On March 2-4, 2017 the Department of Theology at HBU, in conjunction with Lanier Theological Library, is hosting the conference How the Bible Came into Being. The conference will consider the formation of the biblical canon, the literature included and excluded, and its theological significance. Our keynote speakers are James Charlesworth (Princeton Theological Seminary) and Lee McDonald (formerly of Acadia Divinity College). The plenary talks are free and open to the public.

We also invite proposals for short papers from scholars and graduate students from a wide array of topics related to how the Bible came into being, for example:

  • The formation of the canon (including its establishment and later discussions)
  • The canonical process of individual texts
  • Comparisons of canonical traditions
  • The theology of the canon
  • Canonical criticism

Anyone who is interested should submit a 300 word abstract on any relevant topic by December 8, 2016. Papers should be 25 minutes long with 5 minutes for questions. Decisions will be announced in late December. Send proposals to Daniel Streett.

We will be publishing some of the conference papers. If you would like your paper considered for inclusion, please indicate this on your proposal. You must also provide a full version of the paper at the time of the conference.

You can find out more details and register for the conference at the Theology Conference webpage.

This year’s conference is partially sponsored by Faithlife, the makers of Logos Bible software. At the conference they will give a demonstration of the Logos software and offer significant discounts on purchases.

Matt O’Reilly has written a review of Reading Romans in Context edited by Ben, John and myself at his blog Orthodoxy for Everyone. He writes toward the end:

Reading Romans in Context is distinct in that it introduces elements of context by focusing on particular texts. We might say that books on biblical backgrounds often take a wide-angle approach; Reading Romans in Context is a zoom lens that takes the reader up close to the particularities of the ideas in question. I find that students are sometimes intimidated by the large amounts of information that come with a lecture or reading assignment on New Testament backgrounds. There is a lot to learn, and it takes a lot of work. The precision focus of the chapters in this book strikes me as offering a complimentary approach that has potential to mitigate that problem. Students should be able to handle this book, and I am happy to recommend its use in a course introducing the New Testament, Paul and his letters, or on the exegesis of Romans. As a pastor, I would also feel comfortable recommending this book to an interested layperson in a local church setting.

Thanks Matt for the review. Although there are not formal plans (yet) for additional volumes on Paul’s letter, we are working on Reading Mark in Context.

My thanks to Zondervan and Mike Bird for a copy of his latest book, What Christians ought to Believe: An Introduction to Christian Doctrine through the Apostles’ Creed.

I haven’t had the chance to work through the whole volume yet, but I’ve enjoyed what I’ve read so far. The structure of the book is simple. After some overview chapters about the development and importance of creeds and the nature of ‘faith’, Mike works through the Creed line by line. In his exploration of each line, Mike shows the connections with the Bible and ancient traditions. The chapters are also filled with personal stories, hymns and movie references.

One element I appreciate is that the book is pastorally sensitive. Mike connects the Creed with every day life but doesn’t shy away from aspects that can be uncomfortable for some (such as the language of Father for God). This is a book that takes the Creed seriously as a summary of the Christian faith and as a call to shape one’s life by that faith.

This book is not written for the scholar. That is, you won’t find here complex discussions of the text of the Creed (although it is discussed briefly) or lots of footnotes. The volume is written for the average church goer. I can imagine this book being used in a small group or Sunday School class. It is undoubtedly much better than much of the other material commonly used in small groups.

I know there are other books available on the Apostles’ Creed, but I’ve not looked at them. Perhaps Mike could do a couple of blog posts on how his book relates to other studies on the Apostles’ Creed.

