Christianity – Page 73

Bruce Winter’s tips for apologetics

We’re doing a bit of a mini-subject on apologetics this semester as part of a weekly “preparations for ministry” session.

Yesterday’s session featured Bruce Winter sharing some insights on the important discipline of apologetics garnered from his extensive studies on Paul and his culture, and from his experience as an apologist in Singapore and while working as an academic in England (Cambridge).

Here are my notes:

Every Christian is required to be ready to give a reason to the hope that lies within them.

It’s interesting that the word there – apologia – goes beyond the idea of giving some answer. Stoic philosophers used apologia to argue their case while interacting in a substantial way with the mindset of the people they’re addressing.

How are we going to engage in apologia with people in the 21^st century? Two Ways To Live isn’t going to work for everybody. We see from the way that Paul tackles apologetics that he engages the culture around him.

We need to engage the audience and move around their world – Paul’s letter to the Romans is a great apologia that removes objections to the gospel – objections that come from the mindset of people living in first century Rome.

Paul argues that we need to pull down every argument against God both within and outside the church – he talks about demolishing the stronghold of people’s ideas contrary to God, he distinguishes between the argument and the person. Paul demolishes and reconstructs these arguments “captive to Christ.

Acts 17 is a good example, and a good paradigm, of Paul connecting with the audience and their expectations and producing converts. This is the parliament of Athens.

Five things to learn from Paul to connect and engage with people’s world. This message needs to engage the thought world of the people around it.

We have to connect our message with the audience we’re speaking to – Paul connects – he makes the connections the audience required (in introducing a new God to the council – eg the building of a temple, holy days/sacrifices), he also uses their culture (eg the statue of the unknown god) to engage.
We have to structure our message in a way that provides a hearing for the gospel – The framework we present the gospel in changes based on the audience – talking to sciency people requires a different presentation to talking to people from different religious backgrounds. The main aim is that people hear the gospel connected to their world.
Know how to connect the message, and know what it needs to correct – Paul knows that people need the gospel, but he also knows what the objections to it are, and he addresses them with the correction of the gospel.
Converse with their world – it’s remarkable when you read historical sources talking about the nature of God and compare it to the way Paul quotes their arguments and poets/philosophers in his apologia. He understands their world, their language, and their issues. Paul is even able to point out inconsistencies in their current thinking and actions (they talk about the nature of Gods not living in temples made by man, but visit temples – Paul points out they aren’t living up to their basic beliefs and teachings.) He’s read the literature. He knows their teaching. He is well able to bring them to that point through the quotations of their poets.
He confronts his audience – Paul doesn’t steer clear of the topic of God’s judgment and the predicament that places his audience in. God’s judgment coupled with God’s amnesty (he calls on all people, everywhere, to repent). Paul doesn’t compromise. He’s not prepared to negotiate on the fixed points that his audience was bound to be opposed to. It’s a different worldview. Paul’s sermon in Acts 17 converts people from those opposing points of view and philosophy.

Some questions to ask regarding our approach:

How are we going to talk to different audiences?
How do we talk to those dealing with the certain uncertainty of death?
How do we connect with their views and preconceptions about Christianity and the world?
How can we talk to them about their world?
How do we talk to affluent people who think they have everything? Their question is different – “what’s missing?” – “what is it?” How do we raise the issue of the gospel in a way that articulates this need in a way they might never have considered?

A question to prompt thought in others is: If you had your life over again how would you do things differently? Everybody is fundamentally aware that they do the wrong thing at least occasionally.

We’re not dealing with blanks slates but people who have spent their lives deliberately ignoring (and justifying ignoring) general revelation. Romans 2 suggests that it’s our conscience that judges us as we face God at judgment day – so the question “how can God…” is irrelevant.

July 15, 2010

Exegeting our suburb: trying to understand the area around our church

I gave a sermon a couple of weeks ago at Clayfield. On Matthew 9:35-10:22. A passage where Jesus describes the work of evangelism as a plentiful harvest with too few workers. I won’t bore you with the exposition I did of the passage, suffice to say my big idea was that we are to be part of the harvest in whatever way we are able because it is urgent. I spent some time showing that Jesus’ commission to his disciples to preach the coming kingdom of God to Israel was a specific commission which is replaced at the end of the book with the “great commission”…

My application focused on the area of Clayfield as our church’s mission field. It was a “think global, act local” slant. Here’s roughly the third quarter of my sermon, where I got some stats on Clayfield from Queensland’s Office of Economic and Statistical Research, I got some other bits and pieces from the Real Estate Institute of Queensland, and a little bit from OurBrisbane.com. I don’t completely buy into social demographics as a key for understanding people in a suburb. I like Tourism Queensland’s market segmentation approach a bit better – they split people into interest groups rather than arbitrary groups based on socio-economic factors. While the approach has weaknesses it’s also a really easy way to gain some insights into a community beyond the “people I know who live here” approach. And some generalisations are good generalisations.

Clayfield is a pretty difficult suburb to figure out, other than a local primary school that acts a bit like a hub, there’s not much sense of community. I preached this sermon (with different stats) in Townsville last year, and it was heaps easier to read Townsville’s pulse (possibly because that was also my job).

