Nathan Campbell – Page 173

The Wisdom Literature as an Apologetic: Part Two

This is part two of my essay on the function of the wisdom literature. Feel free to disagree, it’s a pretty minority position (I can only find two people who vaguely agree with me). Here’s part one.

A Solomonic Rubric

Solomon is indelibly linked to Proverbs, Ecclesiastes and Song of Solomon. Whether or not he was the actual author,[1] or this is simply a royal fiction,[2] this is an interpretive key,[3] placing the books alongside the Biblical account of his reign (1 Kings 3-11). In the broader ANE world, especially Egypt, wisdom and royalty went hand in hand.[4]

Solomonic Dating

It is plausible that a deliberate pursuit of wisdom, and collation of wisdom literature, began during Solomon’s reign (1 Kings 4:32),[5] and possibly that it served an educational purpose.[6] Those arguing for a late dating of Proverbs assume that Jewish wisdom evolved from short and incoherent to long and integrated,[7] a study of the structure of comparable wisdom literature from the ANE in around 1,000 BC established similarities, in length and form, to Proverbs 1-9,[8] further examinations established stylistic and linguistic parallels with Canaanite and Ugaritic literature,[9] chapters 10-29 were also found to be of the same ANE vintage as the rest of the book,[10] and a lexical study suggests a common author of the passages in Proverbs attributed to Solomon.[11] Ecclesiastes is often dated late because it is said to contain Persian loan words, Kitchen (1977) demonstrates that these loan words had their roots in ancient Semitic languages that pre-existed Hebrew.[12] Job can also plausibly be dated in this time.[13]

A pre-exilic dating is not necessary in order for the books to be engaging with ANE wisdom, or for a Solomonic rubric to be valid. The question of Solomon’s actual involvement with these works is ultimately interpretively irrelevant. They are, whether actually, or fictively (or both), tied to the account of his reign (1 Kings 3-11, and especially 1 Kings 4:29-34).[14]

Waltke (1979) suggests the comparison between Solomon’s wisdom and that of surrounding nations (1 Kings 4:30-31) implies “that his proverbs were a part of an international, pan-oriental, wisdom literature.”[15]

Wright (2006) suggests “any wisdom that is associated with Solomon must be connected with the Solomonic tradition that God should bless the nations in their interaction with Israel.”[16]

Solomon participates in an international wisdom dialogue with foreign leaders, judges justly, and blesses the ANE world in fulfillment of the Abrahamic promise (Genesis 12:3), in the manner envisaged by the Psalm 72. His international focus is evident in his prayer dedicating the temple contains an international injunction (1 Kings 8:41-43). It is also feasible to assume that the description of Solomon’s collection of wisdom crossed national boundaries.[17]

The aspects of his reign that I would suggest have bearing on our interpretation of biblical wisdom are as follows:

An interaction with the ideas of the nations and their rulers and wisdom, and thus with the religious beliefs of the nations (1 Kings 4:29-34, 1 Kings 10:23-24)
A theological focus, and corrective of international wisdom, based on the “fear of the Lord” (1 Kings 8:43).
A desire to see the nations come before Yahweh, recognising his rightful position as creator of the world and the basis of wisdom and righteousness (1 Kings 8:41-43, 59-61, 1 Kings 10:9, Psalm 72).

Each of these elements is present in Proverbs, Job and Ecclesiastes, and while each book has a distinct “wisdom” theme, they are internally theologically consistent when viewed through this rubric.

[1] Kaiser, W.C, ‘True Marital Love in Proverbs 5:15-23,’ The Way of Wisdom: Essays in Honor of Bruce K Waltke, ed J.I Packer and S. K Soderlund, Zondervan Publishing House: Grand Rapids, 2000, p 111, and Kaiser, W, Ecclesiastes: Total Life, (Chicago: Moody Press, 1979), pp 25-29 advocates for Solomonic authorship of Ecclesiastes – a very minority position.

