We should, however, assess such indulgences with a pretty rigorous criterion of whether they contribute to communicating the greater message. (I’m looking at you, preachers who include irrelevant shaggy dog stories in your sermons.)Yet, AKMA is not primarily writing about writing, or about speaking, rather the focus of his post is the use, in writing, of images. With this focus, I find myself less agreeable to the direction of AKMA's advice:
If what you write, or if the images you use for graphical communication, do not contribute to expressing clearly and precisely the message you’re hoping to convey — then don’t confuse and distract your readers with pointless, vague, superfluities.What he says is true, but a partial truth. And partial truth is more dangerous, or in this case more stifling than arrant fiction. Certainly, images should not be added willy nilly, nor be pointless or superfluous. And yet the tenor of the advice is to resist strenuously the visual equivalent of a digression, to focus on images whose communication coordinates closely with the words'. How much depth and richness is lost when this advice is followed!
Ishmael Abdul Haqq Wanted for Child Molestation
Ishmael Abdul Haqq Derrick is a 29 year-old Black male. He is 5' 8" tall and weighs 156 lbs. He has black hair and brown eyes and a DOB of July 8th, 1971. Haqq is wanted on charges of child molestation. He should be considered dangerous. If you have any information about this person please call the Marion County Sheriff's Department Warrant Section…
Marion County Sheriff’s Department, Indianapolis – Wanted Persons
http://www.indygov.org/mcsd/

This Ishmael was (I believe) Technical Assistant in the Journalism Dept at Technikon PretoriaI suspect there is a personality difference here, Barbara (and some of my colleagues) like (I suspect AKMA) prefer more ordered and orderly communication. They may be infuriated by my Ishmaelite style, but others (like me) delight in such invitations to imaginative play.
http://www.techpta.ac.za/
Labels: writing
Labels: bible.dictionary, bible.software, sbl
Labels: hypertext, internet, sbl, todo
In recent years, such has been the content of a great deal of critical scholarship and, as a result, the entrenched position regarding the possibility of charting the Hebrew language over time (and using that to date texts) has been shaken to the core. Scholarship in this area is a little like the long-necked dinosaur that might receive a mortal blowThis was not intended to suggest that Simon's work was that final blow, but does provide a vivid image of his conviction that seeking linguistic criteria for dating biblical texts is an impossible quest. But is it? Granted that previous use of the frequency of locative he in Chronicles over-simplified the case, yet it may still be that a still more careful investigation will provide more support.
yet take a while to have that information relayed to its brain. Once the many problems settle in, the school of thought that proposes linguistic dating will ultimately keel over and die; they’ve already been hit, but such things take a little while.
Labels: hebrew
Labels: bible.dictionary, biblical.studies.online, sbl, wikipedia
Labels: sbl
Labels: open.access.scholarship, open.biblical.studies
It strikes me that the passive aspect of the term lament is quite appropriate as it seems the Psalmist is always fully aware of God’s sovereignty and their own inability to right the injustice or perceived wrong in the face of that sovereignty. I also agree with Tyler that complaint seems to trivialize the petition while lament, in my opinion, more appropriately captures the emotional gravity of the situation. From my own experiences, I would more often characterize my moments of grief and frustration with God as laments rather than complaints.While Tyler, after summarising other suggestions, like "songs of prayer" - which while it has the advantage of using "biblical language" is neither really English, nor captures the precise nature of these "songs", writes:
I wonder if a more appropriate name for these psalms may be “pleas” or “petitions.” Gunkel and most other psalms scholars after him have recognized the most important element of the lament psalm is the plea or petition for help. Gerstenberger calls it the “very heart of a complaint psalm” and claims that “in fact, all the other elements can be interpreted as preparing and supporting the petition” (Psalms, FOTL, 13).I rather like this, as he notes the heavyweights draw attention to the central role of the "plea" in these psalms. But I am still a bit nervous of domesticating them. "Plea" sounds so much safer than "complaint" when addressed to God... And some of them are not at all "safe". Jeremiah's disputes with God somehow seem tamed if one calls them "pleas".
