TGIF

J.P. Moreland, Christian philosopher, is interviewed by Hugh Hewitt and argues for a rubust evangelical political involvement under the Obama administration. (HT)

Red Sox resign Jason Varitek. (Now let's just hope he learns how to hit in the offseason.)

In the online version of the Wall Street Journal Rush Limbaugh offers his "Bipartisan Stimulus" plan. Read it here.

To the Glory of God and Praise for Me?

Over at Evangelical Textual Criticism, Peter heads draws attention to a variant in verse 11 of Philippians 1. The variant is found in Papyrus 46 and reads (translated, of course), "to the glory of God and praise for me," instead of the reading supported by most witnesses, "to the glory and praise of God."

I have to agree with Head that, despite the fact that this manuscript represents a lone witness, the reading makes good sense on internal grounds. Head rightly points to Paul's expression of eschatological vindication in light of the Philippians's faith elsewhere (Phil. 2.16). In support of this reading, then, is the fact that it is the more difficult reading, the early age of the manuscript supporting it, and the internal consistency implied by its inclusion.

Check out the post (with a snapshot of the papyrus section) here.

Is the NT a Story About God's Desire to Glorify Himself?

Ben Myers offers some critical comments on Tom Schreiner's (and Piper's and Edwards's) theorizing that NT Theology can be united around God's desire to glorify himself. Read the post and comments here.

A Roman Boxer in Jerusalem

A figurine of a boxer (likely Roman) was recently discovered in Jerusalem. It appears to be datable to the second or third centurey c.e., and is reported to be the first such discovery in Jerusalem. The discovery is detailed here.

(via Jim Davila)

McKnight on the Now-Reversed Mexico City Policy

Scot McKnight, over at Jesus Creed, asks a critical question about the reversal of the so-called Mexico City Policy, which had pulled U.S. support for NGOs offering access to abortions, and renders his opinion. Check his posts here and here.

A Humble Foreign Policy

Last night on Anderson Cooper I saw some clips of Obama's interview on Al-Arabiya television. Much of what the President said showed definite forethought and balance. The tone, moreover, was a humble one.

Two things are interesting about this interview. First is the interview itself, the first major one of Obama's administration, which was granted to a foreign news outlet.

Second, however, is the President's comment, "all too often the United States startes by dictating."

Clearly Obama is trying to send a conciliatory message to the "Muslim world." My question is whether this particular tact is an appropriate one for an American president to take. Any thoughts?

Envoys, Part 2

Though an envoy in the Greco-Roman world could represent a personage more palatable to the receiving party than the sender himself, it is nevertheless the case, Mitchell asserts, that the “envoy or emissary represents the one by whom and in whose name he was sent.” Obviously this is not fully the case today, as it is commonplace to retort, when delivering an unpopular message, “don’t shoot the messenger!”

The basic equation of messenger with sender takes on an interesting flavor when it becomes spiritualized in the early church, Mitchell points out, and “is applied Christologically . . . so that in receiving the Christian, one receives Christ (Mark 9:37; Matt 10:40).” (She references the appointing of the twelve disciples as an earlier beneficiary of this “cultural assumption.”) Indeed Paul, writing to the Thessalonians, rejoices that the church, “when you received the word of God which you heard from us, you accepted it not as the word of men, but . . . the word of God” (1 Thess. 2:13).

Ultimately, Mitchell argues, this “whole complex is rooted for Paul . . . in God’s sending of the Christ, who now sends Paul,” who now sends the envoy(s). Those who are the recipients of the envoy are to behave as though they are actually welcoming the sender himself. Mitchell finds evidence for this strong connection between envoy and sender in the way Paul, in defending himself against charges leveled by the Corinthians, presents as evidence of his own uprightness “Titus’ behavior among them” (2 Cor. 12:17–8).

Reminders of the need for proper reception often take place, moreover, as Paul makes clear in Philippians when he urges that the church receive Epaphroditus “in the Lord” and “hold such men in high esteem” (Phil 2:29). This does not insinuate that Epaphroditus had fallen into ill-repute with the church, Mitchell suggests, but is rather a formulaic expression.

Syriac Monastery in Turkey

This from Reuters on a Syriac Christian monastery in Turkey that faces a battle to retain its property in the face of legal challenges and opposition from neighboring villages. The reporter notes that this particular case has broader implications for Turkey's aspirations to be admitted to the EU.

Here is a sliver of the article:

The row began when Turkish government land officials redrew the boundaries around Mor Gabriel and the surrounding villages in 2008 to update a national land registry.

The monks say the new boundaries turn over to the villages large plots of land the monastery has owned for centuries, and designate monastery land as public forest. Christian groups believe officials want to ultimately stamp out the Syriac Orthodox monastery.