[2] Kaiser, O, ‘Qoheleth,’ Wisdom in Ancient Israel, ed Day, J, Gordon, R.P & Williamson, H.G.M, (Cambridge, Cambridge University Press), 1995, p 83, Whybray, N, ‘The Social World of the Wisdom Writers,’ Wisdom: The Collected Works of Norman Whybray, ed. Whybray, R.N, Dell, K.J, Barker, M, (Aldershot: Ashgate Publishing, 2005) p 238 puts Ecclesiastes in the Hellenistic Age, Clements, R.E, Wisdom in Theology, p 19

[3] The final form of Proverbs even pays homage to Solomon with a numeric link – it contains 375 lines, the numeric value of his name. Dumbrell, W.J, The Faith of Israel, (Grand Rapids: Baker Academic, 2002), 2^nd Edition, p 263

[4] Burdett, D, ‘Wisdom Literature and the Promise Doctrine,’ Trinity Journal 3 (Spring 1974) p 3, Clements, R.E, Wisdom in Theology, pp 104-109 on the royal nature of wisdom in Israel and the ANE, Brueggemann, W, Solomon: Israel’s ironic icon of human achievement, (Columbia: University of Southern Carolina Press, 2005), pp 116-117 follows Von Rad in describing a “Solomonic enlightenment,” though where Von Rad thought it was actual, Brueggemann sees fiction, Wilson, L, ‘The Place of Wisdom in Old Testament Theology,’ The Reformed Theological Review, vol 49, 1990, pp 60-69, at p 62

[5] Clements, R.E, Wisdom in Theology, p 18, Ruffle, J, ‘The Teaching of Amenemope and Its Connection With the Book of Proverbs,’ Tyndale Bulletin 28, (1977), p 35, Ruffle dates Proverbs in the reign of Solomon, suggesting the scribes and counselors mentioned throughout Samuel and Kings (2 Sa. 8:17; 15:37 20:25; 1 Ki. 4:3; 2 Ki. 22:8-10) were more than capable of producing the work, Whybray, N, Wisdom In Proverbs, p 20 suggest the wisdom movement may have originated under Solomon even if the claims of 1 Kings are hyperbolic.

[6] See Whybray, N, Wisdom In Proverbs, pp 19-21

[7] Steinmann, A.E, op. cit, at p 660, Brueggemann, Theology of the Old Testament, p 334, Clements, R.E, Wisdom in Theology, p 24 describes the process of evolution with Ecclesiastes posited as a third century BC product, and a post-exilic date for Job and Proverbs 1-9.

[8] Kitchen, K.A, ‘Proverbs and Wisdom Books of the Ancient Near East: The Factual History of a Literary Form,’ Tyndale Bulletin, 28, 1977, pp 69-114, This study also found that wisdom literature from the period often included an epilogue.

[9] Ruffle, ‘The Teaching of Amenemope and Its Connection With the Book of Proverbs,’ Tyndale Bulletin 28, (1977), p 35, citing Albright, W. F. Wisdom in Israel and in the Ancient Near East, Leiden (V. T. Stipp. 3) (1960), pp 1-15.

[10] Whybray, N, ‘Thoughts on the Composition of Proverbs 10-29,’ The Collected Articles of Norman Whybray, p 71

[11] Steinmann, op cit. pp 662-673

[12] Kitchen, K.A, ‘Proverbs and Wisdom Books of the Ancient Near East’, pp 106-107, Dumbrell, W.J, The Faith of Israel, p 284 argues for an early dating of Ecclesiastes on the absence of certain Hebrew constructions that developed later.

[13] Kidner, D, The Wisdom of Proverbs, Job & Ecclesiastes, (Leicester: IVP-Academic, 1985) pp 74-75

[14]Again, for the purpose of theological interpretation whether or not that account is historiographic propaganda or accurate history is largely irrelevant, Shields, M.A, The End of Wisdom: A reappraisal of the historical and canonical function of Ecclesiastes, (Winona Lake: Eisenbrauns, 2006), pp 24-25 suggests that the allusions to Solomon can not be used for dating the work in a pre-exilic setting, but served to legitimise the works, at pp 26-27 he argues for such a dating on the basis of Qoheleth providing advice on life in a royal court.

[15] Waltke, B.K, ‘The Book of Proverbs and Ancient Wisdom Literature,’ Bibliotheca Sacra 136 (July-Sept. 1979), pp 211-238, see also Fox, M.V, ‘World Order and Ma’at,’ p 37, Fox suggests Proverbs borrowing from Amenemope “proves communication was open for this most international of genres.”

