tag:blogger.com,1999:blog-38391311134816210952024-03-05T10:05:12.936-08:00The Blog of Dr. T. Michael W. HalcombAuthor + Teacher + Presenter TMWHhttp://www.blogger.com/profile/06807155020816222182noreply@blogger.comBlogger1555125tag:blogger.com,1999:blog-3839131113481621095.post-66481098435786881842017-03-30T07:08:00.004-07:002017-03-30T07:08:58.249-07:00Paper Accepted for SBL 2017<div dir="ltr" style="text-align: left;" trbidi="on">
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Dear Friends, I'm pleased to share the news that my paper was accepted for presentation at the 2017 Annual Meeting of the SBL in Boston. I'll be presenting in the Performance Criticism section (by the way, I am co-leading the "Teaching the Bible Through Performance" pre-conference section on Friday - you should sign up!). The title and abstract are below. I'm looking forward to this as it'll be my 66th conference presentation and, I believe, the 7th year in a row presenting at the annual meeting. I also look forward to seeing you there.
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<i>The Silence of the Lamb (and Others): The Performance of Quietness in the Markan Drama</i></center>
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Mark's account, if nothing else, fits the description of "loud"! Indeed, from a statistical perspective, 1 out of every 3 verses contains some sort of scream or acoustic intrusion. Most certainly, one function of these dramatic devices was that they served to grab the attention of ancient Markan audiences. These increases in volume, however, are often staggered with jarring but critical moments of silence embedded in and throughout the text. Identifiable by both implicit and explicit oral-textual cues, silence in this work becomes golden and pays rich dividends to observers who tune into it. In this paper, I aim to help readers do just that as I explore the pragmatic effects of quietness in Mark. I show how they aid in structuring the performative ebb and flow of this intense antique drama. </div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3839131113481621095.post-13846480226464053962016-12-12T07:07:00.000-08:002016-12-12T07:45:34.426-08:00New Testament Language & Linguistics: New at Midwest SBL<div dir="ltr" style="text-align: left;" trbidi="on">
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I'm pleased to share the news today that, in Feb 2017, a new session/section will appear at the annual Midwest SBL meeting. This section, co-created and co-chaired by me and Dr. Fredrick Long, is appropriately titled "New Testament Language & Linguistics." Our initial description is as follows: "Advances in linguistics continue to have relevance and implications for NT Greek studies. Likewise, given that NT scholars work with ancient texts and languages, NT studies are uniquely situated to offer insights to those in the field of linguistics and language study. As such, this session highlights studies focused on the linguistic dimensions and/or language-based features of NT texts. Topics related to phonology, morphology, syntax, discourse, and pragmatics, among related topics, are welcome for submission." In this seminal year we will be meeting at St. Mary's College (Notre Dame) and, I, along with Dr. Long, will offer a paper. In addition, three others will be presenting, too. I have included all five abstracts below. For those attending, we'd love to meet you. For those interested in participating next year, please stay in touch so you will receive the "Call for Papers."</div>
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Shawn Craigmiles</div>
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<b>Paper Title</b>: <i>Uses of ἀλλά and metalinguistic negation in Gospel of John</i></div>
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<b>Proposal Abstract</b>: This is an overview of the use of the conjunction ἀλλά within the Gospel of John, including a brief treatment of, and an appeal to, the linguistic phenomenon known as “metalinguistic negation” to explain the unusual occurrences in John 7:16 and 12:44. The aims are to identify the various constructions in which ἀλλά appears, the functions of these constructions, and the features most commonly observed, such as negation, ellipsis, and the presence of contrast pairs. It will be demonstrated that most occurrences of ἀλλά are in the context of a previous negation, such that either something from a previous utterance is being corrected, or two utterances are being contrasted in some way.</div>
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T. Michael W. Halcomb</div>
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<b>Paper Title</b>: <i>Iota & the Pronunciation of Koine Greek: A Historical & Phonological Analysis</i></div>
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<b>Proposal Abstract</b>: In this paper I offer both synchronic and diachronic analyses of the pronunciation of the letter iota (i) up to the fourth century CE. I argue that itacism (iotacism), that is, the process whereby six Greek vowels (h( u) or vowel pairs (hi( ei( oi( and ui) underwent changes with the result that they were all pronounced the same as iota (i), began prior to the Classical Era. Moreover, I aim to illustrate that during this time, three stages of Compensatory Lengthening were largely responsible for setting the process of itacism in motion. Understanding these phonological details not only has implications for understanding the pronunciation of Koine but also engaging in text-critical analyses.</div>
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Fredrick J. Long</div>
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<b>Paper Title</b>: <i>The Semantics and Pragmatics of Ἀποκρίνομαι (“I answer”) in the Greek New Testament</i></div>
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<b>Proposal Abstract</b>: The “deponent” verb ἀποκρίνομαι (glossed “I answer”) occurs in the Gospels and Acts, mostly in the passive voice. Sometimes the verb is not translated, especially after some action or circumstance. The ancient grammarians Ammonius and Phrynichus distinguished the verb’s meaning by its verbal voice: “ἀποκριθῆναι has to do with making distinctions, ἀποκρίνασθαι with making a reply” (BDAG s.v.); so also LSJ. Somewhat consistent with this ancient distinction, Stephen Levinsohn maintains that as a speech orienter ἀποκρίνομαι indicates taking “control of the conversation with an objection or new initiative.” This paper explores the semantics and pragmatics of ἀποκρίνομαι in the GNT.</div>
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Troy W. Martin</div>
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<b>Paper Title</b>: <i>Christ’s Healing Sore (1 Pet 2:24)</i></div>
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<b>Proposal Abstract:</b> Sores are disgusting and especially those oozing bodily fluids. Sores are a pathological problem in need of healing. These modern perceptions make the interpretation of the term μώλωπι (“sore”) in 1 Pet 2:24 quite difficult. The Petrine author asserts that Christ’s sore heals others, and this notion of a sore that heals strikes moderns as quite odd. This oddity arises in part from a lack of understanding about the ancient source domain of Peter’s salvific-hygenic metaphor according to which a μώλωψ is part of a restorative process. This paper seeks to remedy this lack of understanding as a way of overhearing this metaphor once again in an ancient context.</div>
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Benjamin J. Snyder </div>
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<b>Paper Title</b>: <i>Technical Term or Technical Foul? —βαπτίζω and the Problem of Transliteration as Translation</i></div>
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<b>Proposal Abstract</b>: Modern scholarship strives to use proper terminology and define terms carefully to avoid anachronism or mischaracterization of ancient concepts. However, pitfalls inherent to the practice of transliteration as translation are largely ignored. This practice is a perfect Trojan horse since it espouses to accurately reflect original meaning by using an anglicized version of the original language. Paradoxically, however, transliteration wrongly leads to treating transliterated terms as terminī technicī and decontextualizes such terms which leads interpreters to imbue them with meaning from the interpreter's context. I use βαπτίζω as a case study to argue that transliteration should be abandoned.</div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3839131113481621095.post-91317698441419076412016-07-19T13:52:00.000-07:002016-07-19T13:55:55.986-07:00When A Muslim Buys Christians Lunch<div dir="ltr" style="text-align: left;" trbidi="on">
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<b>Email Title</b>: <i>Unexpected Generosity</i></div>
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<b>Email Body</b>: <span style="text-align: justify;">Most of you know about the New Covenant Mens Meals...we alternate between having breakfast and lunch at an area restaurant every three weeks. This morning, following a prayer, seven of us had a good meal and a good time at the IHOP on New Circle and Palumbo. When it came time to pay the bill our waitress told us it was taken care of. When pressed on this, she said another person had paid for all of us and insisted on remaining anonymous. She did hand us a note he had written:</span></div>
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"Peace From Your Muslim Brother." Needless to say we were surprised...and thoughtful about this act of generosity and the person doing it.<br />
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3839131113481621095.post-78607849650056398392016-07-04T00:00:00.000-07:002016-07-04T06:35:55.945-07:00Meeting Wayne B. Smith - A Small Tribute<div dir="ltr" style="text-align: left;" trbidi="on">
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Despite the fact that I was introduced to the concept of "church" late in my teen years and in Southern Baptist circles at that, in a very real sense, I "cut my teeth" on church, as it were, in the (Independent) Christian Church movement. For those not in-the-know, the "Independent" churches, while not an "official" denomination with an episcopacy or president or single central leader, basically function as a denomination. They have an annual national conference, they have scores of Bible colleges and several seminaries around the country, and they are, for the most part, very strict within most of their churches and institutions of higher education about only hiring people produced in their schools. In Kentucky especially, these congregations are everywhere. They are part of what is known as the Restoration Movement, a movement that was birthed and given life at Cane Ridge during revivals. Eventually, however, the Restoration Movement splintered into three. </div>
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On the far right of the Movement are the Churches of Christ, usually non-instrumental. On the far left are the Disciples of Christ, who tend to focus largely on social issues. In the middle and more to the right, at least in this part of the country, are the Independents. They, unlike the Disciples of Christ, which are a denomination and have a single leader, pride themselves on their independence.</div>
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In 1999, just after I finished high school and had really just become a Christian, I took off for Kentucky Christian College (now University). Immediately following that, I took a scholarship offer at Lexington Theological Seminary to do my MDiv. The former is affiliated with the Independent churches and the latter with the Disciples of Christ. Both of those times were formative for me in many ways and I have many fond memories of my times there.</div>
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But it was also during my time at these two places that I encountered Wayne Smith. To date, I have four degrees, including a Ph.D., and am working on a fifth, so I have taken tons of classes. I have sat at the feet of world-renowned scholars and am so fortunate to have done so. But, I have a confession to make: I cannot really remember, at least in a word-for-word fashion, a single meaningful quote from any of those professors. To be sure, they have helped shape and edify me but, at this very instant, I struggle to recall any one course-steering word or quote off the top of my head. </div>
