Mark Brown presents solid evidence of Bible disengagement in New Zealand. A Bible Society survey showed only 21% of those church attendees surveyed read their Bible daily. 22% read the Bible weekly, while 57% read the Bible occasionally or hardly ever! Chris Marshall builds on this theme, discussing Bible disengagement in postmodernity. This article is followed by a facilitated discussion on this topic between Gavin Drew, of Stimulus, and Chris Marshall and John Crawshaw.There's also a piece by Nicola H C (a fellow member of the Centre for the Theology of Gender group, and lecturer at BCNZ) reviewing Dawkins' book.
One of the difficulties is that in some institutions, those involved with appointments, promotions and tenure, have not yet realized how rapidly the scene has changed in the last decade or so, and just how valuable it can be to have academics who invest a lot of time and energy in new media.Which is sadly both true and widespread. The Maine document he cites is more focused on creation of new media like websites, however an MLA report (discussed earlier this year in an Inside Higher Ed article "A Tenure Reform Plan With Legs") may well have more impact on us poor biblical scholars!
In 1998, a group of provosts of research universities circulated a document calling for bold reforms of the tenure process. Traditional publishing was becoming an economic sinkhole, they argued. Junior professors couldn’t get published. University presses and journal publishers were losing too much money. Libraries couldn’t afford to buy the new scholarship that was published. Somehow, they argued, the system needed to change — with less emphasis on traditional publishing and more creativity about how to evaluate professors up for promotion.How similar things are in 2006! The cloud (though no bigger than a man's hand) on the horizon is "a proposal being drafted by the Modern Language Association to fundamentally change how English and foreign language professors are reviewed for tenure."
Inside Higher Ed reveals that:
A special panel of the MLA is finishing a report that will call for numerous, far-reaching changes in the way assistant professors are reviewed for tenure.
Comments by Charles Phelps, provost of the University of Rochester, are of particular interest for Biblical Scholars:
Among the ideas that will be part of the plan are:
The creation of “multiple pathways” to demonstrating research excellence. The monograph is one way, but so would be journal articles, electronic projects, textbooks, jointly written books, and other approaches.
The drafting of “memorandums of understanding” between new hires and departments so that those new hires would have a clear sense of expectations in terms of how they would be evaluated for tenure.
A commitment to treating electronic work with the same respect accorded to work published in print.
The setting of limits on the number of outside reviews sought in tenure cases and on what those reviewers could be asked.
What the association is doing is “right on target,” he said, and from discussions with fellow provosts, he predicted that English departments would receive similar receptions in other administration buildings.So, perhaps at the next CARG we should be lobbying for SBL to start a similar process?
“The thing that is first and foremost to me is that these changes will happen when they come from the learned society in the relevant discipline — and the field buys into the idea of changing things,” Phelps said.
Was the photographer stealing from the person or building whose photograph he shot, pirating something of private and certifiable value? Those early decisions went in favor of the pirates. Just as Walt Disney could take inspiration from Buster Keaton's Steamboat Bill, Jr., the Brothers Grimm, or the existence of real mice, the photographer should be free to capture an image without compensating the source. The world that meets our eye through the lens of a camera was judged to be, with minor exceptions, a sort of public commons, where a cat may look at a king.Introducing the delightful image that we are all born backwards into this world, experiencing the past through the present:
The world is a home littered with pop-culture products and their emblems. I also came of age swamped by parodies that stood for originals yet mysterious to me—I knew Monkees before Beatles, Belmondo before Bogart, and “remember” the movie Summer of '42 from a Mad magazine satire, though I've still never seen the film itself. I'm not alone in having been born backward into an incoherent realm of texts, products, and images, the commercial and cultural environment with which we've both supplemented and blotted out our natural world.In such a world the iniquities of "copyright" are clear:
The idea that culture can be property—intellectual property—is used to justify everything from attempts to force the Girl Scouts to pay royalties for singing songs around campfires to the infringement suit brought by the estate of Margaret Mitchell against the publishers of Alice Randall's The Wind Done Gone. Corporations like Celera Genomics have filed for patents for human genes, while the Recording Industry Association of America has sued music downloaders for copyright infringement, reaching out-of-court settlements for thousands of dollars with defendants as young as twelve.Meanwhile back in the classroom
The review of biblical studies on the web is pretty basic, highlighting only four resources, one relating to NT, one to OT/HB, one to the DSS, and the ancient world.Sight unseen, and assuming the writer had more than a few hundred words to spare, I'd use stronger language! It is true each of these sites is really good. Chris Heard and Mark Goodacre point to most of the other really good material between them. KC Hanson has a lot of good material, and the Orion site is a good one on a popular topic. And yet... to describe these four sites as a review of "biblical studies on the web" makes "pretty basic" into a new epitome of litotes!
He already has English, Portuguese and Nyungwe. I'll bet Wayne will chip in with at least Cheyenne, over the next day or four I'll hope to add French (unless somebody else beats me to it) and Lingala. So, what languages can you and/or your friends add? Here's a chance to send a really interesting email to those missionaries and other foreigners whom you know ;-) getting their help too!
Now it’s your turn. Please share an example from another language of how this word is translated in the Bible. What are some alternative words that might better capture the meaning of the original biblical term?
You might consider looking through some of the previous posts in this series for ideas of how κύριος was used in the Bible. (See the list at the start of this post)
Please include the following in your comments:
- The name of the language and a bit of information about where it is spoken.
- How the word κύριος is translated in that language.
- Modern usage of that word.
- Alternative words in that language that might better capture a particular sense of the word κύριος.
As in the artwork, The Descent from the Cross, the crucified one is lank and spindly, totally vulnerable. The crucified one is a true "Servant" in the sense that both testaments of the Scriptures labor to flesh out the nature of "servanthood."
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