[16] Wright, C.J.H, The Mission of God: Unlocking the Bible’s Grand Narrative, Inter-Varsity Press: Nottingham, 2006, p 448

[17] Ruffle, op. cit, p 66

August 24, 2010

Decoding Wine Lists For Dummies

I spent the last four years of my life hosting travel journalists who were used to the finer things in life at glamourous restaurants. It was a cool job. Except when it came to picking the wine. I know nothing about wine, except that red wine makes me sneeze. And white wine is served cold. Degustation dinners where each of the seven courses were matched with a different wine were pretty lost on me…

If only I’d had this little decoder poster for understanding restaurant wine menus:

Via 22 Words.

August 24, 2010

Church marketing v Starbucks

I don’t remember if I’ve posted this before. It’s certainly been floating around for a long time.

I saw it first at Church Marketing Sucks, but was reminded about it at Glocal Christianity.

August 24, 2010

How to stop a mosque being built at Ground Zero

Write a protest song. A catchy protest song…

August 24, 2010

YouTube Tuesday: West Wing in Three Minutes

If you missed the fuss, or are wondering why you should bother with the West Wing – this won’t make the decision clearer for you.

But it is funny.

August 24, 2010

Atomic Coffee

A few weeks ago I got the chance to be the Prodigal Son and play with my inheritance now. I don’t know if other families are familiar with the sticker concept – you get a coloured dot each and run around divvying up your living relative’s property. But it’s the only way these things should be done. Even when your parents are only in their fifties. Anyway. I got in early and claimed the rights to this bad boy. Mum and dad’s antique (almost) Atomic Coffee Maker. These babies retail for hundreds of dollars these days on account of being incredibly aesthetically pleasing.

I made this video of the experience – the actual process took well over six minutes. I edited this down (and sped up some bits).

August 24, 2010

Off with the birds

One of the reasons my biting election coverage didn’t happen as a liveblog, in fact, the only reason, was that over the weekend Robyn and I took off to the Bunya Mountains for a surprise birthday celebration for her father. Who turned fifty.

Sadly, everybody but caught a violently unpleasant case of gastro. I have a stomach of iron. The upside was that I had the pick of the fridge for 12 hours.

I took the camera. The Bunyas teem with bird life. I’m not a “twitcher” but I do enjoy playing with my camera.

We tried feeding the birds – the others enjoyed more success. But they just weren’t that into me.

Robyn took this photo.

On the other “upside” – I picked up one of those three-in-one DVD collections from Woolworths in Dalby featuring Steven Seagal in his aging best.

Steven Seagal is cooler than Chuck Norris.

August 24, 2010

Unseparating Church and State: The right way

If you’ve been reading my thoughts on the election (particularly in the build up) you’ll know I’m no fan of Family First. And you’ll mostly know why – but in a nutshell, I think their policies tend to be myopic, theocratic, lack nuance and their existence can be harmful for the cause of evangelism. I think the perpetuating the idea that God is a social conservative who wants you to vote for one party is harmful for the cause of politics and the liberty of the church.

But I hate the idea of being a person who offers criticisms with no solutions. I think Christians should be actively engaged in the political process. I’d love to see more convicted Christians running for office. Just not on a “God Party” platform.

So here’s my solution, dear reader. Tomorrow. Go out and join a political party. Any political party. Preferably one that you feel philosophically aligned to – but if you’re feeling particularly adventurous join one that needs some Christian perspective on their policies.

Join a party. Go to branch meetings. Become active in policy discussions. If we all did this we’d have an active role in forming policies before elections rather than having to select the lesser of two evils.

Lets stage our own Greenslide. If every member of your church joined the Greens and advocated for the environment, for social justice, and for a less rabidly anti-Christian platform we’d have the makings of a fantastic party. You might even get preselected to run for office somewhere. Put your hand up and go for it. Don’t turn the government into a theocracy. Be prepared to be in a position where you have to compromise. But such is life. The process will be better for having Christian voices heard the whole way along, our parties also run democratically – just like the government. Just remember Australia is a pretty secular country and you have to govern for Muslims too.

August 24, 2010

An online pulpit? Ministry and social media

A couple of conversations online in the last two days, and a couple in the real world, have caused me to think about the pastoral implications of being part of the oversharing generation.

I have many politically motivated friends on Facebook who happen to be in vocational ministry. Conventional ministry, from the generation above mine, is that ministers shouldn’t be endorsing any particular political view (I think Peter Jensen articulated this best in his ABC interview a few weeks back).