Here’s part of my application, copied and pasted from my manuscript, it includes some stats on Clayfield, seven basic tips on reaching Clayfield (or any community) from those stats, and of course from the passage itself:

While we can’t just take this passage and apply it completely to ourselves – we shouldn’t expect to be healing the sick and we shouldn’t just preach to the Jews – we can look at this passage and see Jesus’ concern for the lost – his desire for the good news to be preached. And that should be our priority as a church – and Clayfield is our mission field. I know many of us travel across the city to be here each Sunday, and the idea of Clayfield being our mission field may sound foreign – but if we’re not thinking about how we, as a church, can reach the suburb around us… then who will be?

It’s our job as Clayfield’s “local church” to be reaching the community with the good news of Jesus. For us the great commission extends to where we live, where we work, and where we play – but it also has to be where our church family is.

The great commission is a pretty clear imperative for Christians to be taking the gospel to the ends of the earth. We need to be people who think globally, but act locally. If we don’t reach Clayfield – then who will? Lets talk a bit about Clayfield. Our harvest.

The Suburb of Clayfield is, by most accounts, home to around 10,000 people. But we should be considering the suburbs around us too. If we broaden our horizon to the electorate of Clayfield, which is split between a few different church boundaries, but which we can consider our patch, there’s a population of 47,657 to reach. By 2026, in 15 years, the population is expected to be over 61,000.

Have you ever thought about Clayfield as a mission field? It’s hard. It’s very hard. Finding a community pulse to tap into, to be a part of, is difficult. Figuring out the wants and needs of the average Clayfielder is hard. We know, don’t we, that this is a suburb, or district, crying out for the gospel. But how do we help our neighbours know it too?

What is it that makes the average Clayfielder tick? If you have any idea then our ministry team, and our session, would love to hear it. We’re not there yet. We know the Eagle Junction school down the road is a hub, and there are clubs and societies that have local chapters – but where do we go to start harvesting? Clayfield is tough. How do you convince somebody living in relative prosperity that they need saving?

Here are some of the facts about Clayfield.

It’s a transient area, in the last census half the people in Clayfield had only been living here less than five years. One in five Clayfield residents were born overseas.

We’re not an area of social disadvantage – one in fifty Clayfielders are in the bottom economic band, While one in three people are in the top band. We’re a prosperous lot, most of us have who want jobs have jobs, half of the residents of Clayfield own, or are paying off their home. Sixty percent of us have post-school qualifications.

This presents a challenge for us as we present the good news of a crucified messiah.

It’s a caring community – one in ten residents work in health or some sort of social assistance area, one in five volunteer their time for a community group.

Based on nationwide statistics two thirds of Australians identify as Christian, 66% of people tick the “Christian” box on the census, but only 10% of the population will go to church somewhere once a month. That’s 4,700 people in Clayfield, in church, once a month. That leaves around 43,000 people the Clayfield electorate not being taught from, or even opening the Bible. Almost ever. People who have no real idea of who Jesus is. That’s a bountiful harvest. A harvest that needs, that desperately needs, workers.

That seems like a lot of people – and maybe you don’t think that sounds right. Maybe all your friends are Christians. Maybe all your workmates are Christians. Maybe all your family are Christians – if this is the case then you need to get out more.

If you want to be a harvester but don’t know where to start, let me give you some suggestions.

Help Andrew and Simone with RE and building relationships at Eagle Junction school, find someway to help out at Clayfield college. Fifty percent of school students in Clayfield attend public schools – bastions of secular culture, with the other fifty percent attending church run private schools around the city. When you look at just primary school attendance a much bigger percentage are in public schools. RE is a great opportunity to get the gospel in front of non-Christian kids, and to encourage our kids to be passionate about sharing the gospel with their friends.
Volunteer for a community organisation – I know we’re always up here asking for people to volunteer for things at church, but we can’t spend all our energy on serving each other and forgetting the world around us. Almost one in five Clayfield residents volunteer for some organisation in some capacity. If you’ve got kids who play sport, help out with their team, bring the oranges, help the coach at training. Put in the effort to go to matches and chat to the other parents. You’re probably doing this already – and you may even be doing it with gospel intentions – but that’s the key to harvesting.
If you live in Clayfield, talk to your neighbours, invite them to our Local Knowledge events coming up – they’re a great intro to people from church, they’re designed to be non-threatening. Try to get your neighbours darkening the doors of church and meeting this family that you’re a part of.
Shop locally – there are 5,400 businesses operating in the Clayfield electorate. Talk to a shopkeeper. Become a regular. Think about how you can get out there to meet people.
Use your gifts for the gospel – if challenging conversations and confrontations are not for you then why not look for opportunities to encourage other people in our church family to get involved, if hospitality is your thing why not invite your friends from work around for dinner with some friends from church. Gospel ministry is a team game. We see that in the way people show hospitality to the workers in
Pray for harvesters – you’ll notice that’s what Jesus actually calls his followers to do in chapter nine verse 38, before they get sent out on the road, That’s how we all can play a part. Because, as Jesus reminds the disciples as he speaks to them, God is in control. And all of us, as Christians, can pray.
Invest in the harvest – if all of this seems beyond you, and even if it isn’t, give generously to the work of the gospel. Harvests on farms need resources. Think about what resources you have that you can contribute to the gospel – maybe it’s your time, maybe it’s your money. The CMS slogan has it right – we’re to pray, give and go.