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The same cannot be said, however, with regard to my encounters with Wayne B. Smith. As anyone and everyone who ever heard Wayne knows, he loved telling jokes...that was his shtick, his thing. Sometimes his jokes were a bit too colorful for the pulpit and sometimes over-the-line, but there was never a thought that he had any malintent; you knew he was just out for a laugh and trying to tap into folks' joyous side. </div>
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But back to what Wayne said. Friends, I have to be honest, one of the first times I ever heard Wayne speak (it was the second time, on the same day, actually), he made a comment that, even though I didn't realize it in that moment, has remained formative in my nearly twenty years of ministry. It's something that many have heard him say. Yet, more than any secondary quote I know, it is the one that I have returned to most; it has, for all intents and purposes, been something of a life motto for me, something I suppose that's a close as a "life verse" as you can get. </div>
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Somewhere around 2000 or 2001, Wayne came to speak in chapel at Kentucky Christian. Everyone loved it; it was a big hyped up day. It was around that same time that a building had just been dedicated in his name. But Wayne also came to my preaching class and spoke to us young, budding preachers, It was there that Wayne spoke and gifted me with that life motto, something I've used in countless sermons to be sure, but even more, something that has be personally formative: "Preach the Gospel, brother, preach it! Put it high, where men can teach it, put it low where men can reach it, preach the Gospel, brother, preach it!" That statement, simple as it may be, is one of the most profound I've ever heard. </div>
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To me, the call than to preach the Gospel is a great one and there is few greater gifts than the experience to be able to. In a world where the Gospel is often so watered down and so non-offensive and so, well, not the Gospel, the Church desperately needs folks who will preach and teach it, and who will hold it high as they do so. At the same time, however, those same people must keep it at a level where it's understandable. That's the task of one who handles the Gospel: Respect it enough to hold it high, love others enough to bring it to them. In fact, I don't think the "put it low" part of this means dumb it down or water it down; no, it means that, as a preacher, you must also a be a servant. You have to "get low," you have to be a servant before those you're sharing the Gospel with so they will see how wonderful it is and, in turn, raise it high themselves.</div>
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I wasn't shocked, but I did get goosebumps when Southland Christian Church, which Wayne founded many years ago and is now a massive congregation, shared a video of Wayne and he those were his parting words. He called those words his life motto. Some of the first words I heard from the man were the same as the last I heard from him. And if there's one thing beyond the phrase itself we can learn from that, it's consistency. All these years, Wayne Smith has been a consistent and ardent advocate of the Gospel of Jesus Christ, even in the face of backlash.</div>
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I've heard many stories about Wayne over the years, even as I've moved out of the Restoration Movement and into United Methodism. I know of his work ethic and how he used lots of "shoe leather" going door-to-door telling the Gospel in the early days of Southland. I had another chance to meet Wayne when, as a young pastor, he came and preached a revival at the church I was leading. It was the annual homecoming service and Wayne did his usual thing: told jokes, told more jokes, made a couple of profound points, and told some more jokes. The place was in an uproar and busting a gut laughing for nearly 45 minutes straight. I had the chance to sit and eat with him afterward and, even then, I felt like I was in the midst of a giant of the faith. The best part of it all, however, was the fact that he was still incredibly humble and approachable. </div>
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I was only two years or so into that ministry and, about two weeks after that homecoming service, I received a large envelope in the mail. Wayne had taken it upon himself to send me a package. Upon opening it, I found a book of sermons he had written and had spiral bound. The picture included here is a snapshot of that book; I still have it. The note on the inside cover, handwritten by Wayne to me, says, "Hope you can use this material - Keep up the good work - Wayne B. Smith." I imagine there are other ministers out there with this same exact book (and maybe even the same comment and signature). I heard that just before he died, in fact, he was still at a ministers gathering encouraging preachers, especially the younger ones (and he even noted that he thought that event would be his last - crazy!). But, returning to the book he sent, as the title suggests, these were his favorite sermons; the ones he delivered across his time in ministry and the ones that he loved the most. What a blessing to receive them! I've read them all. </div>
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There were several others, not bound, that were included. One, which I've included a snapshot of here, was titled "Abortion." This was given at Southland on January 18th, 1987. As I read that again this evening, I was struck by his boldness. Three paragraphs in he says this, "We come here today to tell the truth. Abortion is wrong. Abortion is unscriptural. Abortion is anti-scriptural. Abortion is murder." 20 years on, this is still an issue we need to confront, of course, and we need to tap into that same boldness of the Spirit that Wayne did then.</div>
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You've seen the book and at least one of the other sermons, but what you don't see here is a personal note he sent me, a word of encouragement. And you don't see the $200 in cash he included. I was surprised but, after thinking about it, not shocked. I realized then what made Wayne "one of the greats," namely, that he wasn't in it for himself but only for the sake of God's kingdom.</div>
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Unfortunately, I haven't seen Wayne in person since the early 2000s when he visited that little country church I was leading. Still, over the last several days, I've been both saddened and blessed by seeing all the things folks are writing in his honor. I wanted to partake and so I wrote this brief post; it's good to give thanks for our brothers and sisters! I thank the Lord that I got to cross paths with Wayne and, even more, that I got to sit at his feet and learn something that has shaped me over the course of 20 years, something that has never left me. We all say lots of things and most of them pass into oblivion. For me, Wayne's comment has not simply passed by; no, it has stuck. And so, as he says at the end of the video below, and as he said during that class to me at KCU, I say to you, too, one more time: "Preach the Gospel, brother, preach it! Put it high, where men can teach it, put it low where men can reach it, preach the Gospel, brother, preach it!</div>
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May that be your motto, may it continue to be mine, and may our brother in Christ rest in peace! </div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3839131113481621095.post-33306352588038958812016-03-22T05:55:00.001-07:002016-03-22T05:56:45.068-07:00Another SBL 2016 Paper Accepted: Network Morphology Via DATR<div dir="ltr" style="text-align: left;" trbidi="on">
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I'm happy to share the news that another paper of mine has been accepted for SBL 2016 in San Antonio, Texas. I'll be presenting in the Global Education and Resource Technology section or, as some of you may know it, GERT. Just below are the title and abstract. I look forward to seeing folks at the conference in November!
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<b><i>A Network Morphology Approach to Koine: Using DATR to Model Adjective Paradigms</i></b></center>
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In this paper, I use DATR to model network morphology at the paradigm level in Koine Greek. In particular, I focus my attention on adjectives in order to demonstrate how this form of computing can create a host of paradigms in a relatively short amount of time. Along the way, I discuss concepts central to DATR such as hierarchy, inheritance (default and multiple), generalizations, classes, and overrides. I show that DATR has the potential to not only to save time, but to also reveal morphological connections that might otherwise go unnoticed.
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3839131113481621095.post-77570620436804526922016-03-15T11:04:00.002-07:002016-03-15T11:05:52.715-07:00SBL 2016 Paper Accepted<div dir="ltr" style="text-align: left;" trbidi="on">
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Hi Friends, I just wanted to share that my paper for the 2016 SBL Annual Meeting (San Antonio, TX) was accepted. I'm excited to be part of the prestigious Synoptic Gospels section. Here's the title and abstract:<br />
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<b>Can I Get an "Amen"?: </b></center>
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<b>The Rhetorical Function of "Amen" in the Synoptics</b></center>
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Although "Amen" appears more than 50 times in the Synoptics, it often receives little exegetical attention. Indeed, interpreters have long followed and relied upon BDAG, which asserts that "αμεν λεγω" is a construction unique to Jesus. On the surface, this appears sensible enough to simply adopt and move forward with. This paper, however, aims to chart new territory in Synoptic studies by giving some much needed attention to overlooked features of this ancient affirmative. Here I challenge the consensus position on "Amen" and show that a rhetorical analysis sensitive to both linguistic- and context-based cues and clues yields a harvest of new insights and understandings about this word and its use in the Synoptics. In short, as a rhetorical device, there is more to this term, especially with regard to how it contributes to the shape and formation of Gospel narratives and discourses, than initially meets the eye!</div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3839131113481621095.post-65735809235189121502016-02-17T12:37:00.001-08:002016-02-17T12:37:19.064-08:00New Book! - Introducing Amharic: An Interactive Workbook<div dir="ltr" style="text-align: left;" trbidi="on">
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Hi Friends, it's been a while since I've posted on here but I just wanted to briefly mention the publication of my latest book, <i>Introducing Amharic: An Interactive Workbook</i>. You can pick up your copy <a href="http://www.glossahouse.com/#!product-page/cba4/b581db85-5fde-a75f-47ff-606ba6fff94f">HERE</a> (http://www.glossahouse.com/#!product-page/cba4/b581db85-5fde-a75f-47ff-606ba6fff94f). But here's a little blurb:
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<i>Introducing Amharic</i> is an interactive workbook for those interested in learning Amharic, the official language of Ethiopia. Through a variety of engaging lessons, learners using this text will gain a variety of speaking, reading, and writing skills. The foundation for being able to do these things well is a complete mastery of the fidel (i.e. alphabet). That is the main focus of this book! But learners who use this book will also be in a position to begin working with Ge’ez (Classical/Ecclesiastical Ethiopic).
