later I remain grateful to him for taking the time to write a warm and encouraging reply to what was, I am quite sure, a piece of incoherent drivel.

I regret that I never got the chance to formally study with Professor Silva, but I have sought to make him my teacher in other ways over the years: by reading his books and articles, and also by listening to his lectures and sermons. To him I say, then, together with all those who sat under his instruction in various places:

Ad multos annos, Magister!

Sundays with Silva: The Problem of Overinterpretation

“It is approximately the year 2790. The most powerful nation on earth occupies a large territory in Central Africa, and its citizens speak Swahili. The United States and other English-speaking countries have long ceased to exist, and much of the literature prior to 2012 (the year of the Great Conflagration) is not extant. Some archaeologists digging in the western regions of North America discover a short but well-preserved text that can confidently be dated to the last quarter of the twentieth century. It reads thus:

“Marilyn, tired of her glamorous image, embarked on a new project. She would now cultivate her mind, sharpen her verbal skills, pay attention to standards of etiquette. Most important of all, she would devote herself to charitable causes. Accordingly, she offered her services at the local hospital, which needed volunteers to cheer up terminal patients, many of whom had been in considerable pain for a long time. The weeks flew by. One day she was sitting at the cafeteria when her supervisor approached her and said, ‘I didn’t see you yesterday. What were you doing?’ ‘I painted my apartment; it was my day off,’ she responded.

“The archaeologists know just enough English to realize that this fragment is a major literary find that deserves closer inspection, so they rush the piece to one of the finest philologists in their home country. This scholar dedicates his next sabbatical to a thorough study of the text and decides to publish an exegetical commentary on it, as follows:

“We are unable to determine whether this text is an excerpt from a novel or from a historical biography. Almost surely, however, it was produced in a religious context, as is evident from the use of such words as devoted, offered, charitable. In any case, this passage illustrates the literary power of twentieth-century English, a language full of metaphors. The verb embarked calls to mind an ocean liner leaving for an adventuresome cruise, while cultivate possibly alerts the reader to Marilyn’s botanical interests. In those days North Americans compared time to a bird—probably the eagle—that flies.

“The author of this piece, moreover, makes clever use of word associations. For example, the term glamorous is etymologically related to grammar, a concept no doubt reflected in the comment about Marilyn’s ‘verbal skills.’ Consider also the subtleties implied by the statement that ‘her supervisor approached her.’ The verb approach has a rich usage. It my indicate similar appearance or condition (this painting approaches the quality of a Picasso); it may have a sexual innuendo (the rapist approached his victim); it may reflect subservience (he approached his boss for a raise). The cognate noun can be used in contexts of engineering (e.g. access to a bridge), sports (of a golf stroke following the drive from the tee), and even war (a trench that protects troops besieging a fortress).

“Society in the twentieth century is greatly illuminated by this text. The word patient (from patience, meaning ‘endurance’) indicates that sick people then underwent a great deal of suffering: they endured not only the affliction of their physical illness, but also the mediocre skills of their medical doctors, and even (to judge from other contemporary documents) the burden of increasing financial costs.

A few syntactical notes may be of interest to language students. The preposition of had different uses: casual (tired of), superlative (most important of all), and partitive (many of whom). The simple past tense had several aoristic functions: embarked clearly implies determination, while offered suggests Marilyn’s once-for-all, definitive intention. Quite noticeable is the tense variation at the end of the text. The supervisor in his question uses the imperfect tense, ‘were doing,’ perhaps suggesting monotony, slowness, or even laziness. Offended, Marilyn retorts with a punctiliar and emphatic aorist, ‘I painted.’

“Readers of Bible commentaries, as well as listeners of sermons, will recognize that my caricature is only mildly outrageous. What is wrong with such a commentary? It is not precisely that the ‘facts’ are wrong (though even these are expressed in a way that misleads the reader). Nor is it sufficient to say that our imaginary scholar has taken things too far. There is a more fundamental error here: a misconception of how language normally works.

“Our familiarity with the English language helps us see quite clearly that any ‘exegesis’ such as the one I have just made up is, in the first place, and overinterpretation of the passage. Except perhaps in certain poetic contexts, we do not use words and grammatical functions as suggested by those comments. Of course, none of us—not even the finest scholar—can acquire the same familiarity with biblical Hebrew and New Testament Greek that we have with our native, living tongue. Consequently, it is a littler easier to read alien concepts into an ancient text and sound quite scholarly as we do it. And if the text in question was written by a great classical author, we are even more readily disposed to assume that it contains great richness of meaning.

“The problem intensifies when we deal with Scripture. Surely and inspired text must be full of meaning: we can hardly think that so much as a single word in the Bible is insignificant or dispensable. True enough. But we must never forget that God has spoken to us in the language of the people. Much of what passes for biblical interpretation, whether in books or sermons, implies that God has used an artificial, coded, or even esoteric language. Ironically, not a few examples of ‘grammatico-historical exegesis’ suggest that the Bible is as distant from common believers as it was assumed by the proponents of the allegorical method. We must recall this basic principle: the richness and divine origin of the biblical message are not compromised by the naturalness and simplicity of the form in which God has chosen to communicate to us.

“In addition to overinterpreting the passage, however, our whimsical commentary above is deficient at a more important level: it contributes virtually nothing to the reader’s understanding of what the passage actually says! A simple translation into twenty-eighth-century Swahili would have conveyed far more accurately and efficiently the point of the text. Similarly, clear English versions of the Bible communicate to the modern reader the main (and therefore most important) point of any passage without recourse to obscure points of grammar.

“Preachers who make appeals to ‘the original’ may in some cases help their readers obtain a better insight into Scripture. More often than not, however such appeals serve one of two functions: (1) they merely furnish illustrations to heighten interest to that hearers think they have a better understanding of the passage (cf. the comment on embark above); (2) they provide the occasion to make a point that has little do to with the passage (cf. the comment on patient).”

Moisés Silva, “God, Language and Scripture: Reading the Bible in the Light of General Linguistics” in Foundations of Contemporary Interpretation: Six Volumes in One, ed. Moisés Silva (Grand Rapids: Zondervan, 1996), pages 199-201.

The NIV and the Messiah in the Old Testament

I expect that most of my readers are aware by now of the recent resolution of the Southern Baptist Convention on the NIV 2011. In this document, the SBC expressed its “disappointment” with what they term an “inaccurate translation of God’s inspired Scripture,” requesting that LifeWay Christian Resources (an agency of the SBC) “not make this inaccurate translation available for sale in their bookstores” and further resolving that Convention could not “commend the 2011 NIV to Southern Baptists or the larger Christian community.” The Baptist Press News blog comments that this was “a surprising and dramatic move,” further noting that “[t]he Resolutions Committee had asked messengers not to consider the resolution.”

This hastily presented document and the politically engineered process that led to its approval stands in stark contrast to the careful, balanced, and genuinely helpful supplemental report that the Translation Evaluation Committee of the Wisconsin Evangelical Lutheran Synod has prepared for its own convention later this month. The indefatigable Rod Decker already directed our attention to this document nearly two months ago, and I am a bit surprised that his notice has failed to elicit further discussion of the report’s contents. I encourage anyone interested in English Bible translations in general, and the NIV in particular, to acquaint themselves with the supplemental report and the various other supporting documents available on the WELS website.