In nearly every work in theological or biblical anthropology one finds a discussion of the ‘image of God’. The recent volume The Image of God in an Image Driven Age: Explorations in Theological Anthropology (eds. Beth Felker Jones and Jeffrey W. Barbeau; Downers Grove: IVP, 2016) seeks to place this phrase in its biblical context and to draw out the theological and ethical implications of the idea that all humans are created in God’s image. The editors describe the aim of this work in this manner: ‘The Image of God in an Image Driven Age encourages continued reflection on the imago Dei in a time when narcissism reigns and new patterns of living are desperately needed’ (p.261). The papers originated from the twenty-fourth annual Wheaton Theology Conference and draw on scholars from Wheaton and wider. A unique aspect of this volume is that the papers are not only by biblical scholars and theologians, but also artists. The reflections on the place of image theology in art and culture adds a new dimension to the usual discussions.

Part One of the book addresses the biblical material and rehearses the usual explanations for what image of God means. The papers are clear although the discussions don’t bring any significantly new evidence to the table. Catherine McDowell’s and Craig L. Blomberg’s papers would serve well as entry routes into the discussion. In Part Two the authors connect the image of God with the themes of sexuality, iconoclasm and Cormac McCarthy’s novel The Road. The chapters are interesting attempts to trace how humanity as image bearers is reflected and distorted in various ways. Similarly, Part Three expands the link between image bearing, culture and theology. One of the more interesting papers is Janet Soskice’s piece ‘The God of Creative Address: Creation, Christology and Ethics’. She contends that image bearing should be linked with speech. She emphasizes that image bearing is a physical idea and cannot be limited to rationality. The paper is a creative theological reading of Scripture. Part Four focuses on the ethical implications of humanity as image bearing. Beth Felker Jones’ piece ‘Witnessing in Freedom: Resisting Commodification of the Image’ presents a strong challenge to the selling of the human in practices such as slavery and marketing of body images in adverts. She addresses sexual ethics as a specific form of the exploitation of humans.

The volume brings up some interesting issues related to the image of God. I did feel that there was a lack of explicit Christological reflection on this subject. The Genesis account of the image of God was given priority and seemed to set the agenda for many of the papers.

In celebration of upcoming 500th anniversary of Erasmus’ Greek text and the Reformation, the Department of Theology at HBU, in conjunction with the Dunham Bible Museum, is pleased to host the conference Ad Fontes, Ad Futura: Erasmus’ Bible and the Impact of Scripture. The conference will be hold at HBU on February 25-27, 2016.

We will consider the textual and historical issues surrounding the development of the Bible, the Bible’s impact on human society across the centuries, and the future of Biblical translation and interpretation in the future. Our keynote speakers include Craig Evans (Houston Baptist University), Timothy George (Beeson Divinity School, Samford University), Herman Selderhuis (Theological University Apeldoorn) and Daniel Wallace (Dallas Theological Seminary). The plenary talks are free and open to the public.

We also invite proposals for short papers from scholars and graduate students from a wide array of disciplines and topics, including:

  • The historical context, and textual tradition, of the Biblical canon;
  • The history of the Greek text of the Bible;
  • The social and/or cultural impact of the Bible in any historical period or location;
  • The Bible and the history of the book;
  • Modern Bible translations and translation practice;
  • Textual and cultural issues concerning the Bible in the Digital Age.

Anyone who is interested should submit a 300 word abstract on any relevant topic by December 18, 2015. Papers should be 20 minutes long, and decisions will be announced in early January. Send proposals to Jason Maston at jmaston@hbu.edu.

You can get further information and register here:  www.hbu.edu/theologyconference.

There are several upcoming events that I want to bring to everyone’s attention.

First, on October 29th at 7:30pm Nick Perrin, from Wheaton College, will deliver this year’s A.O. Collins Lectures. His title is “From Stories to Scriptures: When Did the Gospels Become Authoritative?” Prof. Perrin is an internationally recognized expert in the Gospels. He has written on the Gospel of Thomas and the historical Jesus. The lecture is free and open to the public. (See here for more details.)