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Along the way, however, readers will learn numbers, days of the week, months, and important grammar points. Introducing Amharic also has audio companion files (sold separately) for the nearly 100 vocabulary words presented in the book. These files are available for purchase and download at GlossaHouse.com.
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The goal of the GLOSSAHOUSE MODERN LANGUAGES SERIES is to facilitate the creation and publication of innovative, affordable, and accessible scholarly resources, whether print or digital, that advance research in the areas of modern texts and languages.</div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3839131113481621095.post-53108818255731772502015-11-28T12:53:00.001-08:002015-11-28T12:53:22.422-08:00TED Talk - Michael Halcomb<div dir="ltr" style="text-align: left;" trbidi="on">
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Hi Friends,
It's been a while since I've updated the blog but if for nothing other than posterity's sake, I wanted to post here the video of my recent TED Talk. The talk is titled "Silent No More: Resurrecting Dead Languages." You can view it on YouTube or just below. I hope you find it interesting and helpful. Blessings!
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3839131113481621095.post-82483011767405825402015-10-30T14:19:00.002-07:002015-10-30T14:19:27.027-07:00Rethinking Halloween: A Christian Viewpoint (Repost)<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh4mdlF-VRixVFVLKM64Iu_s8Odiu2xPvuB9sg7vAUsUVdPq2H_27QiKP-kUnpDNXBko34ZlN_zX4Ubbo3BaS9mLdL7Gl3wHD1KrGdQgZbq-yQwYK2okyUY_bFwIdjDcbwfZn_0rNIxBjLI/s1600/Christian-Cross-Carved-Pumpkin.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh4mdlF-VRixVFVLKM64Iu_s8Odiu2xPvuB9sg7vAUsUVdPq2H_27QiKP-kUnpDNXBko34ZlN_zX4Ubbo3BaS9mLdL7Gl3wHD1KrGdQgZbq-yQwYK2okyUY_bFwIdjDcbwfZn_0rNIxBjLI/s200/Christian-Cross-Carved-Pumpkin.jpg" height="200" width="173" /></a></div>
It has become somewhat of a tradition to repost here on my blog a piece I wrote a few years back regarding the relationship between Christians and Halloween. In fact, this will be the seventh year in a row for reposting this entry. Each year I have posted this, great conversation has been sparked and I hope that the same will be true this year. So, if you are a Christian who is debating whether or not Halloween is right for you and your family, please, check out this post because it may just help you out. Happy reading!<br />
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It's not uncommon these days in North America to find some Christian somewhere who makes it their agenda to moderate and critique holidays. Currently, this can be illustrated by a simple perusing of Godtube.com, where a ridiculous debate is going on between those who call themselves believers. Some think it is okay to celebrate Halloween and others do not. Those who do not, as you might expect, label those who do as "un-Christian", "satanic", "worldly", "secular", etc. I can't help but laugh on the one hand and be heart-broken on the other. Clearly, too many people who act as though they are holier-than-thou, are over zealous and under informed. Their logic isn't even clear most of the time!<br />
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So, how does one who calls themselves a Christian counter people who act too pious? Well, the place to begin is to rethink Halloween. In fact, it might not even be "re" thinking as much as "thinking in the first place". For example, it is helpful to know that Halloween doesn't have its origins in a secular holiday, no, it can be traced back to Christian roots; it was a Christian holiday celebrated by the Celts (e.g. All Saints' / Souls' Day or Hallow's Eve)--even though the Celts were considered by many to be barbaric. Even more than that, and perhaps, more importantly, it goes back to the end-of-summer Celtic celebration called Samhain, an agricultural festival. This was the time when people would soak up the "light" and prepare for the "dark" winter months. It was a time to celebrate agricultural fruits and goods before the harsh winter came and killed everything. Hmm, so, it was more about life than death in some ways, right? Yes!<br />
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So, the over-zealous evangelists who argue that this is a satanic ritual, a celebration of death, etc., need to chill out a bit. I sense that many Christians have a problem with all of the ghoulish attire on the one hand and the supposed celebration of death on the other. Well, as for the ghoulish attire, we may recall that in earlier centuries, the Church actually used ghouls and whatnot to ward off evil spirits. Many modern church buildings still have gargoyles on them. As for the celebration of death, I think too many people have over-played this whole idea. I mean, those of us who have lost loved ones, there are certain times of year and certain things we do to commemorate their memory: We think of them, look at pictures, share stories, go to graveyards, etc. None of this is considered evil, satanic or un-Christian.<br />
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On a similar note, some suggest that by celebrating death we are nullifying the resurrection. This is simply not true. First of all, Christians commemorate Christ's death (and resurrection) in communion; Christ Himself bade us to do this. Second of all, to remember the deceased is clearly not the same thing as worshipping them or celebrating death itself. It is this point that I feel many are missing. In missing this point, one Christian accuses another and everything just becomes ridiculous or, no joke intended, even "evil" and "nasty" and "ghoulish".<br />
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In the 19th century, when Halloween migrated to North America from Europe, it was not a "devilish" holiday still. For example, the whole custom of "jack-o-lanterns", a pumpkin with a candle inside, was meant to resemble the soul of a lost one who might be waiting in purgatory. It was meant as a reminder to pray for that person or to simply, remember them. But it was also meant to be a symbol of celebration, of celebrating that person's life on earth. So, people would be merry and jolly and walk through the streets singing, sometimes even with bands. Often, this turned into a type of parade. Still, the custom existed that, if you have a jack-o-lantern on your porch, it was not just a memorabilia thing, it was a "message" too; a message to others that your loved one might need prayer or that you might need help appeasing God with gifts for that person's soul. So, people began leaving gifts, nickels, dimes, quarters, etc. next to the pumpkins.<br />
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As time progressed, people, usually youths, began stealing these monies (which kind of became an expectation after a while) and run to the stores to buy treats and candies. Now, it's not too big of a step from this "thieving" to marauding and causing trouble--eventually, that's exactly what began to happen! Today, that's what much of Halloween has come to stand for and symbolize: pranks, danger, stealing, causing trouble, marauding, etc. And if there is anything to be against as a Christian, when it comes to Halloween, these types of things are it!<br />
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In a world where holidays have become increasingly domesticated (e.g. Thanksgiving, Christmas, Easter, etc.), it seems as though Halloween is the one night, the one holiday, where youths can go out, act crazy and try to subvert the holiday norm(s)! This too, should give us pause! Not only should it give us pause for negative reasons but maybe positive ones too: Maybe we should stop watering down and domesticating all of our meaningful holidays!<br />
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So, in the end, there is no good reason for Christians to call each other names or to accuse persons of satanic or whatever. Just as well, there is no reason that Christian children should not be able to go out for candy, dress up and have fun. There is nothing evil about this. I would also say that our kids do not have to be "evangelistic" and dress up as Bible characters, etc. (though there is certainly nothing wrong with them being Bible characters). One last thought: Perhaps this holiday which is so often associated with darkness and evil, brings out the darkness and evil that reside in the hearts of many who call themselves believers. Yes, the name calling, the slandering, the hatred, etc. is all evil and it is all illogical. In my view, Halloween can be a profitable holiday, if for nothing else, to subvert those types of attitudes, a subversion done with merriment and tasty candy!</div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3839131113481621095.post-27678672109993630882015-04-09T08:32:00.001-07:002015-04-09T08:32:40.376-07:00Is Political Action the Cowardly Christian’s Way to Avoid Persecution?<div dir="ltr" style="text-align: left;" trbidi="on">
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Recently, David Mathis, who serves in a pastoral position at Cities Church in St. Paul and is editor on John Piper’s Desiring God website, wrote a blog post titled “<a href="http://www.desiringgod.org/articles/you-can-t-arrest-the-gospel" target="_blank">You Can’t Arrest the Gospel</a>.” In that entry he asserted that Christians in America are beginning to see lots of social unrest aimed at them. For example, many Christian business owners are beginning to bear the brunt of the homosexualist agenda. In addition, Mathis urges all Christians to be ready for this and exhorts them not to complain and bellyache about it.</div>
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I think there are a handful of commendable points made throughout the article but, to be quite honest, the post was a bit frustrating to read as well. Indeed, the exhortation often sounded like a call to inaction when faced with discrimination or persecution. Here are a few of the comments made:</div>
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“The Scriptures seem to suggest we should be more concerned if we’re not being persecuted, than if we are.”</div>
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“Embracing persecution for the sake of the gospel is Christianity 101.”</div>
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“…arrest and advance go together in God’s invincible story.”</div>
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“We have great cause to be optimistic about our good news, to ‘joyfully accept’ prison and the plundering of our possessions and even our freedoms.”</div>