The Translation Evaluation Committee, who were impeccably thorough in the fulfillment of their mandate, sat down for an extended discussion with Douglas Moo, Chair of the NIV’s Committee on Bible Translation. This meeting is described in some detail in pages 7-9 of the report. I was intrigued to learn the following, from page 8:

Regarding the understanding of messianic prophecy, Moo said that all of the members of the committee believe that the Old Testament has predictive prophecy that finds its ultimate fulfillment in Jesus Christ. He suggested that the majority of the committee follows the Walter Kaiser “line of fulfillment” approach.

In a footnote, the report further elaborates:

Walter Kaiser accepts the existence of direct, messianic predictions in the Old Testament. But he also emphasizes that, in many cases, one shouldn’t have to choose if a particular prophecy is fulfilled in the immediate situation of the psalmist, or later in salvation history, or in Christ and the church. It can be fulfilled in all of them, even though it may be ultimately fulfilled in Christ. A prophetic passage’s unity of meaning consists in the fact that from the original “seed” meaning, the core idea grew in content over time as God’s promise-plan unfolded. See: Walter C. Kaiser, Jr., The Messiah in the Old Testament, Zondervan, 1995, pp. 23-31.

These comments piqued my interest for at least a couple of reasons. For one, Kaiser’s views on these and related matters are often dismissed as naïve, particularly by younger Evangelicals who claim a certain degree of hermeneutical sophistication. There may be some truth to that assessment, of course, but Kaiser is not a rube and his views are not an oddity. In fact his views remain extraordinarily influential, to the extent that a majority of a select group of the best and brightest in Evangelical biblical scholarship are said here to operate within his single-meaning, “epangelical” approach to the interpretation of messianic prophecy. Secondly, this bit of information constitutes a rare insight into the minds of the translators, and it might suggest to informed readers how to properly evaluate disputed renderings in the NIV when they touch on this vexed subject.

Ancient Christian Wisdom and Aaron Beck’s Cognitive Therapy: The Importance of Thoughts (Part 3 of 4)

The following is the third in a series of four guest posts from Father Alexis Trader, a priestmonk and spiritual father of Karakallou Monastery on the Holy Mountain, and author of In Peace Let Us Pray to the Lord: An Orthodox Interpretation of the Gifts of the Spirit (Salisbury: Regina Orthodox Press, 2002). Fr Alexis has recently released a new book, and it is about this new book that he writes below. (The first, second, and fourth posts either have been or will be posted elsewhere; please see the posting schedule at the end of this post.)

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The Importance of the Thoughts: Ancient Christian Wisdom and Aaron
Beck’s Cognitive Therapy: A Meeting of Minds

So, what’s the book about? In a word, thoughts. The New Testament and the Church Fathers both recognize that a person’s spiritual state is a reflection of the thoughts harbored in the heart. Research in cognitive therapy has verified that psychological states of depression, anxiety, and anger are largely a function of the evaluative thoughts that individuals have about their current situation. Obviously, there is something very similar and something very different going on here. What are the similarities? What are the differences? And what does all this mean?

To tease out these issues, I decided to approach the subject in two ways or through two lenses, one panoramic and the other close-up. First, I looked at the Christian conception of the world as the foundation from which Christian views on the thoughts make sense and the scientific worldview as the basis for cognitive therapeutic positions on the mental life. Of course, huge differences surfaced rather quickly in this examination, but what is far more interesting is the existence of perhaps unexpected similarities with patristic approaches in certain philosophical currents at the heart of the scientific method and intrinsic to cognitive therapy. The details can be found in Chapter Two: “Worlds Apart: Myth, Method, and Metaphysics.” Originally, the table of contents listed the subheadings. I’ll list them now to give the reader a bird’s eye view of what is covered in that section:

1. Beholding the World in the Light of the Christian Narrative

A. The World in the Beginning: Creation ex nihilo and the in Image of God

B. A Fallen Humanity and a Fallen World: the Ancestral Sin

C. The World’s Salvation: Christ’s Wondrous Work

D. Divine Revelation to the World and the Orthodox Christian Worldview

2. Explicit Method and Implicit Metaphysics: Underpinnings of the Worldview of Modern Science

A. Novum Organum: Empiricism, Rationalism, and Atomism

B. Metaphysics Concealed: Naturalism, Positivism, and Materialism

C. Method or Metaphysics? Evolutionary Theory and Related Philosophies

D. A Pragmatic Postscript: As Long as it Works

3. Seeking a Common World Between Divergent Worldviews

4. Slaying the Serpent to Rescue the Remedy

I would say more, but this post is not intended to be a spoiler.

Second, I decided to look at how Aaron Beck’s cognitive theory defines thought, emotion, behavior, and their relationship to one another in normal human functioning, in psychopathology, and in recovery. That’s a fascinating subject in its own right, but I wanted to go further. I wanted to see how the Church Fathers would look at these psychological subjects. At times, the Fathers speak quite directly to issues raised by cognitive therapy. At other times, their responses are more indirect. But the Fathers are always relevant! This exploration, which makes up the second third of the book, brings a lot of fascinating issues to the fore. In this post, I’ll just note four major themes. First of all, patristic and cognitive views on how our emotions are affected by the way we interpret our situation converge in the following passage by Epictetus that is cited with approval by both Church Fathers and cognitive therapists: “It is not things themselves that disturb men, but their judgments about these things…. When, therefore, we are hindered or disturbed, or grieved, let us never blame anyone but ourselves, that means our own judgments.” Second, cognitive theory refers to deeper beliefs about danger, pain, helplessness, and lovability that are primitive in terms of being developed during childhood or similar to the reactions of animals under threat. These deeper beliefs seem to be related to the patristic notion of the passions that the Fathers see as both childish and brutish. That explains the subheading: “Of Beasts and Babes” in Chapter Three. Third, cognitive thinking errors such as making a mountain out of a molehill and the patristic bad thoughts such as gluttony are related in intriguing ways that suggest how cognitive therapy can be useful for pastors asked to explain why a bad thought is bad from a psychological perspective and for therapists looking for some moral direction when giving advice to Christian patients. Finally, I explore the deceptively similar issues of selfishness and egocentricity, which are so crucial in matters concerning sin and psychopathology. Knowledge of when a person is acting for selfish motives verses egocentric reasons turns out to be quite important for spiritual fathers and therapists, so they can determine whether a given problem with which they are dealing is primarily psychological, spiritual or both. In the next blog post, I will write a bit about the themes in the third half of the book in which I consider what cognitive theory looks like in practice, what goes on in a therapy session, and what techniques are used to modify thought, behavior, and emotion.

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The book, published by Peter Lang, is readily available for purchase from Amazon. Those unfamiliar with academic presses that cater to the “library market” will doubtless find the book rather expensive; yet the publisher has suggested that if the hardcover copies sell well in the immediate future, a less expensive paperback may well be on its way. I would therefore fervently encourage those who wish to read the book, but presently find it outside their budget, to approach their local college or public library about the possibility of purchasing it. Also, perhaps groups of five people could agree to purchase a copy as a donation for their parish library, or even as a gift for their pastor.