But if those aren’t your cup of tea there are plenty of other options – if I can drive a tractor on my father-in-law’s farm and a bunch of fishermen and accountants can spread the good news throughout Israel while facing persecution from the Government – preaching a message interpreted by their hearers as stupidity, at least after the cross… think about the non-Christians in your life, your family, your colleagues, your children’s friend’s parents, your doctor, your butcher, your baker, your candlestick maker – think about how you can be part of presenting the gospel to them. If you want to be part of the harvest, if you’re a Christian who wants to see people challenged to live with Jesus as Lord, then don’t delay – the harvest is urgent. Get involved. Find something you can do and get in and do it.

If you’re interested in the idea of cross cultural work, if you’ve always harboured a desire to be a missionary overseas, then start in our neighbourhood. One in five people here are born overseas – that equates to about 10,000 people living in the streets and suburbs around us. There are plenty of opportunities around us, plenty of people – and every one of them needs the gospel. Every one of those groups is a ministry opportunity. Every part of our community needs to be reached – and if you’re a Christian then you should be part of it. You should be a harvester.

July 14, 2010

Celebrate “Freethinking” with GodBlock

If there’s one thing I love about our new atheist friends it’s that they’re so open minded and freethinking. They really strive to get to the bottom of different points of view, while considering the “evidence.” They definitely don’t want to censor ideas they disagree with – because myopia is exactly what they accuse us blinkered theists of suffering from.

True freethinkers should surely be encouraging their children to participate in religious discourse – even if it’s being promoted by people from philosophically divergent points. That is, of course, what freethinking looks like. Participation in the marketplace of ideas without regulation or constraint. Free thinking should be to ideas what the free market is to the economy – the unrestrained ability to find a product, or position, that you believe is best.

Which is why I’m happy to present the latest tool in the atheist toolkit – GodBlock – don’t let your children stumble across God on the Internet lest their judgment become clouded (or indeed lest they become “indoctrinated” – the side effects of which are greater than any immunisation).

Here’s why GodBlock exists:

“In the last century, the United States has seen a resurgence of fundamentalist religion. Fundamentalist Evangelicals, Mormons, Baptists, Muslims, and Jews have held back progress in science, human rights, civil rights, and protecting our environment. How can we reverse this trend and join the rest of the world in the gradual secularization of society and government?

Most deeply religious people are born into their religion, but even children raised in a secular household are vulnerable to content on the web. That’s why we’ve produced GodBlock. GodBlock is a web filter that blocks religious content. It is targeted at parents and schools who wish to protect their kids from the often violent, sexual, and psychologically harmful material in many holy texts, and from being indoctrinated into any religion before they are of the age to make such decisions.”

Yes, on no account must we allow people to think for themselves. If the Bible (or other texts) are so inherently harmful and violent then surely good atheist parents will be able to talk through the issue with their children in order to guide them on paths of righteousness…

July 14, 2010

Penn and telling: An atheist magician on Christianity

Penn Jillette, half of Penn & Teller, is a famous illusionist who once even guest starred on the West Wing. He’s a pretty outspoken atheist, though he also reserves some praise for Christians who act in a way consistent with their beliefs. I posted a video from YouTube where he praised Christians who hand him Bibles a while ago, here it is again:

He was recently named the most influential performer in Las Vegas by one of the casino state’s media outlets – and in the interview he had this to say about why Penn and Teller don’t go after Islam like they do Christianity (and why they respect Christians for the way they take a verbal beating).

Are there any groups you won’t go after? We haven’t tackled Scientology because Showtime doesn’t want us to. Maybe they have deals with individual Scientologists—I’m not sure. And we haven’t tacked Islam because we have families.

Meaning, you won’t attack Islam because you’re afraid it’ll attack back … Right, and I think the worst thing you can say about a group in a free society is that you’re afraid to talk about it—I can’t think of anything more horrific.

“You do go after Christians, though … Teller and I have been brutal to Christians, and their response shows that they’re good f***ing Americans who believe in freedom of speech. We attack them all the time, and we still get letters that say, “We appreciate your passion. Sincerely yours, in Christ.” Christians come to our show at the Rio and give us Bibles all the time. They’re incredibly kind to us. Sure, there are a couple of them who live in garages, give themselves titles and send out death threats to me and Bill Maher and Trey Parker. But the vast majority are polite, open-minded people, and I respect them for that.

This seems true of almost every atheist blog or book I read – Christianity is an easy target, mostly because “turn the other cheek” is a lower risk than “kill the infidels”…

Penn does believe that reading the Bible (or Koran, or any other “Holy Book”) will lead to atheism:

“…if you read the Bible or the Koran or the Torah cover-to-cover I believe you will emerge from that as an atheist. I mean, you can read “The God Delusion” by Richard Dawkins, you can read “God Is Not Great” by Hitchens… but the Bible itself, will turn you atheist faster than anything.