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Taken together, these remarks seem to border on the call to seek persecution. Yet, that comment is never explicitly made, so, I won’t force the point. However, these statements also certainly do make a point rather implicitly, namely, that it in our current circumstances it is wrong and perhaps, even cowardly, for Christians to try to prevent or flee persecution. That is the tone and tenor of the article and I take some issue with it. I think that, given our current circumstances, a more robust understanding of the Christian response to legal discrimination (a form of persecution) is needed.</div>
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It is often suggested that because the homosexualists (i.e. gays and gay agenda advocates) are supposedly a “minority,” they have little power and lack the ability to persecute. This, however, is a myth on both accounts. While the number of homosexuals may be a small demographic, there are many homosexualists who support the movement and cause. With the president of our country on their side and the media constantly pushing the ideology upon society, this group may, in fact, be the most powerful contingency in America. </div>
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In addition, I should say here that it is simply false that a minority cannot discriminate, persecute, or hold power over a majority. One only needs to look at ISIS or the Taliban to prove this. Or, one only needs to look at the playground bully or small group of bullies who keep everyone in the schoolyard on their heels. Minorities are very often the aggressors and, in social-scientific speak, prone to and known for using outside pressure type tactics as agents of change. So, again, this is simply false logic and neither history nor common sense can bear the weight of such a claim.</div>
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But moving on, I want to suggest that, as a Christian, my understanding is that all humans are made in the image of God. Some live into the image; others do not. Regardless of whether or not one lives into that image, however, I believe that all humans have certain inherent human rights. In my view, the right to religious freedom is as essential as the right to education, food, water, and housing. And this is one of the places where so many would disagree with me. Indeed, some view religious freedom as an evil that needs to be eradicated from the face of the earth. What they fail to realize, however, is that even their ability to hold that religious view, cloaked in anti-religious language and garb, is ultimately the result of religious freedom. And as for me, I am willing to allow my neighbors to hold that view; yet, the ironic thing is that they are often not willing to afford me the same…because I am religious, and because I am Christian.</div>
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At the same time, I am also willing to allow people to choose their own sexual preference. I do not hold the view that, as a Christian, I must force my theology of sexuality or my morals upon them. But again, at the same time, they should be willing to let me have my views. There should be space enough to let me disagree with certain sexual actions and activities. And there should be space enough for us, in the midst of that, to be able to disagree and still live alongside one another. </div>
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But this is precisely where the problems begin to surface. While I may be willing to afford persons the space and right to choose their religion and their sexual preference, while I may be willing to afford them the space and right to choose which ideology and lifestyle to abide by, those same tenets are not granted to me. As a Christian, I am told that anything less than the actual support and celebration of the lifestyle amounts to bigotry, hate, hatefulness, and inhumanity. And the crazy thing is, if I try to turn the tables, I get ostracized even more. If I say, for example, “But why aren’t you affording me the same space and rights to choose…” I get put on blast.</div>
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This is why we are seeing bakers, florists, and photographers who, of the Christian persuasion, are being taken to court and having their livelihoods demolished. This is nothing more than bigotry in the opposite direction! There is nothing fair about me letting you speak and disagree with me but when it comes my turn to speak, you silencing me! </div>
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In spite of the fact that Christian discrimination is occurring on the frontlines of bakeries and floral shops, which seems rather lighthearted, the matter is certainly a serious one. And now Christians are beginning to ask: “What can I do to defend myself and my livelihood?” And some are even asking: “Is it cowardly to, as a Christian, stand up for my rights and engage in the legal process? Isn’t that putting my trust in humans rather than God?”</div>
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I want to suggest that it is anything but cowardly to defend oneself and one’s livelihood in a non-violent manner. The tools of reason, logic, theologic, and law are all good resources to assist in doing this. And further, there is nothing cowardly at all about employing these, even in the context of civil and legal matters. This is not a form of simply avoiding persecution, though it may be a means of preventing it…which is a good thing.</div>
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It is simply foolhardy to imply that because the Gospel flourishes in the midst of persecution we should welcome it with open arms. Indeed, when ISIS wipes out an entire city of Christians there’s nobody left there to share the Gospel. And if, in America, Christians simply sit back and keep silent when confronted with social, legal, and political issues like this, they may well find that, in time, they’ll have totally lost their voice. </div>
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Preventing and avoiding persecution has scriptural precedent. For me the likes of Jesus slipping out of the crowd or venturing away from the crowds (e.g. Mt 4, 12; Jn 7, 8, 10) and Joseph and Mary heading to Egypt (Mt 2) come to mind. Elijah hid (1 Kgs 19) and Paul did too (Acts 9; 2 Cor 11). Likewise, Jesus did defend himself at one point during his trial (Jn 18) and so did Paul (Acts 16, 22, 25). In fact, Paul made good use of his legal knowledge to do so. I could give more examples but these will suffice. </div>
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I think there are two things to bear in mind when considering preventing and avoiding persecution: 1) Motive; and 2) Action. With regard to the first of these, the motive must always either be a) To advance the Gospel; and/or b) To stop an injustice. The action must always be peaceable and non-violent. If one is seeking to prevent or avoid persecution with the end-result that it will be advantageous for the Gospel, then it is valid. And if it is to prevent an injustice, such as an infringement upon a human right, then it is valid. And again, the action must always be peaceable and non-violent.</div>
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So, when it comes to Christian business owners who happen to be faced with the powers of the homosexualist machine that may want to bring them and their livelihoods to the ground because they do not condone gay marriage, an act of non-violent retaliation is permitted against such discrimination. This is permitted because it is an infringement upon a human right. This is also permitted because such an act may well help advance the Gospel. Part of that Gospel is the teaching that homosexual activity is wrong. And always in our demeanor we must be peaceable and non-violent. And rest-assured, being peaceable does not simply mean being silent; no, one can argue aggressively and strongly, and one can use the resources of logic, theologic, etc., to counter argue. This does not mean being silent. It simply means not retaliating with violence or force. </div>
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Here at the end, I would suggest that no Christian should seek persecution. Just as well, I would argue that it is right and good and just and holy to celebrate when persecution can be and is avoided. In fact, we should seek that and, at this point in our history, seek it aggressively.
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3839131113481621095.post-90110932177136514102015-04-06T10:03:00.000-07:002015-04-06T10:03:37.240-07:00Bake Two Cakes For The Gay Wedding?<div dir="ltr" style="text-align: left;" trbidi="on">
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As some of you may have seen, there is a meme floating around the internet at the moment that, in the wake of recent debates about Indiana's RFRA bill, is encouraging Christians to think about baking wedding cakes for gay marriages, a bit differently. This blog post, written by a certain <a href="http://tenthousandplaces.org/2015/04/01/bake-for-them-two/" target="_blank">Mrs. Kantrowitz</a>, who has some seminary and ministry background, appeals to Matthew 5:41 to make its point. Yet, there are a few questions I have concerning this post and its conclusions. Here, then, I'd like to speak about those.)
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To begin, I think it is important to consider the broader literary context so that we can more accurately acknowledge that and how Mt 5:41 is actually situated within the immediate context of Mt 5:38-42 (NB: Kantrowitz does refer to some of these verses). In fact, 5:38-42 is but part of the 5:38-48, which is part of 5:1-7:29. In the interest of the discussion, I've provided here the Greek (the original language of the New Testament) of the immediate context (i.e. 5:38-42) and a good English translation:
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5:38 - Ἠκούσατε ὅτι ἐρρέθη, Ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος.
5:39 - ἐγὼ δὲ λέγω ὑμῖν μὴ ἀντιστῆναι τῷ πονηρῷ: ἀλλ' ὅστις σε ῥαπίζει εἰς τὴν δεξιὰν σιαγόνα [σου], στρέψον αὐτῷ καὶ τὴν ἄλλην:
5:40 - καὶ τῷ θέλοντί σοι κριθῆναι καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον:
5:41 - καὶ ὅστις σε ἀγγαρεύσει μίλιον ἕν, ὕπαγε μετ' αὐτοῦ δύο.
5:41 - τῷ αἰτοῦντί σε δός, καὶ τὸν θέλοντα ἀπὸ σοῦ δανίσασθαι μὴ ἀποστραφῇς.
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5:38 - "You have heard it said, 'Eye in exchange for an eye' and 'tooth in exchange for a tooth.'
5:39 - But I myself say to you, 'Never exchange stances with the evil person; but, if anyone slaps you on your right cheek, turn to him also the other one.
5:40 - And to the one wanting to make judgments against you and to take your inner garment, relinquish to him also your outer garment.
5:41 - And whoever may force you to go one mile, go with him two.
5:41 - To the one asking you, give, and the one wanting to borrow money from you, do not turn away.'"