For the rest of this series of blog posts, follow the links below:

Post #1 – March 22nd at John Sanidopulos’ Mystagogy
Post #2 – March 25th at Fr Jonathan Tobias’ Second Terrace
Post #4 – March 31st at Kevin Edgecomb’s Biblicalia

Also, extended excerpts from the book (the Introduction and Chapter 9) are available at the following locations:

http://orthodoxinfo.com/phronema/introduction-to-ancient-christian-wisdom-and-aaron-becks-cognitive-therapy.aspx

http://orthodoxinfo.com/phronema/cultivating-the-garden-of-the-heart-ch-9-ancient-christian-wisdom-and-aaron-becks-cognitive-therapy.aspx

The Beginning of Great Lent

Jesus Christ, the “Land of the Living”¹

Today is Clean Monday, the day on which we begin the Lenten Fast. (The Eastern Church, unlike the Western, includes Sundays in the reckoning of the 40 days, which therefore end on the Friday before Palm Sunday; at that point, we enter Passion Week, which in turn leads us to the radiant feast of the Resurrection of Christ.) Great Lent is officially inaugurated with the celebration of Forgiveness Vespers on the evening of Sunday, at the end of which all present ask forgiveness from one another. The day that follows, and by extension the entire Fast, is “clean” not only because we have rid our homes of meat and other animal products that are not eaten during the Fast, but also (and indeed chiefly) because we have set out on the journey to Lord’s Pascha having sought forgiveness of those closest to us, who are therefore also those we offend the most (and with the least remorse!). Since I interact with some of you nearly as much as I interact with those physically closest to me, I would like to take this chance at the beginning of the Fast to say to one and all:

Forgive me for all the ways in which
I have grieved and offended you.

I. On the Great and Holy Fast:

• The Fasting Rule of the Orthodox Church

• The True Nature of Fasting, by Metropolitan Kallistos of Diokleia (from his introduction to the Lenten Triodion, pages 13-28).

• On Keeping a True Fast, a homily by the ever-memorable Archbishop Averky of Syracuse and Holy Trinity.

• St John Chrysostomos: Against Overeating.

• On Fasting (a sermon by St Basil the Great).

II. Biblical lessons and other spiritual reading:

• The Lenten Prophetologion, a wonderful resource that features the full text of the three daily Old Testament lessons (comprising almost the entirety of Genesis, Isaiah and Proverbs) which are appointed to be read at weekday Lenten services. It should be noted that this is a translation of the Church’s text of these biblical books, which sets it apart from any other English text currently available. The translation is by Archimandrite Ephrem (Lash), who also has these readings available in HTML format on his website.

• The Great Canon of St Andrew of Crete, the Scripturally rich centerpiece of the Services during the First Week of Great Lent, and an unsurpassed example of how the Church reads the Bible.

• The Lenten Triodion, the book that contains the liturgical texts for the entire Lenten Season (up to an including Holy Week), in a partial translation by the Holy Myrrbearers Monastery (Otego, NY).

• The Synaxaria of the Lenten Triodion, by Nikephoros Kallistos Xanthopoulos. The synxaria, appointed to be read at Matins, function in a sense as liturgical catecheses that interpret for us the meaning and movement of the season.

• Commentaries on the Gospel Lectionary for every Sunday of Great Lent, taken from the Explanation of New Testament by St Theophylact of Ohrid.

• A Lectionary for Reading St John Climacus’ The Ladder of Divine Ascent during Lent, prepared by Fr James Baglien with the assistance of Fr David Straut. The Ladder is appointed to be read at the Hours every weekday during Lent, and this eminently useful Lectionary is arranged accordingly. (Many thanks to Fr James for his kind permission to distribute this document, and for providing the PDF file.)

• Saint Ephrem the Syrian’s Homilies on Fasting (partial translation), and some Ascetical and Other Writings Extant only in Greek. As Father Ephrem Lash reminds us in his introduction to the latter collection, the writings of St Ephrem are appointed to be read at Matins every weekday during Lent, and as such, “they should form the regular diet of non-biblical spiritual reading for Orthodox Christians.”

• A Patristic Reading Plan for Great Lent, which covers a range of profitable texts from the Apostolic Fathers to the sermons of St Leo the Great.

“Let us joyfully begin the season of the Fast, preparing ourselves for spiritual combats; let us purify our souls and cleanse our flesh. Let us fast from every passion as we fast from foods, delighting in the virtues of the Spirit and persevering with love; that, rejoicing in spirit, we all may be counted worthy to see the most sacred Passion of Christ God and His holy Pascha.” (Third sticheron from the Tridion at Forgiveness Vespers)

“Let us joyfully begin the most sacred abstinence, shining with the bright radiance of the holy commandments of Christ our God, with the brightness of love and the splendor of prayer, with the purity of holiness and the strength of good courage. And so, clothed in light, let us hasten to the holy Resurrection on the third day, which irradiates immortality upon the world.” (Third sessional hymn at Matins, Clean Monday)

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Note:

¹A mosaic from the Church of the Savior in Chora (now a museum), in the western district of Constantinople. The inscription reads, Ἰησοῦς Χριστός, ἡ χώρα τῶν ζώντων (cf. Psalm 114:9, LXX).



Saturday à Machen: The Facts Upon Which Experience Is Based (II)

This is the second in a series of four successive installments that will feature an extended quotation from the great J. Gresham Machen’s Christianity and Liberalism. These will comprise roughly half of his chapter on doctrine, a subject on which he placed the highest importance—and one every bit as relevant today as it was nearly a century ago.

“But, it will be said, Christianity is a life, not a doctrine. The assertion is often made, and it has an appearance of godliness. But it is radically false, and to detect its falsity one does not even need to be a Christian. For to say that ‘Christianity is a life’ is to make an assertion in the sphere of history. . . . Christianity is an historical phenomenon, . . . [a]nd as an historical phenomenon it must be investigated on the basis of historical evidence.

“Is it true, then, that Christianity is not a doctrine but a life? The question can be settled only by an examination of the beginnings of Christianity[,] . . . [which] constitute a fairly definite historical phenomenon. The Christian movement originated a few days after the death of Jesus of Nazareth. . . . The name originated after the death of Jesus, and the thing itself was also something new. Evidently there was an important new beginning among the disciples of Jesus in Jerusalem after the crucifixion. At that time is to be placed the beginning of the remarkable movement which spread out from Jerusalem into the Gentile world—the movement which is called Christianity.

“About the early stages of this movement definite historical information has been preserved in the Epistles of Paul, which are regarded by all serious historians as genuine products of the first Christian generation. The writer of the Epistles had been in direct communication with those intimate friends of Jesus who had begun the Christian movement in Jerusalem, and in the Epistles he makes it abundantly plain what the fundamental character of the movement was.

But if any one fact is clear, on the basis of this evidence, it is that the Christian movement at its inception was not just a way of life in the modern sense, but a way of life founded upon a message. It was based, not upon mere feeling, not upon a mere program of work, but upon an account of facts. In other words it was based upon doctrine.”

(J. Gresham Machen, Christianity and Liberalism [1923; reprint, Grand Rapids: Eerdmans, 1999], pages 19-21.)

Learning Greek All Over Again

It is high time, my gentle snowflakes, that I made mention of what is, in my estimation, one the more important bibliographical events of the decade just ended for students of Biblical Greek: the publication of our friend Steve Runge’s Discourse Grammar of the Greek New Testament: A Practical Introduction for Teaching and Exegesis (Peabody: Hendrickson, 2010).

Readers interested in getting a taste of what this truly groundbreaking grammar brings to the table may wish to peruse the 60-page sample that Steve has made available on his website.

Now it is no secret to frequent readers of this blog that the illustrious Steven Edward Runge, D. Litt., is not only the acclaimed author of the aforementioned work—he is also a devoted reader of The Voice of Stefan, and indeed, the gentlest of all my snowflakes. We may therefore be assured not only of his superior scholarly abilities, but also of his exceptionally good taste.