Question: Why would reading the Bible make you an atheist?

Penn Jillette: I think because what we get told about the Bible is a lot of picking and choosing, when you see, you know, Lot’s daughter gang raped and beaten, and the Lord being okay with that; when you actually read about Abraham being willing to kill his son, when you actually read that; when you read the insanity of the talking snake; when you read the hostility towards homosexuals, towards women, the celebration of slavery; when you read in context, that “thou shalt not kill” means only in your own tribe—I mean, there’s no hint that it means humanity in general; that there’s no sense of a shared humanity, it’s all tribal; when you see a God that is jealous and insecure; when you see that there’s contradictions that show that it was clearly written hundreds of years after the supposed fact and full of contradictions. I think that anybody… you know, it’s like reading The Constitution of the United States of America. It’s been… it’s in English. You know, you don’t need someone to hold your hand. Just pick it up and read it. Just read what the First Amendment says and then read what the Bible says. Going back to the source material is always the best.”

It’s a shame that such a well thought out guy couldn’t engage with the notion of reading the Bible as a unified work rather than cherry picking stories he didn’t agree with and stories like the one of Lot’s daughter as though God was ok with it because it wasn’t the focus of the narrative… it’s like saying the author of a crime novel is ok with the crimes he describes…

July 12, 2010

How Should Jesus Smell? Scent branding church

Scent branding fascinates me. It seems so obvious. Appealing to all the senses – especially when taste is so related to smell. It’s like nailing two senses with one blow. I went to a tourism marketing seminar with Tom O’Toole, the owner of the Beechworth Bakery. One of the first things he did when turning the bakery into a landmark tourist attraction and nationally renowned bakery was to pump the smells from the kitchen out onto the street. I read elsewhere that fast food joints use similar strategies (which is why they always smell so good).

Smells effect us all. They trigger memories, comfort us, stimulate us, warn us off dodgy food… Jasmine is apparently as effective as valium. Smells are chemically complex – the aroma of your freshly ground pile of coffee can be formed by as many as 800 different aromatic compounds. Smell is powerful stuff – and besides food chains and deodorant manufacturers its been a pretty underutilised element of branding. Sure, we describe new purchases by their scent (cars, leather etc) – but this seems more a marker of quality than a factor in the purchase decision (though you wouldn’t buy a stinky new car). Scent marketers Air Aroma cite research that suggests that 75% of our daily emotions are triggered by smell.

The practice of creating artificial smells is pretty controversial (unless you’re a celebrity launching a perfume brand – ala Bruce Willis… because smelling like a sweaty male action figure is awesome.

Hotels have trademarked fragrances that get pumped into their lobbies and rooms take this little anecdote for example:

Since Le Méridien was founded in 1972 by Air France, Penot and Roschi took a very old copy of Antoine de Saint-Exupéry’s Le Petit Prince—the author was a pilot—and had the rich smell of the book’s pages analyzed. (Capturing the scents of familiar objects is quite standard in this industry, though presumably the choice of this particular old book for the testing was more whimsical then determinative.) They used the results to create a scent, which they took to Ziegler. She decided it would be Le Méridien’s signature fragrance, its olfactory logo.

Scent branding isn’t new, the article above dates its use in travel to the 1970s – it even has a name for the part of your brain that the method targets: “Singapore Airlines has a branded scent… used in all of its planes, a light sweet scent like pure steam from fresh rice. If you’re booking a flight…you’ll find it that much harder to go with the competition because the Singapore scent builds the brand in the limbic system.”

The future of the hotel industry will apparently involve us selecting a scent for our room at check in, and the room smelling of roses (or whatever we choose) by the time we get to the door. Some people see this practice as a form of subliminal manipulation, or have problems with the ethics of the perfume industry.

Natalie Dee, a designer, very usefully put together this periodic table of smellements – a grading of smells we find pleasant or noxious.

And, incidentally, it’s now possible, through the availability of precise scientific measuring tools like mass-spectrometers (made famous by NCIS), to analyse a person’s “scent print”…

“Florida International University chemist Kenneth Furton studies the smells that might be of greatest use in a crime investigation. These, he says, are the ones that come from the hands. (Murderers rarely wield weapons in their underarms.) For the last five years, Furton has been cataloging the many chemicals that compose hand scent, including odoriferous acids, alcohols, aldehydes, hydrocarbons, esters, ketones, and nitrogen-containing compounds.”

Robyn tells me that using aromatic oils in the classroom also helped moderate behaviour – lavender calmed the kids down, lemon and eucalyptus perked them up.

Which all adds up to a compelling case for harnessing smells in branding – but is this an area churches should be playing in? Should we install ventilation systems dedicated to pumping the odour of a well read bible through the auditorium at reading time? Should we be pumping the smell of morning tea onto the street to entice people in on a Sunday? What smell do you think captures, or enhances the church experience? What did Jesus smell like? A mix of sawdust, dirt, and after his anointing a liberal dash of perfume. Was that the first case of scent branding?