People in ministry are in positions of influence. There’s something about the pastoral or discipleship relationship that inherently imbues strongly held personal opinions with a possibly unhelpful significance. We’re not good at splitting our personal convictions from our theology – partly because most of our personal convictions flow from our theological presuppositions (which are also personal convictions, but hopefully biblically based).

Anybody in this sort of relationship needs to maintain a detached objectivity and the ability to put forward views with nuance. But we also need to be able to speak of our convictions on non-essential issues without being slammed or defriended.

So the question I’m grappling with is as I move towards holding more “influence” as a vocational minister is how do I do that and remain a person of conviction who is prepared to put forward views on controversial issues like politics or education.

I have a real problem with people equating what Christians in ministry say online – either in their Facebook statuses or their blogs – with a “thus sayeth the Lord” statement on reality. We need a diversity of voices speaking on complex issues in order to nut out an appropriate position. I’ve spoken to people who’ve suggested it’s inappropriate for anybody in ministry to critique non-essential decisions of those they are pastoring because it’s not pastorally sensitive – but how do we critique the prevailing consensus, if we believe it’s wrong, without speaking our mind. So, for example, if your church has a culture of advocating for one particular method of educating children. If there are parents who look down their noses at other parents who don’t send their children to a particular brand of school (this is a purely hypothetical situation), then how do we put forward our views without causing some offense? How do we do it right? How do we maintain our humanity? We don’t want to be the “toe the party line” drones who are dominating our political landscape too afraid to say anything that might lose votes.

I don’t think a blog is the pulpit, but it is a pulpit. It’s a bit like Tony Abbott calling on people to only trust his carefully worded statements rather than his off the cuff responses. Sermons are tightly prepared exegesis aimed to teach people the word of God. Posts on a blog are opinion pieces that are hopefully not contrary to sound exegesis – but I don’t think the burden of responsibility is the same. We should be careful with how we use our tongues, and our keyboards, and should steer clear of slander, malice, dishonesty and gossip. But to suggest that we can’t speak out on issues that we feel strongly about by equating blogging with being a called and appointed “teacher” is a little wrongheaded, and opens up a can of worms. Should I, for instance, read a woman’s blog if blogging is teaching?

Conversely, I think we need to be really careful to present our personal views with appropriate nuance. When we speak out in favour of a particular methodology, or political party, we need to frame it somehow as personal opinion in an issue of liberty. And I think blogs are a terrible forum for this. Controversy is inherent to the medium. Controversial posts get more hits, more comments, and are more fun to write. Controversial posts are also a much better corrective against opposing views. They make people think, they prompt discussion. But controversy is often not pastorally sensitive (though I reckon Jesus, Peter, and Paul were all pretty controversial). It annoys me when people post such controversial ideas when I disagree with their fundamental views. I get a bit narky.

Here are some thoughts around this subject, in list form.

We all need to be careful to frame our views appropriately on issues of liberty.
We need to be prepared to participate in discussions in a loving manner when we agree and when we disagree in order for discussions not to be bogged down in player-hating.
We must recognise the limits of the medium – both in terms of non-verbal communication, and in terms of the form and function of blogs as dialogues primarily based on personal opinion not produced primarily as ministry, but rather as personal reflection and possibly the pursuit of wisdom (unless somebody deliberately sets out to have a ministry blog – but even then the medium needs to be taken into account). We interpret based on medium everywhere else. Peer reviewed journal articles are interpreted differently to the opinion column of a tabloid newspaper though both are ostensibly written communication.
We need to frame our disagreements in love and with a desire to be reaching the same goal. A more nuanced view (because most of us start on extremes, most of the time).
We need to be encouraging people to speak their minds on issues as part of the online conversation, and we need to be prepared to speak the truth with love if we think they’re wrong.
Any outcome that leads to those in ministry, who are hopefully generally well thought out theologically (and hopefully more broadly), being too scared to voice their opinions is less than ideal.
People in ministry need to be sensitive to those reading their thoughts and not create unnecessary obstacles.