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The next thing to be noted is that within the even broader scope of Matthew's account, these comments come within the famed "Sermon on the Mount." The sermon or speech that Jesus is giving is a major section within the Matthean narrative. Throughout this speech Jesus alludes to, riffs on, and offers explanations of certain Old Testament (OT) passages. In the space of Mt 5:38-41, Jesus riffs on at least two OT passages: Lam 3:30 and Lev 19:18. While we could likely cite more references here (indeed, the <i>Lex talionis</i> is in view!), these two are at the forefront of the discussion. Lam 3:30 says, "Let he himself give a cheek to the one striking, let him be filled with reproach..." and Lev 19:18 says, "And do let your hand persecute, and do not inflict wrath upon the sons of the people, and love your neighbor as yourself. I am the Lord." These citations are not accidental and because they are the basis of Jesus' comments, they should be the guideposts in our attempts to understand what's said and meant.</div>
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I bring this up, however, not only to help us understand Jesus' remarks but also to push back against the context suggested by Kantrowitz. She begins her post by positing a Roman context. To be fair, I'd like to cite the first half of her post here:<br />
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<i>In Jesus’ time, the nation of Israel was under Roman rule. The Israelites were allowed to live there and practice their faith for the most part, but they had to pay taxes to Caesar and obey the Roman laws. To the Israelites, the Romans were evil and ungodly. They had no place ruling over God’s chosen people in God’s chosen nation. That land had been promised to Moses and his descendants when God brought them out of Egypt. Their very presence in the land was blasphemous. One of the Roman laws stated that any man could be required to drop what he was doing and carry a Roman soldier’s equipment for him for up to a mile. In the sermon on the mount, with his followers gathered around him, Jesus referenced that law and told his followers what they should do in that case: “If anyone forces you to go one mile, go with them two miles.” ~Matthew 5:41</i></div>
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Kantrowitz is correct, in Jesus' time, Rome was in power and taxes were owed. However, the comment about obedience to Roman is not completely accurate for some religio-legal exceptions were granted to Jewish folks (e.g. See the Edict of Claudius mentioned in Petronius, <i>Letter to Dora</i> 19.304). Further, it is also not entirely accurate to suggest that all Jews/Israelites viewed the Romans as "evil and ungodly." A number of examples could be provided to show positive relationships and attempts at strategic relationships between Jews and Romans. (For more on this see <a href="https://books.google.com/books?id=1orPBAAAQBAJ&pg=PA231&dq=positive+jewish-roman+relations+in+antiquity&hl=en&sa=X&ei=yJUiVbWyA8iSsAXxloGwBA&ved=0CDAQ6wEwAw#v=onepage&q=positive%20jewish-roman%20relations%20in%20antiquity&f=false">HERE</a>, for example.) Yes, of course, tensions did exist; animus was at work in various ways at various times. But what I'm really driving at here is that the main backdrop of Mt 5:38-41, or the whole Sermon on the Mount for that matter, is not propaganda against the Roman military, although the Roman soldier "may" be in view in 5:41, or powers-that-be. As I alluded to above, Jesus' main point of reference is the OT. </div>
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When Jesus references Lamentations it is on purpose; the overall context of Lam 3 is appropos. In Lam 3 we find the poet, at least for the first half of the lament (1-25), reflecting on the pain that has befallen him (as a microcosm of the nation) due to rejection of God. Yet, at 26, things turn. The poet realizes the error of his ways and from there on realizes the need to turn back to God; he values the deep and abiding patience of God. He recalls a previous time when he turned and then returned, whereafter he experienced God's graciousness. Even more, God worked in his favor and this is what he wants again; he prays that God would show up and overturn his enemies. Using court language and imagery, he prays that God would rule against the injustices inflicted by his enemies and in his favor.</div>
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I think this is important to consider because in the context of Mt 5:38-42, the context is also one of injustice. We see an unjust slap, an unjust robbing of clothing (which, by the way, would have left the person naked and thus, shamed), and an unjust force of walking a mile likely carrying heavy equipment. There may also be the unjust borrowing, that is taking-without-repaying, of money. The recurring theme, as we can see, is injustice. Jesus calls his disciples to endure the injustice inflicted upon them. Yet, this is not merely any injustice; rather, it is injustice endured for the sake of the Gospel.</div>
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And when I bear this in mind, this is precisely where I have another issue with Kantrowitz's commentary. She says:</div>
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<i>Go with them two miles. That was not the advice that most of the people in the crowd that day had been hoping for. That was not the conclusion that they would have come to on their own, following this man that they hoped would lead them to victory over the Romans. That was certainly not respecting their religious beliefs — go with them two! What if their neighbors saw! What if seeing them carrying the Roman’s equipment caused other Jews to think the Roman oppression was okay? What if there was other work that needed to be done — good work, charity work even, but they spent all that time carrying equipment for the evil oppressor? But Jesus is not worried about any of that.</i></div>
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Do you see what just happened here? Do you see the homiletic switch embedded in these comments that twists the meaning of the passage? Let me point it out; it is right when she says: "...go with them two! What if their neighbors saw!" You see, if and when some Jewish person were forced to carry a Roman soldier's luggage, the thought on their minds wasn't, "I hope a neighbor doesn't see me...I'll be so embarrassed." That wasn't the hangup! What we have, rather, are accounts of some Jews being told by soldiers to carry their luggage on the Sabbath, which, of course, was a violation of their religious beliefs and practices (see the later <a href="https://books.google.com/books?id=W_dPR1tTIEwC&pg=PA244&lpg=PA244&dq=hagiga+carrying+burdens&source=bl&ots=O8_OjReYYq&sig=iaEcTkm_tmLRxdOhrG1vFGfIJcM&hl=en&sa=X&ei=lqYiVdTxJcaMsAX3qoDwCQ&ved=0CDIQ6AEwAw#v=onepage&q=hagiga%20carrying%20burdens&f=false"><i>Tos. Hag.</i> 2</a>). Of course, Jesus came from a Jewish line as did most, if not all, of The Twelve. Yet, the reason Jesus can say "go ahead and walk two miles on the Sabbath" to his disciples is because they are no longer bound to the Jewish Sabbath days. Thus, this is not a violation of Sabbath, even though it may be a personal injustice against them. In the midst of this personal injustice, they are not to retaliate with force. What they can do, as they walk, however, is continue sharing their faith. In fact, two miles may be advantageous because it gives them more time and opportunity to share. The one walking and sharing should have confidence that, like the lamenter, God can work in his (and their) favor.</div>
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This also means that Kantrowitz's comment "What if seeing them carrying the Roman’s equipment caused other Jews to think the Roman oppression was okay?" is rather moot. If a Jew were observing another Jew, they surely wanted have viewed the injustice against their fellow Jew okay. Further, they wouldn't have thought the Jewish person wanted to break the Sabbath to make a point that Romans are good. This is simply a homiletic sleight of hand that completely ignores the context.</div>
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The same is true of her next comment: "What if there was other work that needed to be done — good work, charity work even, but they spent all that time carrying equipment for the evil oppressor? But Jesus is not worried about any of that." As for other work needing to be done, Jews would not have done it on the Sabbath. And it is certainly a big rhetorical leap to try to pit charity work against carrying Roman luggage! If one were "forced" to do it, they had no "choice" in the matter, essentially. Charity work is a choice. The rhetoric here is setting up a false dichotomy. The point Kantrowitz is attempting to make is: Christians need to get busy doing charity work instead of talking about homosexuality because "But Jesus is not worried about any of that." Yet, this, too, is a sleight of hand and rhetorical exaggeration. Jesus is obviously concerned about something, otherwise he wouldn't be talking! And to suggest that because Jesus may be recorded as talking about one thing more than the other does not mean he had (and still has) no concern about the lesser thing spoken of; indeed, all it means is that we have contexts where one issue was talked about less than an other. Further, it is not logical at all to suggest that because there are big issues in the world that need dealt with, all the seemingly smaller ones should be shrugged off! I mean, try paying only your big bills while neglecting your smaller ones and see how that goes for you! The creditors won't like it! No, we must maintain that dealing with both seemingly large issues and small issues is needed. Additionally, what may appear to be a "small" or "minor" issue to one person, may, in fact, be a larger issue to others. You can't simply presume that because something seems more minor to you that it is to others, or that one should "not be worried about any of that." By the way, Jesus did talk about homosexuality. Among other places, see <a href="http://www.patheos.com/blogs/jesuscreed/2015/04/06/did-jesus-talk-about-homosexuality/">HERE</a>.</div>
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But back to the text now. Above I noted that Lev 19:18 was also in the background of Jesus' comments. Actually, much of Leviticus is in mind in Mt 5-7. Yet, the point of this particular referent is, as noted above, not to resort to revenge. Jesus' disciples, when met with injustice, are not to retaliate with force. In fact, the choice not to react with revenge is itself a means of peaceful non-violent retaliation. Showing the grace of the Gospel while under injustice is a means of non-violent retaliation. Sharing the Gospel to one's persecutors is a means of non-violent retaliation. So, Jesus isn't telling his followers that retaliation is forbidden; in fact, retaliation against injustice is very Christian if one does it non-violently and out of a place of perfect heart disposition (this perfect heart disposition towards God and others is what is alluded to, by the way, in Mt 5:48). Jesus himself retaliated against injustice with this type of action, as did Paul. Their retaliation wasn't to simply submit and shut up, no, it was to react by sharing the Good News in the face of persecution!</div>
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And, personally, that's where I think the argument by Kantrowitz suffers the most...it totally misses this point! In homiletical fashion, she says:</div>
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<i>Christians, our Jesus said, “Go with them two.”</i></div>