July 12, 2010

Please explain: Colby the Robot

Can somebody, anybody, please explain how this video ever saw the light of day? Let alone the light of some sort of commercial release? And could somebody also explain how this is in any way Christian or educational.

July 5, 2010

AACC Liveblog: Robert Gordon on the Former Prophets

Former Prophets (Joshua to 2 Kings) – Robert P Gordon

Called Former Prophets because they talk a lot about prophets, like Samuel and Elijah etc. In Jewish tradition (the Talmudic period) the idea was that the prophets wrote these books – Josephus thought Samuel wrote 1 and 2 Samuel. The term “former prophets” may owe a lot to assumed authorship.

Turning Points – Judges to Kings: Repentance in the Deuteronomic History

Martin Noth suggested the Deuteronomic history were works produced to explain why/how Judah found trouble. The book of Deuteronomy proceeded this material, it played a part in the formation of these books.

Deuteronomy is the engine pulling the books along – Deuteronomic language and theology imbues the following books.

It’s common to say that in Judges chapter 2:6-12 there’s a scheme at play that operates throughout the rest of the book.

Defection/Defeat/Repentance/Deliverance – a cycle.

Gordon says there’s no repentance in Judges 2.

Subsequently Israel calls out in despair, and they’re delivered, but they don’t “repent.” The verbs that would traditionally be used in a context of repentance are not used in the book of Judges. Except in chapter 2 (v18) where it is used to described God having compassion on Israel, and Israel returning to their corrupt ways. The verbs are used in close juxtaposition – perhaps a deliberate inversion/irony. Israel doesn’t repent, but a case could be made for translating the verb as God repenting.

In Chapter 10 the Israelites confess their sin against the Lord, but they are rebuffed, because God is literally “fed up” with them. This is the best you’ll get in Judges in terms of Israel’s repentance.

The question of Israel’s polytheism isn’t really relevant, or dealt with, within the text of Judges.

1 Samuel

Eli and Samuel continue the judging tradition. The issue of repentance comes up in chapter 7. “If you are returning to the Lord with all your hearts…” (shades of Deuteronomy 30). The Israelites aren’t lamenting about their own circumstances at this point but rather the situation with the Ark of the Covenant being held by the Philistines.

The narrative is portraiture not rather than photography. The text contains generalisations and hyperbole in order to make theological points. We have to be careful to understand what the aim of the text is. We can do this while still maintaining a high view of scripture.

What is the point of the Deuteronomic History?

Depends on your view on dating – is it a Josiaic composition withan exilic editor? Is it early? Is it to paint Israel as abject failures? To present post exilic theological options?

What are Israel to do in the hour of judgment? They are to turn and repent. Even after Josiah’s repentance God’s anger burns against Israel and seems to be a repudiation of the kingship in total.

Repentance is important and unavoidable in the New Testament – both John the Baptist and Jesus preach it first up, Hebrews 6:1 makes it a pretty foundational doctrine. It was also held to be very important in Hebrew theology. Repentance, in Jewish theology, converted unforgivable sins into ritual sins addressable through the law. “Great is repentance, for deliberate sins are accounted as sins of ignorance” – the Talmud. The Targum follows this pattern – repentance leads to forgiveness.

June 30, 2010

AACC Liveblog: Who is “you” and who are “we” – Phil Campbell

This is a proud moment for the Campbell family. The first academic paper to be presented by any of our line for eons, possibly the first ever. Dad has had this idea germinating for some time, so I’m really proud to be sitting here listening to its presentation.

A precis of the argument goes a little something like this:

In Pauline epistles, particularly Galatians, Ephesians, Philipians and Colossians, Paul deliberately employs the pronouns “us” and “you” to distinguish between Jewish Christians (us) and Gentile Christians (you). Commentators have suggested this might be a stylistic alternation. Which doesn’t make as much theological sense as reading the letters as addressing Jewish and Gentile Christians in different passages.

He’s following DWB Robinson, who in 1963, suggested that Paul used “the saints” to refer to Jewish Christians.

Paul consistently uses “we” or “us” language to talk about past bondage to the law. Galatians 3 is a key passage where this reading makes sense. There are plenty of corroborative passages where the language switches from you to us when Paul starts talking about the law. This doesn’t go the other way (from us to you).

Paul more often uses “you” to talk about being foreign to God, or not knowing God, being worldly or uncircumcised.

Passages with a we/you parallelism read better read in this light.

Galatians 2:15 provides an interpretive key “we who are Jews by birth,” while Ephesians 2:11 says “you who are gentiles by flesh.” There are a couple more instances of each of these distinctions.

So who are the saints?

All Christians? Spiritual beings?

After surveying the gospels, Revelation and the Epistles, Robinson found that the use of the term refers to Christians, and particularly Jewish Christians, and mostly the Jewish Christians in Jerusalem.

Robinson on Colossians 1:

“This means that we have an inheritance which ‘you‘ have been counted worthy to share. And ‘we‘ are ‘the saints’.