August 24, 2010

The Wisdom Literature as an Apologetic: Part One

I’ve mentioned my theory on the wisdom literature a couple of times, in passing. I’ve decided researching and writing just for my lecturer is pretty boring. So I’m going to post my thinking (in the form of my essay) here for you to critique. It’s long. So I’ll do it in parts. Here’s the intro:

Where wisdom fits

The wisdom literature has been described as the “embarrassing step-child of Old Testament theology,”[1] because of both the clear influence of other Ancient Near Eastern (ANE) wisdom, and because there was no obvious synergy with “redemptive history” frameworks.[2] Some consider the wisdom corpus as natural theology due to an absence of direct redemptive action from God, rather than direct revelation.[3]

Difficult waters were muddied further by suggestions that Job and Ecclesiastes were so theologically divergent from the Old Testament, they must be considered “protest literature,”[4] produced to directly refute the so called “acts-consequences nexus” supposedly identified in Proverbs.[5] This system of retribution was a common ANE belief,[6] and it has been demonstrated that elements of Israel’s community had adopted such a position.[7] Such a reading of Job and Ecclesiastes is possible. But I suggest such retributive theology was a syncretism with foreign beliefs, that Proverbs itself sought to redress, and more broadly that biblical wisdom is partly a theological corrective of ANE wisdom, which was inherently religious.[8]

The pursuit of wisdom, and the production of wisdom literature, was an important intellectual and theological pursuit in the ANE,[9] it crossed international borders.[10] Examinations of the relationship between the biblical wisdom corpus and the wisdom of surrounding nations have arrived at varying conclusions, though all acknowledge cross-pollination of wisdom ideas. Many have rightly rejected the notion that Israel imported ideas from surrounding nations to develop their own cult,[11] but few have suggested that Israel deliberately interacted with these foreign ideas in order to push people towards a life appropriately geared to the Fear of Yahweh.

The foreign influence in the wisdom literature is apparent on the surface, Proverbs lists two foreign kings as authors, and none of the characters in Job are presented as Hebrew,[12] below the surface the wisdom corpus reveals a deep familiarity with contemporary ANE wisdom.[13]

This piece synergises the international influence, and the theological “protest” undergirding the text, by adopting an interpretive rubric that places the wisdom literature within Israel’s redemptive narrative. The wisdom corpus provides a Yahweh-centric approach to the same eternal questions as ANE wisdom, with the “fear of the Lord” offered as a theological corrective.[14]

Scholarly consensus is that wisdom literature describes Yahweh as the “guarantor of order that makes life in the world possible,”[15] most ANE wisdom concerned itself with understanding that order,[16] Egyptian wisdom placed the order in the hands of the king, who controlled Ma’at, while Israel’s king sought to place the control rightly in the hands of Yahweh.[17]

[1] Brueggemann, W, Theology of the Old Testament: Testimony, Dispute, Advocacy, (Fortress Press: Mieapolis), 1997, p 334, or “errant child” Clement, R. E, ‘Wisdom and Old Testament Theology,’ Wisdom in Ancient Israel, ed Day, J, Gordon, R.P & Williamson, H.G.M, (Cambridge, Cambridge University Press), 1995, p 271

[2] Brueggemann, W, Theology of the Old Testament, p 334, a summary of the “redemptive history” understanding and its synchronisation with the wisdom literature can be found in Hubbard, D.A, ‘The Wisdom Movement and Israel’s Covenant Faith,’ Tyndale Bulletin 17 (1966) pp 3-33, on wisdom’s international origins and lack of covenantal features being interpretively problematic see Clements, R.E, Wisdom in Theology, (Carlisle: Paternoster, 1992), 2002 Edition, pp 20-22

[3] Burdett, D, ‘Wisdom Literature and the Promise Doctrine,’ Trinity Journal 3 (Spring 1974) p 2

[4] Dell, K.J, The Book of Job as Sceptical Literature, (Berlin: Walter De Gruyter, 1991), Morrow, W.S, Protest Against God: The Eclipse of a Biblical Tradition, (Sheffield: Phoenix Press, 2007), pp 129-146

[5] Essentially the idea that righteousness automatically produced material reward, and wickedness produced punishment, for a discussion regarding how appropriate it is to find such a nexus in Proverbs see Waltke, B, ‘Does Proverbs Promise Too Much?,’ Andrews University Seminary Studies, Autumn 1996, Vol. 34, No.2, pp 333-334 and Lucas, E, Proverbs: The Act-Consequence Nexus, forthcoming