It is entirely in keeping with his well-earned reputation as a gentleman and a scholar that, cognizant of the feverish eagerness with which I anticipated its publication, Steve should have decided to send along an inscribed copy of his Discourse Grammar. For this, I am profoundly grateful. I have taken the liberty to reproduce below his manuscript inscription for your edification:

Beautiful, isn’t it? Far be it from me to point out, as I have so many other times, that I myself am no snowflake at all—gentle, noble, or otherwise; the gentlest of all my snowflakes simply can do no wrong.

Be that as it may, readers may have noticed that I have chosen some exceptionally ornate language to describe Steve’s Descriptive Grammar, and given my widely documented aversion to sycophantic blurbery, I feel that I must offer a personal word of justification for this.

My study of Greek, which for nearly 20 years has commanded my attention in a variety of settings, has been chiefly informed thus far by the more conventional historical and diachronic approaches common to grammars everywhere. As a result, I seem to be aware of a good bit of information on the history of the language, and can read, with various degrees of ease, a great deal of literature from the archaic to the late Byzantine periods. This is all very good, but I have long been aware, on the one hand, of the significant contribution that modern linguistics can make (and has made!) to the study of the Greek language, and on the other, of my woefully inadequate background on the subject in spite of some programmatic reading in the field. Particularly vexing has been to read time and again about the great promise of discourse analysis for the study of Greek grammar and the practice of exegesis, but to have precious little in the way of publications that corroborate and elucidate this claim. It is on this score that Steve Runge has bravely gone where few others have dared to venture, and as a result has offered us a substantial work that goes a very long way towards resolving this lamentable bibliographical deficit. For this, we all surely stand in his debt.

I have spent the better part of a month with the Discourse Grammar, and not infrequently, while reading one section or another, I have felt like I am learning Greek all over again. This is a wonderful and even exciting prospect, and I cannot help but to wholeheartedly recommend this book to every serious student of Biblical Greek.



A Strange and Wondrous Mystery

On this day, December 25 (O. S.), we celebrate the holy and great festival of the Nativity of Our Lord, God, and Savior JESUS CHRIST. With great joy, I extend to one and all the festal greeting:

 

CHRIST IS BORN!

 

 

From a sermon of St John Chrysostom on the Nativity of Christ:

“I behold a strange and wondrous mystery! My ears resound to the Shepherd’s song, piping no soft melody, but chanting full forth a heavenly hymn. The Angels sing! The Archangels blend their voices in harmony! The Cherubim hymn their joyful praise! The Seraphim exalt His glory! All join to praise this holy feast, beholding the Godhead here on earth, and man in heaven: the One above comes below by his saving dispensation; the one below is raised above by the divine love for mankind.

“Bethlehem this day resembles heaven; hearing from the stars the singing of angelic voices; and in place of the sun, enfolds within itself on every side the Sun of Justice. And ask not how: for where God wills, the order of nature yields. For He willed, he had the power, He descended, He redeemed; all things move in obedience to God. This day He Who Is, is Born; and He Who Is becomes what He was not. For when He was God, He became man; yet not departing from the Godhead that is His. Nor yet by any loss of divinity became He man, nor through increase became he God from man; but being the Word He became flesh, His nature, because of impassibility, remaining unchanged.

“When He was born the Jews denied his strange birth; the Pharisees misinterpreted the divine books; the Scribes spoke in contradiction of the Law. Herod sought Him out Who was born, not that he might adore Him, but to put Him to death. Today all things proclaim the opposite. For they have not been, according to the Psalmist, hidden from their children, in another generation (Psalm 77:4, LXX). And so the kings have come, and they have seen the heavenly King that has come upon the earth, not bringing with Him Angels, nor Archangels, nor Thrones, nor Dominations, nor Powers, nor Principalities, but, treading a new and solitary path, He has come forth from a spotless womb.

“Yet He has not forsaken His angels, nor left them deprived of His care, nor because of His Incarnation has he departed from the Godhead. And behold, Kings have come, that they might adore the heavenly King of glory; soldiers, that they might serve the Leader of the Hosts of Heaven; women, that they might adore Him Who was born of a woman so that He might change the pains of child-birth into joy; virgins, to the Son of the Virgin, beholding with joy, that He Who is the Giver of milk, Who has decreed that the fountains of the breast pour forth in ready streams, receives from a Virgin Mother the food of infancy; infants, that they may adore Him Who became a little child, so that out of the mouth of infants and sucklings, He might perfect praise; children, to the Child Who raised up martyrs through the rage of Herod; men, to Him Who became man, that He might heal the miseries of His servants; shepherds, to the Good Shepherd Who has laid down His life for His sheep; priests, to Him Who has become a High Priest according to the order of Melchisedech; servants, to Him Who took upon Himself the form of a servant that He might bless our servitude with the reward of freedom; fishermen, to Him Who from amongst fishermen chose catchers of men; publicans, to Him Who from amongst them named a chosen Evangelist; sinful women, to Him Who exposed His feet to the tears of the repentant; and that I may embrace them all together, all sinners have come, that they may look upon the Lamb of God Who taketh away the sins of the world.

“Since therefore all rejoice, I too desire to rejoice. I too wish to share the choral dance, to celebrate the festival. But I take my part, not plucking the harp, not shaking the Thyrsian staff, not with the music of pipes, nor holding a torch, but holding in my arms the cradle of Christ. For this is all my hope, this my life, this my salvation, this my pipe, my harp. And bearing it I come, and having from its power received the gift of speech, I too, with the angels, sing: Glory to God in the highest; and with the shepherds, and on earth peace, good will among men.”

(Taken from M. F. Toal, The Sunday Sermons of the Great Fathers, vol. 1 [Chicago: Regnery, 1958], pages 110-1; cf. PG 56 col. 385. The translation has been minimally revised, and punctuation lightly edited.)

 

Мир Божији, Христос се роди! Ваистину се роди!
Peace from God, Christ is born! Truly, He is born!

On Reading the Scriptures, Part II

On New Year’s Day 2010, I posted some initial thoughts on the subject of Bible reading. In that first post I sought to offer some considered reflections on the purpose of daily Bible reading and on the ascetical dimension of reading the Scriptures in a disciplined fashion, as well as some practical suggestions on how to embark on a reading program for beginners that takes into account the preeminent place of the Gospel and the Psalter in the Church and the vital need to avoid biting off more than one can chew. I have learned that these initial thoughts have proved useful to some, and for this I am grateful. Now the purpose of this post is to detail a more comprehensive Bible reading plan that builds on the foundation of the basic program described earlier. Needless to say, the points addressed in the first post are simply assumed here, and those who have not read the previous discussion should take a few minutes to do so.

III. Taking the Next Step: The Rest of the New Testament

Once a person has solidly established a regular daily discipline of reading the Gospel and the Psalter in the manner described earlier, it is perhaps time to start thinking of how to move from this bare minimum of Scriptural reading to a fuller program that can, in due course, lead the reader through the vast swaths of otherwise unexplored Biblical literature. Since abrupt change is ultimately detrimental to growth in the disciplines of the Christian life, and since, as we have seen, the Gospel and the Psalter should not be neglected in our daily reading of Scripture, it is probably best not to give up the program to which one has thus far become accustomed, but rather we should seek ways to sensibly add to it. Once again we must resist the temptation to do either too much or too little: one is a sure prescription for burnout, and the other simply caters to our complacency. So here, too, we must do only as much as we can, while we strive to grow in our discipline, which will in turn allow us to do more.