Their allegations come as the EU has said the ruling AK Party government, which has Islamist roots, needs to do more to promote religious freedom alongside its liberal economic and political reforms.

(HT: Jim Davila)

Brooks On Human Nature and Economics

Here's an interesting op-ed by David Brooks about faulty economic thinking on both sides of the isle. As argued by Brooks, what more thinkers need to take into account is human nature, a variable absent from many economic models. 

About The Messiah . . .

Lately I’ve been working my way through the joint work of Adela Yarbro Collins and John J. Collins titled King and Messiah as Son of God. While I’m not sure I will be able to cover every chapter in this book, I want to touch on a few that are most interesting to me. I am fascinated by the questions concerning the existence of messianic expectation in Judaism and how such ideas influenced Christian conceptions of Jesus. The authors of this work specify that their particular focus here is “on the specific question of the divinity of the messiah.”

A principal conclusion of the authors is that “the idea of the divinity of the messiah has its roots in the royal ideology of ancient Judah, which in turn was influenced by the Egyptian mythology of kingship.” Rather than merely standing as a metaphorical characterization of God’s adoption of the king, on the one hand, or as representing actual divinity, on the other, the attribution of divine status to the messiah captured both understandings. The Collins’s demonstrate this thesis in eight chapters, with each author contributing four, beginning with John J. Collins.

Envoys, Part 1

In Philippians 2.19–30, Paul discusses in turn two men known to himself and the church at Philippi. These men—Timothy and Epaphroditus—were essentially functioning in the role of envoys, an office well known in the Hellenistic world of Paul. Margaret Mitchell has written an article* on NT envoys and makes a number of significant points, some of which are relevant to Paul’s epistle to the Philippians.

Mitchell takes issue with the judgment of Robert Funk that (in Mitchell’s words) “Paul sent envoys as only ‘inadequate substitutes’ [Funk’s phrase] for his own physical presence because of the busyness of his schedule.”

She goes on: “Is it not more likely the case that in certain instances Paul sent envoys of letters (or both) to represent him because he thought that they might be more effective than a personal visit in dealing with a particular situation that was facing a church? It is quite possible that we have a Pauline corpus in the first place because of the relative ineffectiveness of Paul’s personal presence and his own creative recognition of that limitation.”

Part of Mitchell’s overall point is that the envoy served many purposes for the one sending the message; he was not always simply a substitute. Paul’s strained relationship with the Corinthians would especially have called for an envoy that could also function as a sort of mediator. In the case of Philippians, where there seems to have been a genuine and uncomplicated mutual affection between apostle and church, the envoy’s role would presumably not have been so complicated. Yet I would still think that both Timothy and Epaphroditus, for instance, could effectively bolster Paul’s message of unity and gospel participation so as to make Paul’s own job easier.


* “New Testament Envoys in the Context of Greco-Roman Diplomatic and Epistolary Conventions: The Example of Timothy and Titus.” JBL 111/4 (1992) pp. 641­–662.

Mad Dog

So P. and I have been dog sitting for our friends the last two days. Of course, it's been really fun. And he's extremely well-behaved. Here are a few pictures of me with my buddy, Boston.

Smile for the camera.

Boston goes for the neck.

Boston attacks the neck.

No comment.

A more subdued Boston poses with sitter.

The Maker's Diet--Not So Good?

Despite the claims of many, the biblical diet was actually not very health according to Old Testament lecturer Nathan MacDonald. Some of MacDonald's observations regarding ancient diet is noted in this BBC article. HT: Jim Davila.

Christians in the (Ancient) Cities

Lately I've been working my way through The Cambridge History of Early Christian Literature. More than anything else it is a helpful overview of the literature and social setting of early Christianity. Writing about "The Social and Historical Setting" of Christianity from its inception until the time of Irenaeus, John Behr makes the following observations about the manifestation of the distinctive movement in the cities of the Greco-Roman world.

The cities were "rife with infectious diseases, such that most people would have suffered from chronic health conditions, and those who survived had a life expectancy of less than thirty years. Cities were subject to frequent fires, collapsing buildings and other disasters. To maintain their populations, the cities needed to be repopulated by newcomers more or less continually, leading to high rates of crime and frequent riots. In such conditions, the Christian church could provide a new basis for attachments and an extended sense of family." 

Behr goes on to note that for a city, when an "epidemic struck . . .the fatalities were enormous, probably about a quarter to a third of the total population." In such conditions, the "typical response of pagans, even doctors like Galen, was to leave the cities for the countryside until the danger passed." By contrast, two early writers remarked "how the Christians, having learnt how not to fear death, remained in the cities nursing the sick. . . . Galen also noted that the Christians' 'contempt of death and of its sequel is patent to us every day.'" 

Behr concludes that the "newly forming Christian communities offered, in Stark's words, a 'new culture capable of making life in Greco-Roman cities more tolerable."" How might Christians in today's cities embody to those watching and in need a new culture? 

