tag:blogger.com,1999:blog-70046536476251764062024-03-13T11:41:42.870-05:00Paul Redux: The Gospel of Jesus Christ in the Greco-Roman Worlda biblioblog by Max Lee devoted to the study of the Apostle Paul and how he uses the Greco-Roman cultural traditions, language, categories, metaphors and lexicon of the ancient Mediterranean world to communicate the gospel of Jesus Christ to his Gentile churches. Every now and then, I might digress to share theological reflections, pastoral devotions, musings about the academic life, and just about anything related to the New Testament, early Christianity, or the church todayMax Leehttp://www.blogger.com/profile/06562729493851364608noreply@blogger.comBlogger153125tag:blogger.com,1999:blog-7004653647625176406.post-60506574137206016262020-07-28T12:00:00.001-05:002020-07-28T12:00:45.985-05:00New Testament Redux: A Relaunch of My Blog Coming Soon... <div class="separator" style="clear: both; text-align: center;">
<a href="https://1.bp.blogspot.com/-Lfig2OyFiHc/XyBYI0QgovI/AAAAAAAADP0/c90Wk1bzKnQ6kKNCtY_OWtJiO3BOJYGqgCLcBGAsYHQ/s1600/6401746304499712.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="607" data-original-width="1312" height="225" src="https://1.bp.blogspot.com/-Lfig2OyFiHc/XyBYI0QgovI/AAAAAAAADP0/c90Wk1bzKnQ6kKNCtY_OWtJiO3BOJYGqgCLcBGAsYHQ/s400/6401746304499712.jpg" width="450" /></a></div>
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">A big head's up everyone! I won't be posting here at paulredux much longer. I'll be moving the blog to a new site and re-launch it with a new name (see above). I'll announce when the new site is up and running here at paulredux one last time some time in August. </span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> I'm excited about the relaunch. Stay tuned! MJL</span><br />
<br />Max Leehttp://www.blogger.com/profile/06562729493851364608noreply@blogger.com0tag:blogger.com,1999:blog-7004653647625176406.post-66333902804695141592020-06-13T21:26:00.001-05:002020-06-13T21:26:21.272-05:00An Interview at Nijay Gupta's Crux Sola<div><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-Pbk6O3kJmKQ/XuWJkQ62ccI/AAAAAAAADM0/bBsbNTRShXQ352ihGkredE01ESMOH94ZgCK4BGAsYHg/s1048/6717877808529408.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="855" data-original-width="1048" height="326" src="https://1.bp.blogspot.com/-Pbk6O3kJmKQ/XuWJkQ62ccI/AAAAAAAADM0/bBsbNTRShXQ352ihGkredE01ESMOH94ZgCK4BGAsYHg/w400-h326/6717877808529408.png" width="400" /></a></div><span style="font-family: georgia, "times new roman", serif;"><br /></span></div><span style="font-family: georgia, "times new roman", serif;">Thank you to fellow New Testament scholar and friend Nijay Gupta for interviewing me regarding my recently published book with Mohr Siebeck. Nijay asked me four great questions:</span><span style="font-family: georgia, "times new roman", serif;"><br /></span><br />
<i><span style="font-family: georgia, "times new roman", serif;">1) How did you become interested in the topic of "moral transformation" in ancient philosophy?</span><br /><br />
<span style="font-family: georgia, "times new roman", serif;">2) What is the misunderstanding you want to address or the "gap" you are trying to fill in this book? </span><span style="font-family: georgia, "times new roman", serif;"><br /></span><br />
<span style="font-family: georgia, "times new roman", serif;">3) Why should pastors and students of the New Testament care about conversations in the Greco-Roman philosophers about the mind and moral progress?</span><br /><br />
<span style="font-family: georgia, "times new roman", serif;">4) It seems like the book anticipates further work on Paul. Are you going to write a sequel?</span></i><span style="font-family: georgia, "times new roman", serif;"><br /></span><br />
<span style="font-family: georgia, "times new roman", serif;">The interview really had me thinking. If you want to hear about how I first became interested in ancient philosophy, or about the book and its contributions to the academy, why pastors and students might find it useful, plus some previews on plans for sequel volumes, please click on the link below and check out the interview. Thanks! MJL</span><span style="font-family: georgia, "times new roman", serif;"><br /></span><br />
<span style="font-family: georgia, "times new roman", serif;"><a href="https://www.patheos.com/blogs/cruxsola/2020/06/moral-transformation-in-gr-philosophy-interview-with-dr-max-j-lee/?utm_medium=social&utm_source=share_bar&utm_campaign=share_bar_blogger_post">Moral Transformation in GR Philosophy: Interview with Dr. Max J. Lee</a></span><br /><br />
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<br />Max Leehttp://www.blogger.com/profile/06562729493851364608noreply@blogger.com0tag:blogger.com,1999:blog-7004653647625176406.post-72121774584853700062020-05-16T20:11:00.003-05:002020-05-18T02:37:17.294-05:00The Inaugural Session of the Asian American Biblical Interpretation research group at IBR 2020 Boston<div class="kvgmc6g5 cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="font-family: "segoe ui historic", "segoe ui", helvetica, arial, sans-serif; font-size: 15px; margin: 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div dir="auto" style="font-family: inherit; font-size: 15px;"><div style="text-align: center;"><a href="https://1.bp.blogspot.com/-fByFSvIXITs/XsApY7xNIOI/AAAAAAAADKg/7tbyjHFIbHcNNMVNGLnXRsMM12shrgUEQCK4BGAsYHg/AABI-May2020%2Blogo.jpg"><img border="0" data-original-height="680" data-original-width="935" height="291" src="https://1.bp.blogspot.com/-fByFSvIXITs/XsApY7xNIOI/AAAAAAAADKg/7tbyjHFIbHcNNMVNGLnXRsMM12shrgUEQCK4BGAsYHg/w400-h291/AABI-May2020%2Blogo.jpg" title="Inaugural Session at IBR / AARSBL 2020 #IBRAABI" width="400" /></a></div><span style="font-family: inherit;"><br /></span></div><div dir="auto" style="font-family: inherit; font-size: 15px;"><span style="font-family: inherit;"><br /></span></div><div dir="auto" style="font-family: inherit;"><font face="georgia" size="2"><span style="font-family: inherit;"><div class="nc684nl6" style="-webkit-tap-highlight-color: transparent; background-color: transparent; border-color: initial; border-style: initial; border-width: 0px; box-sizing: border-box; cursor: pointer; display: inline; font-family: inherit; font-weight: 600; list-style: none; margin: 0px; outline: none; padding: 0px; text-align: inherit; text-decoration-line: none; touch-action: manipulation;"><a class="oajrlxb2 g5ia77u1 qu0x051f esr5mh6w e9989ue4 r7d6kgcz rq0escxv nhd2j8a9 nc684nl6 p7hjln8o kvgmc6g5 cxmmr5t8 oygrvhab hcukyx3x jb3vyjys rz4wbd8a qt6c0cv9 a8nywdso i1ao9s8h esuyzwwr f1sip0of lzcic4wl oo9gr5id gpro0wi8 lrazzd5p" href="https://www.youtube.com/watch?v=hjA_0CGXQz0" role="link" style="background-color: transparent; border-color: initial; border-style: initial; border-width: 0px; box-sizing: border-box; cursor: pointer; display: inline; font-weight: 600; list-style: none; margin: 0px; outline: none; padding: 0px; text-align: inherit; text-decoration-line: none; touch-action: manipulation;" tabindex="0" target="_blank">Milton Eng</a></div></span>, East Coast Project Director for ISAAC, and I are delighted to announce <b>the inaugural session of the newly constituted <font color="#4285f4">Asian American Biblical Interpretation</font> research group </b>at the annual meeting of the <span style="font-family: inherit;"><a class="oajrlxb2 g5ia77u1 qu0x051f esr5mh6w e9989ue4 r7d6kgcz rq0escxv nhd2j8a9 nc684nl6 p7hjln8o kvgmc6g5 cxmmr5t8 oygrvhab hcukyx3x jb3vyjys rz4wbd8a qt6c0cv9 a8nywdso i1ao9s8h esuyzwwr f1sip0of lzcic4wl oo9gr5id gpro0wi8 lrazzd5p" href="https://www.ibr-bbr.org/" role="link" style="background-color: transparent; border-color: initial; border-style: initial; border-width: 0px; box-sizing: border-box; cursor: pointer; display: inline; font-weight: 600; list-style: none; margin: 0px; outline: none; padding: 0px; text-align: inherit; text-decoration-line: none; touch-action: manipulation;" tabindex="0" target="_blank"><div class="nc684nl6" style="display: inline;">Institute for Biblical Research</div></a></span> (<span style="font-family: inherit;"><a class="oajrlxb2 g5ia77u1 qu0x051f esr5mh6w e9989ue4 r7d6kgcz rq0escxv nhd2j8a9 nc684nl6 p7hjln8o kvgmc6g5 cxmmr5t8 oygrvhab hcukyx3x jb3vyjys rz4wbd8a qt6c0cv9 a8nywdso i1ao9s8h esuyzwwr f1sip0of lzcic4wl oo9gr5id gpro0wi8 lrazzd5p" href="https://www.facebook.com/hashtag/ibraabi?__eep__=6&__cft__[0]=AZVD-htZKMW--ImplQmfUxiMC-UUjYB27ntDuL1HTWJzbwKPMQTzr0PnQjpdNEWoEdyuYoGT7ElmR41Qv2ekjyqvnvX5zpHYCcPV2CuqAxPod7buZX8EGHQjEO0AIahirSA&__tn__=*NK-R" role="link" style="background-color: transparent; border-color: initial; border-style: initial; border-width: 0px; box-sizing: border-box; cursor: pointer; display: inline; font-weight: 600; list-style: none; margin: 0px; outline: none; padding: 0px; text-align: inherit; text-decoration-line: none; touch-action: manipulation;" tabindex="0">#IBRAABI</a></span>) and the Society of Biblical Literature in Boston, November 2020. </font></div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="font-family: "segoe ui historic", "segoe ui", helvetica, arial, sans-serif; font-size: 15px; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div dir="auto" style="font-family: inherit;"><font face="georgia" size="2">Our first session features plenary papers and a panel discussion with <span style="font-family: inherit;"><a class="oajrlxb2 g5ia77u1 qu0x051f esr5mh6w e9989ue4 r7d6kgcz rq0escxv nhd2j8a9 nc684nl6 p7hjln8o kvgmc6g5 cxmmr5t8 oygrvhab hcukyx3x jb3vyjys rz4wbd8a qt6c0cv9 a8nywdso i1ao9s8h esuyzwwr f1sip0of lzcic4wl oo9gr5id gpro0wi8 lrazzd5p" href="https://aas.sfsu.edu/jeung-russell-mark" role="link" style="background-color: transparent; border-color: initial; border-style: initial; border-width: 0px; box-sizing: border-box; cursor: pointer; display: inline; font-weight: 600; list-style: none; margin: 0px; outline: none; padding: 0px; text-align: inherit; text-decoration-line: none; touch-action: manipulation;" tabindex="0" target="_blank"><div class="nc684nl6" style="display: inline;">Russell Jeung</div></a></span> (San Francisco State University), <span style="font-family: inherit;"><a class="oajrlxb2 g5ia77u1 qu0x051f esr5mh6w e9989ue4 r7d6kgcz rq0escxv nhd2j8a9 nc684nl6 p7hjln8o kvgmc6g5 cxmmr5t8 oygrvhab hcukyx3x jb3vyjys rz4wbd8a qt6c0cv9 a8nywdso i1ao9s8h esuyzwwr f1sip0of lzcic4wl oo9gr5id gpro0wi8 lrazzd5p" href="https://www.fuller.edu/faculty/amos-yong/" role="link" style="background-color: transparent; border-color: initial; border-style: initial; border-width: 0px; box-sizing: border-box; cursor: pointer; display: inline; font-weight: 600; list-style: none; margin: 0px; outline: none; padding: 0px; text-align: inherit; text-decoration-line: none; touch-action: manipulation;" tabindex="0" target="_blank"><div class="nc684nl6" style="display: inline;">Amos Yong</div></a></span> (Fuller Seminary), and <span style="font-family: inherit;"><a class="oajrlxb2 g5ia77u1 qu0x051f esr5mh6w e9989ue4 r7d6kgcz rq0escxv nhd2j8a9 nc684nl6 p7hjln8o kvgmc6g5 cxmmr5t8 oygrvhab hcukyx3x jb3vyjys rz4wbd8a qt6c0cv9 a8nywdso i1ao9s8h esuyzwwr f1sip0of lzcic4wl oo9gr5id gpro0wi8 lrazzd5p" href="https://www.fuller.edu/posts/janette-ok-named-associate-professor-of-new-testament/" role="link" style="background-color: transparent; border-color: initial; border-style: initial; border-width: 0px; box-sizing: border-box; cursor: pointer; display: inline; font-weight: 600; list-style: none; margin: 0px; outline: none; padding: 0px; text-align: inherit; text-decoration-line: none; touch-action: manipulation;" tabindex="0" target="_blank"><div class="nc684nl6" style="display: inline;">Janette Hur Ok</div></a></span> (formerly Asuza Pacific University, now Fuller Seminary). This first session focuses mostly on East AsianAm contexts but will expand in succeeding meetings to include Southeast Asian, South Asian and Pacific Islanders.</font></div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="font-family: "segoe ui historic", "segoe ui", helvetica, arial, sans-serif; font-size: 15px; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div dir="auto" style="font-family: inherit;"><font face="georgia" size="2">We invite all IBR members and friends to attend. The research group mission statement and the session programming is below. Many thanks to <span style="font-family: inherit;"><div class="nc684nl6" style="display: inline;">Carmen Imes</div></span>, IBR Research Groups Coordinator, and <span style="font-family: inherit;"><div class="nc684nl6" style="display: inline;">Lynn H Cohick</div></span>, IBR President, for their enthusiastic support. </font></div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="font-family: "segoe ui historic", "segoe ui", helvetica, arial, sans-serif; font-size: 15px; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div dir="auto" style="font-family: inherit;"><font face="georgia" size="2">_____________________________________________</font></div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="font-family: "segoe ui historic", "segoe ui", helvetica, arial, sans-serif; font-size: 15px; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div dir="auto" style="font-family: inherit;"><font face="georgia" size="4"><b>Inaugural Plenary Session for IBR/SBL 2020 (<span style="font-family: inherit;"><a class="oajrlxb2 g5ia77u1 qu0x051f esr5mh6w e9989ue4 r7d6kgcz rq0escxv nhd2j8a9 nc684nl6 p7hjln8o kvgmc6g5 cxmmr5t8 oygrvhab hcukyx3x jb3vyjys rz4wbd8a qt6c0cv9 a8nywdso i1ao9s8h esuyzwwr f1sip0of lzcic4wl oo9gr5id gpro0wi8 lrazzd5p" href="https://www.facebook.com/hashtag/ibraabi2020?__eep__=6&__cft__[0]=AZVD-htZKMW--ImplQmfUxiMC-UUjYB27ntDuL1HTWJzbwKPMQTzr0PnQjpdNEWoEdyuYoGT7ElmR41Qv2ekjyqvnvX5zpHYCcPV2CuqAxPod7buZX8EGHQjEO0AIahirSA&__tn__=*NK-R" role="link" style="background-color: transparent; border-color: initial; border-style: initial; border-width: 0px; box-sizing: border-box; cursor: pointer; display: inline; list-style: none; margin: 0px; outline: none; padding: 0px; text-align: inherit; text-decoration-line: none; touch-action: manipulation;" tabindex="0">#IBRAABI2020</a></span>) in Boston </b></font></div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="font-family: "segoe ui historic", "segoe ui", helvetica, arial, sans-serif; font-size: 15px; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div dir="auto" style="font-family: inherit;"><font face="georgia" size="4">Theme: <i><font color="#3367d6">Setting the Table: Asian American Studies, Evangelicals and Biblical Interpretation</font></i></font></div><div dir="auto" style="font-family: inherit;"><font face="georgia" size="4"><i><br /></i></font></div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="font-family: "segoe ui historic", "segoe ui", helvetica, arial, sans-serif; font-size: 15px; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div dir="auto" style="font-family: inherit;"><font face="georgia" size="4"><b>Milton Eng</b>, William Paterson University, Presiding</font></div><div dir="auto" style="font-family: inherit;"><span style="font-family: georgia; font-size: large;"><font size="4"><b>Max J. Lee</b>, North Park Theological Seminary, Presiding</font></span></div><div dir="auto" style="font-family: inherit;"><span style="font-family: georgia; font-size: large;"><font size="4"><i>Welcome and Announcements</i> (10 min)</font></span></div><div dir="auto" style="font-family: inherit;"><font face="georgia" size="4"><br /></font></div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="font-family: "segoe ui historic", "segoe ui", helvetica, arial, sans-serif; font-size: 15px; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div dir="auto" style="font-family: inherit;"><font face="georgia" size="4"><b>Russell Jeung</b>, San Francisco State University</font></div><div dir="auto" style="font-family: inherit;"><font face="georgia" size="4"><font color="#f57c00"><i>Asian American Studies and the Development of Asian American Theolog</i>y</font> (30 min)</font></div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="font-family: "segoe ui historic", "segoe ui", helvetica, arial, sans-serif; font-size: 15px; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div dir="auto" style="font-family: inherit;"><font face="georgia" size="4"><b>Amos Yong</b>, Fuller Seminary</font></div><div dir="auto" style="font-family: inherit;"><font face="georgia" size="4"><i><font color="#f57c00">To the Seven Churches in Asia: An Asian (American) Apocalyptic Hermeneutic after Pentecost</font></i> (30 min)</font></div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="font-family: "segoe ui historic", "segoe ui", helvetica, arial, sans-serif; font-size: 15px; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div dir="auto" style="font-family: inherit;"><font face="georgia" size="4"><b>Janette Ok</b>, Fuller Seminary</font></div><div dir="auto" style="font-family: inherit;"><font face="georgia" size="4"><i><font color="#f57c00">Asian American Biblical Interpretation: Evangelical Engagement and Critique</font></i> (30 min)</font></div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="font-family: "segoe ui historic", "segoe ui", helvetica, arial, sans-serif; font-size: 