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<i>If you believe gay marriage is immoral (I don’t, myself) and a gay couple comes into your shop and asks you to bake a cake for their wedding, what should you do? If God causes the sun to rise and the rain to fall on the wedding days of straight and gay couples, then what is our responsibility? If it is against the law to discriminate against people based on their sexual orientation, but you believe strongly that their lifestyle is immoral, what should you do?</i></div>
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Well, the cards are on the table now as the homosexualist hermeneutic is exposed: "If you believe gay marriage is immoral (I don’t, myself)..." After this litany of rhetorical questions expecting the answer "I should submit to the gay couple's demands," she forces the hand of the reader by saying that you are a) breaking the law, and b) discriminating, if you don't violate your conscience and do what they want you to. I don't expect most to see the rhetorical moves being made here as they're rather faint and it takes some careful looking...something many are won't to do. Just realize that now you're being discriminated against if you don't agree with the point being made, that is, you're being labeled a law breaker and a bigot (discriminator). Nevermind the fact that you're being discriminated against in this post, and nevermind the fact that the homosexualists are discriminating against you, nevermind any of that because, after all, as one of Jesus' own, he probably wouldn't worry about such things, right? </div>
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You see, there's a difference in holding firm while being discriminated against for the sake of the Gospel and, in the midst of that discrimination, throwing off one's beliefs and caving in to the pressure. There's a huge difference, in fact!.If a Christian business owner is discriminated against for refusing to bake a cake for gay weddings, it is one thing if that Christian holds firm to their convictions and shares the Gospel truth in the process. Yet, it is another thing if, in the midst of that discrimination they violate their conscience and cave in. Thus, it is also very problematic when she says this:</div>
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<i>Christians, our Jesus said, “Go with them two.”</i></div>
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<i>If you are wondering if it is worth being sued and losing your business to stand up for what you believe is right, if you miss the look of hurt in the couple’s eyes when you refuse them and only see an angry, media-driven, ACLU-led mob attacking the small business owner who is only standing up for what you believe in, what should you do?</i></div>
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So, as a Christian, is Jesus calling you to willingly lose your whole livelihood to help out the homosexualists agenda? That's what's implied here! Do you want to live in fear of being sued? No? Then support the agenda! Do you want to hurt that gay couple's feelings, even if only for a moment, knowing that if you do they'll turn around and tear you down for a lifetime? No? Of course, Jesus wasn't worried about such things? Right?!? Well, she's not done:</div>
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<i>Christians, our Jesus said, “Go with them two.”</i></div>
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<i>Jesus said, not only should you follow the law of the land — the law which in America for the most part prohibits discrimination against people because of their sexual orientation — not only should you do the minimum you have to do, you should go the extra mile. (Yes, that’s where that expression comes from!) Do *twice* what the law requires.</i></div>
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Oh my! The argument has gone off the rails here, I think! Do you see the issue? The "Law" Jesus supposedly talked about is now being equated with "the law of the land," that is, the law in America, a law which now prohibits discrimination against gay people! Do I even really need to make the point that this is incredibly anachronistic? Really, do I? Do I need to make the point that to equate ancient Jewish Law with modern American Law is terribly problematic? And do I really need to make the point that again, I thought she said Jesus wasn't concerned about such things?!? No friends, rest assured, Jewish Law is not equivalent to American Law and in Christian theology and practice, the mentality has always been that if the state issues forth a law that violates your conscience or belief, you don't adhere to it! And do I need to point out, once more, that while not discriminating against gay people is the talk of the day, the folks who often speak most about this completely miss the fact that or are okay with Christians (and folks of other religious persuasions) are being discriminated against?</div>
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So, in a complete turn of events, in a complete twisting and reorienting of this passage, she concludes:</div>
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<i>If someone forces you to bake a cake for a gay wedding, bake for them two. Christians, our Jesus said to not only follow the law, but to rise to a higher standard of love. Christians should be the FIRST people baking cakes — for everyone who asks us. We should be known for our cake baking. People should be saying, “There go those crazy Christians again, baking cakes for everyone. They just won’t quit!” Then, when we share the reason for our wild, all-inclusive love, people will want to hear it. “Let your light shine before others,” said Jesus, “that they may see your good deeds and glorify your Father in heaven.</i></div>
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SMH. Now, now we have moved to the full-on celebration of the homosexualist agenda. We, of all people, should be celebrating this thing that many of us see as deeply incompatible with historic, orthodox Christianity, the most. We are celebrating "our wild, all-inclusive love..." that folks will want to hear about. The problem with this is that Christianity is not simply inclusive and never has been. Christianity has always been at one and the same time inclusive and exclusive. And the mindset has always been: "You can come as you are, but you can't stay that way." No, we don't stamp sin good and celebrate it; instead, we look at it in the face and retaliate non-violently against the injustice it brings; we do that by preaching the Gospel. Celebrating sin is not a good deed that glorifies our Father in heaven; rather, it makes a mockery of the very thing he sent his Son to do. But she continues:</div>
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<i>Christians, when we dig our heels in and insist on our right to discriminate, we are hurting people — we are hurting so many people, so deeply. Behind the ACLU and the liberal media are real people, who have been hurt again and again in the name of Christ. Christians, you and I have hurt them. I know most of us have really good intentions, but we are making Jesus the last thing they want to hear about. If we “snatch one person from the fire” by refusing to condone behavior we believe is immoral, but send hundreds and thousands of others fleeing churches and Christianity entirely, what have we really accomplished? Someone else will make that cake and fewer and fewer people will look to Christianity for love and hope. We will have won a battle that we were never called to fight in the first place, but lost the war.</i></div>
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Once again, nevermind the fact that Christians are being hurt and discriminated against. Nevermind the fact that others are digging their heels in to make this discrimination against Christians possible. Nevermind that these are real people, real Christians who have lost their livelihoods. Nevermind any of that!!! Forget it all...Jesus isn't worried about that. Nope, he's not worried about his own! Oh how sad this trope is! And how sad it is that the NT has been so twisted that condoning sin is now being promoted...in the name of being relevant. You see, the drive for cultural relevance is often what fuels the full-on march towards heresy. It's always been that way! But, just to assure you that she views herself as standing in the ranks of orthodox Christianity, Kantrowitz leaves these as her parting words: "Happy Easter, friends! The tomb is empty! Christ is risen!" Yes, she is certainly right about this claim; yet, one is left wondering if that's really all that relevant culturally, because, after all, if Christ is indeed risen and we go on sinning, and promoting/condoning sin, then that resurrection really isn't that relevant...even in clever and catchy memes and blog post titles.</div>
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Unknownnoreply@blogger.com2tag:blogger.com,1999:blog-3839131113481621095.post-56588714850412036632015-03-26T08:43:00.002-07:002015-03-26T08:43:29.807-07:00Discussing Ancient Greek: 3 Conference Presentations in April<div dir="ltr" style="text-align: left;" trbidi="on">
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For those who follow this blog, I wanted to give an update on three upcoming conference presentations I'll be giving in April (2015). Two of them are in Indiana and one of them is in Kentucky. I have included the titles and locations below. </div>
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<b><i>"All The Small Things: Some Thoughts on the Usefulness of Rod Decker's Baylor Handbooks"</i></b></div>
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(NB: I'll be both presenting and chairing the Scholar's Roundtable where, as a sort of tribute and scholarly discussion combined, we'll be considering the late Rod Decker's two volumes on Mark's Gospel in the Baylor Handbook series. This will take place at the Annual Meeting of the Stone-Campbell Journal Conference, Indianapolis (Apr., 10, 2015)).</div>
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<b><i>"Do You Know Greek? Hebrew? Latin?: Exploring Multilinguality in the Ancient World"</i></b></div>
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(Annual Meeting of the Stone-Campbell Journal Conference, Indianapolis, Apr., 10, 2015).</div>
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<b><i><span style="color: windowtext; text-indent: 0in;">"Modern
Linguistics and Ancient Languages: </span><span style="color: windowtext; text-indent: 0in;">Considerations
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<span style="color: windowtext; text-indent: 0in;">(Asbury Theological Seminary, Gamma Rho Kappa: Greek Honor Society Meeting, Apr., 21, 2015)</span></div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3839131113481621095.post-51045699804099470422015-02-27T08:49:00.005-08:002015-02-27T08:49:55.808-08:00"Entering the Fray" Reviewed in RBL<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="http://4.bp.blogspot.com/-cxuN4K2zbUo/VPCgBHzsPTI/AAAAAAAACFg/NgTPU6-zsco/s1600/8860.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="http://4.bp.blogspot.com/-cxuN4K2zbUo/VPCgBHzsPTI/AAAAAAAACFg/NgTPU6-zsco/s320/8860.jpg" /></a></div>
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In today's edition of the <i>Review of Biblical Literature,</i> my book, <i>Entering the Fray: A Primer on New Testament Issues for the Church and Academy</i>, received an outstanding review. This is especially encouraging since, in certain circles on the internet, arguments have been raging about so-called "evangelical scholarship" and its value (or lack thereof) in the scholarly realm. Here's the final paragraph from the review but if you want to read the entire thing click <a href="http://www.bookreviews.org/pdf/8860_9758.pdf">HERE</a>:</div>