Labels: psalms
The prof split his class into two groups. The first group, the John Henrys, had to study and learn exclusively from materials available at the library...no internet allowed. The second group, the Baby Hueys, could use only the internet for research and learning...no primary source lookups at the library. After a few weeks, he had to stop this experiment because the John Henrys were lagging so far behind the Baby Hueys that it is was unfair to continue.I'm not sure how it would work in Biblical Studies, quite a lot of our important works are still only available in print, though between EBSCO, Oxford Online and their like, not to mention Google Books and Scholar I suspect the results (at least in a blind test where the marker did not know to which group the student belonged) might be similar. But only if the students were taught first how to use the resources at their fingertips, and how to read with discernment and sharply critical faculties honed.
The problematic nature of this transition — from God as ineffable, essentially static and completely harmless abstract concept, to God as a kind of being that, in some sense that is perpetually up for grabs, cares about us down here on Earth — is not just a minor bump in the otherwise smooth road to a fully plausible conception of the divine. It is the profound unsolvable dilemma of “sophisticated theology.” It’s a millenia-old problem, inherited from the very earliest attempts to reconcile two fundamentally distinct notions of monotheism: the Unmoved Mover of ancient Greek philosophy, and the personal/tribal God of Biblical Judaism. Attempts to fit this square peg into a manifestly round hole lead us smack into all of the classical theological dilemmas: “Can God microwave a burrito so hot that He Himself cannot eat it?” The reason why problems such as this are so vexing is not because our limited human capacities fail to measure up when confronted with the divine; it’s because they are legitimately unanswerable questions, arising from a set of mutually inconsistent assumptions.Naturally, since we take very different stances with respect to the existence of God, I don't always agree with Sean. Sometimes I tend to agree, but still seem to arrive at a different conclusion. (Because I am agreeing with most of the words, rather than all that was intended by them. So when Sean writes:
But the crucial point is that the emergence of One God was an essentially political transformation.I agree, except for the innocuous looking "essentially". The claim of monotheism is indeed political, as well as everything else. As a political claim it subverts the claims to divine sanction of David's descendants. Though less directly than it does those of an Egyptian Pharaoh. Basically it seems to me the claim is relational, rather than merely political. (Sean sets the "political" Hebrews against the "philosophical" Greeks. I am happy to distinguish the two approaches, but suspect that Greek thinkers also had political consequences.)
For the past two thousand years, theology has struggled to reconcile these two apparently-conflicting conceptions of the divine, without much success. We are left with fundamentally incoherent descriptions of what God is, which deny that he “exists” in the same sense that hummingbirds and saxophones do, but nevertheless attribute to him qualities of “love” and “creativity” that conventionally belong to conscious individual beings. One might argue that it’s simply a hard problem...The trouble is, it seems to me, that the "problem" is not merely "hard", it is impossible. Attempts to "eff the ineffable and unscrut the inscrutable" are inevitably reduced to analogy and metaphor. And once we talk that language we are again reduced to talk of hummingbirds or saxophones. That's why:
...for the most part, theologians have basically abandoned the project of “proving” God’s existence, which is probably a good move.And that in a nutshell describes the fundamental gulf between Sean and me. Sean wants to understand and reason everything. I claim that at its heart the answer to life the universe and everything is not a neat 42, but a relationship. This relationship is nowhere near as simple, or as compelling, as many religionists make out, but it is there deep in my being, in a way that no neat simple argument could ever be.
But they haven’t given up on believing in God’s existence (suitably defined), which is what drives atheists like Dawkins (and me) a little crazy. Two thousand years ago, believing in God made perfect sense; there was so much that we didn’t understand about the world, and an appeal to the divine seemed to help explain the otherwise inexplicable.
Labels: god