Happy Birthday to Albert Schweitzer

In recognition of Albert Schweitzer's birthday, Mark Goodacre at NT Gateway has some video clips of the man as well as of a reconstructed young Schweitzer with an even younger Indiana Jones. Check out the clips here.

Philippians 2:16-18

Ultimately what engenders harmony among the Christians at Philippi and among Christians today is their mutual possession of gospel. Paul’s “while” assumes that his flock is indeed clinging to this gospel—what he calls the “word of [i.e., that produces] life”—but it functions just as much like a command to hold on to it. As apostle he realizes the dire urgency of this instruction; so many distractions and obstacles together conspire to loosen the church’s hold on their very basis of existence. He knows, however, that should the Philippians stand fast, as their apostle he will be able to boast when the “day of [i.e., that is characterized by] Christ” comes, a day which entails judgment and salvation. For all of Paul’s work to this point—his deprivation, his imprisonment, his decision not to “go and be with Christ”—will prove to have paid off.

Paul’s linkage of his status with that of Philippians on that ultimate day of reckoning is profound. How often do Christians today—I, especially—think of accomplishment in terms of comfort, prestige, financial success? Paul, instead, is driven by a vision of his spiritual children “being filled with the fruit of righteousness to the glory and praise of God” (1:11) and is willing to give his all to see that accomplished. He concludes this section, in fact, by explaining to the church that he rejoices “even if I am poured out [i.e., die] as a sacrifice and service to your faith” (2:17). And they too, he says, “should be glad and rejoice with” him (2:18).

A New Pair of Sox

Cool. The Red Sox add John Smoltz (probably) and Rocco Baldelli to the roster. Midwestern correspondent J. Allen informed readers of the news this morning. Ugh. It really sucks getting scooped on this news by a fan living in Missouri.

Hamas's Recent Elections: Change You Can Believe In?

Matthew Levitt provides helpful background details to Israel's current clash with Hamas in Gaza. New leaders in the Gaza branch of the organization, apparently, are calling the shots, leading to the recent increase in missile attacks as well as Israel's full-throttled response. Read the article here.

Plutarch On Governing

More words of wisdom from our dear friend:

In "political affairs, a method of government which is too rigid and opposes the popular will on every occasion will be resented as harsh and overbearing, but on the other hand, to acquiesce in all the demands of the people and share in their mistakes, is a dangerous, sometimes a catastrophic policy." 

Politicians, and parties I daresay, fall prey to one or the other of these extremes. How should those governing avoid these two pitfalls? Plutarch goes on.

"The art of wise administration consists in making certain concessions and granting that which will please the people, while demanding in return an obedience and cooperation which will benefit the whole community--and men will cooperate readily and usefully in many ways provided they are not treated harshly and despotically all the time."

Plutarch, Phocian

Philippians 2:14-15

When Paul continues in his instructions to the Philippians he is either fleshing out what it means to “work out your salvation” (2:12) or he is building upon this command with more concrete directives. It is natural at this point that he should urge activity that is devoid of “grumbling and dispute” (2:14), for he has elsewhere characterized his association with the Christians at Philippi as a “partnership” (1:4) and has lobbied for a spirit of unity (1:27) and like-mindedness (2:2) among their ranks. What is striking, however, is Paul’s insistence that the purpose here of such harmony is that the Philippians “should be blameless and pure” (2:15a). Such conduct—and this status that results from it—marks Christians out as “God’s children, who are without blemish in the midst of a crooked and perverse generation” (2:15b).

Surely there are other characteristics that should signal this or that person is a Christian and is different from those around him or her. The absence of this or that sin. The practice of this act of kindness. The joy that accompanies this person in all types of circumstances. Here, though, Paul interestingly pinpoints harmonious living amongst Christians as the ultimate badge of their unique relationship to God. While we who are Christians today often place this low on our list of priorities, Paul intimates that it is what causes the Philippian believers to “shine as lights in the world” (2:15c).

Israel's Upcoming PM Elections

Ben Smith writes about Israel's political process in view of the upcoming PM election there. What will be interesting to see is how the current conflict between Israel and Hamas will impact the election. Smith's article reports that Barak's Labor Party has already witnessed gains in the polls at the expense of Netanyahu's Likud. However, Smith notes that

"Despite the international preoccupation with the slow-burning conflict with the Palestinians, the focus had been on domestic policy. Netanyahu’s service as finance minister in the boom years of 2003 to 2005 has given him great strength on economic issues."

Were Netanyahu to win the election, this would prove an interesting challenge to U.S. foreign policymakers, as the former Israeli Prime Minister has been a consistent critic of the two state solution. Check out the article here. And be sure to check out the humorous "Livni Boy" video that Smith links to there.