Robinson suggests the flow of Paul’s logic is:

We, the saints, have enjoyed the blessings of God’s covenant fulfilment in Christ.
You, the Gentiles, have been invited to join us.
Now we, together, are united in Christ

Ephesians 1-2 Case Study

Paul spends chapter 1 claiming the privileges of Jewish Christians. The key comes in verse 12 “we who were the first to hope in Christ.” Paul develops a parallel between the Jews and Gentiles in 1:3-12 and 1:13-14. As a result the Gentiles are to have love for the saints (v 15).

The same logic and contrasts continue in chapter 2. You Gentiles were dead in your sins (2:1), we Jews were also dead (2:4).

In Ephesians 2:6 Paul fuses the two together into one category – using the same prefix on the verbs “made alive,” “raised,” and “seated” (the prefix translates as “together”).

Implications

This idea has some implications for some pretty major doctrines.

Predestination – If Ephesians 1’s “we” refers to the saints of Israel being elected before creation where does that leave us?
A new approach to Christians and the Law – Our position with regards to the previous efficacy of the law (or lack of position) rarely comes into consideration because we often read the OT as Christian prehistory.
A fresh insight into the Spirit – Reading 3:14 and 4:6 in parallel suggests that the role of the Spirit post Pentecost is linked to the Gentile mission.
A need to nuance “every member ministry” – The popular notion of “every member ministry” built on Ephesians 4:11-12 needs to be reconsidered in this light.
A revised view of the Old Testament as Christian prehistory – we don’t need to see ourselves in terms of the struggle of removing ourselves from the curse of the law (our problem, as slaves to sin, was deeper).
A revised Old Testament hermeneutic – Our desire to identify with Israel rather than the gentile nations (like the Philistines) might be misplaced.
Evidence for common authorship of Galatians, Ephesians and Colossians – you may not be aware, but a bunch of academics don’t think Paul wrote these anymore – this theologically consistent use of the pronouns throughout these epistles suggests common authorship.

June 30, 2010

AACC Liveblog: Getting Published – Ross McKenzie

Ross is a physics professor at UQ. He also has a blog which you should read. His interests are quantum physics and the intersection between theology and science.

Publication is important for the church

Historically, evangelicals have ceded the academy to liberals and atheists.
Publication is the key to the intellectual world. It is the currency of respectability in the academy. You have to be published to be taken seriously.
Publishing leads to engagement with the broader culture. It is apologia and kategoria. If we want to be engaging in the crucible of ideas and knowledge you need to be getting published.

Publication is important for your college and denomination

It maintains intellectual vitality.
It keeps teaching content and research supervision abilities up to date.
It raises the profile of a college and help in recruiting new staff and students.
The process reduces isolationism and forces faculty to engage with other thinkers.
It’s becoming increasingly important for government funding and accreditation of the Australian College of Theology.

Publication is important for you

It maintains your own vitality.
It puts your ideas out there for critique
It helps maintain your employment (if you’re an academic).

Ross’s Guide to Peer Reviewed Publications

Write a draft.
Choose a suitable journal. If many references in your paper come from one journal then that’s probably a suitable publication. Electronically available journals are preferable, especially journals available in tertiary institutions. Narrow journals with small audiences aren’t ideal. The Australian Research Council ranks journals.
Put the article in the format of the journal.
Ask a colleague who has published in that journal, or a similar one, to give feedback. Take that feedback on board.
Submit it.
The most likely responses are: rejection, or a request to resubmit.
If you’re rejected make the changes and submit it elsewhere. Keep repeating steps 2-6. If changes are requested make them. Swallow your pride.
Don’t give up.

Peer review may help reduce self delusion and sloppy thinking – Richard Dawkins hasn’t published a peer reviewed paper for 30 years.

June 29, 2010

AACC Liveblog: Getting Published – From Concept to Publication with Michael Bird

Apart from running one of Christendom’s most popular blogs, Michael Bird is a widely published author. His presentation this morning is a piece of self reflection on his process from student to scholar, and the process from idea to publication. Though “A Bird’s Eye View on Paul” was not his chosen title.

Motivations for Publishing

To disseminate research
If you end up in an academic career publication is linked to funding. This is especially the case in the UK where universities depend on world class, brilliant, erudite publications for grants. Lots of institutions expect their faculty to be research active in their fields.
To contribute to scholarly discussions and academic knowledge.
To contribute resources for the wider church, to be a bridge between the academy and the church.

Bad reasons to publish

Fame and fortune – most publishers would only be expecting to sell 300 copies of PhD dissertations. Most monograph series don’t pay royalties.

Getting Started

The initiative more often than not comes from the writer, not the publisher (unless you’re famous).

Origen: “A biblical scholar is like a hunter walking through a forest when a flash of movement catches their eye.”

Mike’s story: In the late 90s he read through Jesus and the Victory of God got him thinking “how did Christianity move from a fringe Jewish movement into a movement, within 50 years, that a Gentile emperor was making policy about.” Looking to explore that question became his PhD thesis.

Looking at what’s around on a topic and thinking about how to contribute to a conversation is a good start. Don’t think of your book as the definitive word on a subject. It’s a conversation that will continue after your contribution. That is how you should think about it.

How do you get this idea to the market?

Who is your audience? Academics? Students? Lay people? Once you’ve picked your audience find a publisher who will meet your audience.