[6] Beaulieu, P-A, ‘The Social and Intellectual Setting of Babylonian Wisdom Literature,’ Wisdom Literature in Mesopotamia and Israel, ed Clifford, R.J, Society of Biblical Literature Symposium Series No 36, SBL: Atlanta, 2006, p 7 suggests that “every important Mesopotamian text” presupposes that individual misfortune flows from failure to meet the prescribed actions of the gods, Whybray, N, ‘Two Jewish Theologies: Job and Ecclesiastes.’ Wisdom: The Collected Works of Norman Whybray, ed. Whybray, R.N, Dell, K.J, Barker, M, () p 180 – suggests the Old Testament shares the “naïve assumption that virtue brings its own reward” with the ANE world. Fox, M.V, ‘World Order and Ma’at: a crooked parallel,’ JANES 23, 1995 pp 37-48 urges caution with applying the Egyptian concept of Ma’at to this notion or a retributive order.

[7] Some argue that Israel developed a calcified reading of Proverbs and a notion of Deuteronomic blessings and curses being applied to the individual. Many have suggested that this is the underlying philosophy of Job’s three friends as they seek to explain his suffering. Their assumption that he is suffering as the result of this retributive theology leads them to place the blame for his circumstances wrongly on his head see Zimmerli, Walther, ‘Expressions of Hope in Proverbs and The Book of Job,’ Man and His Hope in the Old Testament, Studies in Biblical Theology, SCM Press, London, 1971, pp 16-19, Shields, M.A, The End of Wisdom: A reappraisal of the historical and canonical function of Ecclesiastes, (Eisenbrauns, 2006), p 15

[8] Beaulieu, P-A, ‘The Social and Intellectual Setting of Babylonian Wisdom Literature,’ pp 6-7 a survey of Mesopotamian wisdom literature summarised the concerns of the “traditionally defined” wisdom books as “the rejection of hubris, the acceptance of human mortality, and ultimately on the submission to fate and to the order created by the gods.”

[9] Clements, R.E, Wisdom in Theology, (Carlisle: Paternoster, 1992), 2002 Edition, p 17, Ruffle, op. cit, p 36, Clifford, R.J, The Wisdom Literature, (Nashville, Abington Press), 1998, p 40 “Biblical wisdom literature is thus truly international, being found in the great empires that dominated Israel’s world as well as in the geographically closer cities of the Levant.”

[10] See, for example, Whybray, N, Wisdom In Proverbs: The Concept of Wisdom in Proverbs 1-9, (London: SCM Press, 1965), pp 15-16 on the international conversation taking place between scribes and sages across international borders.

[11] For example, Fox, M.V, ‘World Order and Ma’at,’ p 48

[12] On the link this implies with ANE wisdom see Day, J, ‘Foreign Semitic Influence on the wisdom of Israel and its appropriation in the book of Proverbs, Wisdom in Ancient Israel, ed Day, J, Gordon, R.P & Williamson, H.G.M, (Cambridge, Cambridge University Press), 1995, pp 55-56, Day suggests this international flavour means Israel’s “wise men” were more internationally minded than others within Israel.

[13] Wisdom that Von Rad points out is under the subject of divine judgment (Wisdom that is the subject of divine judgment (Isaiah 19:11; 44:25; Ezekiel 28:12ff; and Obadiah 1:8), Von Rad, G, Wisdom in Israel, p 319

[14] Williams, J.G, Those Who Ponder Proverbs (Sheffield: Almond, 1981), p 53, as an analogous point – scholars have long considered the Genesis account of creation as a corrective of creation narratives from surrounding cultures including the Enuma Elish a view that has reached broad acceptance with varying nuance. Enns, P, Inspiration and Incarnation: Evangelicals and the problem of the Old Testament, (Grand Rapids: Baker Academic, 2005), pp 26-27 notes the comparisons with the Enuma Elish and suggests the contrast in theology was a deliberate contrast with the reigning Babylonian authority.

[15] Brueggemann, Theology of the Old Testament, p 336

[16] This search for order has oft been conflated with the Egyptian concept of Ma’at, which has been traditionally understood as the personification of the truth or order underpinning creation – even the gods were subject to this order. Many have commented on its link with the presuppositions of Biblical wisdom – see Zimmerli, Walther, ‘Expressions of Hope in Proverbs and The Book of Job,’ Man and His Hope in the Old Testament, Studies in Biblical Theology, SCM Press, London, 1971, p 15, however Fox, M.V, ‘World Order and Ma’at: a crooked parallel,’ JANES 23, 1995 pp 37-48, at p 38 suggests the scholarly depiction of Ma’at as relating to order is wrong and that it almost exclusively means “truth and justice,” he suggests that the concept of a fundamental order of creation was foreign to both Israel and Egypt (p 41) and that Ma’at, like Yahweh, was understood as the “creator of order.” Clements, R.E, Wisdom in Theology, pp 45-46 suggest wisdom attempted to grasp the natural order of society, creation and the realm of human conduct.