15px; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div dir="auto" style="font-family: inherit;"><font face="georgia" size="4">Discussion (20 min)</font></div><div dir="auto" style="font-family: inherit; font-size: 15px;"><font face="georgia" size="2"><br /></font></div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="font-family: "segoe ui historic", "segoe ui", helvetica, arial, sans-serif; font-size: 15px; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div dir="auto" style="font-family: inherit;"><font face="georgia" size="2">These papers will be available on the IBR website after October 25th under the Research Groups tab at <span style="font-family: inherit;"><a class="oajrlxb2 g5ia77u1 qu0x051f esr5mh6w e9989ue4 r7d6kgcz rq0escxv nhd2j8a9 nc684nl6 p7hjln8o kvgmc6g5 cxmmr5t8 oygrvhab hcukyx3x jb3vyjys rz4wbd8a qt6c0cv9 a8nywdso i1ao9s8h esuyzwwr f1sip0of lzcic4wl py34i1dx gpro0wi8" href="https://l.facebook.com/l.php?u=http%3A%2F%2Fwww.ibr-bbr.org%2F%3Ffbclid%3DIwAR2Myi0TZ1gvzUUiOSeWfP8ywuh5GvhY5a9nyae4J7q_wlgrksnH8J5TNKA&h=AT148hdv_djcKybX9sTMA2ei6pHRqAwnIXP0qYYrVhdAlCr5WSTIuqVxh6E8n7N3kdtCM3z0-fUeu-jiF_nqml_cqBXJWgnD4Qq38ZqURaXRbYAfO71wN8lrEpKrnRYm2qUO&__tn__=-UK-R&c[0]=AT1Vkjdp1zjZUxaVDxGjQywqJ3sNluE4CkuURFOnxU-rJKzonJ-Gb_7OgHks8ZmtC76sGwmFYxuuEe1T_Hildt0HuA6XZC8NTa8qigkrLHPmR4PGitzhWEx7CMr33VxblSFTpcoGtcoEjQjd61d0" rel="nofollow noopener" role="link" style="background-color: transparent; border-color: initial; border-style: initial; border-width: 0px; box-sizing: border-box; cursor: pointer; display: inline; list-style: none; margin: 0px; outline: none; padding: 0px; text-align: inherit; text-decoration-line: none; touch-action: manipulation;" tabindex="0" target="_blank">www.ibr-bbr.org</a></span> (IBR Member login required). Attendees are encouraged to read the papers in advance though drop-ins are welcome. During the session, presenters will summarize their papers in ten minutes allowing for twenty minutes of discussion. Non-IBR members are welcome to attend. For further information, please contact Milton Eng (miltoneng@verizon.net) or Max Lee (mlee1@Northpark.edu)</font></div><div dir="auto" style="font-family: inherit;"><font face="georgia" size="2">_____________________________________________</font></div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="font-family: "segoe ui historic", "segoe ui", helvetica, arial, sans-serif; font-size: 15px; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div dir="auto" style="font-family: inherit;"><font face="georgia" size="2"><b>Research Group Description</b>: This new research group (<span style="font-family: inherit;"><a class="oajrlxb2 g5ia77u1 qu0x051f esr5mh6w e9989ue4 r7d6kgcz rq0escxv nhd2j8a9 nc684nl6 p7hjln8o kvgmc6g5 cxmmr5t8 oygrvhab hcukyx3x jb3vyjys rz4wbd8a qt6c0cv9 a8nywdso i1ao9s8h esuyzwwr f1sip0of lzcic4wl oo9gr5id gpro0wi8 lrazzd5p" href="https://www.facebook.com/hashtag/ibraabi?__eep__=6&__cft__[0]=AZVD-htZKMW--ImplQmfUxiMC-UUjYB27ntDuL1HTWJzbwKPMQTzr0PnQjpdNEWoEdyuYoGT7ElmR41Qv2ekjyqvnvX5zpHYCcPV2CuqAxPod7buZX8EGHQjEO0AIahirSA&__tn__=*NK-R" role="link" style="background-color: transparent; border-color: initial; border-style: initial; border-width: 0px; box-sizing: border-box; cursor: pointer; display: inline; font-weight: 600; list-style: none; margin: 0px; outline: none; padding: 0px; text-align: inherit; text-decoration-line: none; touch-action: manipulation;" tabindex="0">#IBRAABI</a></span>) provides a space for Asian American evangelical scholars to engage with, critique, integrate and indeed pave new ground in current approaches in Asian American Biblical Interpretation. The fact that the majority of Asian American Protestants remain evangelical makes their voices even more imperative. “Asian American” is understood in its broadest sense to include East, Southeast, South Asian and Pacific Islander Americans.</font></div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="font-family: "segoe ui historic", "segoe ui", helvetica, arial, sans-serif; font-size: 15px; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div dir="auto" style="font-family: inherit;"><font face="georgia" size="2">Asian American biblical interpretation by its very nature is interdisciplinary. Thus, sessions will include invited guest theologians, historians, sociologists &scholars from other disciplines to inform our research. </font></div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="font-family: "segoe ui historic", "segoe ui", helvetica, arial, sans-serif; font-size: 15px; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div dir="auto" style="font-family: inherit;"><font face="georgia" size="2">Asian American Biblical Interpretation more broadly has come of age in recent years. Publications continue apace with works as recent as the encyclopedic T&T Clark Handbook of Asian American Biblical Hermeneutics (2019). In addition, Asian American biblical scholars have now attained the highest &most visible positions in the academy including presidents &deans of seminaries, the presidency of the Association of Theological Schools &even most recently the highest office in our premier guild, President of the SBL.</font></div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="font-family: "segoe ui historic", "segoe ui", helvetica, arial, sans-serif; font-size: 15px; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div dir="auto" style="font-family: inherit;"><font face="georgia" size="2">Yet, most of such scholarship &representation has come from non-evangelical or mainline theological schools. Evangelicals are less represented (see C<a href="https://journals.sagepub.com/doi/abs/10.1177/1476993X19832139" target="_blank">hloe Sun, 2019</a>). <span style="font-family: inherit;"><a class="oajrlxb2 g5ia77u1 qu0x051f esr5mh6w e9989ue4 r7d6kgcz rq0escxv nhd2j8a9 nc684nl6 p7hjln8o kvgmc6g5 cxmmr5t8 oygrvhab hcukyx3x jb3vyjys rz4wbd8a qt6c0cv9 a8nywdso i1ao9s8h esuyzwwr f1sip0of lzcic4wl oo9gr5id gpro0wi8 lrazzd5p" href="https://www.facebook.com/hashtag/ibraabi?__eep__=6&__cft__[0]=AZVD-htZKMW--ImplQmfUxiMC-UUjYB27ntDuL1HTWJzbwKPMQTzr0PnQjpdNEWoEdyuYoGT7ElmR41Qv2ekjyqvnvX5zpHYCcPV2CuqAxPod7buZX8EGHQjEO0AIahirSA&__tn__=*NK-R" role="link" style="background-color: transparent; border-color: initial; border-style: initial; border-width: 0px; box-sizing: border-box; cursor: pointer; display: inline; font-weight: 600; list-style: none; margin: 0px; outline: none; padding: 0px; text-align: inherit; text-decoration-line: none; touch-action: manipulation;" tabindex="0">#IBRAABI</a></span> hopes to fill in the gap on representation in this burgeoning field, explore how it connects with shared issues of concern with African American, Latinx American, and other ethnic American biblical intepreters, and explain why this work is relevant to the mission of the church at large. <span style="font-family: inherit;"><a class="oajrlxb2 g5ia77u1 qu0x051f esr5mh6w e9989ue4 r7d6kgcz rq0escxv nhd2j8a9 nc684nl6 p7hjln8o kvgmc6g5 cxmmr5t8 oygrvhab hcukyx3x jb3vyjys rz4wbd8a qt6c0cv9 a8nywdso i1ao9s8h esuyzwwr f1sip0of lzcic4wl oo9gr5id gpro0wi8 lrazzd5p" href="https://www.facebook.com/hashtag/aapiheritagemonth?__eep__=6&__cft__[0]=AZVD-htZKMW--ImplQmfUxiMC-UUjYB27ntDuL1HTWJzbwKPMQTzr0PnQjpdNEWoEdyuYoGT7ElmR41Qv2ekjyqvnvX5zpHYCcPV2CuqAxPod7buZX8EGHQjEO0AIahirSA&__tn__=*NK-R" role="link" style="background-color: transparent; border-color: initial; border-style: initial; border-width: 0px; box-sizing: border-box; cursor: pointer; display: inline; font-weight: 600; list-style: none; margin: 0px; outline: none; padding: 0px; text-align: inherit; text-decoration-line: none; touch-action: manipulation;" tabindex="0">#AAPIHeritageMonth</a></span></font></div></div><div><font face="georgia" size="2"><br /></font></div><div><br /></div>Max Leehttp://www.blogger.com/profile/06562729493851364608noreply@blogger.com0tag:blogger.com,1999:blog-7004653647625176406.post-54680638040552850012020-05-01T15:29:00.003-05:002020-05-02T09:43:32.868-05:00A More Technical Description of My 2020-21 Carl F.H. Henry Residential Fellowship Project<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://1.bp.blogspot.com/-PCLl756_gbc/Xqxwsm8ELVI/AAAAAAAADJo/cYQusKBtF5EfJxLtjpYeTmggCBeAGRz7QCLcBGAsYHQ/s1600/5522606365868032.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="495" data-original-width="887" height="250" src="https://1.bp.blogspot.com/-PCLl756_gbc/Xqxwsm8ELVI/AAAAAAAADJo/cYQusKBtF5EfJxLtjpYeTmggCBeAGRz7QCLcBGAsYHQ/s400/5522606365868032.jpg" width="500" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">An interview/profile of my project can be found at the<a href="https://henrycenter.tiu.edu/2020/04/natural-desire-moral-indexes-and-pleasure-according-to-paul/" target="_blank"> Henry Center website (here)</a></td></tr>
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<span style="font-family: "georgia" , "times new roman" , serif;">Great news! I'm elated to share that I am a recipient of the 2020-21 <a href="https://henrycenter.tiu.edu/carl-f-h-henry-resident-fellowship/" target="_blank">Carl F.H. Henry Residential Fellowship </a>for science and theology. As part of the grant funded by the <a href="https://www.templeton.org/" target="_blank">John Templeton Foundation</a> for the center's <a href="https://henrycenter.tiu.edu/evangelical-theology-and-the-doctrine-of-creation/" target="_blank">Creation Project</a>, the plan is that I will spend the next academic year on the Trinity Evangelical Divinity School campus with three other fellows (<a href="https://henrycenter.tiu.edu/2020/04/paul-positive-psychology-and-the-good-life/" target="_blank">Josh Jipp</a>, <a href="https://henrycenter.tiu.edu/2020/04/perceiving-the-good-creation-nature-and-normativity/" target="_blank">Kevin Kinghorn</a>, and <a href="https://henrycenter.tiu.edu/2020/05/creaturely-awe-and-the-wonder-of-creation/" target="_blank">Alexander Stewart</a>) in a collaborate environment as each of us work on our individual projects. </span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> My project is titled:<a href="https://henrycenter.tiu.edu/2020/04/natural-desire-moral-indexes-and-pleasure-according-to-paul/" target="_blank"> </a></span><span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://henrycenter.tiu.edu/2020/04/natural-desire-moral-indexes-and-pleasure-according-to-paul/" style="font-style: italic;" target="_blank">Natural Desire as a Moral Index of What Is Good: What Paul and the Epicureans Have to Say about the Orders of Pleasure</a><i>. </i>Click the title of the project for a nice article and interview by Matthew Wiley and why I think a theory and theology of pleasure matters for the church today. </span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> Here, I'm happy to give more technical details about my work for the coming year. The goal is to write a book under the more user-friendly and general audience title: <i>Pleasure: Enjoying God and His Good Gifts in an Epicurean World</i> (currently looking for a university press publisher). The book e</span><span style="font-family: "georgia" , "times new roman" , serif;">xamines the issues of food consumption (1
Cor. 8:1–13; 10:23–30), sexual pleasure (6:12–20), and
entertainment (15:12–58)
in the ancient dialogue and debate between the Apostle Paul and the group which
New Testament scholarship has called “the Corinthian strong” or “the Corinthian
wise.” I make the case that the Corinthian slogans: “I am free to do anything”
(6:12; 10:23), “Food for the stomach and the stomach for food” (6:13), “Let us
eat and drink for tomorrow we die” (15:32), and other maxims find their origin
in Epicurean hedonism. </span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> Contrary to modern popular caricatures, the Epicureans
were not gross hedonists. They practiced a type of moral naturalism where
satisfying natural desires for food, sex, wine, and other bodily pleasures were
seen as goods as long as they did not cause pain. Their brand of hedonism
was self-controlled, pragmatic, and culturally influential. The Epicureans and Paul each provided moral instruction on how best
to consume pleasurable goods in a way that led to <i>eudaimonia</i>, or human flourishing. In my analysis of Epicurean moral
naturalism and Paul’s interaction with its major tenets, I examine not just key
Pauline texts but also the treatises of Epicurus, Philodemus of Gadara,
Lucretius of Rome, Diogenes of Oinoanda and other ancient ethical theorists. </span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> Both Paul and the Epicureans
affirm that the body matters, but Paul uniquely understood that bodily experience can be
transformed by a believer’s participation in God (15:20–50). The believer’s
union with Christ changes the temporal and futile condition of embodied
existence, infuses it with meaning, and allows for eating, drinking, human intimacy, and
other created goods to be expressions of faith and divine-human correspondence. Sharing in the triune life of God
is an important theoretical and theological category for Paul because of its
transformative effect on the participant. While Paul does believe that natural
desire and aversion can function as an epistemological index for assessing what
is good and can act as a means of moral valuation, he is also aware of how
dangerously overpowering and idolatrous desire can become.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> This project is interdisciplinary. It brings a biblical theology and theory of pleasure in conversation with
neurobiology, philosophy (ancient and modern), cognitive science, and experiential
psychology to explore both the potential and limits of natural desires to gauge
what is beneficial or harmful. Medical studies on trauma, for example,
demonstrate that while the mind of victims might not recall the violence done
to them, the body does remember. There is an epistemology of experience
measured by the human body’s interactions with its environment which Christian theology cannot ignore and must take into
account.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> However, embodied human experience can
neither be the sole arbitrator of what is true and moral. Sin taints human existence and places limits on the extent of an experiential epistemology. I'm hoping to define those limits more precisely in my work.</span><br />
<div>
<span style="font-family: "georgia" , "times new roman" , serif;"> <span style="text-align: justify;">My work would be
incomplete if it does not offer new biblical, theological, and spiritual
insights which inform the practices of the Christian church. We live in a
culture of consumption, and so did the churches of Paul. My suspicion is that
most Christians consume pleasures much more like modern Epicureans than as believers
who participate in the triune life of God. If the virtue of pleasure is no more
than its moderate consumption and enjoyment, Christians today may not be wanton
hedonists but our practices are no different from ancient Epicureans or
contemporary ones. Pleasure by itself is incomplete. It sends the person on a
search for something transcendent and eternal. That search ends when we
discover our ultimate delight in the person and presence of Christ. I plan to
offer some examples of healthy Christian practices that make pleasure a gift
which leads us into the grace of God and helps us avoid harmful, idolatrous
patterns of living. MJL. </span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;">** Postscript: My home institutions <a href="https://www.northpark.edu/announcement/dr-max-lee-receives-henry-resident-fellowship/" target="_blank">North Park Theological Seminary</a> and <a href="https://www.northpark.edu/announcement/dr-max-lee-receives-henry-resident-fellowship/" target="_blank">North Park University</a> featured the news of the fellowship on the university website <a href="https://www.northpark.edu/announcement/dr-max-lee-receives-henry-resident-fellowship/" target="_blank">here</a>. I'm indeed very grateful for their support and making it possible for me to take the next academic year as a sabbatical research leave. </span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
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Max Leehttp://www.blogger.com/profile/06562729493851364608noreply@blogger.com0tag:blogger.com,1999:blog-7004653647625176406.post-85724106209197988632020-04-19T12:22:00.002-05:002020-04-19T12:22:07.694-05:00Mohr Siebeck posted a 97pp reading sample of #MTiGRPoM<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://1.bp.blogspot.com/-Cvbl7PHj3C0/XpyGwkdh1_I/AAAAAAAADI8/bga__7O959Ept-HCq7eyKjqWjLL_l5DDgCLcBGAsYHQ/s1600/6538406514130944.png" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="700" data-original-width="546" height="640" src="https://1.bp.blogspot.com/-Cvbl7PHj3C0/XpyGwkdh1_I/AAAAAAAADI8/bga__7O959Ept-HCq7eyKjqWjLL_l5DDgCLcBGAsYHQ/s640/6538406514130944.png" width="497" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Click <a href="https://www.mohrsiebeck.com/uploads/tx_sgpublisher/produkte/leseproben/9783161496608.pdf" target="_blank">here </a>to download the Abbreviations Table with the 97pp reading sample</td></tr>