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"Halcomb seeks to provide an accessible entry into an extensive, not comprehensive, array of issues debated in the field of New Testament studies. He did so in the hope of bridging the gap between scholarly conversation and church devotion. Halcomb succeeded. The book is understandable, to be sure. More than this, however, the book is inviting, respectful, and open. Finding texts that open up an already-intimidating scholarly world to those with little to no prior knowledge of biblical scholarship, much less any understanding of how that scholarship relates to conceptions of themselves as persons of faith, is difficult. Halcomb’s work is important on that front alone. In addition, Entering the Fray portrays scholarship at its best. Without becoming bogged down in the unnecessarily controversial, Halcomb shows the reader how biblical scholarship is an essential conversation partner with the church."</div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3839131113481621095.post-91116820086631353042014-12-20T11:28:00.001-08:002014-12-20T11:33:21.299-08:002 New Greek Books, 1 Book on Paul: Thanks To Zondervan & Baker<div dir="ltr" style="text-align: left;" trbidi="on">
Merry Christmas<br />
<b>To</b>: <i>Michael</i><br />
<b>From</b>: <i>Zondervan & Baker</i><br />
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I want to offer up a big "Thank you!" to the gifts from Zondervan & Baker that have recently been sent along to me. I also want to encourage others to check out the resources I mention below (just click on the links). </div>
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The first book I want to mention is Beale, Brendsel, and Ross's <i>An Interpretive Lexicon of the New Testament</i>. This is a Zondervan publication and is, for all intents and purposes, a compact dictionary to NT particles. There are some interpretive helps but the real value, in my opinion, is to be found in the "quick-reference" aspect of it. Unlike with BDAG, which this book is based on, users do not have to carry around a huge book nor do they have to flip through thousands of pages. By the same token, they don't have to wade through long dictionary entries. No, this book is lightweight, user-friendly, and a real time saver. Each entry typically cross-references to the works of Wallace or others, which can also be helpful at times. This book does not function in such a way that it adds tons of new insights to the field. As I said, it's real value is found in its quick-reference features. I would commend this work to anyone interested in particles, you know, those tiny Greek words that so often give shape to an entire phrase, clause, or sentence. You can pick up your copy from Zondervan <a href="http://www.zondervan.com/catalogsearch/result/?q=an+interpretive+lexicon">HERE</a> in ebook ($9.99) or print form ($15.99).</div>
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<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="http://1.bp.blogspot.com/-0C2w1De77co/VJXNLQVvfHI/AAAAAAAACAg/6yEbPzj8BYA/s1600/null.jpg_10576.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img alt="An Interpretive Lexicon of New Testament Greek" border="0" src="http://1.bp.blogspot.com/-0C2w1De77co/VJXNLQVvfHI/AAAAAAAACAg/6yEbPzj8BYA/s1600/null.jpg_10576.jpg" height="200" title="An Interpretive Lexicon of New Testament Greek" width="200" class="left"/></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><i>Interpretive Lexicon of NT Greek</i></td></tr>
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The next book I want to mention, also from Zondervan, which showed up in hardback form, is <i>Studies in the Pauline Epistles: Essays in Honor of Douglas J. Moo</i>. This book includes essays by big-hitters such as G.K. Beale, Craig Blomberg, James D.G. Dunn, Grant Osborne, Thomas Schreiner, and N.T. Wright, among others. It is divided into three sections: Exegeting Paul, Paul's Use of Scripture and the Jesus Tradition, and Pauline Scholarship and His Contemporary Significance. Within these sections there are essays covering numerous topics such as the Old/New Perspective on Paul, eschatology, Greek grammar and translation, etc. Weighing in at over 300 pages, this book is a bit more up the scale in price ($49.99). You can pick up your copy <a href="http://www.zondervan.com/studies-in-the-pauline-epistles">HERE</a>.</div>
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<tr><td style="text-align: center;"><a href="http://1.bp.blogspot.com/-atxbKcn5oZo/VJXNRixXnYI/AAAAAAAACAo/Ai5yyzwl27Y/s1600/null.jpg_13126.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img alt="Studies in the Pauline Epistles" border="0" src="http://1.bp.blogspot.com/-atxbKcn5oZo/VJXNRixXnYI/AAAAAAAACAo/Ai5yyzwl27Y/s1600/null.jpg_13126.jpg" height="200" title="Studies in the Pauline Epistles" width="200" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><i>Studies in the Pauline Epistles</i></td></tr>
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The Last work I want to mention in this post is one sent along by Baker: <i>Reading Koine Greek: An Introduction and Integrated Workbook</i>, by the late Rod Decker. This book, clocking in at over 700 pages, is simply beautiful...it is one of the nicest Greek grammars I've seen. My copy is in hardback form. The layout is superb, easy on the eyes, and the information is, as with all of Decker's work, top-notch. For years I have only really been promoting David Alan Black's book, which I will continue to do, but this one has rightly found its place alongside that recommendation. With this Greek grammar I finally feel like I can tell me students "Get this!" without hesitating and without saying, "But be cautious about this..." I appreciate the fact that Decker offered the Koine Era Pronunciation (which I use at CKI and which is historically accurate) and I certainly appreciate his views on the Middle Voice and so-called Passive Voice (if you're not up to speed on that conversation, this might be a good place to start!). As I said, I would recommend this book to anyone interested in Greek grammar(s). You can pick up your copy <a href="http://www.bakerpublishinggroup.com/books/reading-koine-greek/326720">HERE</a>. Many thanks to Baker for sending this along!</div>
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<tr><td style="text-align: center;"><a href="http://3.bp.blogspot.com/-mHaLNMz3vXM/VJXNVd_Y3rI/AAAAAAAACAw/7s4X6hiUIjU/s1600/9780801039287.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img alt="Reading Koine Greek Decker" border="0" src="http://3.bp.blogspot.com/-mHaLNMz3vXM/VJXNVd_Y3rI/AAAAAAAACAw/7s4X6hiUIjU/s1600/9780801039287.jpg" height="200" title="Reading Koine Greek Decker" width="140" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><i>Reading Koine Greek</i> (Decker)</td></tr>
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If you're looking to buy the scholar in your life something for Christmas (or if you are a scholar wanting to give some gifts to yourself), consider these works. Merry Christmas y'all!</div>
</div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3839131113481621095.post-86914613820544556432014-11-18T06:18:00.000-08:002014-11-18T18:01:09.792-08:00Want To Get Published? FREE Review Copies<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="http://1.bp.blogspot.com/-azsT3QG-Io4/VGogn7aFdfI/AAAAAAAAB7w/U9qKC_D6ejE/s1600/cover.gif" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="http://1.bp.blogspot.com/-azsT3QG-Io4/VGogn7aFdfI/AAAAAAAAB7w/U9qKC_D6ejE/s1600/cover.gif" /></a>Recently, I was approached by some folks who oversee the theology/biblical studies journal <i>Religious Studies Review</i> (<i>RSR</i>), which is based out of Rice University, and was asked if I would join the editorial team. I gladly accepted the offer as a sub-editor and am now overseeing books related to the Gospels, particularly the Gospel of Mark. Part of what this means is that if you are someone interested in Markan studies and someone also interested in getting awesome books in exchange for writing reviews (and by the way, <i>RSR</i>'s reviews are typically about 600 words in length!), then it would be great for us to be in touch. Of course, I can't promise everyone who approaches me a book and I can't promise that I can get you a book, but if the situation avails the opportunity, I can work to try to make it happen. Having said that, at present, I have three books sitting on my shelves that need to be reviewed. If you are interested in any of the following, do let me know asap and we'll try to get things squared away. You can contact me directly through the form found <a href="http://michaelhalcomb.com/#contact" target="_blank">HERE</a>.</div>
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<strike>* <a href="http://www.mohr.de/en/nc/religious-studies/series/detail/buch/metaphor-narrative-and-parables-in-q.html">D.T. Roth: <i>Metaphor, Narrative, and Parables in Q<i></i></i> (WUNT 315)</a></strike><br />
* <a href="http://www.mohr.de/en/nc/theology/subject-areas/all-books/buch/die-verklaerung-jesu-nach-dem-markusevangelium.html">A. Wypadlo: <i>Die Verklärung Jesu nach dem Markusevangelium</i> (WUNT 308)</a><br />
<strike><a href="http://www.degruyter.com/view/product/180240">* Eds. Wischmeyer, Sim, and Elmer: <i>Paul and Mark: Comparative Essays Part I Two Authors at the Beginnings of Christianity</i> (BZNW 198)</a></strike><br />
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<span style="background-color: #ffe599;">***UPDATE** (11/18/14 at 9pm EST): The work <i>Paul and Mark</i> has now been claimed as has <i>Metaphor, Narrative, and Parables in Q.</i></span><br />
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Unknownnoreply@blogger.com2tag:blogger.com,1999:blog-3839131113481621095.post-29473382617966195732014-11-15T16:51:00.000-08:002014-11-15T16:51:02.801-08:00The Bible & Ministry: An Interview with Dr. Ellen Marmon<div dir="ltr" style="text-align: left;" trbidi="on">
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Here is a recent interview I did with Dr. Ellen Marmon on "The Bible & Ministry". It is such a blessing to know Ellen and fun to interview her. The interview, which was a real treat has us discussing things like missions, calling, ministry, gay marriage / homosexuality, etc. You will be blessed watching/listening to this. <i>Oh, by the way...it is audio only set to a still frame photo.</i> That shouldn't deter you though...seriously, you'll be blessed by Ellen's pastoral nature, witticisms, and insights. Enjoy! </div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3839131113481621095.post-8189696754123079132014-11-13T11:38:00.001-08:002014-11-13T11:38:37.088-08:00An Interview With Dr. Ben Witherington, Pt. 5: The Bible & EthicsHere is the fifth installment of my conversation with Ben Witherington in which we discuss Pacifism, Homosexuality, and more.<br/><br/><center><iframe width="560" height="315" src="//www.youtube.com/embed/1TV6--wZol0" frameborder="0" allowfullscreen></iframe></center>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3839131113481621095.post-28437988961077603242014-11-12T06:41:00.001-08:002014-11-12T06:42:13.386-08:00An Interview With Dr. Ben Witherington, Pt. 4: The Bible & TheologyHere is the fourth installment of my conversation with Ben Witherington in which we discuss Calvinism, Dispensationalism, the future of United Methodism, and more.<br/><br/><center><iframe width="560" height="315" src="//www.youtube.com/embed/ATs3j0HAj5Q" frameborder="0" allowfullscreen></iframe></center>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3839131113481621095.post-91493695086683329642014-10-30T10:16:00.000-07:002014-10-30T14:27:04.296-07:00New Book: "The First Steps to Learning Koine Greek"<div dir="ltr" style="text-align: left;" trbidi="on">