A first step might be to add a daily reading from the rest of the New Testament: Acts, the Epistles, and Revelation. If one has followed the Gospel reading program laid down in the “Cell Rule of the Optina Monastery,” which was warmly recommended in the first post, the easiest way to accomplish this would be to add the Epistle reading program appointed by the Rule, which is designed to match it. Readers will recall that the Optina Rule calls for reading one chapter of the Holy Gospel every day. There are 89 chapters in all when we take all four Gospels together, and so one reads through them once every three months. The Rule further calls for reading two chapters from the rest of the New Testament every day, with last seven chapters of Revelation being read at the rate of one per day. In this way, the reading of these books is completed also in 89 days, together with the reading of the Gospel.

A few years ago I prepared a reading plan in four columns whose purpose is to assist those who wish to conduct their reading of the New Testament according to the Optina Rule in keeping track of their progress. Our good friend Kevin Edgecomb has graciously hosted the plan in his website from the beginning, and it may be found here.

Now 89 multiplied by 4 is 356, so if one is using the program laid down by the Optina Cell Rule as a yearly reading plan, this leaves 9 days at the end of the year that would fall outside the reading cycle. Nothing prevents a reader, of course, from turning to the first chapter of St Matthew’s Gospel on December 23 and starting over, but I suspect many of us would prefer to start anew at the beginning of the year. Personally, I find that those days give me some elbow room in case I am unable to fulfill the reading plan on any given day. For instance, the intensity of the services from Holy Thursday to Pascha, and frankly, the sheer exhaustion from the long hours in Church, leave me with little time or inclination to read. Every year, then, I simply read for the last time on Holy Wednesday, and then pick up again on Bright Monday. That uses 4 of those additional 9 days. On the remaining 5 days, if I haven’t been ill or have otherwise needed to make use of them, I will often read through the Gospel of St Luke, whose extended birth narrative is singularly appropriate for season, and which at 24 chapters may easily be read at a rate of roughly 5 chapters per day.

IV. Reaching for the Goal: Reading the Old Testament

The rather minimal addition of two chapters from the rest of the New Testament to our daily Gospel and Psalter regimen brings us closer to our goal of reading through the entire Bible, but we yet have quite a bit of ground to cover. Again, once we have firmly settled into the exercise of this expanded discipline, we will be ready to add the final layer of our reading program, which will see us through to its completion. In this final and all-important step, we add a daily reading from the Old Testament.

Since we have been reading daily from the Psalter from the beginning and will continue to to do so, our plan will comprise the rest of the Old Testament read in sequential order over the course of the entire year. This can comfortably be done at a rate of roughly 3 chapters per day. Some years ago our friend Kevin Edgecomb prepared a reading plan covering the entire (N)RSV Old Testament, including the full Anaginoskomena, basically by dividing the number of chapters by 365. Then a while back I followed his plan for a year (excluding the Psalms), reducing the length of the daily readings to 2 or 3 chapters, and trying not to break up larger narrative, poetic, and prophetic sections. Again, Kevin kindly agreed to host the revised plan on his website, and it may be found at the very bottom of this page.

The plan is rather straight-forward, and it includes readings for all 365 days of the year. However, as I mentioned earlier, I usually skip the daily readings at least 4 times every year. This causes a bit of difficulty with this reading plan, since there is no elbow room to miss any readings. My own solution to this small problem is to read the book of 4 Maccabees, which is in an appendix to the Greek Old Testament and is not included in the Slavonic Bible, perhaps every other year and outside the reading plan. This may not be an entirely satisfactory solution, but it does open up 6 days at the end of the year.

And so we complete the 4 stages of our progressive reading plan for the entire Bible. I should mention that Kevin has prepared a PDF document that features all four reading plans side by side, and aligned with the day of the year. He has also an alternative version of this document that adapts the OT reading plan to the book names and versification of the NETS. Finally, I soon hope to feature a similar static page here on my blog with the reading plan for 2011 as I will follow it, taking into account the Holy Week hiatus and the reading of the Gospel of St Luke at the end of the year.

Again, all of the above is offered in the sincere and earnest hope that it may prove useful to someone in carrying out their desire to read the Holy Scriptures. And as has often been noted by Kevin and myself, these plans are under continuous revision, and suggestions for improvement and both encouraged and welcome.

Saturday à Machen: The Facts Upon Which Experience Is Based (I)

January 1, 2011 marks the 74th anniversary of the untimely death of J. Gresham Machen. To honor his eminent memory, readers will find below the first of four successive installments that will feature an extended quotation from his book Christianity and Liberalism. This will comprise the bulk of his chapter on doctrine, a subject on which he placed the highest importance—and one every bit as relevant today as it was nearly a century ago.

“What . . .  is the real meaning of the present revolt against the fundamentals of the Christian faith? What, in brief, are the teachings of modern liberalism as over against the teachings of Christianity?

“At the outset, we are met with an objection. ‘Teachings,’ it is said, ‘are unimportant; the exposition of the teachings of liberalism and the teachings of Christianity, therefore, can arouse no interest at the present day; creeds are merely the changing expression of a unitary Christian experience, and provided only they express that experience they are all equally good. The teachings of liberalism, therefore, might be as far removed as possible from the teachings of historic Christianity, and yet the two might be at bottom the same.’

“Such is the way in which expression is often given to the modern hostility to ‘doctrine.’ But is it really doctrine as such that is objected to, and not rather one particular doctrine in the interests of another? Undoubtedly, in many forms of liberalism it is the latter alternative which fits the case. There are doctrines of modern liberalism, just as tenaciously and intolerantly upheld as any doctrines that find a place in the historic creeds. Such for example are the liberal doctrines of the universal fatherhood of God and the universal brotherhood of man. These doctrines are, as we shall see, contrary to the doctrines of the Christian religion. But doctrines they are all the same, and as such they require intellectual defense. In seeming to object to all theology, the liberal preacher is often merely objecting to one system of theology in the interests of another. And the desired immunity from theological controversy has not yet been attained.

“Sometimes, however, the modern objection to doctrine is more seriously meant. And whether the objection be well-founded or not, the real meaning of it should at least be faced.

“That meaning is perfectly plain. The objection involves an out-and-out skepticism. If all creeds are equally true, then since they are contradictory to one another, they are all equally false, or at least equally uncertain. We are indulging, therefore, in a mere juggling with words. To say that all creeds are equally true, and that they are based upon experience, is merely to fall back upon that agnosticism which fifty years ago was regarded as the deadliest enemy of the Church. The enemy has not really been changed into a friend merely because he has been received within the camp. Very different is the Christian conception of a creed. According to the Christian conception, a creed is not a mere expression of Christian experience, but on the contrary it is a setting forth of those facts upon which experience is based.”

(J. Gresham Machen, Christianity and Liberalism [1923; reprint, Grand Rapids: Eerdmans, 1999], pages 18-19.)

The Annual Book Report, 2009 (Part III)

Well, at long last, here is the third and final installment of the book report for 2009 (see the first and the second). While comparatively shorter than the previous installment, it concerns the subject nearest and dearest to my heart, the Orthodox Faith, together with broader studies in Patristics and Church history. Some of the books listed below (e. g., those from the Collected Works of the late Protopresbyter Georges Florovsky) have long been out of print and are nearly impossible to find, so I wish to express my profound gratitude to the unnamed matushka who graciously opened to me her deceased husband’s library and allowed me to purchase an embarrassingly large pile of books for just a few dollars, even though she was fully aware of the average going price of each title in the market. Her kindness will never be forgotten.