[17] Fox, ‘World Order and Ma’at,’ p 41

August 23, 2010

How to choose a school for your child

I’m not a parent. I preface everything I say about parenting with that statement because I know parenting is one of those sensitive topics that people feel strongly about, and I know parenting advice is a dime a dozen anyway. And who am I to comment on how you’re raising your offspring, who is/are no doubt (a) unique and amazing snowflake(s).

But I agree almost entirely with what Simone says – in terms of how I plan to bring up any children that I should happen, if God wills is, to produce with my wife, should she agree with the very strong case I will put forward. Not only does Simone invoke my favourite Biblical mandate – the Great Commission – her son is also cool enough to be lobbying his local MP on humanitarian issues.

As I said in the comments on her post – I think her points are of particular importance for people engaged in Christian ministry (full time or otherwise) who might habitually surround themselves with other Christians. I don’t think you should sacrifice your children for your ministry (or in this case their academic future). But I think public education in Australia is not the basket case we often describe it as (having been the product of some pretty woeful public schools with some pretty excellent teachers on occasion). It’s a bit like our hospitals. We bemoan things in our country that other countries would give an arm and a leg for… learning about imaginary numbers is a luxury (and one I probably could have done without, in hindsight).

August 23, 2010

Minority Report: Everything Election in one post

I love elections. I love voting. I love watching the coverage. I love the post campaign dissection. Even when I hate the candidates equally, all those loves still apply.

On the outcome
A hung parliament presents a fascinating political landscape. It could either see us back voting again in three months or produce an incredible picture of the democratic process. I reckon the only thing that will get in the way of the latter is egos.

I have tremendous respect, as a former North Queenslander, for Bob Katter. The Kennedy electorate is geographically huge (the biggest in the state, and representing a third of Queensland I think), and the electorate loves Katter. Some people try to claim the maverick moniker, and there is nothing more culturally awkward than someone trying to give themselves a nickname – but Katter has truly earned his maverick stripes. He’s more maverick than Tom Cruise.

Image Credit: Me, here’s Katter speaking at the AGM for my old employer.

I think the other independents are men of equal integrity and I look forward to them coming in from the sidelines of parliament.

I know that Katter has been waiting for this for a long time. He spoke quite publicly about the possibility of holding the balance of power after the 2007 election.

I can’t see the three MPs siding with Labor – I think their constituents would probably not be too enamored with that idea.

The Greens have been called “the only clear winners on the night” and they are a force to be reckoned with – but I don’t think they’re going to hold the power they think they will in the senate because I think they are likely to find the ALP and Libs agreeing on more things than they think. I think Bob Brown calls every election result a “greenslide” and claims the emergence of the Greens as a new third party on the political landscape at every turn. They’re not new anymore, and they are going to consistently poll at around 20% forever, or at least as long as they try to merge being compassionate and environmentally progressive with being radically anti-conservative. They’ll always split the ALP vote rather than winning votes from the other side.

I actually think that the two major parties are much closer in policy and in philosophy to one another than they are to any of the loose cannons jostling for influence. Wouldn’t it be great if Abbott and Gillard sat down together and said, you know what, why don’t we put together a cabinet dream team featuring the best and brightest from both our parties – and treat each issue in parliament on its merit. Someone, I think it was Andrew Bolt, suggested that Kevin Rudd should be the speaker – because it would simultaneously stroke his ego, get him out of the hair of the party who blame him for their loss, and fulfill Gillard’s promise of a senior position for him in the new parliament. Not a bad idea.

Some other little tidbits – I was disappointed to see Ironbar Tuckey lose his spot as the “mad-uncle” of the Libs, abd as one of the true characters of Australian politics, although the new National Party guy in the seat has real potential. I thought the tale of two Wyatts was pretty fascinating too – with the youngest representative probably ever in Wyatt Roy showing that he was a born politician with his ability to stay on message under pressure and his overuse of cliches, and the first indigenous representative Ken Wyatt looking the goods in Hasluck (could headline writers have picked a better name for the electorate which may decide the fate of politics in our country?).