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<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">Mohr Siebeck posted <a href="https://www.mohrsiebeck.com/uploads/tx_sgpublisher/produkte/leseproben/9783161496608.pdf" target="_blank">an online reading sample PDF</a> of <i><span style="color: blue;"><a href="https://www.mohrsiebeck.com/en/book/moral-transformation-in-greco-roman-philosophy-of-mind-9783161496608?no_cache=1" target="_blank">Moral Transformation of Greco-Roman Philosophy of Mind</a> </span></i>(#MTiGRPoM)</span><span style="font-family: "georgia" , "times new roman" , serif;">. At first I thought: "Wow! That's a generous giveaway of part of the book..." until I looked at it and saw that most of the 97 pp. are front material, preface, abbreviations table, and indices. Only 10 pp. are from the introduction chapter, that is, from the main body of the text. </span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> Nevertheless, readers might find the 18 pp. Abbreviations Table helpful because it lists out the full citations for the best text editions of the primary sources used in the book. Some are Loeb Classical Library volumes but many others might be hard to track down for the non-specialist so the table is a good resource for the reader to find these sources in one place. In any case, click on the link above for the 97 pp sample and enjoy! MJL</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>Max Leehttp://www.blogger.com/profile/06562729493851364608noreply@blogger.com0tag:blogger.com,1999:blog-7004653647625176406.post-75171885250768012092020-04-15T19:57:00.002-05:002020-06-05T02:32:46.018-05:00Now available at Mohr Siebeck: Moral Transformation in Greco-Roman Philosophy of Mind<div class="separator" style="clear: both; text-align: center;">
<a href="https://1.bp.blogspot.com/-7ttK8LfJhQM/XpeqsYvyPBI/AAAAAAAADIY/EKDEQIEDBwQWaT9gmNVsqwrmxhO9xCtMQCLcBGAsYHQ/s1600/4704938058579968.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="650" data-original-width="1206" height="267" src="https://1.bp.blogspot.com/-7ttK8LfJhQM/XpeqsYvyPBI/AAAAAAAADIY/EKDEQIEDBwQWaT9gmNVsqwrmxhO9xCtMQCLcBGAsYHQ/s400/4704938058579968.png" width="450" /></a></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">I have to say that I'm super excited to see that my book <i>Moral Transformation in Greco-Roman Philosophy of Mind</i> was just made available for purchase on the Mohr Siebeck website (<a href="https://www.mohrsiebeck.com/en/book/moral-transformation-in-greco-roman-philosophy-of-mind-9783161496608?no_cache=1" target="_blank">here</a>). Now I'll just have to wait until the author copies arrive on my doorstep through international mail. Looking forward to hold a print copy in person! PTL! </span>Max Leehttp://www.blogger.com/profile/06562729493851364608noreply@blogger.com0tag:blogger.com,1999:blog-7004653647625176406.post-23065645990156910552020-04-06T02:20:00.001-05:002020-06-05T02:32:30.085-05:00A Taxonomy of 6 Interactions Types as a Means of Detecting Greco-Roman Allusions in the New Testament (Part 2)<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://1.bp.blogspot.com/-OUr7iR2HuRw/XhNcPN7YKNI/AAAAAAAADC4/ERVGMZu1jbYvS3mgFO2ekf2k8ZbiPRCwwCLcBGAsYHQ/s1600/Types%2Bof%2BInteractions.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1600" data-original-width="1068" height="640" src="https://1.bp.blogspot.com/-OUr7iR2HuRw/XhNcPN7YKNI/AAAAAAAADC4/ERVGMZu1jbYvS3mgFO2ekf2k8ZbiPRCwwCLcBGAsYHQ/s640/Types%2Bof%2BInteractions.jpg" width="426" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><b style="font-size: 12.8px;"><span style="color: blue;">CLICK TO ENLARGE</span></b><br />
<span style="font-size: 12.8px;">Screen capture of p. 494 which summarizes the</span><br />
<span style="font-size: 12.8px;">6 types of interactions between rival sects in</span><br />
<span style="font-size: 12.8px;">Greco-Roman antiquity as a template for how</span><br />
<span style="font-size: 12.8px;">Paul might interact with the moral traditions of his day</span></td></tr>
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<span style="font-family: "georgia" , "times new roman" , serif; letter-spacing: 0.1pt;">This is blog post #2 following up on the <a href="http://paulredux.blogspot.com/2020/03/it-is-finished-moral-transformation-in.html" target="_blank">first one</a> which announced the forthcoming publication of <i><span style="color: blue;"><b><a href="https://www.mohrsiebeck.com/en/book/moral-transformation-in-greco-roman-philosophy-of-mind-9783161496608?no_cache=1" target="_blank">Moral Transformation of Greco-Roman Philosophy of Mind</a>: Mapping the Moral Milieu of Apostle Paul and His Diasporal Jewish Contemporaries</b></span></i> (some time this month of April 2020). </span><br />
<span style="font-family: "georgia" , "times new roman" , serif; letter-spacing: 0.1pt;"> I'm tackling the contributions in reverse order, from its secondary purpose to its main ones, because it is probably the 2ndary purpose of mapping the types of interactions between rival philosophical and religious sects in Greco-Roman antiquity which has the most direct relevance to New Testament interpretation. The encyclopedic knowledge of Roman Stoicism and Middle Platonism and their respective developments from the old Stoa and Plato stand alone as a valuable contribution to classical and NT studies, but their relevance is not as overt. I'll expand on this for another post.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif; letter-spacing: 0.1pt;"> Here I want to focus on what Troel Engberg-Pedersen has called the "Transitional Period" of the 1st century B.C. to 2nd century A.D. as a time when there is</span><span style="font-family: "georgia" , "times new roman" , serif; letter-spacing: 0.1pt;"> shift of intellectual and cultural influence from Stoicism to Platonism. During this period, there was considerable interaction between the two philosophical schools where the adherents of each school<i> </i>engaged, rejected, redefined, and appropriated select concepts from their rivals without necessarily compromising their own sectarian identity or school allegiance</span><span style="font-family: "georgia" , "times new roman" , serif;">. </span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> In the last chapter of my book (see the screen capture above), I do something different than simply summarize the findings of my study. I re-examine select philosophical texts as examples of certain interaction types between Stoicism, Platonism, and sometimes Epicureanism. My goal is to map out a taxonomy of interaction types between rival sects/schools, and I posit that these six basic types of interactions can provide the basis for detecting Paul's own interactions with concepts and tenets of "rival" philosophical and religious traditions. While Paul (or more literate, more educated New Testament authors as the author of Hebrews or Acts) may not have employed all six types, the taxonomy provides a checklist of possibilities for how Paul or another New Testament author may have interacted with moral discourse of a specific sect/group, or more widely with a common ancient ethical tradition shared between several groups.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> Rather than rehearse the definitions of the <b>six interactions types</b> listed in the screen capture above (i.e., <b><i><span style="color: blue;">eclecticism, refutation, competitive appropriation, irenic appropriation, concession,</span></i></b> and <b><i><span style="color: blue;">c</span><span style="color: blue;">ommon ethical usage</span></i></b>; click on the pic above for a basic definition of each), I am going to propose quickly possible places in the Pauline letter corpus where I believe some of the above interactions occurs: </span><br />
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<li><span style="font-family: "georgia" , "times new roman" , serif;"><b><i>Refutation </i></b>- Where there are indications of <b><span style="color: purple;">diatribe </span></b>being used by Paul (e.g., <a href="https://books.google.com/books?id=0mdjDwAAQBAJ&pg=PA123&dq=diatribe&hl=en&newbks=1&newbks_redir=0&sa=X&ved=2ahUKEwjJuKTKxfTmAhXaB80KHYWRAC0Q6AEwBHoECAcQAg#v=onepage&q=diatribe&f=false" target="_blank">Romans 3:1-9</a>), Paul takes the proposition/argument of his interlocutor and point-by-point presents a counter-argument to the position which the interlocutor represents.</span></li>
<li><span style="font-family: "georgia" , "times new roman" , serif;"><b><i>Competitive appropriation</i></b> - Though this is still a controversial topic of debate in New Testament scholarship where some have strongly resisted reading Paul's gospel as a critique against empire (e.g., Seyoon Kim, John Barclay; cf. my r<a href="https://www.academia.edu/5259299/HBTH_033_01_03-Lee" target="_blank">eview article</a> ), nevertheless it remains an argued thesis by many (e.g., N.T. Wright, Richard Horsley, Warren Carter, John Dominic Crossan, Richard Cassidy, Scot McKnight, and others; here is a nice<a href="http://citeseerx.ist.psu.edu/viewdoc/download?doi=10.1.1.896.2550&rep=rep1&type=pdf" target="_blank"> article summarizing the issues</a>) that Paul's <b><span style="color: purple;">anti-imperial gospel </span></b>appropriates key terms of the Empire - such as κύριος or εὐαγγέλιον -- and redefines them in distinctly Christian terms. </span></li>
<li><span style="font-family: "georgia" , "times new roman" , serif;"><b><i>Irenic appropriation</i></b> - Though this is a thesis to be argued in a journal article that I would like to write up in the near future, and is partially discussed in my <a href="https://dissexpress.proquest.com/dxweb/results.html?QryTxt=&By=max+lee&Title=greco-roman+philosophy+of+mind+and+paul&pubnum=" target="_blank">dissertation</a>, one example of irenic appropriation I suggest in Paul's letters is his use of Stoic arguments in 1 Cor 6:12b ("But I will not be overpowered by anything") to counter an Epicurean ethic of pleasure ("Food for the belly, and the belly for food"). Paul is not a Stoic but he nevertheless agrees with Stoicism that what we eat and don't eat is not <i><b><span style="color: purple;">adiaphora </span></b></i>but can become erroneous behavior if the activity is enslaving or addictive. It is a Stoic (counter-)argument that the elitist Corinthian wisdom group would have understood even if they themselves favored Epicurean practices.</span></li>
<li><span style="font-family: "georgia" , "times new roman" , serif;"><b><i>Common ethical usage</i></b> - I discuss this category more thoroughly in my monograph (ch. 12) and in a separate essay "Ancient Mentors and Moral Progress in Galen and Paul" for <a href="https://wipfandstock.com/doing-theology-for-the-church.html" target="_blank">FS Klyne Snodgrass</a>, but to summarize quickly here, Paul's imitation language is part of a more broadly shared tradition which <a href="https://books.google.com/books?id=OAwtAgAAQBAJ&pg=PA230&lpg=PA230&dq=abraham+malherbe+psychagogy&source=bl&ots=SwgeTnmXC5&sig=ACfU3U2RPqVaMU4WLX4nqrWnkteuRd-11g&hl=en&sa=X&ved=2ahUKEwiGmO3_4PTmAhWCWM0KHTbOAzAQ6AEwA3oECAcQAQ#v=onepage&q=abraham%20malherbe%20psychagogy&f=false" target="_blank">Abraham Malherbe </a>calls <i style="font-weight: bold;"><span style="color: purple;">psychagogy</span> </i>and cuts across the sectarian divide. Paul, as I argue in my essay, offers his distinctly Christian understanding of spiritual mentorship and <i>exemplum </i>but nevertheless his language of imitation is part of a set of practices and traditions in moral instruction characteristic of his Greco-Roman cultural environment. </span></li>
</ol>
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<span style="font-family: "georgia" , "times new roman" , serif;">These are just four of the six basic interactions which I believe Paul employs in his letters. There are likely more examples of the four, and there may be more types than the six, and Paul may not utilize all the types which I catalogue in my monograph (e.g., I doubt that Paul exercises any form of <i>concession </i>to Greco-Roman moral traditions). But having a basic taxonomy gives the biblical interpreter a starting point for critically identifying Greco-Roman allusions in the New Testament. These are meant to be descriptive, not prescriptive, and foundational but not exhaustive. MJL</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>Max Leehttp://www.blogger.com/profile/06562729493851364608noreply@blogger.com0tag:blogger.com,1999:blog-7004653647625176406.post-90510970852209699942020-03-25T21:38:00.003-05:002020-06-05T02:32:09.591-05:00It is finished! Moral Transformation in Greco-Roman Philosophy of Mind (Part 1)<div class="separator" style="clear: both; text-align: center;">
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<span style="font-family: georgia, "times new roman", serif;">After 15+ years of off-and-on research time, trying to find gaps in a hectic teaching schedule, two sabbaticals, and every summer and winter break spent writing, and many nights of solitude typing away and increasing my caffeine tolerance, finally I can announce: "It is finished!" (John 19:30). By God's grace, I submitted the manuscript <i><a href="https://tinyurl.com/WUNTII515MJL" target="_blank">Moral Transformation in Greco-Roman Philosophy of Mind</a></i> to Mohr Siebeck back in September 2019. With some back and forth with an excellent editorial and production team (thanks Tobias Stäbler and Jana Trispel!), my work with the corrections/editions plus indices is done. The book is in production and will likely be in print this coming April 2020. Many thanks to Megan Herrold, my research assistant, who help me edit the entire manuscript + indices. Words cannot express how much I owe to my doctoral supervisor Dr. Judy Gundry and second Doktorvater Dr. Seyoon Kim for their support and encouragement in seeing this book through to the end.</span><br />
<span style="font-family: georgia, "times new roman", serif;"> The book's primary audience is for other scholars and doctoral students doing research on the moral traditions of early Christianity's Greco-Roman environment. <b><i>It attempts to map the <span style="color: blue;">moral
universe of the ancient Mediterranean world</span> during the late Republic to early
imperial period of Rome from which both Diaspora Judaism and early Christianity
emerge. </i></b>Troels Engberg-Pedersen (<a href="https://www.amazon.com/Stoicism-Platonism-Development-Philosophy-BCE-100/dp/1107166195/ref=sr_1_3?keywords=from+stoicism+to+platonism&qid=1578235816&sr=8-3" target="_blank">2017</a>) calls this era "the Transitional Period" during which Stoicism and Platonism dominated the moral and intellectual environment of the Roman Empire. T<span style="letter-spacing: 0.1pt;">he intellectual culture during this era
shifted from the traceable influence of Stoicism (i.e., the Middle Stoa and
Neostoicism) in the 1st century B.C.E. towards the documented dominance of
Middle or Imperial Platonism by the end of the 2nd century C.E. </span></span><br />
<span style="font-family: georgia, "times new roman", serif;"><span style="letter-spacing: 0.1pt;"> This monograph contributes to the
synoptic picture of Greco-Roman antiquity by defining the moral transformation
systems of the Platonists and Stoics so that the historian can have a
starting point for what constitutes Platonist doctrines and what constitutes
Stoic ones, including the latter’s Neostoic innovations. </span>In my study of Middle
Platonism, I analyzed mainly the works of Plato, Plutarch, Alcinous, and Galen
and for Stoicism, Zeno, Chrysippus, Musonius Rufus, Seneca, and Epictetus.</span><br />
<span style="font-family: georgia, "times new roman", serif;"> Here I develop systemic models for a given philosophical school's teaching on emotional control, ethical action and habit, character formation, and the role of communities and the divine. These models demonstrate that the internal logic and interconnectedness between seemingly disparate moral <i>topoi </i>(or topics of ethical concern) which were shared between the major philosophical schools of this era find their coherence as distinct systems of moral transformation. This is the primary thesis that the monograph defends.</span><br />
<span style="font-family: georgia, "times new roman", serif;"> Secondly, the book also functions as a type of handbook which gives a "big picture" of Platonism and Stoicism as systems of philosophy. The teachings of every philosopher are read in their <i>contingent</i>, historical particularity and for how they <i>cohere</i> with the overall tenets of a
given philosophical school. This project thus develops independent models of
