teach me to seek you,
and reveal yourself to me
when I seek you.
For I cannot seek you unless
you first teach me,
nor find you unless
you first reveal yourself to me.
Let me seek you in longing,
and long for you in seeking.
Let me find you in love,
and love you in finding.
- The New York Times has another piece on how technology is affecting young people and their learning, “Growing up Digital, Wired for Disraction:
Researchers say the lure of these technologies, while it affects adults too, is particularly powerful for young people. The risk, they say, is that developing brains can become more easily habituated than adult brains to constantly switching tasks — and less able to sustain attention.
- Michael Jensen argues for a restrained, biblical understanding of gender against both the angst-producing emphasis of “freedom” found in modern culture and the “thick” complementarian view.
More than ever before the issue of gender has become bound up with one’s own personal identity. Since the zeitgeist emphasises the freedom of the individual to self-create, especially over against any prefabricated notion of ‘roles’, the discussion of ‘headship’ is always going to jar with our wider cultural sensibilities.
- Daniel Harrell asks whether we can learn anything from Ambrose on the value of celibacy.
If marriage is a foretaste of the relationship between Christ and the church, and sex likewise a foretaste of our ultimate and intimate union with God, Ambrose deduced that devoted virginity simply dispenses with the appetizers and skips on to the main course.
- Perspectives in translation is discussing how best to translate ‘hilasterion’ in Romans 3:25, with Mike Bird arguing that it refers to a sacrifice that appeases divine wrath (propitiation) and Darrell Bock arguing that it refers to the place in which th sacrifice takes place (mercy seat).
- The Pope’s recent comments condoning the use of condoms in certain situations is still generating a lot of attention.
- Ben Witherington has posted his SBL paper, “In principio era verbum: sacred texts in an oral culture.” Ands here are links to two papers on biblioblogging: Jim Davila, “What Just Happened: The rise of “biblioblogging” in the first decade of the twenty-first century” and Chris Brady, “A Modest Proposal: Assessing Digital Biblical Studies.” HT
- And, Michael Patton offers a complete list of mega-churches in America.
Brian LePort sparked quite the discussion yesterday with a question about “must read” theologians.
So what makes someone a bonafide “must read if you are serious about biblical/theological studies”? Who would you say is a must read, why, and what is your criteria? Also, is given “must read” always a must read (e.g. I don’t image Barth matters to those who spend their days in textual criticism or the Gospel of Thomas)? Is there anyone who is always a must read?
From there, the discussion ranged rather far afield, with most of the discussion focusing on whether people like Barth and Torrance qualify as must-read theologians. I commented early in the discussion and started to comment again toward the end. But, my comment got too long. So, I decided to turn it into a post of its own. Then that got too long. So now I think I’ll end up with a short series on what it means to say that someone is a “must read” theologian.
Reading the comments on Brian’s post, I was intrigued by how difficult it seems to be to keep separate the question of whether someone is a must-read because of their historical significance and whether they’re a must-read because of the inherent value of their theology. In this post, then, I’m going to comment on what I think makes for a must-read theologian in the former (historical) sense. Tomorrow, I’ll comment on what it means to be a must-read theologian in the latter sense. And, I’ll try to follow that up with a third post offering my list of must-read theologians (in both senses).
For me, determining whether someone falls into the former category (historical must-read) really has to do with the extent to which understanding that person is necessary for understanding a significant portion of Christian theology. For example, one simply must have some understanding of Augustine and Aquinas to have any real grasp of what’s been happening in Western theology pretty much ever since. The same would hold true in the East for theologians like Athanasius, John of Damascus, and Gregory Palamas (to name just a few). For me, people like these constitute the “giants” of theology – people we must read to have a deep understanding of entire Christian traditions. (This isn’t to say, of course, that their theology is necessarily better than that of other, lesser-known theologians; only that their theology has had a level of historical influence that places it in a distinct category.)
After these giants, there is a secondary level of historical must-reads, those people who are necessary for understanding their generation, and certainly had significant influence on later thinkers, but never rose to the level of defining an entire tradition. In this category I would put people like Tertullian, Ambrose of Milan, Bonaventure, Melancthon (depending on how you understand his impact on the Lutheran tradition), and others. These are important figures and well worth studying in their own right. But, for me, they are only must-reads for people specializing in their era of church history or who want a more thorough grasp of the particular tradition they represent.
Much of the debate about theological must-reads, though, focuses on a third category – those people who are are still alive or who died fairly recently. This is a debated category because it’s nearly impossible to assess their historical significance yet. Personally, I would not categorize any living theologian (or even any of those who have died recently) as a historical must-read. I think you need to be at least a generation or two removed from a person before you have any hope of making that kind of assessment. Each generation has its larger-than-life theologians who are largely forgotten by later generations. (And, that’s not a knock against their theology. Every generation needs people to rise up and engage the theological task in ways that are meaningful for that generation. Most will not be talked about by later generations, but they still performed a valuable and needful task for the church.) So, for me, if you were alive and writing within the last forty years, you would probably not qualify yet as a historical must-read. Indeed, as we’ll see in tomorrow’s post, even forty years is barely enough time to make this kind of assessment.
So, my main must-read category is reserved for those who are historical must-reads, primarily those who are theological “giants” because they established a theological trajectories for entire traditions.