On the coverage

I channel surfed for most of the coverage the other night. I even, very briefly, watched SBS. I thought the integration of Twitter into the coverage was largely pointless, but served to provide some light relief. Twitter does have huge potential as a means for taking the pulse of the electorate – but it needs to be more than just a small group of people using the same hashtag for it to be truly worthwhile. I don’t know many people outside of the media who are over the age of forty and using twitter.

Channel 10 – though mostly light on substance, the 7pm project team provided relief from Lisa Wilkinson’s eyebrows and Kochie’s annoyingly high pitched voice on the other two commercial networks. Their vignettes on the campaign filled the hour before counting began nicely, though curiously when the going got serious the network switched to AFL.

Channel 9 – had the most dynamic, and thus the most interesting, panel of the night. Karl and Lisa did their jobs as comperes admirably for the most part – in the scripted bits anyway, and while it appeared they completely lost control of the guests, they stepped in just at the right time – controversy is good for ratings, but snide bickering is not. Barnaby Joyce should be given his own show – the quote of the night came when he tried to ask Tony Windsor and the New England MP described him as a “fool” who wasn’t worth listening to. As the night wore on it appeared that Nine were experiencing technical difficulties – but only with his microphone. Funny that. Peter Costello was amazing. Every time the camera cut to him while a Labor figure was talking he had that Cheshire Cat grin going on. He was everything a panelist should be, and much less prone to going for the jugular than the other two right-wing reps. Michael Kroger tried to virtually maul Wayne Swan during a live cross – with the treasurer taking umbrage at the criticism, Barnaby joined in making the interview one of the most awkward and most compelling pieces of television.

Nicola Roxon was a credit to her party – and gracious in what was essentially a defeat. Mark Arbib showed why he wields such power as one of the Labor party’s “faceless men” – he was involved in the takedown of K-Rudd. Michael Kroger is essentially his equivalent in the Liberal party – and his constant cat-calling for union supremo turned politician Bill Shorten to take the party reigns seemed a little too close to home for Arbib.

The only black mark on an otherwise pretty sterling performance was the presence of Julia Gillard’s biographer, journalist Christine Wallace. Her myopic view of the election results and constant defense of Labor’s results (the lowest primary vote for a major party since World War 2, possibly an historic ousting of a first term government, the apparent loss of 16 seats, etc) was almost as annoying as the group of women at J-Gill’s party cackling in chorus “Abbott’s got no mandate” as if that made the results more palatable. Both major parties were essentially repudiated by the people – but the LNP at least has a silver lining. Wallace was snide and annoying.

Michael Usher’s virtual parliament was just as annoying. An over the top use of technology that served no purpose except to associate the coverage with the aesthetic of a mid-1990s first person shooter, or that dizzying Windows 95 screensaver that featured cartoonish brick walls. Their “dead ducks” section was amusing once. But only once. And they trotted it out over and over again with the same people and no new results.

The ABC

Red Kerry’s ALP/ABC gaffe was one of the only parts of the night that made me laugh out loud. His excuse, that the “letters are too similar” was pretty funny too.

His defense of Maxine McKew after her extraordinary outburst in an extraordinary interview was heartwarming – because nobody deserves to be compared to Cheryl Kernot.

Antony Green, Nick Minchin and Stephen Smith are the A-list of election night panelists. It’s no wonder they rated the house down.

Seven
Kochie is annoying. Peter Beattie is annoying. I can’t even remember what other panelists they had. Their coverage was annoying. Oh yeah. Alexander Downer. Don’t get me started on him.

August 23, 2010

Super Mario World: All just a dream?

Image credit: Walyou

Facts.

1. Every other character in the game is focused on getting Mario. They become more hostile and determined the longer he is in the dream and the more he does to effect the environment.
2. The “levels” use similar architectural traits and contain constructions that seem to extend the time he spends getting from a to be.
3. Mario levels are like a maze. It’s as though they’ve been designed to keep him around for longer.
4. The music changes in pace (gets slower) the deeper Mario goes.
5. How an Italian plumber finds himself in a mushroom infested world is never really explained. How that world changes from level to level is also not explained.
6. When Mario dies he doesn’t die in real life. In fact, his dream continues. If he runs out of lives he continues from a previous level.
7. He often experiences a falling sensation.

August 20, 2010