contingency and coherence for each Greco-Roman philosophy of mind. The method has been applied by J. Christiaan Becker to Pauline theology (<a href="https://www.amazon.com/Paul-Apostle-J-Beker/dp/0800618114/ref=pd_sbs_14_t_0/139-5785275-6305606?_encoding=UTF8&pd_rd_i=0800618114&pd_rd_r=92f46102-96a8-4a8d-ba02-db895d8b7470&pd_rd_w=GDQBi&pd_rd_wg=SE1w1&pf_rd_p=5cfcfe89-300f-47d2-b1ad-a4e27203a02a&pf_rd_r=NB855DVXXN1AJQ6HDNYF&psc=1&refRID=NB855DVXXN1AJQ6HDNYF" target="_blank">1980</a>), and I have modified it for ancient philosophy of mind. Though, as Abraham Malherbe has argued, every philosopher should be examined independently in their own right (i.e., <i>lex Maherbe</i>), because every philosopher of a particular school (i.e., Stoicism and Platonism) is united in one's fidelity to the teachings of the founder (i.e., Zeno/Cleanthes/Chrysippus and Plato, respectively), we can also talk about 'systems' of a school based on the interpretation of the founder's texts and a coherence between different members of a given sect based on their fidelity to the founder.</span><br />
<span style="font-family: georgia, "times new roman", serif;"> The relevance of the book for New Testament studies lies in its foundational role for a further research on how the Apostle Paul engaged, appropriated, and modified the moral traditions of his day to explain the gospel of Jesus Christ to Gentile audiences in terms which the latter could understand. If the moral traditions of the Greco-Roman world were dominated by Stoicism and Platonism, or rather, by the interactions between these two intellectual movements (i.e., the thesis of Troels Engberg-Pedersen and other contributors to <i><a href="https://www.amazon.com/Stoicism-Platonism-Development-Philosophy-BCE-100/dp/1107166195/ref=sr_1_2?keywords=from+stoicism+to+platonism&qid=1578237105&s=books&sr=1-2" target="_blank">From Stoicism to Platonism</a></i>), then a systemic study of Stoicism and Platonism is needed in order to situate the moral exhortations of Paul to his Gentile churches within their Greco-Roman cultural environment. At heart, Paul was a missionary. He would know how to engage and modify the moral traditions of his day to explain better to his Gentile recipients the major tenets and distinctions of the gospel he preached. </span><br />
<span style="font-family: georgia, "times new roman", serif;"> In sum, a short epitome of the book's major contributions </span><span style="font-family: georgia, "times new roman", serif;">to both classical studies and New Testament research are listed as follows: </span><br />
<ol>
<li><span style="font-family: georgia, "times new roman", serif;">The book argues and defends the thesis that moral transformation is one important and effective way to find internal coherence and interconnectedness between disparate moral <i>topoi, </i>a project that Johan Thom (<a href="https://www.academia.edu/15440575/_The_Mind_Is_Its_Own_Place_Defining_the_Topos" target="_blank">2003</a>) has called "mapping the moral universe" of Greco-Roman antiquity. </span></li>
<li><span style="font-family: georgia, "times new roman", serif;">It constructs models for the moral transformation systems of Stoicism and Platonism and therefore enables scholars to contextualize any study of specific moral <i>topos </i>from the broader perspective of an entire school of thought</span></li>
<li><span style="font-family: georgia, "times new roman", serif;">The models differentiate for the reader areas of continuity and innovation between orthodox or early Stoicism and their latter Greco-Roman Neostoic heirs; the same has been done for distinguishing Plato's teachings and Middle Platonism</span></li>
<li><span style="font-family: georgia, "times new roman", serif;">The types of interactions between Stoicism and Platonism have been mapped and organized in a way to help the interpreter detect Greco-Roman allusions in the New Testament and sets up possibilities for how the NT author engages, appropriates, and modifies the moral traditions of the ancient Mediterranean world. The concluding chapters argue for 6 interaction types between rival sects: eclecticism, refutation, competitive appropriation, irenic appropriation, concession, and common ethical usage. Paul and his Diaspora Jewish contemporaries may not have employed all of these interactions types in their engagement with Greco-Roman moral traditions but this taxonomy of interactions lays out the possible ways they have may have engaged and modified a common encyclopedia of knowledge intrinsic to their cultural environment. </span></li>
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<span style="font-family: georgia, "times new roman", serif;">Below are screen shots of the Table of Contents. I plan on giving separate expanded blog posts for each of the major contributions described above. Stay tuned for further posts. MJL</span><br />
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<span style="font-family: georgia, "times new roman", serif;"><br /> ** Postscript: Originally I had hoped to publish the book way back in 2015/16. In fact, some book sellers like <a href="https://www.amazon.com/Transformation-Greco-Roman-Philosophy-Wissenschaftliche-Untersuchungen/dp/3161496604/ref=sr_1_1?keywords=max+lee+Wissenschaftliche+Untersuchungen+Zum+Neuen+Testament%2C+2+Reihe&qid=1578374225&s=books&sr=1-1" target="_blank">Amazon</a> or <a href="https://www.bookdepository.com/Moral-Transformation-Greco-Roman-Philosophy-Mind-Max-J-Lee/9783161496608" target="_blank">Book Depository</a> surprisingly list the monograph as having been published already. This is incorrect. The book's publication date is officially 2020. Nothing was released in 2015/16.</span><br />
<span style="font-family: georgia, "times new roman", serif;"><br /></span>Max Leehttp://www.blogger.com/profile/06562729493851364608noreply@blogger.com0tag:blogger.com,1999:blog-7004653647625176406.post-4538631085054620422020-01-02T12:33:00.001-06:002020-01-02T12:33:10.376-06:00Happy New Year! 2020 is the Year of Fresh Visions and Coming Announcements <div class="separator" style="clear: both; text-align: center;">
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<span style="font-family: Georgia, Times New Roman, serif;">Happy New Year! 2020 is the year of the rat, a year of creativity, clever thinking, energy, and optimism. I could use all of these coming months but not in a superstitious way ;)</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> I have not done much with the blog because of an overwhelming amount of work: overload in teaching, heavy admin duties as chair of the biblical field at North Park, and some major research projects in the queue. I do plan on revising/relaunching the blog in the near future, along with relocating it, probably on wordpress.com. I also have some big announcements on writing projects that I hope to make soon within the month.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> Stay tuned! Until then, may the Lord give you a fresh vision and fresh fire for Him and His work this new year! MJL</span>Max Leehttp://www.blogger.com/profile/06562729493851364608noreply@blogger.com0tag:blogger.com,1999:blog-7004653647625176406.post-25289876408926395822019-10-27T20:39:00.001-05:002019-11-01T05:04:23.827-05:00AAR-SBL 2019 San Diego: Intertextuality in the New Testament<div class="separator" style="clear: both; text-align: center;">
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<span style="font-family: "georgia" , "times new roman" , serif;">It's that time of year when anywhere between 10,000-12,000 religious scholars from around the globe (but mostly from North America) meet at the annual Society of Biblical Literature and American Academy of Religion meeting in San Diego from November 23-26, 2019. I'm continuing as co-chair of the Intertextuality in the New Testament Section and this year we have 5 sessions programmed at the annual meeting. Two of them are joint sessions shared with the Hebrews Section (i.e., the Letter to the Hebrews), two open sessions, and one we are sponsoring with the Composite Citations group. </span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> I'm presiding over the first of our plenary sessions, and giving a response paper for the second. I'm preparing my response paper this coming week and look forward catching up with colleagues and friends at the meeting.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> Please join us for the sessions. Below are the session dates, times, locations, presenters and their paper titles. Blessings! MJL</span><br />
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<span style="font-family: "verdana" , sans-serif;"><b>S23-323: </b><b>Intertextuality in the New Testament / Hebrews</b></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">4:00 PM to 6:30 PM</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">Sat 11/23/2019</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">28C (Upper Level East)</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span>
<i><span style="font-family: "arial" , "helvetica" , sans-serif;"><b>Theme</b>: <span style="color: blue;">Intertextuality in the Letter to the Hebrews and the Old Testament/Jewish Literature</span></span></i><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">The Hebrews Section and The Intertextuality in the New Testament Section have collaborated for two joint plenary sessions. This is the first of two which features invited papers with responses that pay particular attention to the intertextual methods employed by the author of Hebrews with the Old Testament and Jewish literature.</span><br />
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>Max Lee</b>, North Park Theological Seminary, Presiding</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>Susan Docherty</b>, Newman University Birmingham</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><i><span style="color: blue;">Israel’s Scriptures in Hebrews</span> </i>(25 min)</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>David Moffitt</b>, University of St. Andrews</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><i><span style="color: blue;">Isaiah 53, Hebrews, and Covenant Renewal</span></i><span style="color: blue;"> </span>(25 min)</span><br />
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>Lori Baron</b>, Saint Louis University, Respondent (10 min)</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>George Guthrie</b>, Regent College</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><i><span style="color: blue;">High Priestly Sacrifice and “Intertextual Layering” in Hebrews</span></i> (25 min)</span><br />
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>Nicholas Perrin</b>, Trinity International University</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><i><span style="color: blue;">Two Psalms and a Priest Walked into a Bar: The Traditionsgeschichte behind Jesus’ Sacerdotal Sonship in Hebrews</span></i> (25 min)</span><br />
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>Erik Waaler</b>, NLA University College, Respondent (10 min)</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;">Discussion (30 min)</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">Business Meeting (0 min)</span><br />
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<b><span style="font-family: "verdana" , sans-serif;">S24-125: Hebrews / Intertextuality in the New Testament</span></b><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">9:00 AM to 11:30 AM</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">Sun 11/24/2019</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">2 (Upper Level West)</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>Theme</b>: <i><span style="color: blue;">Intertextuality in the Letter to the Hebrews and the Classical Tradition/Greco-Roman Literature</span></i></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">The Hebrews Section and The Intertextuality in the New Testament Section have collaborated for two joint plenary sessions. This is the second of two which features invited papers with responses that pay particular attention to the intertextual methods employed by the author of Hebrews with the classic tradition and Hellenistic/Greco-Roman literature.</span><br />
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>David Moffitt</b>, University of St. Andrews, Presiding</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>Kenneth Schenck</b>, Houghton College</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="color: blue;"><i>Echoes of Philo in the Sermon of Hebrews? </i></span>(25 min)</span><br />
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>Madison N. Pierce</b>, Trinity Evangelical Divinity School</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><i><span style="color: blue;">The Origins of Prosopological Exegesis and Features of Its Use in the Epistle to the Hebrews</span></i> (25 min)</span><br />
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>Max J. Lee</b>, North Park Theological Seminary, Respondent (10 min)</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>Scott D. Mackie</b>, Independent Scholar</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><i><span style="color: blue;">Divine Testing, Toil, and Confession of Divine Kinship in Philo, Congr. 163–180 and the Epistle to the Hebrews 12:1–17 </span></i>(25 min)</span><br />
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>Jason A. Whitlark</b>, Baylor University</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><i><span style="color: blue;">Humor in Hebrews: Rhetoric of the Ridiculus in the Example of Esau</span></i> (25 min)</span><br />
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>B. J. Oropeza</b>, Azusa Pacific University, Respondent (10 min)</span><br />
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<span style="font-family: "arial" , "helvetica" , sans-serif;">Discussion (30 min)</span><br />
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<b><span style="font-family: "verdana" , sans-serif;">S24-220: Intertextuality in the New Testament</span></b><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">1:00 PM to 3:30 PM</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">Sun 11/24/2019</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">27A (Upper Level East)</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>Theme</b>: <i><span style="color: blue;">Composite Techniques and Traditions</span></i></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>Sean Adams</b>, University of Glasgow, Presiding</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>Seth Ehorn</b>, Wheaton College (Illinois), Presiding</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>Sean Adams</b>, University of Glasgow and <b>Seth Ehorn</b>, Wheaton College (Illinois)</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><i><span style="color: blue;">What is a Composite Allusion? An Introduction to This Session and Its Aims</span></i> (5 min)</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>Michelle Fletcher</b>, King's College London</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><i><span style="color: blue;">Reading Composite Allusions as Pastiche</span></i> (20 min)</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">Discussion (5 min)</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>Sean Adam</b>s, University of Glasgow and <b>Seth Ehorn</b>, Wheaton College (Illinois)</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><i><span style="color: blue;">Composite Allusions in Classical Authors</span></i> (20 min)</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">Discussion (5 min)</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>Tavis Bohlinger</b>, University of Durham</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><i><span style="color: blue;">An Overlooked Composite Allusion to Genesis 15:6 in Pseudo-Philo’s Liber Antiquitatum Biblicarum</span></i> (20 min)</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">Discussion (5 min)</span><br />
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<b><span style="font-family: "verdana" , sans-serif;">S24-323: Intertextuality in the New Testament</span></b><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">4:00 PM to 6:30 PM</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">Sun 11/24/2019</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">Aqua 307 (Third Level)</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>Theme</b>: <i><span style="color: blue;">Intertextuality in the Gospels and Acts</span></i></span><br />
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>Isaac Morales</b>, Providence College (Rhode Island), Presiding</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>Bruce Henning</b>, University of Aberdeen</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><i><span style="color: blue;">The Church’s One Foundation? Peter as the Messianic Temple Foundation in Matt 16:18 </span></i>(20 min)</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">Discussion (10 min)</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>Rachel Yejee Park</b>, Yale Divinity School</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="color: blue;"><i>More Parallels between Jesus and Moses in Matthew 14:22–33 and Exodus 14:10–31 </i></span>(20 min)</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">Discussion (10 min)</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>Hans M. Moscicke</b>, Marquette University</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><i><span style="color: blue;">Intertextual Allusions to Jonah in Matthew 27</span></i> (20 min)</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">Discussion (10 min)</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>J. D. Atkins</b>, Trinity Evangelical Divinity School</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><i><span style="color: blue;">Where Is It Written That the Christ Must Suffer? An Intertextual Clarification of Luke 24:44–46</span></i> (20 min)</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">Discussion (10 min)</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>Michael Patrick Barber</b>, Augustine Institute Graduate School of Theology</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><i><span style="color: blue;">Holy Craps: Lot Casting and Priestly Traditions in Acts 1 </span></i>(20 min)</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">Discussion (10 min)</span><br />