Second, we are very excited about this year’s Theology conference: “Ad Fontes, Ad Futura: Erasmus’ Bible and the Impact of Scripture.” The conference marks the 500th anniversary of Erasmus’ Greek text and the Reformation. Our keynote speakers are Craig Evans (Houston Baptist University), Timothy George (Beeson Divinity School, Samford University), Herman Selderhuis (Theological University Apeldoorn) and Daniel Wallace (Dallas Theological Seminary). The plenary talks are free and open to the public.

As with previous conferences, we invite short papers. The call for papers can be found at the Conference webpage: www.hbu.edu/theologyconference. You can also find a schedule and registration information there.

When working on Romans 7, I struggled to grasp how Paul was conceptualising ‘sin’. I eventually settled on the position that he viewed ‘sin’ as more than wrongdoing and that he was not only personifying an abstract idea. Rather, Paul had in mind something more sinister, more powerful. I adopted the language of ‘quasi-personal being’, which was a compromise but at least indicated that more was going on. How best to understand Paul’s statements, though, has remained a problem for me. Thus, when I saw Robert Moses’ book Practices of Power: Revisiting the Principalities and Powers in the Pauline Letters (Fortress, 2014), I was naturally drawn to it.

Moses’ study, though, is not like the typical investigations of Paul’s principalities and powers language. Rather than focusing primarily on the question of what Paul meant by this language, Moses turns his attention to how Paul instructs his congregations to act (the ‘practices’) in regard to the powers. This shift in focus is a breakthrough in the discussion of the powers, undercutting a good deal of the discussion. To be sure, Moses realises that one can’t discuss how a person should act toward the powers without some assessment of how Paul conceptualises the powers. His second chapter surveys four common approaches to the topic:

Clinton Arnold: Personal Spiritual Beings

Rudolf Bultmann: Demythologizing and Existentialist Interpretation

Hendrik Berkhof: Structural Interpretation of the Powers

Walter Wink: Invisible Interiority of Material and Outer Materiality

He highlights a variety of problems with these approaches, but more significant is his contention that the missing element in these discussions is Paul’s account of how the community acts with regard to the powers. He writes, ‘Whatever we may consider to be Paul’s theology of the powers, his understanding is embodied and social, disclosed by practices he performed or advocated for the early believers’ (p.39). Moses’ proceeds to discuss key sections of Romans, 1& 2 Corinthians, Galatians and Colossians. He highlights practices that not only remove humans from the control of the powers (such as baptism in Romans), but also ones that place humans under their control (such as idolatry in 1 Cor 8-10 and Galatians). The discussion is exegetically sensitive, and he often highlights how Paul’s arguments are influenced by the Old Testament. He offers several interesting and new arguments in support of standard views as well as his own solutions to longstanding problems.

To highlight one point where I think more could be said, I would like more discussion of exactly how the practices guard or expose humans to the powers. That is, given the exegetical work, some theological reflection is now needed. For example, Moses rightly identifies the crucial role of baptism. The discussion could be extended by engaging with the theologians on what is happening in baptism. This isn’t a weakness in Moses’ study; rather, it is the opportunity for someone to develop his insights into the practices further.

The book concludes by ‘applying’ Paul’s language about the practices of power to the African context. Unlike modern Western (scholarly) society, the African religions have a robust view of ‘powers’ and have devised a variety of practices to counteract them. The chapter is a fascinating case-study of how to apply Pauline theology to the real world. The chapter is also a strong critique of Western scholarship which discounts or re-interprets Paul’s powers language based on myopic views of truth and reality. However Moses intended the chapter to function, it serves as a call for scholars to see beyond our own culture and let others give us a wider view.

Overall, I think this book has a lot to contribute to the discussion of Paul’s view of the powers. It isn’t the last word, as Moses himself acknowledges, but I think he opens a new door that can help us in the task of understanding Paul’s theology and applying it to our own contexts. If you have any money left over after SBL or are looking for a Christmas present, Moses’ Practices of Power would be worth considering.


Get every new post delivered to your Inbox.

Join 1,032 other followers