V. Orthodoxy and Patristics

Akakios, Archimandrite. Fasting in the Orthodox Church: Its Theological, Pastoral, and Social Implications. Etna: CTOS, 1996.

Anthony (Khrapovitsky), Metropolitan. Confession: A Series of Lectures on the Mystery of Repentance. Jordanville: Holy Trinity Monastery, 1996.

Cavarnos, Constantine. Paths and Means to Holiness. Etna: CTOS, 2000.

Christensen, Michael J. and Jeffrey A. Wittung. Partakers of the Divine Nature: The History and Development of Deification in the Christian Traditions. Grand Rapids: Baker Academic, 2007.

Chrysostomos of Etna, Archbishop, Bishop Auxentios of Photiki, and Father James Thornton. Four Essays on Orthodox Liturgical Issues: A Collection of Liturgical Commentaries Written from a Traditionalist Orthodox Perspective. Etna: CTOS, 1996.

Cyprian of Oropos and Fili, Metropolitan. “Do You Have a Ticket?”: Concerning Repentance and Confession: A Humble Guidebook to Aid Us on the Journey Back to Our Father’s House.  Etna: CTOS, 2007.

Cyril of Alexandria, Saint. Against Those Who Are Unwilling to Confess that the Holy Virgin Is Theotokos. Patristic and Ecclesiastical Texts and Translations 1. Edited and translated with an Introduction by Protopresbyter George Dion. Dragas. Rollinsford: Orthodox Research Institute, 2004.

Daly, S.J., Robert J., ed. Apocalyptic Thought in Early Christianity. Holy Cross Studies in Patristic Theology and History. Grand Rapids: Baker Academic, 2009.

Florovsky, [Protopresbyter] Georges. Aspects of Church History. Collected Works, vol. IV. Belmont: Nordland, 1975.

Florovsky, [Protopresbyter] Georges. Ecumenism I: A Doctrinal Approach. Collected Works, vol. XIII. Vaduz: Buchervertriebsanstalt, 1989.

Florovsky, [Protopresbyter] Georges. The Byzantine Ascetic and Spiritual Fathers. Collected Works, vol. X. Vaduz: Buchervertriebsanstalt, 1987.

Florovsky, [Protopresbyter] Georges. The Eastern Fathers of the Fourth Century. Collected Works, vol. VII. Vaduz: Buchervertriebsanstalt, 1987.

Fortescue, Adrian. The Greek Fathers: Their Lives and Writings. 1908; repr. San Francisco: Ignatius, 2007.

Haugh, Richard. Photius and the Carolingians: The Trinitarian Controversy. Belmont: Nordland, 1975.

John Chrysostom, Saint. Baptismal Instructions. Ancient Christian Writers 31. Translated and annotated by Paul W. Harkins. New York and Ramsey: Newman Press, 1963.

Канонник. Москва: Издание Московской Патриархии, 1986.

Nikodemos the Hagiorite, Saint. Concerning Frequent Communion of the Immaculate Mysteries of Christ. Thessalonica: Uncut Mountain Press, 2006.

Ostrumoff, Ivan N. The History of the Council of Florence. Translated by Basil Popoff. Boston: Holy Transfiguration Monastery, 1971.

Payne, Robert. The Fathers of the Western Church. 1951; repr. New York: Dorset, 1989.

Pelikan, Jaroslav. Christianity and Classical Culture: The Metamorphosis of Natural Theology in the Christian Encounter with Hellenism. New Haven and London: Yale University Press, 1993.

Pomazansky, Protopresbyter Michael. Orthodox Dogmatic Theology: A Concise Explanation, 3^rd ed. Platina: St Herman of Alaska Brotherhood, 2005.

Prestige, G. L. God in Patristic Thought. 1936; repr. London: SPCK, 1964.

Trapè, Agostino. Saint Augustine: Man, Pastor, Mystic. New York: Catholic Book Publishing, 1986.

Vaporis, Nomikos Michael. Witnesses for Christ: Orthodox Christian Neomartyrs of the Ottoman Period 1437-1860. Crestwood: SVS Press, 2000.

White, Despina Stratoudaki, and Joseph R. Berrigan, Jr. The Patriarch and the Prince: The Letter of Patriarch Photios of Constantinople to Khan Boris of Bulgaria. Brookline: Holy Cross Orthodox Press, 1982.

Those, then, were the books of 2009. It was undoubtedly a good year for book acquisitions (indeed, the best I had quite some time), but remarkably, it was nowhere nearly as good as 2010! I haven’t even started to catalog the books of 2010, but now that I have finished the previous year I expect to turn to that project soon.

“Not in Words, But in Power”: St Spyridon at the First Council

On this, the twelfth day of December (Dec. 25, N. S.), we commemorate with great joy Saint Spyridon the Wonderworker, Bishop of Trimythous, Champion of the Orthodox faith, and fervent intercessor for the Christian people.

“The grace which worked in Saint Spyridon proved to be more powerful in clarifying matters than all the rhetorical knowledge which the others possessed. At the invitation of Emperor Constantine, there were a number of Hellenic philosophers who were called Peripatetics present at the Nicene Council. Among these philosophers was one who was very wise and adept, and a supporter of Arius. His sophisticated rhetoric was like a two edged sword which cuts deeply. He boldly attempted to destroy the teaching of the Orthodox.

“The blessed Spyridon requested an opportunity to address that particular philosopher. Because this bishop was a simple man who knew only Christ, and Him crucified, the holy fathers were hesitant to let him speak. They knew that he had no knowledge of Hellenistic learning and were afraid to allow him to match verbal skills with such philosophers. But Spyridon knowing the strength and power which is from above, and how feeble human knowledge is in comparison to that might, approached the philosopher, saying to him, ‘In the name of Jesus Christ, listen to me and hear what I have to say to you.’

“The philosopher, looking at this country bishop, felt somewhat amused. Quite assured that his own rhetorical talents would make the simple cleric look like a fool, he proudly replied, ‘Go ahead, I am listening.’

“The saint began, ‘God, who created heaven and earth, is One. He fashioned man from the earth and created everything that exists, both visible and invisible, by His Word and His Spirit. That Word, we affirm, is the Son of God, the true God, who showed mercy on us who had gone astray. He was born of the Virgin, lived among men, suffered the passion, died for our salvation and arose from the dead, raising the human race together with Himself. We await His coming again to judge all with righteousness and to reward each one according to his faith. We believe that He is consubstantial with the Father, dwelling together with Him and equally honored. We believe all these things without having to examine how they came to be; nor should you be so brazen as to question them, for these matters exceed the comprehension of man and far surpass all knowledge.’

“Silent for a moment, the bishop then continued, ‘Can’t you now realize how true all of this is, O philosopher? Consider this simple and humble example: We are created and mortal beings and are not worthy to resemble the One who is divine in being and ineffable. Since we tend to believe more readily through what the eyes perceive than through what we merely hear with our ears, I want to prove something to you using this brick. It is composed of three elements which combine to make it one single being and nature.’