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<b><span style="font-family: "verdana" , sans-serif;">S25-130: Intertextuality in the New Testament</span></b><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">9:00 AM to 11:30 AM</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">Mon 11/25/2019</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">30C (Upper Level East)</span><br />
<b style="font-family: Arial, Helvetica, sans-serif;"><br /></b>
<b style="font-family: Arial, Helvetica, sans-serif;">Theme</b><span style="font-family: "arial" , "helvetica" , sans-serif;">: </span><i style="font-family: Arial, Helvetica, sans-serif;"><span style="color: blue;">Intertextuality in the Epistles</span></i><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>Alice Yafeh-Deigh</b>, Azusa Pacific University, Presiding</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>Ryder A. Wishart</b>, McMaster Divinity College</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><i><span style="color: blue;">Cain and Abel in Second Temple Jewish Culture: The Intertextual Negotiation of Social and Theological Values </span></i>(25 min)</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">Discussion (10 min)</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>Jackson Wu</b>, International Chinese Theological Seminary</span><br />
<span style="color: blue; font-family: "arial" , "helvetica" , sans-serif;">God is Not Justified by Wrath: Vindicating Paul’s Use of Psalm 51:4 in Romans 3:4 (25 min)</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="color: blue;">Discussion </span>(10 min)</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>Josef Sykora</b>, Northeastern Seminary at Roberts Wesleyan College</span><br />
<i><span style="color: blue;"><span style="font-family: "arial" , "helvetica" , sans-serif;">The Sword of God’s Judgment: Romans 13:1–7 and the Song of Moses (25 min)</span> </span></i><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><i><span style="color: blue;">Discussion </span></i>(10 min)</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>Michael M. C. Reardon</b>, University of Toronto</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><i><span style="color: blue;">The Corporate σῶμα in Epictetus and Paul</span></i> (25 min)</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">Discussion (10 min)</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span>
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<br />Max Leehttp://www.blogger.com/profile/06562729493851364608noreply@blogger.com0tag:blogger.com,1999:blog-7004653647625176406.post-24331891239425268392019-02-06T01:55:00.000-06:002019-02-06T01:56:13.309-06:00Lastest Wabash Center Article on #LearningOnline in Theological Education<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://4.bp.blogspot.com/-QOtDAIthzSE/XFqQKOef0vI/AAAAAAAAC0o/8ltztJM7EXUz1vLyIqKKL4c_LcOfHvUIgCLcBGAs/s1600/5234078446780416.png" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="604" data-original-width="689" height="350" src="https://4.bp.blogspot.com/-QOtDAIthzSE/XFqQKOef0vI/AAAAAAAAC0o/8ltztJM7EXUz1vLyIqKKL4c_LcOfHvUIgCLcBGAs/s400/5234078446780416.png" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">You can read the article online or download a PDF version <a href="https://www.wabashcenter.wabash.edu/2019/02/5-tips-for-effective-online-teacher-student-communication/" target="_blank">here</a></td></tr>
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<span style="font-family: "georgia" , "times new roman" , serif;">Well, I have not been doing much posting on the blog (just way way toooooo busy) but I have been slowly working on publishing steadily again, starting with the Wabash Center's series on <a href="https://www.wabashcenter.wabash.edu/category/online-teaching-online-learning/" target="_blank">Online Teaching-Learning</a>, then working on some lectionary articles with the Westminster John Knox Press Series <a href="https://wjkbooks.com/Pages/Default.aspx?ContentID=59349&Title=Connections" target="_blank">Connections (Lectionary B)</a>, and eventually going full steam to finish a long overdue monograph with Mohr-Siebeck. </span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> For now, I hope those interested in online education will find<a href="https://www.wabashcenter.wabash.edu/2019/02/5-tips-for-effective-online-teacher-student-communication/" target="_blank"> this article</a> helpful on "5 Tips for Effective Online Teacher-Student Communication" born from trial and error, mostly error, and learning to be a better teacher in the process. </span>Max Leehttp://www.blogger.com/profile/06562729493851364608noreply@blogger.com0tag:blogger.com,1999:blog-7004653647625176406.post-85590291893863618382019-01-01T09:24:00.001-06:002019-01-01T09:26:10.060-06:00Happy New Year this 2019!<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://2.bp.blogspot.com/-6R9RPpIVRbc/XCuDRXCodmI/AAAAAAAACzs/2WGwvU9nxJgkclKm_dFMD-BaBzPVSPX1QCLcBGAs/s1600/yrpig2018.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="512" data-original-width="895" height="251" src="https://2.bp.blogspot.com/-6R9RPpIVRbc/XCuDRXCodmI/AAAAAAAACzs/2WGwvU9nxJgkclKm_dFMD-BaBzPVSPX1QCLcBGAs/s400/yrpig2018.jpg" width="512" /></a></td></tr>
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<span style="font-family: "georgia" , "times new roman" , serif;">Happy New Year! From everyone I've talked to, we all seemed to have a really tough 2018, full of disappointment, distress, sometimes tragedy, illness, and disaster. I'm grateful that through the valley moments in my life, Christ the Good Shepherd does see me through all the time. If there is one thing to celebrate in 2018, it is His faithfulness.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> I have been thinking about a Bible verse which encapsulates 2018 and leads me into 2019. I've landed on John 3:30: "<b><i>He must become greater, I must become less</i></b>" (NIV). I think one of the reasons why 2018 was so hard was simply there was too much of me, too little of Jesus. As I repent about how let so many other things and circumstances shape me rather than the Lord, I'm praying that in 2019, there will much more of Christ and less of me. </span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> 2019 is the year of the pig, a symbol of festivity and joy. Let's hope that as Christ increases and we decrease, the fruit of walking with Christ and letting him form us will indeed lead to inexpressible joy. Blessings in the New Year! MJL</span><br />
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<br />Max Leehttp://www.blogger.com/profile/06562729493851364608noreply@blogger.com0tag:blogger.com,1999:blog-7004653647625176406.post-12268808497083500232018-11-24T14:15:00.002-06:002018-11-24T14:15:59.890-06:00G(r)eeking out over Online Tech Tools<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
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<tr><td class="tr-caption" style="text-align: center;">My YouTube channel where I post all my instructional videos</td></tr>
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<span style="font-family: Georgia, Times New Roman, serif;">It's been a whirl-wind couple of weeks culminating at SBL-AAR 2018, enjoying Thanksgiving, and getting back to work on grading and teaching. I wish I had more time to reflect on the SBL conference and the sessions that I heard but I think I'm just going to have to plunge into the end of the Fall semester since the final exams are coming around the corner in a few weeks. </span></div>
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<span style="font-family: Georgia, Times New Roman, serif;"> That said, it was nice to see my 2nd blog post published at the <a href="https://www.wabashcenter.wabash.edu/" target="_blank">Wabash Center for Teaching Theology and Religion</a> as part of their <a href="https://www.wabashcenter.wabash.edu/tag/online-teaching/" target="_blank">ongoing series</a> in online education. In the 2nd blog article, I write on the tech tools necessary for the would-be course designer and instructor to teach biblical languages online, focusing on the current course I'm teaching at North Park. The technology is available and affordable to teach beginning Greek (and Hebrew) well and effectively for today's online learning community. If you're curious, check out my blog article entitled: "<i><b><span style="color: blue;">G(r)eeking out over Online Tech Tools</span></b></i>" <a href="https://www.wabashcenter.wabash.edu/2018/11/greeking-out-over-online-tech-tools/" target="_blank">here</a>.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;"> Blessings as we head into Advent in one week's time. MJL</span></div>
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<br />Max Leehttp://www.blogger.com/profile/06562729493851364608noreply@blogger.com0tag:blogger.com,1999:blog-7004653647625176406.post-51303436732169921282018-11-16T03:15:00.000-06:002018-11-16T04:17:51.505-06:00AAR-SBL 2018 in Denver: A Last Minute Invitation<div class="separator" style="clear: both; text-align: center;">
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-size: 18px;">As I do some last minute packing for the annual <a href="https://www.sbl-site.org/Meetings/Congresses_ProgramBook.aspx?MeetingId=33" target="_blank">Society of Biblical Literature</a> meeting in Denver this year (November 16-20, 2018), I wanted to give a final shout out to the plenary session of the <b>Intertextuality in the New Testament </b>Section which I co-chair with <a href="https://www.apu.edu/theology/faculty/ayafehdeigh/" target="_blank">Alice Yafeh-Deigh</a> at Pacific Azusa University.</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-size: 18px;"> If you're like me, when I plan for SBL, I first get all my requisite business meetings, lunches/dinners with colleagues, and publisher's appointments all in my calendar first. Then on the plane, I thumb through the annual program and plan out what sessions I attend. If so, I hope you'll consider as you travel to Denver attending and participating in the session on Greco-Roman allusions in the New Testament. We have a stellar roster of leading New Testament scholars who work with the Greco-Roman material and texts which illuminate the interpretation of the New Testament. Their papers titles and abstracts are listed below. </span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-size: 18px;"> Much ink has been spilt on the Old Testament echoes and the intertextuality between ancient Jewish discourse and the New Testament. Little has been done in analyzing systematically how the New Testament authors allude to Greco-Roman texts and artefacts and what exegetical methods they use to deploy such material. This session is an attempt to offer some initial explorations. Hope to see you there! MJL</span></span><br />
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<b><span style="font-family: "arial" , sans-serif; font-size: 13.5pt;">Intertextuality in the New Testament</span></b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><br />
<b>9:00 AM to 11:30 AM</b><br />
<b>11/17/2018</b><br />
<b>Agate (Third Level) - Hyatt Regency</b><br />
Ancient Exegetical Methods in Greco-Roman Discourse and the New Testament<br />
Each paper will be 25-30 min long. Peter Oakes will be responding after each
paper for 10 min. There is a general discussion at the end of the session</span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span style="color: #333333; font-family: "arial" , sans-serif; font-size: 10.5pt;">Max Lee, North Park Theological Seminary, Presiding<o:p></o:p></span></div>
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<span style="color: #333333; font-family: "arial narrow" , sans-serif; font-size: 12.0pt;"><a href="https://www.baylor.edu/religion/index.php?id=931779" target="_blank">Bruce Longenecker</a>, Baylor University<o:p></o:p></span></div>
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<b><i><span style="color: #336699; font-family: "arial narrow" , sans-serif; font-size: 12.0pt;">Intertextuality in Pompeian Plaster: Can
Vesuvian Artifacts Inform Our Expectations about Intertextual Expertise among
Sub-elite Jesus-Followers?</span></i></b><span style="color: #333333; font-family: "arial narrow" , sans-serif; font-size: 12.0pt;"> (30 min)<o:p></o:p></span></div>
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<span style="color: #333333; font-family: "arial narrow" , sans-serif; font-size: 12.0pt;">Abstract: </span><span style="font-family: "arial narrow" , sans-serif; font-size: 12pt;">Audiences of New Testament texts are often enticed into
intertextual tropes embedded within those texts. One of the difficulties
regarding the effectiveness of intertextual tropes pertains to the expertise
required by the audience in order to recognize and appreciate them. Was
expertise of that kind restricted to the educated elite (as evidenced, for
instance, by Seneca), or were intertextual tropes appreciated by a broader
segment of Greco-Roman society? This paper (1) addresses that issue by
canvassing a selection of the archaeological data from the first-century town
of Pompeii and (2) suggests the relevance of that data for the study of New
Testament texts.</span><span style="color: #333333; font-family: "arial narrow" , sans-serif; font-size: 10.5pt;"><o:p></o:p></span></div>
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<span style="color: #333333; font-family: "arial narrow" , sans-serif; font-size: 12.0pt;"><a href="https://divinity.yale.edu/faculty-and-research/yds-faculty/judith-gundry" target="_blank">Judith M. Gundry</a>, Yale Divinity School<o:p></o:p></span></div>
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<b><i><span style="color: #336699; font-family: "arial narrow" , sans-serif; font-size: 12.0pt;">Roman Household Religion and the
Interpretation of 1 Corinthians 7:14</span></i></b><span style="color: #333333; font-family: "arial narrow" , sans-serif; font-size: 12.0pt;"> (30 min)<o:p></o:p></span></div>
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<span style="font-family: "arial narrow" , sans-serif; font-size: 12pt;">Paul’s discussion in 1 Corinthians 7 is widely assumed to
address a Roman concern with mastery over the passions, or a Stoic ideal of
freedom from distraction through celibacy. It is thus curious that virtually
all scholars suppose that in 1 Cor. 7:14 Paul is addressing a “Jewish
concern” with purity: “For the unbelieving husband </span><span style="font-family: "arial" , sans-serif; font-size: 12pt;">ἡ</span><span style="font-family: "arial narrow" , sans-serif; font-size: 12pt;">γ</span><span style="font-family: "arial" , sans-serif; font-size: 12pt;">ί</span><span style="font-family: "arial narrow" , sans-serif; font-size: 12pt;">ασται
by his wife and the unbelieving wife </span><span style="font-family: "arial" , sans-serif; font-size: 12pt;">ἡ</span><span style="font-family: "arial narrow" , sans-serif; font-size: 12pt;">γ</span><span style="font-family: "arial" , sans-serif; font-size: 12pt;">ί</span><span style="font-family: "arial narrow" , sans-serif; font-size: 12pt;">ασται
by her husband. For otherwise your children are </span><span style="font-family: "arial" , sans-serif; font-size: 12pt;">ἀ</span><span style="font-family: "arial narrow" , sans-serif; font-size: 12pt;">κ</span><span style="font-family: "arial" , sans-serif; font-size: 12pt;">ά</span><span style="font-family: "arial narrow" , sans-serif; font-size: 12pt;">θαρτα,
but as it is, they are </span><span style="font-family: "arial" , sans-serif; font-size: 12pt;">ἅ</span><span style="font-family: "arial narrow" , sans-serif; font-size: 12pt;">για”... A more plausible reconstruction, as this paper will
argue, is that Paul is addressing a Roman expectation of religious uniformity
in the household, where religion played an important role (e.g., Plutarch,
Tibullus, Hierocles). Apart from such unity, divorce may have seemed
inevitable to the former Gentiles in Corinth. But, according to Paul, the
unbelieving spouse who is willing to “live together” “is consecrated” to God
– for the (also unbelieving) children are “consecrated” to God – similarly to
the Christ-believer, who is a “consecrated one” (</span><span style="font-family: "arial" , sans-serif; font-size: 12pt;">ἅ</span><span style="font-family: "arial narrow" , sans-serif; font-size: 12pt;">γιος).