If you’ve killed your academic audience through publishing journal articles then look at other audiences (possibly more lucrative too).

Bird says, on the question of when to start writing, sooner or later you’re going to have to start, so it might as well be sooner.

Preparing Your Submission

Step 1. Get ready for rejection. If you can’t handle rejection do not try to publish books.

Step 2. Write a proposal. Don’t bother with unsolicited manuscripts.

Writing a Proposal

Proposals look a little something like this:

Title
Short bio of yourself
Summary
Audience
Need
Competing volumes
Potential endorsers
Word Length
Submission Date
Sample Chapter

Getting the Proposal heard

Meet an editor – network like crazy, meet people, schmooze. You’re incredibly unlikely to be published via an unsolicited manuscript. Your chances dramatically increase if you know the publisher. The editor has to believe in your project over and above the other projects on the table. They have to sell it to their editorial colleagues and the publishing company.
Consider the market, ethos, values and theology of the publisher.
Be willing to make changes. Negotiate on the size, the scope, the content, the audience… everything is on the table.
Be prepared for it to be a long process filled with corrections, proof-reading, endorsers, indices…

Be Prepared for…

Some more things to be ready for in the process:

A long delay waiting for a response, it’s ok to make enquiries about the status of your proposal a few months later
Rejection
Work and family commitments, your circumstances can change which will effect delivery dates.
Editors can be brutal, there’s a difference between an academic supervisor and an editor. Supervisors want you to produce defendable work, editors want you to produce marketable work.
Copy editors can be incompetent
Publishers can change stuff
Criticism in reviews

In the writing of books there is much sorrow, mainly for the authors. Bird writes because he learns the most in the publication process. Autonomous learning is the goal of any Christian scholarship. The first beneficiary of the process is yourself, but it’s good to see others. Writing is an avenue for participating in the debate, being part of the conversation, it’s fun.

How the blog interplays with books

Starting a blog was one of the best things he ever did. In the year after submitting his PhD he got several knockbacks. The blog opened doors with publishers (they even took him out to lunch). Some posts now prompt emails from publishers.

The blog has been great for bouncing ideas off people. and nutting out ideas.

June 29, 2010

AACC liveblog: Getting Published: Bruce Winter: Advice from a Veteran

Bruce says “always contribute to the body of knowledge”…

Argument should take place in the main body of the thesis, not in the footnotes. Some have used footnotes to disown arguments.

In the metamorphous from student to scholar we need to move on from attributing every notion or idea in footnotes and be prepared to argue things out in the text.

What does it mean to be a Christian and an Academic?

Bruce resolved never to engage, in his writings, with trashing other scholars. He believes that evidence should be argued out in the pages without playing the man.

A non-Christian friend made the comment that one of Bruce’s books “wasn’t an easy read.” He came to the realisation that the first paragraph has to be engaging if we are to grab the attention of a reader. Bruce’s rules of thumb:

The heading must entice.
The first sentence must grab the attention.
The second sentence must inform.

This, in my opinion, a good rule of thumb for writing anything. Basically you’ve got to think about how you yourself approach a text – how many academic books have you read right through?

Bruce resolved to agonise most over headings and sub-titles, and introductions. They are important.

Chapter headings need sub-headings. They need to be well thought out structures. We must write with purpose.

Bruce reads the preface, the chapter headings, the chapter introductions and the conclusions (including the links between chapters) before deciding whether to read the whole book. His approach to writing follows his approach to reading.

There must also be a Christian approach to criticism, and especially to the review process. Some journals offer authors the right of reply to reviews – how do you take this opportunity without trashing someone who has trashed your work? We want academic interactions to also be Christian interactions.

Bruce avoids fads in academic circles because they pass. Some publishers love fads and are always in search of the next new thing.

We are accountable to Christ – not to reviewers or audiences.

Questions to ask of your work.

Have we added to the body of knowledge?
Have we illuminated the text?
Have we built people up?
Who are we writing for?
What we write is the application of our gifts for the benefit of others. So does it benefit others?

Publish or perish is not the motto of the Christian.

June 29, 2010

AACC liveblog: Getting Published: Eisenbraun’s guide to getting published

If you have a monograph you want published here are Jim Eisenbraun’s tips for getting there.