“Saying this, Saint Spyridon made the sign of the holy Cross with his right hand while holding a brick in his left hand, and he said, ‘In the Name of the Father, and of the Son, and of the Holy Spirit,” while squeezing the brick. At once, flames rose into the air, water poured down upon the ground and clay alone remained in his hand!

“Those who were eyewitnesses to this miracle were filled with fear, especially the philosopher. He remained speechless, like one who had been mute from birth, and found no words to respond to the saint in whom Divine power had been manifested, according to what is written: ‘The kingdom of God is not in words, but in power’ (1 Cor. 4:20).

“Finally, humbled and convinced, the philosopher spoke, ‘I believe what you have told us.’

“Saint Spyridon said to him, ‘Then come and receive the sign of holy faith’ [i.e., Baptism].

“The philosopher turned to his colleagues and his students who were present and said, ‘Listen! As long as someone questioned me verbally, I was able to refute their statements with rhetorical skills. But my words fail against this elder who, instead of using mere words, has worked through power and miracles. My rhetoric is futile against such a might, for man cannot oppose God. If any of you feel as I do, let him then believe in Jesus Christ and follow this elder together with me. God Himself has spoken through him.’

“Then the philosopher accepted the Christian faith, rejoicing that the saint had overcome his own logic. All the faithful were glad, and the Arian heretics were at a loss.”

(From the Life of St Spyridon, translated and adapted by Mother Cassiana of the Protection of the Holy Virgin Monastery, Lake George, CO.)

Apolytikion, Tone I:

Thou wast revealed as a champion of the First Council,
And as a wonderworker, O our God-bearing Father Spyridon;
Wherefore thou didst call out to a dead woman in the tomb,
And didst turn a serpent into gold,
And while chanting thy holy prayers,
Thou hadst angels as thy fellow ministers, O most holy Father.
Glory to Him who glorified thee!
Glory to Him who crowned thee!
Glory to Him who who works healings for all through thee!

 

HAPPY FEAST DAY TO ONE AND ALL!

The Annual Book Report, 2009 (Part II)

It is with great consternation, my gentle snowflakes, that I have come to realize that the end of the year is barely over a month away. It occurred to me that the time has come to start work on the Annual Book Report for 2010 (a year, I might add, in which the bibliographical harvest has been bountiful); but then I was horrified to remember that I never did get around to posting parts II & III of the Book Report for 2009! To redress this embarrassing gaffe, the reader will find part II below; part III will appear within the next few days. Once again, the chief purpose of these listings is twofold: on the one hand, to perhaps bring to the attention of some readers one or another book that they might have otherwise missed, and on the other, to elicit suggestions of related titles that might be useful to fill possible gaps in my library. Without further ado, then, I offer to you the Book Report for 2009, Part II.

 

III. Biblical Studies

Bartholomew, Craig, et al., eds. Out of Egypt: Biblical Theology and Biblical Interpretation. Scripture and Hermeneutics Series, vol. 4.  Grand Rapids: Zondervan, 2004.

Baur, F. C. Paul the Apostle of Jesus Christ: His Life and Works, His Epistles and Teachings: Two Volumes in One. Peabody: Hendrickson, 2003.

Boers, Hendrikus. The Justification of the Gentiles: Paul’s Letters to the Galatians and Romans. Peabody: Hendrickson, 1994.

Bornkamm, Günther. Early Christian Experience, Study Edition. London: SCP Press Ltd., 1969.

Brauch, Manfred T. Abusing Scripture: The Consequences of Misreading the Bible.  Downers Grove: InterVarsity Press, 2009.

Brown, Michael Joseph. What They Don’t Tell You: A Survivor’s Guide to Biblical Studies. Louisville: Westminster John Knox Press, 2000.

Bruce, F. F. The Defense of the Gospel in the New Testament. Grand Rapids: Eerdmans, 1977.

Bruce, F. F. New Testament Development of Old Testament Themes. Grand Rapids: Eerdmans, 1968.

Burridge, Richard A., and Graham Gould. Jesus Now and Then. Grand Rapids: Eerdmans, 2004.

Bütz, Jeffrey J. The Brother of Jesus and the Lost Teachings of Christianity. Rochester: Inner Traditions, 2005.

Childs, Brevard S. The Church’s Guide for Reading Paul: The Canonical Shaping of the Pauline Corpus. Grand Rapids: Eerdmans, 2008.

Conn, Harvie M., ed.  Inerrancy and Hermeneutic: A Tradition, a Challenge, a Debate. Grand Rapids: Baker, 1988.

Elliott, Matthew A. Faithful Feelings: Rethinking Emotion in the New Testament. Grand Rapids: Kregel, 2006.

Enns, Peter. Inspiration and Incarnation: Evangelicals and the Problem of the Old Testament. Grand Rapids: Baker Academic, 2005.

Evans, Craig A. Fabricating Jesus: How Modern Scholars Distort the Gospels. Downers Grover: InterVarsity Press, 2006.

Farmer, William R. Jesus and the Gospel: Tradition, Scripture, Canon. Philadelphia: Fortress Press, 1982.

Fee, Gordon D., and  Mark L. Strauss.  How to Choose a Translation for All Its Worth: A Guide to Understanding and Using Bible Versions.  Grand Rapids: Zondervan, 2007.

Fossum, Jarl, and Phillip Munoa. Jesus and the Gospels: An Introduction to Gospel Literature and Jesus Studies. Toronto: Wadsworth, 2004.

Fretheim, Terence E. Deuteronomic History. Interpreting Biblical Texts. Nashville: Abingdom Press, 1983.

Gasque, W. Ward, and William Sanford LaSor, eds. Scripture, Tradition, and Interpretation: Essays Presented to Everett F. Harrison by His Students and Colleagues in Honor of His Seventy-Fifth Birthday. Grand Rapids: Eerdmans, 1978.

Gibson, Arthur. Biblical Semantic Logic: A Preliminary Analysis. The Biblical Seminar 75. New York: Sheffield Academic, 2001.

Goppelt, Leonhard. Apostolic and Post-Apostolic Times. New York and Evanston: Harper & Row, 1970.

Green, Gene L. Jude & 2 Peter. Baker Exegetical Commentary on the New Testament.  Grand Rapids: Baker Academic, 2008.

Greenberg, Moshe. Biblical Prose Prayer as a Window to the Popular Religion of Ancient Israel. Berkeley: University of California, 1983.

Heine, Ronald E. Reading the Old Testament with the Ancient Church: Exploring the Formation of the Early Christian Thought. Evangelical Ressourcement: Ancient Sources for the Church’s Future. Grand Rapids: Baker Academic, 2007.

Howard, David M., Jr., and Michael A. Grisanti, eds. Giving the Sense: Understanding and Using Old Testament Historical Texts. Grand Rapids: Kregel, 2003.

John, Jeffrey. The Meaning in the Miracles. Grand Rapids: Eerdmans, 2001.

Kohlenberger, John R., III, ed. The Parallel Apocrypha. New York: Oxford University Press, 1997.

Kugel, James L. How to Read the Bible: A Guide to Scripture, Then and Now. New York: Free Press, 2007.

Marsh, Clive, and Steve Moyise.  Jesus and the Gospels: An Introduction. Cassell Biblical Studies Series. New York: Cassell, 1999.

Massaux, Edouard. The Influence of the Gospel of Saint Matthew on Christian Literature before Saint Irenaeus, Book 2: The Later Christian Writings. New Gospel Studies 5/2. Macon: Mercer University Press, 1990.