Hence, Paul forbids divorcing the unbeliever.</span><span style="font-family: "arial narrow" , sans-serif; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span style="color: #333333; font-family: "arial narrow" , sans-serif; font-size: 12.0pt;"><a href="https://www.otago.ac.nz/theology/staff/otago013675.html" target="_blank">Paul Trebilco</a>, University of Otago<o:p></o:p></span></div>
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<b><i><span style="color: #336699; font-family: "arial narrow" , sans-serif; font-size: 12.0pt;">Echoes in Ephesus: "From the
beginning" in the Johannine Letters and in Ephesian Foundation Myths</span></i></b><span style="color: #333333; font-family: "arial narrow" , sans-serif; font-size: 12.0pt;"> (30 min)</span><span style="font-family: "arial narrow" , sans-serif; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "arial narrow" , sans-serif; font-size: 12pt;">In 1 and 2 John, the phrase ‘from the beginning’ is used a total
of ten times – a surprising number, given their short length. In each case,
the stress is on ‘antiquity’ or on ‘foundations’. This emphasis resonates
with the foundation stories of the cult of Artemis and other stories in the
city of Ephesus; the sense of ‘looking back’ to antiquity was a vital part of
what it was to be an Ephesian. In this context, it was entirely
understandable for John as an author to speak of ‘what was from the beginning’,
which for him referred to the one true ‘foundation story’, the one they had
heard ‘from the beginning’, concerning the person, life, death and
resurrection of Jesus.</span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></div>
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<span style="color: #333333; font-family: "arial" , sans-serif; font-size: 10.5pt;"><a href="https://www.research.manchester.ac.uk/portal/en/researchers/peter-oakes(3dd45471-bdfb-4590-862a-74a16b847370)/projects.html?period=running" target="_blank">Peter Oakes</a>, University of Manchester, </span><b><i><span style="color: #2e75b6; font-family: "arial" , sans-serif; font-size: 10.5pt;">Respondent</span></i></b><span style="color: #2e75b6; font-family: "arial" , sans-serif; font-size: 10.5pt;"> </span></div>
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Max Leehttp://www.blogger.com/profile/06562729493851364608noreply@blogger.com0tag:blogger.com,1999:blog-7004653647625176406.post-7621486817737896272018-10-27T09:13:00.002-05:002018-10-27T09:13:16.950-05:00New Blog Series on Teaching Greek Online<div style="text-align: center;">
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<span style="font-family: "georgia" , "times new roman" , serif;">This past summer, I received a teaching <a href="https://www.wabashcenter.wabash.edu/programs/workshops/2018-19-online-workshop/" target="_blank">grant</a> from the <a href="https://www.wabashcenter.wabash.edu/" target="_blank">Wabash Center for Teaching and Learning Theology and Religion</a> to design and implement an online course for 1st year Biblical Greek. Over the span of 3 months, I created 80+ instructional videos, posted them on YouTube, designed a course shell on the Canvas learning management system, acquired skills in new technologies and applied new pedagogies. But the best part was a series of workshops held at the Wabash Center where I talked a cohort of other theological educators on the strategies, successes and failures, best teaching techniques, most effective learning activities, and everything one could think of concerning how to teach any part of the theological curriculum in a fully asynchronous, blended, hybrid or flipped course.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> I was not sure whether I could pull of teaching Greek 1 and 2 in a fully online medium but it's happening. The course design I created this summer is something I'm using right now this academic year of 2018-19. The Wabash Center kindly asked me to do a series of blog posts (5-6 in total) where I describe my experience teaching Greek online throughout the next two semesters. The 1st of the blog posts on the Wabash website has been published. </span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> Click <a href="https://www.wabashcenter.wabash.edu/2018/10/how-learning-greek-online-can-be-more-successful-than-face-to-face-instruction/" target="_blank">here </a>to hear how I changed my mind about online teaching, and <i><b><span style="color: blue;">what face-to-face learning experiences can and cannot be approximated online</span></b></i> and <i><b><span style="color: #990000;">how some online teaching practices actually serve our communities more effectively</span></b></i> than on-campus ones.</span><br />
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Max Leehttp://www.blogger.com/profile/06562729493851364608noreply@blogger.com0tag:blogger.com,1999:blog-7004653647625176406.post-41668919973002741322018-09-24T12:26:00.000-05:002018-09-24T12:26:57.097-05:00Hourly Schedule for the 2018 Symposium on Violence<span style="font-family: Georgia, Times New Roman, serif;">For those who cannot make the <a href="https://www.northpark.edu/seminary/calendar-and-events/symposium-on-the-theological-interpretation-of-scripture/" target="_blank">2018 Symposium on the Theological Reading of Scripture</a> this year on the North Park seminary campus, you can watch the sessions through livestream. I'll update the link <a href="https://www.northpark.edu/live" target="_blank">here</a>. I'm unsure if they will post recordings of the sessions but if they do, I'll be sure to make them available here on this blog. </span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> Please click on the links below for the sessions and times of the symposium from Thursday evening September 27 through Saturday afternoon September 29, 2018. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">The Thursday and Friday sessions are: </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">The final Saturday sessions are: </span><br />
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<span style="font-family: Georgia, "Times New Roman", serif;">Hope to see you there, in person or online! MJL</span>Max Leehttp://www.blogger.com/profile/06562729493851364608noreply@blogger.com0tag:blogger.com,1999:blog-7004653647625176406.post-17654610677797227572018-09-19T23:03:00.002-05:002018-09-26T09:04:45.659-05:00The 2018 Nils W. Lund Memorial Lectureship<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://2.bp.blogspot.com/-UqQEPK9pXIE/W6MTsvOLSfI/AAAAAAAACwQ/RROiMUluTEwTuTcXoDB8316i2NuqhTT7ACLcBGAs/s1600/NPSeminary.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="801" data-original-width="1200" height="266" src="https://2.bp.blogspot.com/-UqQEPK9pXIE/W6MTsvOLSfI/AAAAAAAACwQ/RROiMUluTEwTuTcXoDB8316i2NuqhTT7ACLcBGAs/s400/NPSeminary.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">North Park Theological Seminary's Nyvall Hall<br />
Home of the Annual Nils W. Lund Memorial Lectureship</td></tr>
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<span style="font-family: "georgia" , "times new roman" , serif;">Live streaming links: <a href="https://www.facebook.com/nptseminary/videos/481343562369673/" target="_blank">here </a></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">This coming September 26-27, 2018, North Park Theological Seminary is hosting its annual </span><span style="font-family: "georgia" , "times new roman" , serif;">Nils W. Lund Memorial Lectureship which invites one Old Testatment lecturer and one New Testament lecturer to speak on their current research and how it is relevant to the mission and ministry of the church. </span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> This year, our OT lecturer is </span><span style="font-size: 16px;"><span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://theology.mercer.edu/faculty-staff/walford/" style="font-weight: bolder;" target="_blank"><span style="color: blue;">Dr. Nancy L. deClaissé-Walford</span></a><span style="color: #373a3c; font-weight: bolder;">, </span><span style="color: #373a3c;">The </span></span></span><span style="box-sizing: inherit; color: #373a3c; font-size: 16px; margin-bottom: 0px;"><span style="font-family: "georgia" , "times new roman" , serif;">Carolyn Ward Professor of Old Testament and Biblical Languages at the McAfee School of Theology. She is the current OT editor of the <a href="https://www.zondervan.com/author/2320/nancy-l-declaisse-walford/" target="_blank">Word Biblical Commentary </a>series and will be giving the following lectures on Wed morning: </span></span><br />
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<tr><td style="text-align: center;"><a href="https://4.bp.blogspot.com/-_igh3q94eLc/W6MWB45XVhI/AAAAAAAACwc/mtKeuA7C49sRaRilHnU5utUeUluQkBKHACLcBGAs/s1600/Nancy-Cropped-Photo.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="978" data-original-width="1209" height="322" src="https://4.bp.blogspot.com/-_igh3q94eLc/W6MWB45XVhI/AAAAAAAACwc/mtKeuA7C49sRaRilHnU5utUeUluQkBKHACLcBGAs/s400/Nancy-Cropped-Photo.JPG" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Dr. Nancy L. deClaissé-Walford - The 2018 Old Testament Lund Lecturer</td></tr>
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<span style="box-sizing: inherit; color: #373a3c; font-size: 16px; margin-bottom: 0px;"><b style="font-family: Georgia, "Times New Roman", serif;"><br />Wednesday, September 26, 2018</b></span><br />
<span style="box-sizing: inherit; font-size: 16px; margin-bottom: 0px;"><b style="color: #373a3c; font-family: Georgia, "Times New Roman", serif;">9-10:15am: </b><b style="color: black; font-family: Georgia, "Times New Roman", serif;"><span style="color: blue;">Lecture 1</span></b><span style="color: #373a3c; font-family: "georgia" , "times new roman" , serif;"> – </span><span style="color: blue; font-family: "georgia" , "times new roman" , serif;">“Let the Floods Clap Their Hands: An Ecological/Feminist Reading of the Enthronement Psalms (Psalm 93-99)”</span><br style="box-sizing: inherit; color: black; font-family: Georgia, "Times New Roman", serif; margin-bottom: 0px;" /><b style="color: black; font-family: Georgia, "Times New Roman", serif;"><span style="color: #373a3c;">10:30-12pm: </span><span style="color: blue;">Lecture 2 </span></b><span style="color: #373a3c; font-family: "georgia" , "times new roman" , serif;">– </span><span style="color: blue; font-family: "georgia" , "times new roman" , serif;">“The Embodied Praise of God in the Songs of Ascents (Psalm 120-134)”</span></span><br />
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<span style="color: #373a3c; font-family: "georgia" , "times new roman" , serif;"><span style="color: #373a3c;"> I'm especially excited that a mentor who was on my doctoral dissertation committee is the NT lecturer: </span><b><a href="https://www.fuller.edu/faculty/seyoon-kim/" target="_blank"><span style="color: #cc0000;">Dr. Seyoon Kim</span></a></b><span style="color: #373a3c;">, Emeritus Professor of New Testament at Fuller Theological Seminary. He has two major works that will be published within the next year: his long-awaited commentary on </span><span style="color: #cc0000;"><a href="https://www.amazon.com/Thessalonians-Word-Biblical-Commentary/dp/0785250212/ref=sr_1_1?ie=UTF8&qid=1537414919&sr=8-1&keywords=thessalonians+seyoon+kim" target="_blank">1-2 Thessalonians</a> </span><span style="color: #373a3c;">in the Word Biblical Commentary series and a book on Jesus and Paul. The latter is the subject of his lectureship which take place Thursday morning: </span></span><br />
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<b style="color: #373a3c; font-size: 16px;"><span style="font-family: "georgia" , "times new roman" , serif;">Thursday, September 27, 2018</span></b><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="color: #373a3c; font-size: 16px;">9-10:15am: </b><span style="color: #cc0000;"><span style="font-size: 16px;"><b>Lecture 1 </b></span><span style="font-size: 16px;">– “Justification & God’s Kingdom.” Part 1</span></span><br style="box-sizing: inherit; color: #373a3c; font-size: 16px; margin-bottom: 0px;" /><b style="font-size: 16px;"><span style="color: #373a3c;">10:30-12pm: </span></b><span style="color: #cc0000;"><span style="font-size: 16px;"><b>Lecture 2</b></span><span style="font-size: 16px;"><b> </b>– “Justification & God’s Kingdom.” Part 2</span></span></span><br />
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<span style="color: #373a3c; font-family: "georgia" , "times new roman" , serif;"> The Lund Lectures are live-streamed and the link for the livestream will be posted on the seminary website <a href="https://www.northpark.edu/seminary/calendar-and-events/seminary-lectureships/the-nils-w-lund-memorial-lectureship/" target="_blank">here</a>. Scroll to the middle of the page and click "Watch Live" about 15 minutes before the 1st lectureship begins. </span><br />
<span style="color: #373a3c; font-family: "georgia" , "times new roman" , serif;"> I hope many will join us in person and online. Best, MJL.</span><br />
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<span style="color: #373a3c; font-family: "georgia" , "times new roman" , serif;"><br /></span>Max Leehttp://www.blogger.com/profile/06562729493851364608noreply@blogger.com0tag:blogger.com,1999:blog-7004653647625176406.post-40098572979133724812018-09-10T08:46:00.004-05:002018-09-12T22:52:49.207-05:00The 2018 Symposium on Human Violence<div class="separator" style="clear: both; text-align: center;">
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<span style="font-family: georgia, "times new roman", serif;">It's already here. The annual Symposium on the Theological Interpretation of Scripture hosted by North Park Theological Seminary in Chicago on September 27-29, 2018. The symposium has always been on the nose about choosing themes that reflect some of the burning questions and issues of our time. But this year's theme seems especially relevant in light of current events domestically (#blacklivesmatter, or even a typical summer on Chicago's south side) and internationally (the persecution of Coptic Christians in Egypt, the armistice between a divided Korea, human trafficking which is equally a domestic issue, the Middle East). The 2018 Symposium theme is on human violence. </span><span style="font-family: "georgia" , "times new roman" , serif;"></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"> What is violence? Is violence ever a Christian option? If so, under what conditions? If not, what are the alternatives? How do we pastoral care for those traumatized by violence?</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"> When a person just a few years ago was gunned down in front of my flat, and I had to go out and scrub the blood from my sidewalk, I became even more personally invested in this topic. And I think many pastors and leaders of the church will be as well. I'm hoping our symposium will be a packed house where those thinking biblically and theologically about the problem of violence and the gospel's radical solution to it will find some answers and even more important questions.</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"> The poster has the roster and names of those scholars across the disciplinary fields of theological education (biblical studies, theology, church history, ministry and missions) who will be giving our plenary addresses (click on the poster above for a larger view). A special shout out to my academic mentor Dr. <a href="https://www.fuller.edu/faculty/seyoon-kim/" target="_blank">Seyoon Kim</a>, Emeritus Professor of New Testament at Fuller Theological Seminary, who sent me an early copy of his paper entitled "Paul and Violence." </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"> If interested in attending the Symposium, the 1st Thursday session is always free for visitors. After that, we ask that participants register officially for the symposium. North Park community members, students, and alumni, of course, receive a discount. More information is found <a href="https://www.northpark.edu/seminary/calendar-and-events/symposium-on-the-theological-interpretation-of-scripture/" target="_blank">here</a>. Hope to see you there! MJL</span></div>
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</span>Max Leehttp://www.blogger.com/profile/06562729493851364608noreply@blogger.com0tag:blogger.com,1999:blog-7004653647625176406.post-11720515122936653572018-06-02T11:46:00.001-05:002018-06-02T11:49:32.165-05:00For Teachers Everywhere<span style="font-family: "georgia" , "times new roman" , serif;">I and my sons are big Golden State Warriors fans, since I was born in San Francisco, raised in the East Bay, and brainwashed my boys to love California teams over Chicago. It was a rough start for Game 1 of the 2018 NBA Finals but #30 helped pull out the win. Cleveland made a crucial mistake in the last seconds of play that could have ended the regular game time with their win, not Oakland's. I made a meme of the infamous episode in honor of all professors and teachers in education who know how the following feels:</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Best! MJL</span>Max Leehttp://www.blogger.com/profile/06562729493851364608noreply@blogger.com0tag:blogger.com,1999:blog-7004653647625176406.post-82804365908883243672018-06-02T01:03:00.002-05:002018-06-02T01:03:47.107-05:00The End of the Bibleworks Era<div class="separator" style="clear: both; text-align: center;">
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<span style="font-family: Georgia, Times New Roman, serif;">It saddens me to hear that Bibleworks 10 will be the last version produced by the fantastic programmers and staff come June 15, 2018. The good and faithful folks at BW have provided a needed academic application/program/database for Bible scholars, seminarians, and undergraduate students for decades. Hands down, the best Bible program and database out there, I personally have valued Bibleworks for its up-to-date Greek texts on the New Testament, the Septuagint, Josephus and Philo, its Hebrew text for the Old Testament, their lexicons, multiplicity of English translations, and its powerful search engine. </span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> While the programmers will try to keep up with periodic updates on the latest version of BW10, inevitably, many Bible scholars and students will have to find an alternative program to use. Personally, I'm not a fan of <a href="https://www.logos.com/" target="_blank">Logos' library</a>, so I'm at a loss of what new application+tools to adopt. Ughhh! I'm quite discouraged by this loss. Details of the discontinuation of Bibleworks can be read on their <a href="https://www.bibleworks.com/" target="_blank">website</a>. Below is a screen capture of Michael Bushell's (owner/founder) letter to BW users.</span><br />
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<tr><td class="tr-caption" style="text-align: center;">Letter by Michael Bushell to BW users on the end of future editions at <a href="https://www.bibleworks.com/" target="_blank">the BW site</a></td></tr>
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<span style="font-family: Georgia, Times New Roman, serif;"> For all that Bibleworks has done, thank you for decades of service and ingenuity. I'm grateful for all that I could learn and do with BW4-10 (yes, I've gone through six versions). I wish the team at BW the Lord's blessings in their future endeavors. MJL</span>Max Leehttp://www.blogger.com/profile/06562729493851364608noreply@blogger.com0tag:blogger.com,1999:blog-7004653647625176406.post-68224975593932791772018-05-28T16:49:00.000-05:002018-05-28T16:49:16.017-05:00Intertextuality in the New Testament Section SBL Denver 2018<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