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I am pleased to share with you today, the news that my newest book <i>τὰ πρῶτα ἴχνη: The First Steps to Learning Koine Greek</i> is now available. This book also has over 60 companion videos, which is essentially one companion video per lesson in the book. This is a great resource for those just getting into Greek, especially youngsters. Homeschoolers and lower schools teaching ancient languages will find this to be a fruitful resource alike. You can see a few samples below and can purchase the book <a href="http://www.amazon.com/First-Steps-Learning-Koine-Greek/dp/0692311343" target="_blank">HERE</a> or <a href="https://tsw.createspace.com/title/5044685" target="_blank">HERE</a>.</div>
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</div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3839131113481621095.post-63559619984464477442014-10-29T09:41:00.001-07:002014-10-29T09:41:17.848-07:00Rethinking Halloween: A Christian Viewpoint (Repost)<div dir="ltr" style="text-align: left;" trbidi="on">
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It has become somewhat of a tradition to repost here on my blog a piece I wrote a few years back regarding the relationship between Christians and Halloween. In fact, this will be the seventh year in a row for reposting this entry. Each year I have posted this, great conversation has been sparked and I hope that the same will be true this year. So, if you are a Christian who is debating whether or not Halloween is right for you and your family, please, check out this post because it may just help you out. Happy reading!<br />
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It's not uncommon these days in North America to find some Christian somewhere who makes it their agenda to moderate and critique holidays. Currently, this can be illustrated by a simple perusing of Godtube.com, where a ridiculous debate is going on between those who call themselves believers. Some think it is okay to celebrate Halloween and others do not. Those who do not, as you might expect, label those who do as "un-Christian", "satanic", "worldly", "secular", etc. I can't help but laugh on the one hand and be heart-broken on the other. Clearly, too many people who act as though they are holier-than-thou, are over zealous and under informed. Their logic isn't even clear most of the time!<br />
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So, how does one who calls themselves a Christian counter people who act too pious? Well, the place to begin is to rethink Halloween. In fact, it might not even be "re" thinking as much as "thinking in the first place". For example, it is helpful to know that Halloween doesn't have its origins in a secular holiday, no, it can be traced back to Christian roots; it was a Christian holiday celebrated by the Celts (e.g. All Saints' / Souls' Day or Hallow's Eve)--even though the Celts were considered by many to be barbaric. Even more than that, and perhaps, more importantly, it goes back to the end-of-summer Celtic celebration called Samhain, an agricultural festival. This was the time when people would soak up the "light" and prepare for the "dark" winter months. It was a time to celebrate agricultural fruits and goods before the harsh winter came and killed everything. Hmm, so, it was more about life than death in some ways, right? Yes!<br />
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So, the over-zealous evangelists who argue that this is a satanic ritual, a celebration of death, etc., need to chill out a bit. I sense that many Christians have a problem with all of the ghoulish attire on the one hand and the supposed celebration of death on the other. Well, as for the ghoulish attire, we may recall that in earlier centuries, the Church actually used ghouls and whatnot to ward off evil spirits. Many modern church buildings still have gargoyles on them. As for the celebration of death, I think too many people have over-played this whole idea. I mean, those of us who have lost loved ones, there are certain times of year and certain things we do to commemorate their memory: We think of them, look at pictures, share stories, go to graveyards, etc. None of this is considered evil, satanic or un-Christian.<br />
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On a similar note, some suggest that by celebrating death we are nullifying the resurrection. This is simply not true. First of all, Christians commemorate Christ's death (and resurrection) in communion; Christ Himself bade us to do this. Second of all, to remember the deceased is clearly not the same thing as worshipping them or celebrating death itself. It is this point that I feel many are missing. In missing this point, one Christian accuses another and everything just becomes ridiculous or, no joke intended, even "evil" and "nasty" and "ghoulish".<br />
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In the 19th century, when Halloween migrated to North America from Europe, it was not a "devilish" holiday still. For example, the whole custom of "jack-o-lanterns", a pumpkin with a candle inside, was meant to resemble the soul of a lost one who might be waiting in purgatory. It was meant as a reminder to pray for that person or to simply, remember them. But it was also meant to be a symbol of celebration, of celebrating that person's life on earth. So, people would be merry and jolly and walk through the streets singing, sometimes even with bands. Often, this turned into a type of parade. Still, the custom existed that, if you have a jack-o-lantern on your porch, it was not just a memorabilia thing, it was a "message" too; a message to others that your loved one might need prayer or that you might need help appeasing God with gifts for that person's soul. So, people began leaving gifts, nickels, dimes, quarters, etc. next to the pumpkins.<br />
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As time progressed, people, usually youths, began stealing these monies (which kind of became an expectation after a while) and run to the stores to buy treats and candies. Now, it's not too big of a step from this "thieving" to marauding and causing trouble--eventually, that's exactly what began to happen! Today, that's what much of Halloween has come to stand for and symbolize: pranks, danger, stealing, causing trouble, marauding, etc. And if there is anything to be against as a Christian, when it comes to Halloween, these types of things are it!<br />
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In a world where holidays have become increasingly domesticated (e.g. Thanksgiving, Christmas, Easter, etc.), it seems as though Halloween is the one night, the one holiday, where youths can go out, act crazy and try to subvert the holiday norm(s)! This too, should give us pause! Not only should it give us pause for negative reasons but maybe positive ones too: Maybe we should stop watering down and domesticating all of our meaningful holidays!<br />
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So, in the end, there is no good reason for Christians to call each other names or to accuse persons of satanic or whatever. Just as well, there is no reason that Christian children should not be able to go out for candy, dress up and have fun. There is nothing evil about this. I would also say that our kids do not have to be "evangelistic" and dress up as Bible characters, etc. (though there is certainly nothing wrong with them being Bible characters). One last thought: Perhaps this holiday which is so often associated with darkness and evil, brings out the darkness and evil that reside in the hearts of many who call themselves believers. Yes, the name calling, the slandering, the hatred, etc. is all evil and it is all illogical. In my view, Halloween can be a profitable holiday, if for nothing else, to subvert those types of attitudes, a subversion done with merriment and tasty candy!</div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3839131113481621095.post-3349046729468773682014-10-24T10:40:00.002-07:002014-10-24T10:41:00.776-07:00My New Book: "Give Me That Book"<div dir="ltr" style="text-align: left;" trbidi="on">
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Just a quick note to let you know about my latest publication, this one with Seedbed, which is titled <i>Give Me That Book: A Primer for the Practice of Inductive Bible Study</i>. You can read the intro for free <a href="http://seedbed.com/feed/new-ebook-primer-practice-inductive-bible-study/">HERE</a> and, if you buy it today, you will get a 25% discount <a href="http://seedbed.com/feed/new-ebook-primer-practice-inductive-bible-study/">HERE</a>.
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3839131113481621095.post-49507004148479177712014-10-13T06:58:00.001-07:002014-10-13T06:59:20.430-07:00An Interview With Dr. Ben Witherington, Pt. 3: The Bible & ScienceHere is the third installment of my conversation with BW3.<br/><br/><center><iframe width="560" height="315" src="//www.youtube.com/embed/tNv3ym57Qrs" frameborder="0" allowfullscreen></iframe></center>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3839131113481621095.post-49960202586075311852014-10-06T15:57:00.002-07:002014-10-06T15:58:50.138-07:00New Book: Matthew & Mark Polyglot<div dir="ltr" style="text-align: left;" trbidi="on">
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I am pleased today to announce the release of my latest book, a co-authored project with Dr. Fred Long, which is a 6-language polyglot on the Gospels of Matthew & Mark. This work clocks in at nearly 500 pages (474 to be exact) and has every verse of each Gospel in Hebrew, Latin, Greek, English, German, and French. You can pick up your copy <a href="http://www.amazon.com/Parallel-Interlinear-New-Testament-Polyglot/dp/069230214X" target="_blank">HERE</a> or <a href="https://www.createspace.com/4904061" target="_blank">HERE</a>. For more great language resources check out <a href="http://www.glossahouse.com/">GlossaHouse.com</a>. This is the third volume in the Hexapla series but is actually in print before Vol. 2, which focuses on Pauline literature and is currently being worked on. You can check out Vol. 1 on Luke-Acts <a href="http://www.amazon.com/Parallel-Interlinear-New-Testament-Polyglot/dp/0615537898" target="_blank">here</a>.</div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3839131113481621095.post-28411339529644273952014-10-01T08:29:00.004-07:002014-10-01T08:30:09.468-07:00Is the Rapture Biblical? Afraid of Being Left Behind? <div dir="ltr" style="text-align: left;" trbidi="on">
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Here's a video I filmed a while back for Seedbed but which is just now, in light of the new "Left Behind" movie coming out, has been released. I hope you find it to be informative.</div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3839131113481621095.post-70854794377143555832014-09-29T16:11:00.001-07:002014-09-29T16:59:22.839-07:00An Interview with Dr. Ben Witherington, Pt. 2: The Bible & History<div dir="ltr" style="text-align: left;" trbidi="on">
For those interested, here's the second part of the interview with Dr. Ben Witherington, III. In the course of this discussion we talk about the 3 Quests for the Historical Jesus, the Synoptic Problem, Israel (then and now), archaeology, prophecy, influential scholars, historical criteria, and much, much more. Check it out.<br /><iframe width="560" height="315" src="//www.youtube.com/embed/QRhqfNB9ies" frameborder="0" allowfullscreen></iframe><br/>
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