Start with a well thought out proposal – including your idea, its genesis, how it compares to other works in the field or underway, what need it meets. Is there a market?
The right time to submit a proposal is a bit of a Goldilocks question – you want to have the ability to provide more information upon request without too big a gap in time, but you don’t necessarily need an entire manuscript. Sometimes things come in the form of an expanded article. Which is fine, and a good basis for decision making. Writing a Phd dissertation with publication in mind is useful (if the adviser will permit that). There are dissertations that aren’t worth publishing as a monograph. They’re always so tuned in to the adviser’s goals and philosophy that they can become unmarketable.
Publishers like to be asked what they want, and they are fine with dispensing advice on how to edit a work to make it publishable.
Don’t send an entire manuscript right off the bat – give something that can be read in 15 minutes.
Put effort into your proposal – a badly written proposal will go no further. Grammar matters. Write well. Publishers love good writing. If they have to do a lot of work to your prose it will give them pause. The biggest cost in publishing is human – it’s not the paper and ink. Time spent fixing a manuscript raises costs.
Good English is plain English. Sometimes academics get stuck in the notion that esoteric or made up words sound stronger. That’s not the case. Avoid jargon that I can’t understand what they’re saying. If the publisher, who works in the field, can’t understand what’s being said then what chance does the market have. Unclear jargon is faux-academic.
How to Edit Your Own Writing is a great book full of “aha” moments. The Chicago Manual For Style is the American publisher’s bible.
Eisenbrauns will ask for a proposal, then a chapter, then check with others in the field to make sure the idea will fly. They’re always looking for manuscripts that will advance the discussion, unless it’s a textbook that summarises the state of knowledge.
If it’s a monograph that’s presenting a new idea the question is “will this carry scholarship forward?”
Academic publishers care. They are engaged in the process of developing scholarship.
Eisenbrauns’ review process is double blind and shared – reviewers and writers are not named.
After the review process Eisenbrauns have to make a market decision. There are valuable materials that might only have 50 readers. Print on demand is an option but it looses some of the aesthetic value of the hardback high quality tome.
Eisenbrauns still copy edits. Unlike some other publishers. Authors look at two sets of proofs. They print using traditional offset printing.
The decision to publish, and a contract, may be made at multiple steps in this process. Even from the proposal. Especially if it is someone with a reputation. For first timers a contract is likely to come after seeing some of the finished work. If you want to be published multiple times avoid entering contract limbo.
Finding the right publisher is an issue for writers – find the publisher that markets to your audience. Anybody can publish a book, with a few dollars, the test of publishing is to market. Rejection may not be a question of the quality of the work, find a shoe that fits. Publish with a publisher who prices things in a way that mortals can afford them. $200 monographs are unaffordable.

June 29, 2010

AACC Live: Getting Published – Jim Eisenbraun

I’m at the Annual Australasian Christian Conference this week – so expect a bunch of posts reporting on theologs and their new and interesting ideas.

Today kicks off with “Getting Published” a guide to those looking to get published now, or in the future.

This morning we’ve got Jim Eisenbraun, the CEO/owner of Eisenbrauns Publishing.

“The rate and volume of publication is expanding rapidly, and that is a challenge for everybody in the academic world.”

It’s no longer possible to read everything in your field – there’s so much out there in terms of the history and the stuff being written in our time, even last month.

The challenge is now to pick what to read.

The reality for publishers is that fewer copies of any work are selling. The rate of publication is increasing while the rate of purchasing is decreasing – you don’t have to be an economist to see a problem. This explains why academic books are so expensive.

Publishing in an esoteric area you’re looking to sell about 350 copies. Publishing is an economic exercise. Electronic publishing is becoming a factor.

You can charge for content, but people are unwilling to pay for content when it’s online. There’s a changing social component in the move from printed content to content online – are we willing to pay for something that we can’t physically carry away with us. There’s something psychological at play. There’s less of a reality in our minds.

Publishers are facing this difficulty. Publishers primarily provide a service, not a product. They take a manuscript and turn it into a reader friendly format. Print will stay with us for a while – but the future is electronic. Which creates piracy concerns.

Information wants to be free. Even as a publisher Eisenbraun agrees with that philosophy. But somebody needs to be paid for their efforts. This has an effect on the way publishers view their role and their product. Dealing with this clash between commercial imperatives and the public’s view that information should be free is the modern publisher’s job.

The Google Books program is kind of an uneasy marriage between Google and libraries, and Google and Publishers. Nobody is entirely happy with where it is going, but everybody sees the value of continuing.

There’s a view that the distribution mechanism for academic works is broken – and that the institution should own the copyright to works published by their staff. Harvard make any work produced by their academics freely available – which removes some incentive from academics to publish.

The manuscript review process is being scrutinised by academics and by those seeking to be published. There’s a perception that publication in the modern age does not signify quality. In the past, when a publisher had to put significant resources into publishing there was an understanding that the final product would be worthwhile. One solution is to let the market sort it out – buyers will decide what’s worthwhile and what’s not. Eisenbraun doesn’t think this works. I think The Shack is a case study in why this doesn’t work.

June 29, 2010

If the Sermon on the Mount was on YouTube

Sermon on the Mount gets the YouTube comment treatment.

Via here.

June 26, 2010

Rudd and Theology

Oh yeah… and while I’m on the subject of Rudd bowing out of the Prime Ministership… I’ve said before that Rudd likes hitching his wagon to whatever engine is driving past at the time… but who did he think he was pleasing when he paused for his moment of theologising when he tacked “or her” on the end of thanking God… it was looking so good up until that moment – a loser thanking God, which helpfully combats every winning sporting superstar who claims God gave them victory as though he’s in their sports bag… bowing out with grace… but “or her”? What? How can “or her” be referred to as “our father”? Bonhoeffer would be rolling in his grave. Maybe he was caught up in the moment – seeing Gillard’s siezing the throne as divine. Maybe when he said “theology” he meant “self reflection” and his God complex was catching up with his loss of power? I don’t know. But it was dumb.

June 26, 2010