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<tr><td class="tr-caption" style="text-align: center;">Invited Plenary Speakers for the Intertextuality in the New Testament Section<br />
Theme: Ancient Exegetical Methods in<br />
Greco-Roman Discourse and the New Testament<br />
SBL Denver 2018</td></tr>
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<span style="font-family: "georgia" , "times new roman" , serif;">It's been quite some time since I revisited my blog but I have not forgotten about it. But I did need the timely break to get a sense on how to manage my time as the chair of the biblical field at North Park Theological Seminary.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> In this post, I'm excited to announce the opening plenary session of the <a href="https://www.sbl-site.org/meetings/Congresses_ProgramUnits.aspx?MeetingId=33" target="_blank">Intertextuality in the New Testament Section</a> at the <a href="https://www.sbl-site.org/meetings/annualmeeting.aspx">Society of Biblical Literature Annual Meeting</a> in Denver this November 2018. The theme of the session is <i><span style="color: #660000;">A</span><span style="color: #660000;">ncient Exegetical Methods in Greco-Roman Discourse and the New Testament</span></i>. Much ink has been spilt on how the New Testament authors quote, cite, echo, and allude to Old Testament and Jewish texts in their writings, but little has been done on the way they quote, echo, allude or recontextualize Greco-Roman sources. The three main presenters who are giving papers on various intertexts between Greco-Roman discourse and the New Testament are all experts in their respective fields and have masterfully engaged with a wide range of rhetorical, religious, political and philosophical material by Greek and Roman authors. The speakers and their papers titles are listed below. </span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> I especially want to highlight that the respondent to each of the papers is Peter Oakes. Anyone having read his 2005 journal article in <i>JSNT </i>entitled "<a href="http://journals.sagepub.com/doi/abs/10.1177/0142064X05052508?journalCode=jnta">Remapping the Universe</a>," where he outlined four possible ways the New Testament texts allude, echo, appropriate or compete with Roman imperial texts/theology would know that there are few who could comment on not only the specific content of the papers but on the broader issue of how to map out a method for detecting Greco-Roman textual and conceptual allusions in the New Testament. It's sure to be a fantastic session. I hope all attending SBL and reading this post will come to the session on Saturday morning Nov 17, 2018. Best! MJL</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><b>Intertextuality in the New Testament</b></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">11/17/2018</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">9:00 AM to 11:30 AM</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Room: Room TBD - Hotel TBD</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Theme: <span style="color: #660000;"><i>A</i></span><i><span style="color: #660000;">ncient Exegetical Methods in Greco-Roman Discourse and the New Testament</span></i></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Each paper will be 25-30min long. Peter Oakes will be responding after each paper for 10min. There is a general discussion at the end of the session</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://www.northpark.edu/faculty-staff-directory/max-lee/" target="_blank">Max Lee</a>, North Park Theological Seminary, Presiding</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://www.baylor.edu/religion/index.php?id=931779" target="_blank">Bruce Longenecker</a>, Baylor University</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="color: blue;"><i>Intertextuality in Pompeian Plaster: Can Vesuvian Artifacts Inform Our Expectations about Intertextual Expertise among Sub-Elite Jesus-Followers?</i></span> (30 min)</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://www.research.manchester.ac.uk/portal/en/researchers/peter-oakes(3dd45471-bdfb-4590-862a-74a16b847370).html" target="_blank">Peter Oakes</a>, University of Manchester, Respondent (10 min)</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://divinity.yale.edu/faculty-and-research/yds-faculty/judith-gundry" target="_blank">Judith M. Gundr</a>y, Yale Divinity School</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="color: blue;"><i>Roman Household Religion and the Interpretation of 1 Corinthians 7:14</i></span> (30 min)</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://www.research.manchester.ac.uk/portal/en/researchers/peter-oakes(3dd45471-bdfb-4590-862a-74a16b847370).html" target="_blank">Peter Oakes</a>, University of Manchester, Respondent (10 min)</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://www.otago.ac.nz/theology/staff/otago013675.html" target="_blank">Paul Trebilco</a>, University of Otago</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><i><span style="color: blue;">Echoes in Ephesus: ‘From the beginning’ in the Johannine Letters and in Ephesian Foundation Myths </span></i>(30 min)</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://www.research.manchester.ac.uk/portal/en/researchers/peter-oakes(3dd45471-bdfb-4590-862a-74a16b847370).html" target="_blank">Peter Oakes</a>, University of Manchester, Respondent (10 min)</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Discussion (30 min)</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Business Meeting (0 min)</span>Max Leehttp://www.blogger.com/profile/06562729493851364608noreply@blogger.com0tag:blogger.com,1999:blog-7004653647625176406.post-68493036530443835932018-01-01T11:36:00.002-06:002018-01-01T11:36:12.805-06:00Happy New Year! The Year of God's Favor and Strength<span style="font-family: Georgia, Times New Roman, serif;">Wow! 2017 came and went. I know it's the same 12 months in a year, or 52 weeks, 365 days, 8760 hours, or 525,600 minutes, and so on... but it does feel like it goes by much faster as I get older. And before I knew it, 2017 raced by without many blog posts. My life just became too busy to keep up with weekly posts. I did not even keep up with monthly ones. Probably, for the time being, I will post randomly and occasionally. I hope this is just an interim period. As soon as I get some book projects off my desk, and perhaps finish my tenure as chair of the biblical field at North Park, I will come back to the blog and reignite it with a flurious succession of original articles, book reviews, pastoral reflections, and historical-cultural notes from the world of the New Testament and early Christianity. </span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> But for now, blessings to all this 2018!</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">FYI, this is the year of the dog according to the Chinese Lunar calendar! It's the year of fortune and health. May the Lord bless the work of your hands and give you strength to serve Him faithfully this 2018. MJL</span>Max Leehttp://www.blogger.com/profile/06562729493851364608noreply@blogger.com0tag:blogger.com,1999:blog-7004653647625176406.post-84226925908489074502017-10-02T15:32:00.001-05:002017-10-02T15:32:30.149-05:00Part 2 of Participation in / Union with Christ: Papers from the 2017 Symposium on the Theological Reading of Scripture<span style="font-family: "georgia" , "times new roman" , serif;">Continuing from <a href="http://paulredux.blogspot.com/2017/09/participation-in-union-with-christ.html" target="_blank">Part 1 of the 2017 Symposium for the Theological Reading of Scripture</a> at North Park Theological Seminary, here I offer comments on, and video links to, Sessions 5-8. </span><br />
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<tr><td class="tr-caption" style="text-align: center;"><a href="https://www.hbu.edu/contact/benjamin-blackwell/" target="_blank">Ben Blackwell</a> giving the 5th paper of the Symposium</td></tr>
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<span style="font-family: "georgia" , "times new roman" , serif;"> On Friday night (9/29), the <b><span style="color: #990000;">5th session</span></b> of the Symposium featured the paper read by <a href="https://www.hbu.edu/contact/benjamin-blackwell/" target="_blank">Ben Blackwell</a>, Assistant Professor of Theology at Houston Baptist University and author of <i><a href="https://www.amazon.com/Christosis-Engaging-Soteriology-Patristic-Interpreters/dp/080287391X/ref=sr_1_1?ie=UTF8&qid=1506972740&sr=8-1&keywords=christosis" target="_blank">Christosis</a></i>, entitled: "<span style="color: #990000;">You Become What You Worship: Theosis and Story of the Bible</span>." In his paper, Blackwell worked through the model of imitation as theosis (theosis = participating in the divine nature and becoming changed by it somehow) as it is practiced in the worship of the church. The very content of worship in the Old Testament and the New highlights the distance between the creaturely and the Creator. The gap is emphasized. Yet, at the same time, the gap is traversed, in part, as believers worship because they become like the object of their worship. Blackwell illustrated this thesis taking one divine trait of God, His holiness, and explained how participating in the divine life/nature of God through worship makes believers holy. He also discussed how idolatry is the sinister dark side of worship. If we worship idols, we embody the system of idolatrous values that the idol represents. </span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> To watch the video of Blackwell's paper presentation and subsequent response plus discussion, see the link below: </span><br />
<iframe allowfullscreen="true" allowtransparency="true" frameborder="0" height="265" scrolling="no" src="https://www.facebook.com/plugins/video.php?href=https%3A%2F%2Fwww.facebook.com%2Fnptseminary%2Fvideos%2F692727974268212%2F&show_text=0&width=560" style="border: none; overflow: hidden;" width="510"></iframe>
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<span style="font-family: "georgia" , "times new roman" , serif;">The response, by the way, was given by <a href="http://www.bataviaumc.com/about-us/our-staff/?view=mobile" target="_blank">Cynthia Peters Anderson</a>, Senior Pastor at Batavia United Methodist Church and author of the book <i><a href="https://www.amazon.com/Reclaiming-Participation-Christ-Gods-Life/dp/1451478178" target="_blank">Reclaiming Participation</a></i>. She asked a helpful question that drew out the pastoral implications of Blackwell's paper: what <i>symptoms of false or true worship </i>do we need to observe in our worship practices at church so that we become more like Christ and not the idols of our age? </span><br />
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<tr><td class="tr-caption" style="text-align: center;"><a href="http://candler.emory.edu/faculty/profiles/strawn-brent.html" target="_blank">Brent Strawn</a> giving the 6th paper of the Symposium</td></tr>
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<span style="font-family: "georgia" , "times new roman" , serif;"> The next morning (9/30), I moderated the <b><span style="color: #990000;">6th session</span></b> which engaged the paper read by <a href="http://candler.emory.edu/faculty/profiles/strawn-brent.html" target="_blank">Brent A. Strawn</a>, Professor of Old Testament at the Candler School of Theology. The paper was entitled: "<span style="color: #990000;">Participation with God (and/in Christ?): (Re-)Reading the Life of Moses with Some Help from Gregory of Nyssa</span>." It's hard to catalogue here all the nuggets of insight in this paper. For one thing, in his reading of Moses through the Exodus story, Strawn highlighted the <u>un</u>availability of God and noticeable <i>lack </i>of divine participation. God is absent for much of Israel's history between the end of Genesis and beginning of Exodus. God's people cannot assume that they can participate in the life of God automatically, as if God is on call 24/7 at our beckoning. But when God does awaken to our cries and prayers, He himself first participates in the sufferings of His people (as He did with Israel's travail in Egypt) and then acts. </span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> My favorite line in the paper was: God's people are called to "participate in God's <i>verbs.</i>" God has a synergistic relationship with Israel where at times, it is unclear if God is doing the action or God's people are doing the action. God works <i>by</i>, <i>through</i>, and <i>with </i>Moses and all His people. </span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> </span><span style="font-family: "georgia" , "times new roman" , serif;">To watch a video of Stawn's paper presentation and subsequent response plus discussion, see the link below: </span><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<iframe allowfullscreen="true" allowtransparency="true" frameborder="0" height="265" scrolling="no" src="https://www.facebook.com/plugins/video.php?href=https%3A%2F%2Fwww.facebook.com%2Fnptseminary%2Fvideos%2F692728157601527%2F&show_text=0&width=560" style="border: none; overflow: hidden;" width="510"></iframe>
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<span style="font-family: "georgia" , "times new roman" , serif;">The response was given by <a href="https://www.northpark.edu/seminary/about-the-seminary/current-adjunct-faculty/" target="_blank">Nathan Clayton</a>, Hebrew instructor at North Park and adjunct professor of Old Testament and Hebrew at Moody Bible Institute. Among other helpful insights, Clayton asked Strawn to map out and describe in greater detail what "synergy" is: that is, how do divine and human agency work in a synergistic relationship with each other. </span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"> The <span style="color: #990000;"><b>7th session</b></span> featured the paper by <a href="http://www.stmarys.edu/dr-gorman-receives-luce-fellowship-for-2015-16-sabbatical/" target="_blank">Michael Gorman</a>, The Raymond E. Brown Chair in Biblical Studies and former dean of the Ecumenical Institute at St. Mary's Seminary and University. His paper was entitled: "<span style="color: #990000;">Cruciform or Resurrectiform? Paul's Paradoxical Practice of Participation in Christ</span>." In this paper, Gorman sets out to answer some of recent criticisms of his work (see what he calls his "accidental trilogy": <a href="https://www.amazon.com/Cruciformity-Pauls-Narrative-Spirituality-Cross/dp/0802847951/ref=sr_1_1?s=books&ie=UTF8&qid=1506973325&sr=1-1&keywords=cruciformity" target="_blank"><i>Cruciformity</i></a>, <i><a href="https://www.amazon.com/Inhabiting-Cruciform-God-Justification-Soteriology/dp/0802862659/ref=sr_1_2?s=books&ie=UTF8&qid=1506973325&sr=1-2&keywords=cruciformity" target="_blank">Inhabiting the Cruciform God</a></i>, and <i><a href="https://www.amazon.com/Becoming-Gospel-Participation-Mission-Culture/dp/0802868843/ref=sr_1_1?s=books&ie=UTF8&qid=1506973399&sr=1-1&keywords=becoming+the+gospel" target="_blank">Becoming the Gospel</a></i>) that there is overemphasis on the cruciform character of theosis at the expense of resurrection. Engaging a group who wants to emphasize the "resurrectiformity" or "anastiformity" of participation in Christ, Gorman argues that while participation in Christ does have a resurrection quality, something is lost if the interpreter does not emphasize the cruciform nature of our life and union with God. </span><br />
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<tr><td style="text-align: center;"><a href="https://4.bp.blogspot.com/-afvtYoYaNSg/WdJHlO67-QI/AAAAAAAACgw/xsDZX8c-914LtTxRQHsv3v69qwQrHC8sQCLcBGAs/s1600/S7%2BGorman.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="281" data-original-width="495" height="226" src="https://4.bp.blogspot.com/-afvtYoYaNSg/WdJHlO67-QI/AAAAAAAACgw/xsDZX8c-914LtTxRQHsv3v69qwQrHC8sQCLcBGAs/s400/S7%2BGorman.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><a href="https://www.regent-college.edu/faculty/part-time-and-visiting/michael-gorman" target="_blank">Michael Gorman</a> giving the 7th paper of the Symposium</td></tr>
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<span style="font-family: "georgia" , "times new roman" , serif;">To watch a video of Gorman's argument for the priority of cruciformity and how our cross-shaped participation in Christ is simultaneously a participation in his resurrection (power), see the following link below:</span><br />
<iframe allowfullscreen="true" allowtransparency="true" frameborder="0" height="265" scrolling="no" src="https://www.facebook.com/plugins/video.php?href=https%3A%2F%2Fwww.facebook.com%2Fnptseminary%2Fvideos%2F692728640934812%2F&show_text=0&width=560" style="border: none; overflow: hidden;" width="510"></iframe>
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<span style="font-family: "georgia" , "times new roman" , serif;">The response was given by given by a North Park seminary alumnus </span><a href="https://www.abdn.ac.uk/sdhp/postgraduate-experience/divinity-postgraduates-529.php" style="font-family: georgia, "times new roman", serif;" target="_blank">Markus Nikkamen</a><span style="font-family: "georgia" , "times new roman" , serif;">, who is currently a doctoral student of New Testament at the University of Aberdeen. The response was a robust engagement of Gorman's paper in its exegesis and theological assertions. One objection Nikkamen has is the language that "self-emptying" is part of Christ's nature. Perhaps love, but not self-emptying or kenosis. The response and discussion are both worth hearing.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"> The last and <b><span style="color: #990000;">8th session</span></b> of the Symposium ended with the paper presented by <a href="https://www.moody.edu/academics/faculty/varma-ashish/?dir=7131" target="_blank">Ashish Varma</a>, Assistant Professor of Theology at Moody Bible Institute. His paper was entitled: "<span style="color: #990000;">Jews and Gentiles Together? Acts 15 and Racial Reconciliation in Christ</span>." </span><br />
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<tr><td class="tr-caption" style="text-align: center;"><a href="https://www.moody.edu/academics/faculty/varma-ashish/?dir=7131" target="_blank">Ashish Varma</a> giving the 8th paper of the Symposium</td></tr>
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<span style="font-family: "georgia" , "times new roman" , serif;">Engaging with the work of Brian Bantum's <i><a href="https://www.amazon.com/Redeeming-Mulatto-Theology-Christian-Hybridity/dp/1602583498" target="_blank">Redeeming Mulatto</a> </i>and Willie Jennings' <i><a href="https://www.amazon.com/Christian-Imagination-Theology-Origins-Race/dp/0300171366/ref=pd_lpo_sbs_14_t_0?_encoding=UTF8&psc=1&refRID=HEN15TAJHAWDQ7D9MKNM" target="_blank">The Christian Imagination</a></i>, Varma posits that the Acts 15 Council is a model of mutual accomodation between Jews and Gentiles, and not the assimilation of Gentiles into Jewish Christianity. As such, the Acts 15 Council provides a model of mutual accomodation of different ethnicities today into the church of God, and this work of accomodation and mutual incorporation as one church is a form of participation in the life of God and the mystery of Christ unveiled. </span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> The response paper was given by <a href="https://www.northpark.edu/faculty-staff-directory/hauna-ondrey/" target="_blank">Hauna Ondrey</a>, Assistant Professor of Church History at North Park Theological Seminary, who challenged the thesis of the paper that Acts 15 is an ideal model of mutual accomodations. In her opinion, Acts 15 represents a non-ideal compromise to the Gentile mission which still favors Jewish Christianity. If so, then it is actually quite dangerous to posit the Acts 15 Council as a model example of incorporation of diverse ethnicities into the church. The model could be used, for example, to favor white superiority where white Christianity is the new Jewish Christianity and all other ethnicities are the Gentiles. </span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> To hear more, follow the link below to the video of the paper presentation, response, and subsequent Q&A.</span>