Massaux, Edouard. The Influence of the Gospel of Saint Matthew on Christian Literature before Saint Irenaeus, Book 3: The Apologists and the Didache. New Gospel Studies 5/3. Macon: Mercer University Press, 1993.

McKenzie, Steven L., and Stephen R. Haynes, eds. To Each Its Own Meaning:  An Introduction to Biblical Criticisms and their Applications. Louisville: Westminster John Knox Press, 1999.

Mellor, Enid B., ed.  The Making of the Old Testament.  The Cambridge Bible Commentary. Cambridge: Cambridge University Press, 1972.

Neill, Stephen. Jesus Through Many Eyes: Introduction to the Theology of the New Testament. Philadelphia: Fortress, 1976.

O’Collins, Gerald, S. J., and Gilberto Marconi, eds. Luke and Acts. New York: Paulist Press, 1991.

O’Keefe, John J., and R. R. Reno. Sanctified Vision: An Introduction to Early Christian Interpretation of the Bible. Baltimore: Johns Hopkins University Press, 2005.

Pitre, Brant. Jesus, the Tribulation, and the End of the Exile. Grand Rapids: Baker Academic, 2005.

Porter, Stanley E., ed. Hearing the Old Testament in the New Testament. Grand Rapids, Eerdmans, 2006.

Rowe, Kavin C. Early Narrative Christology: The Lord in the Gospel of Luke. Grand Rapids: Baker Academic, 2006.

Ryan, Thomas J., ed. Critical History and Biblical Faith: New Testament Perspectives. The College Theology Society Annual Publication Series.  Villanova: The College Theology Society, 1979.

Satta, Ronald F. The Sacred Text: Biblical Authority in Nineteenth-Century America. Princeton Theological Monograph Series. Eugene: Pickwick, 2007.

Stanton, Graham N. The Gospels and Jesus. The Oxford Bible Series. Oxford: Oxford University Press, 1989.

Stewart, James S. A Man in Christ: The Vital Elements of St. Paul’s Religion. New York: Harper and Brothers, 1935.

Stylianopoulos, Theodore G. The New Testament: An Orthodox Perspective. Brookline: Holy Cross Orthodox Press, 1997.

Taylor, Bernard A., et al., eds.  Biblical Greek Language and Lexicography: Essays in Honor of Frederick W. Danker. Grand Rapids: Eerdmans, 2004.

Tiede, David. Jesus and the Future. Understanding Jesus Today. New York: Cambridge University Press, 1990.

Thompson, Thomas L. Mythic Past: Biblical Archaeology and the Myth of Israel. New York: MJF Books, 1999.

Williams, Matthew C. Two Gospels from One: A Comprehensive Text-Critical Analysis of the Synoptic Gospels. Grand Rapids: Kregel, 2006.

Yee, Gale A., ed. Judges & Method: New Approaches in Biblical Studies. Minneapolis: Fortress, 1995.

 

IV. Replacements

Harrison, R. K. Introduction to the Old Testament: Including a Comprehensive Review of Old Testament Studies and a Special Supplement on the Apocrypha. Peabody: Hendrickson, 2004.

Poythress, Vern S., and Wayne A. Grudem. The TNIV and The Gender-Neutral Bible Controversy. Nashville: Broadman and Holman, 2004.

Reicke, Bo. The New Testament Era: The World of the Bible from 500 B.C. to A.D. 100. Philadelphia: Fortress, 1964.

Strauss, Mark L. Distorting Scripture? The Challenge of Bible Translation & Gender Accuracy. Downers Grove: InterVarsity Press, 1998.

Total Depravity: The Hidden Life of Jim West

It is well known that our friend Jim West is something of a fixture at professional academic meetings the world over. Whether at SOTS in the winter, CBA in the summer, or SBL in the fall, attendees old and new can often catch glimpses of Jim having his picture taken with every scholar, rock, and tree within a 15 mile radius, as well as snapping thousands of other pictures for the edification of those who, bound by the grievous constraints of work and family, are regrettably unable to attend such gatherings. What is perhaps not so well known is that, in spite of his incessant jeremiads against gluttony, deviancy, and intemperance, Jim is no stranger to the hidden allure of these vices, in which he indulges with reckless abandon during the months between his preferred academic meetings.

Until recently, Jim’s forays into unfettered depravity have gone largely unnoticed on account of his herculean efforts to hide every last bit of evidence over the years. It appears, however, that the histrionic proclivities for which he is justly (in)famous have at long last been his undoing. The advent of YouTube ultimately proved to be an irresistible temptation, and Jim evidently felt compelled to record covers of various songs for the sake of crass exhibitionism. So it was that the world first caught a glimpse of the obese, drunk, and cross-dressing Jim that emerges between academic gatherings. Eventually Jim ventured to record a piece of his own composition, to wit, a delirious ode to a mixed alcoholic drink that he stumbled upon by accident. The video is below, and while I warn my sensible readership that the visuals are crude in the extreme, I feel it necessary to display the footage here as a cautionary tale to the biblioblogging community at large.

I note that, among other things, this video explains why no known picture of Jim West features him smiling broadly. Also, while a dog may be seen roaming in the background, I believe this alternative scenario more accurately represents Jim’s real preferences.

Thanks to the wonders of the internet, more than 2.5 million people have now watched what Jim surely intended to be a nearly anonymous outlet for his depravity. While this has led him to delete all of his videos, we must remain grateful to The Gregory Brothers, who produced the above auto-tuned remix (shawtayee!). These heroes have at once exposed Jim’s darkest secret and preserved the evidence for posterity. For this, good sirs (and madam), we thank you.

On Eisegesis

” . . . [E]ven the most rigorously exegetical readers are eisegetical, or might be called so by someone more rigorously exegetical than thou. Everyone brings information to the text that is not in the text, and seeks to illuminate the text with light from outside. They fill in the gaps between words and sentences to produce a whole picture. That is perfectly fine and, I have been arguing, inescapable. What is not fine is the pretense that literal reading does not involve this process, the claim that a reading is doing nothing but getting what is there.

“It is quite common, for instance, to suggest that the setting for John 9 is in the temple precincts, and that this narrative forms the climax to a series of incidents during the Feast of Tabernacles. This seems perfectly reasonable, and illuminates several details of John’s account. But the fact is that John 9 nowhere says that Jesus is in the temple, or that it is the Feast of Booths. That has to be plucked up from the context and read into John 9. Such a procedure looks sleekly scientific, grammatical-historical, and literal. If one suggests that Jesus working with the clay should be read in the light of Old Testament potter-and-clay passages (as I will below), many would cry foul, or, more likely, ‘eisegete!’ In principle, though, there is no difference between reading the Feast of Booths into John 9 and reading Jeremiah 18 into John 9. The fact that one text is further away than the other appears to make on literal and the other arbitrary. But in principle, it is the same procedure, and Jeremiah 18 is no further from John than, say, Homer is from Virgil. Certainly Jeremiah 18 is at least as close to John as the Jamnia Council, that symbolic marker of the parting of the ways of Jews and Christians, which is often proposed as the master historical context for John’s narrative. Studying historical context, extrabiblical usage of words, archaeology—that all looks scientific and scholarly, but it is just as much eisegesis as apostolic allegory.”

Peter Leithart, Deep Exegesis: The Mystery of Reading Scripture (Waco: Baylor University Press, 2009), pages 116-7.

Allow me only to say that this is a fantastic book that should be read by everyone.