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<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;"><br /> This concludes the Symposium and all eight sessions. It was a tremendous weekend, and not only did I learn much, but I'm still reflecting on the implications of the papers/responses for the work and ministry of the church. MJL</span>Max Leehttp://www.blogger.com/profile/06562729493851364608noreply@blogger.com0tag:blogger.com,1999:blog-7004653647625176406.post-59775339716482461512017-09-30T21:01:00.004-05:002017-10-02T15:40:17.234-05:00Participation in / Union with Christ: Papers from the 2017 Symposium on the Theological Reading of Scripture at North Park (Part 1)<span style="font-family: "georgia" , "times new roman" , serif;">Every 4th weekend of the September month (Thurs evening to Sat afternoon), in conjunction with the <a href="https://www.northpark.edu/seminary/calendar-and-events/seminary-lectureships/the-nils-w-lund-memorial-lectureship/" target="_blank">Nils W. Lund Memorial Lectureship</a>, North Park Theological Seminary holds its annual <a href="https://www.northpark.edu/seminary/calendar-and-events/symposium-on-the-theological-interpretation-of-scripture/" target="_blank">Symposium on the Theological Reading of Scripture</a>. This year's theme is: <b><i><span style="color: blue;">Participation in / Union with Christ</span></i></b>, a most fitting topic given that the year 2017 marks the 500th anniversary of the Protestant Reformation. </span><br />
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<tr><td class="tr-caption" style="text-align: center;"><a href="https://graduate.tiu.edu/academics/faculty/bruce-fields/" target="_blank">Bruce Fields</a> delivering the 1st paper of the Symposium</td></tr>
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<span style="font-family: "georgia" , "times new roman" , serif;"> On the opening Thurs evening (Sept 28, 2017), </span><a href="https://graduate.tiu.edu/academics/faculty/bruce-fields/" style="font-family: georgia, "times new roman", serif;" target="_blank">Bruce Fields</a><span style="font-family: "georgia" , "times new roman" , serif;">, Professor of Faith and Culture at Trinity International University, gave a plenary paper for the <b><span style="color: blue;">1st session</span></b> entitled: "</span><span style="color: blue; font-family: "georgia" , "times new roman" , serif;">The Christology of Augustine's <i>City of God</i>: Participation in Christ That Compels the Pursuit of Justice in the Human City</span><span style="font-family: "georgia" , "times new roman" , serif;">." Describing Augustine's understanding of two cities as two loves (i.e., a love of self [= contempt for God] that characterizes the earthly <i>polis </i>or city versus the love of God [= contempt of self] that characterizes the heavenly city), Fields provocatively explains how for Augustine justice is interchangeable with love (<i>charitas</i>). Participation in the life of Christ takes place in the church where members internalize love as justice, but participation also takes place out in the world where the church, acting on that internalization, practices love-justice in the earthly realm.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">The paper response was given by </span><a href="https://www.wheaton.edu/academics/faculty/profile/?expert=george.kalantzisphd" style="font-family: georgia, "times new roman", serif;" target="_blank">George Kalantzis</a><span style="font-family: "georgia" , "times new roman" , serif;">, Professor of Theology at Wheaton College and Director of the Wheaton Center of Early Christian Studies, whose main criticism was the use of Augustine in support of Field's (evangelical) reading of Paul's letters when Augustine, in the opinion of Kalantzis, should simply be read for his own sake. </span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"> The next morning (Sept. 29), the <b><span style="color: blue;">2nd session</span></b> featured a paper read by <a href="https://www.abdn.ac.uk/sdhp/divinity-religious-studies/profiles/grant.macaskill" target="_blank">Grant Macaskill</a>, The Kirby Laing Chair of New Testament Exegesis at the University of Aberdeen, and entitled: "<span style="color: blue;">Union(s) with Christ: Colossians 1:15-20</span>." Macaskill picked up where he left off in <a href="http://paulredux.blogspot.com/2017/09/the-nt-lund-lectures-2017-grant.html">his Lund Lectures</a> and further interpreted Col 1:15-20. </span><br />
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<tr><td style="text-align: center;"><a href="https://3.bp.blogspot.com/-VT-TaeHVCYc/Wc_17azNyzI/AAAAAAAACfc/rcGUImOK0Yg_tOXgB9r06ltkvhOdouC5gCLcBGAs/s1600/S2%2BMacaskill.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="287" data-original-width="455" height="251" src="https://3.bp.blogspot.com/-VT-TaeHVCYc/Wc_17azNyzI/AAAAAAAACfc/rcGUImOK0Yg_tOXgB9r06ltkvhOdouC5gCLcBGAs/s400/S2%2BMacaskill.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><a href="https://www.abdn.ac.uk/sdhp/divinity-religious-studies/profiles/grant.macaskill" target="_blank">Grant Macaskill</a> giving the second paper of the Symposium</td></tr>
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">Here he argued that, building on the foundation that all things connect through the mediator Christ to God (see <a href="http://paulredux.blogspot.com/2017/09/the-nt-lund-lectures-2017-grant.html">his Lund Lecture</a>), we ca</span><span style="font-family: "georgia" , "times new roman" , serif;">n now talk about <i>unions</i> (plural) with Christ. The level of participation is different depending on the type of union. </span></span><span style="font-family: "georgia" , "times new roman" , serif;">God’s covenantal relationship with Israel is not just salvific. He
cares about the way they farm, and the way they built houses, and under Isarel's covenant there are different levels of participation in the life of God. </span><span style="font-family: "georgia" , "times new roman" , serif;">Covenant bears differently also concerning the alien or foreigner who lives in the midst of Israel. They are with Israel but not covenant members, and so a different kind of reciprocity is expected of them as they participate with Israel in the life of God. </span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> It should be noted that Macaskill is careful, however, not to talk about unions as if it was a kind of flat universalism (a critique of Douglas Campbell's work in <i><a href="https://www.amazon.com/Deliverance-God-Apocalyptic-Rereading-Justification/dp/0802870732/ref=sr_1_1?ie=UTF8&qid=1506818146&sr=8-1&keywords=deliverance+of+God">The Deliverance of God</a></i>). Macaskill is not a universalist and does posit the unique union of believers with Chrsit but also recognizes it as a fullfillment of all previous types of unions established in the history of God with His people. The link to the video of the 2nd session of the Symposium is below: </span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">The paper response was given by <a href="https://divinity.tiu.edu/academics/faculty/constantine-r-campbell-phd/" target="_blank">Constantine Campbell</a>, Professor of New Testament at Trinity Evangelical Divinity School, who has also written his own separate monograph on <i><a href="https://www.amazon.com/Paul-Union-Christ-Exegetical-Theological/dp/0310329051/ref=sr_1_3?s=books&ie=UTF8&qid=1506818226&sr=1-3&keywords=constantine+campbell">Paul and Union with Christ</a></i>. </span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> It was a lively response and engagement with Macaskill's paper. Con (not be confused with Doug) Campbell engaged Macaskill's reading of Col 1:15-20 from the minute details of whether the genitive's attached to the word "first-born" were partitive (Macaskill's view, which makes the phrase a temporal reading, i.e., "first-born of all creation") or subordinate (Campbell's view, which would then read "first-born <i><b>over </b></i>all creation") to addressing larger historical issues as: which covenant (Abraham, Mosaic, David, creational) does Paul refers to at specific points in the biblical text. </span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"> </span><span style="font-family: "georgia" , "times new roman" , serif;">The following <b><span style="color: blue;">3rd session</span></b> featured a paper by </span></span><span style="line-height: 115%;"><span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://tuhat.helsinki.fi/portal/en/persons/ollipekka-vainio%2845f256a8-8ad5-4c5c-8a1d-e7545a1d79a4%29.html">Olli-Pekka Vainio</a>, Lecturer of Systematic Theology at the University of Helsinki, entitled: “<span style="color: blue;">Why Bother with Participation?
An Early Lutheran Perspective</span>." Vainio has written <a href="https://tuhat.helsinki.fi/portal/en/persons/ollipekka-vainio(45f256a8-8ad5-4c5c-8a1d-e7545a1d79a4)/publications.html">a "few" books and articles</a> (195+), the most important of which for the symposium's theme include: <i><a href="https://www.amazon.com/Justification-Participation-Christ-Development-Lutheran/dp/9004165266/ref=sr_1_6?ie=UTF8&qid=1506819180&sr=8-6&keywords=Olli-Pekka+Vainio">Justification and Participation in Christ</a></i> and <i><a href="https://www.amazon.com/Engaging-Luther-New-Theological-Assessment/dp/1606088181/ref=sr_1_3?ie=UTF8&qid=1506819180&sr=8-3&keywords=Olli-Pekka+Vainio">Engaging Luther</a></i>. Vainio represents the new Finnish school of interpretation on the theology of Martin Luther. Vainio paper's focuses on a second-generation Lutheran reformer named Martin Chemnitz (1522-86) who expanded on Luther's teachings and used the <i>hypostatic </i>union of the two natures of Christ as a way of framing the separate divine and human agencies of participation. </span></span><br />
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<tr><td style="text-align: center;"><a href="https://2.bp.blogspot.com/-EblwTQFMMvI/WdA-MBm8-BI/AAAAAAAACfw/PBeGniulX8YGDl7wsFegK2uYOE6PyeYOgCLcBGAs/s1600/S3%2BOlli-Pekka.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="286" data-original-width="517" height="221" src="https://2.bp.blogspot.com/-EblwTQFMMvI/WdA-MBm8-BI/AAAAAAAACfw/PBeGniulX8YGDl7wsFegK2uYOE6PyeYOgCLcBGAs/s400/S3%2BOlli-Pekka.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><a href="https://tuhat.helsinki.fi/portal/en/persons/ollipekka-vainio(45f256a8-8ad5-4c5c-8a1d-e7545a1d79a4).html">Olli-Pekka Vainio</a> giving the 3rd paper of the Symposium</td></tr>
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<span style="font-family: "georgia" , "times new roman" , serif;">The response was given by North Park's own <a href="https://www.northpark.edu/faculty-staff-directory/stephen-chester/">Stephen Chester</a>, Professor of New Testament at the seminary, who just published a phenomenal book (deserving of its own blog post review) with Eerdmans entitled: <i><a href="https://www.amazon.com/Reading-Paul-Reformers-Reconciling-Perspectives/dp/0802848362/ref=sr_1_1?s=books&ie=UTF8&qid=1506819890&sr=1-1&keywords=stephen+chester">Reading Paul with the Reformers</a></i>. Chester notes that the most helpful contribution of Vainio was providing a way forward through Christology for the</span><span style="font-family: "georgia" , "times new roman" , serif;"> Finnish school who has been accused in the past of collapsing Creator and creaturely categories, divine and human.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">The link to the video of the 3rd session of the Symposium is below: </span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;"> The <b><span style="color: blue;">4th session</span></b> that afternoon was from Julie Canlis, <a href="https://www.regent-college.edu/faculty/part-time-and-visiting/julie-canlis">Lecturer at Regent College</a> and author of the book <i><a href="https://www.livegodspeed.org/shoppe/theology-of-the-ordinary">Theology of the Ordinary</a></i>, who read a paper entitled: "<span style="color: blue;">The Geography of Participation: <i>In Christ</i> Is Location, Location, Location</span>." </span><br />
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<tr><td class="tr-caption" style="text-align: center;"><a href="https://www.regent-college.edu/faculty/part-time-and-visiting/julie-canlis">Julie Canlis</a> giving the 4th paper of the Symposium</td></tr>
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<span style="font-family: "georgia" , "times new roman" , serif;">Her paper focused on the theology of John Calvin, where she pointed out that location is very important for Calvin who had a particular trinitarian Christology where Christ sits at the right hand of the throne of the Father with the Holy Spirit sent from the throne to the ends of the earth. Calvin uses the metaphor of "upward" or "heavenly-ward" to describe how the Ascension of Christ provides a framework for participation. Our participation is oriented to, and our future is tied to, Christ's resurrrected body. At the same time, Christ has descended to meet humanity in the ordinary. Our human bodies, especially the collective Body of Christ, becomes the locus or place for participation with God. </span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> If all of this sounds a little abstract, Julie and her husband, a pastor, have put together an <a href="https://www.livegodspeed.org/watchgodspeed/">adult curriculum</a> with accompanying video that offers Bible study, commentary, and best spiritual practices for participation in the life of God through the daily details of the ordinary. </span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> The paper response was given by Mary Patton Baker, <a href="https://www.linkedin.com/in/mary-patton-baker-39a35610">Lecturer at North Park University</a> and Pastor of Community Formation at All Soul's Anglican Church. The link to the video of the 4th session of the Symposium can be found below: </span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;"> <b><i>Coming soon</i></b>: <a href="http://paulredux.blogspot.com/2017/10/part-2-of-participation-in-union-with.html" target="_blank">Part 2 of the 2017 Symposium</a> on Participation in/Union with Christ with links to video and remarks on Sessions 5-8. MJL</span>Max Leehttp://www.blogger.com/profile/06562729493851364608noreply@blogger.com0tag:blogger.com,1999:blog-7004653647625176406.post-11836950728181960602017-09-29T00:28:00.001-05:002017-09-29T00:38:29.669-05:00The NT Lund Lectures 2017: Grant Macaskill on the Mystery and Sufferings of Christ<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
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<tr><td class="tr-caption" style="text-align: center;">Prof. <a href="https://www.abdn.ac.uk/sdhp/divinity-religious-studies/profiles/grant.macaskill" target="_blank">Grant Macaskill</a>, the NT Lund Lecturer for 2017</td></tr>
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<span style="font-family: "georgia" , "times new roman" , serif;">Today (Sept 28, 2017), the New Testament series for the <a href="https://www.northpark.edu/seminary/calendar-and-events/seminary-lectureships/the-nils-w-lund-memorial-lectureship/" target="_blank">Nils W. Lund Memorial Lund Lectureship</a> was given by Dr. <a href="https://www.abdn.ac.uk/sdhp/divinity-religious-studies/profiles/grant.macaskill" target="_blank">Grant Macaskill</a>, the Kirby Laing Chair of New Testament Exegesis at King's College in the University of Aberdeen, who spoke on theme of <span style="color: purple;"><i>participation in Christ</i></span>. But unlike past tendencies in scholarship to frame Paul's participation language vis-à</span><span style="font-family: "georgia" , "times new roman" , serif;">-vis justification, Macaskill framed Paul's participation language with God's providential working of history to its eschatological end, and under the category of Providence is the unique participation of the believer in the sufferings of Christ.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> But I'm actually getting ahead of the series. The 1st lecture, entitled: "<span style="color: purple;">The Mystery of Revealed: Christ and Cosmos</span>," focused on the Christology of Colossians 1:15-20 as the starting point for reading all of Scripture as a whole. Using the movie <i><a href="http://www.imdb.com/title/tt0114814/" target="_blank">The Unusual Suspects </a></i>as an example (spoiler warning!), Macaskill explained that no one can watch the movie a second time without remembering the plot twist: that Kevin Spacey's character is actually </span><span style="font-family: "georgia" , "times new roman" , serif;">Keyser Söze,</span><span style="font-family: "georgia" , "times new roman" , serif;"> the main villain of the story. Likewise, the Christian cannot read the Bible without remembering the mystery unveiled anticipated by both Wisdom and the Torah is Christ. Creation and the Law are not the last word on reality. Christ is. </span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> The link to the <b><span style="color: purple;">1st Lecture</span></b> is below: </span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;"> Building on the theoretical framework of set forth by the 1st lecture, Macaskill's 2nd lecture drew out the implications of the church's participation in the mystery of God unveiled in Christ. The 2nd lecture was entitled: "<span style="color: purple;">In the Likeness of the Image: Participating in Providence</span>." This lecture started off slowly and methodically but ends on a pastoral crescendo. Wow! Probably the most powerful insight was the discussion of the believer's participation in the sufferings of Christ as part of participating in God's providence. </span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> A believer's suffering is not like Jesus' suffering, nor is it analogous to the sufferings of Christ, but rather <b><i><span style="color: purple;">it is a participation in Christ's sufferings</span></i></b>. Christ died a senseless death. When the Son needed the Father the most, it appears that God had abandoned him on the cross. When our experience of suffering lacks glory or purpose, when our suffering seems senseless, this lowest point of human experience can manifest Christ-likeness that no other experience can duplicate. Suffering does not have to be redemptive to be meaningful. There is a particular way that a person can suffer or even be martyred, and it resembles Christ. The person who suffers Parkinson's disease, the still-born baby, and any apparent senseless death can resemble Christ. God's providential care becomes evident only in retrospect, not at the moment of suffering, but only afterwards when ultimately He works out his purposeful end even in what, at the time, seems senseless.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> </span><span style="font-family: "georgia" , "times new roman" , serif;"> To hear more, follow the link to the <b><span style="color: purple;">2nd Lecture</span></b> below. MJL</span><br />
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<br />Max Leehttp://www.blogger.com/profile/06562729493851364608noreply@blogger.com0