I know- the title makes little sense. But that’s fitting, since neither does the entire concept of Christian Rap which, like Christian ‘pop’ and ‘rock’, is a sort of music performed by persons who can’t make it in mainstream music, so they change a few words in their songs, profess faith, and become ‘stars’ among the alternative Christian emergent seeker sensitive prosperity gospel lot.
And if they can’t make it there, they return to their former habitat after questing for fame by ‘abandoning their faith’ (because atheism, like homosexuality, sells).
A popular rapper who admitted to being worshiped by fans and who once claimed to have ‘found God’ and professedly ‘hopped to Christianity’ has released a profanity-laced video claiming that he has fallen away from the faith.
“If Hell is truly Your pit of fire and I get thrown in it, I’ma probably regret the fact that I ever wrote this [expletive],” Marcus Jamal Hopson, better known to fans as “Hopsin,” raps in a new song called Ill Mind of Hopsin 7. “I hopped to Christianity so strongly, then I fell out. Now I’m avoiding questions like a scared dog with his tail down.”
In 2012, during an interview with HardKnock TV, Hopsin stated that he had turned to God and wanted to follow a path of holiness.
“I feel like God is just telling me what I need to do and He’s showing me the light,” he explained. “I’ve been working on my relationship with God … [and] it gets to a point where you don’t want to walk down the sinful road anymore.”
Christianity as publicity stunt. Hell burns hotter for such.
“I have found God and I see things differently,” Hopsin continued. “I feel like God is going, ‘No, don’t lose hope ’cause these humans are driven by the ways of the flesh and they are all brainwashed.’ God is saying, ‘Just stick with Me, Marcus, and everything is going to be good. Just follow My lead and everything is going to be good.’”
Please shut up and never talk about theological themes again Mr Spin.
But he also commented on how he had observed the youth praise and worship him as a performer on stage.
“They praised me,” Hopsin said. “They almost worshiped me, and it threw my mind off because I’ve never been in that type of situation or position in my whole entire life.”
Insert copious amounts of vomit here.
Thus the British Museum-
Our website will present for the first time an authoritative set of high resolution images of the entirety of the finds, integrated with all field notes, catalogue records, photos, reports, maps, letters and publications. Importantly, data are recorded in a format that allows them to be fully indexable and extractable, enabling people to create their own datasets and make comparisons with their own research. This approach will also allow us to re-establish lost object identifications and crucial findspot information. We will relate internal references between notes, letters, publications and catalogues, connect artefacts to their findspots on maps, and link wherever possible to other resources with the goal of enabling researchers to analyse the site in exciting new ways. All data are thoroughly cross-referenced, facilitating the study of artefacts all the way from excavation context to current display.
Something to look forward to. Check the link for much more info and some really fine photos.
And the essayist is none less than the inestimable Herman Selderhuis-
Jean Cauvin (1509–1564), as his name originally was, was born in Noyon (Picardy, France). He can be regarded as the founder of Reformed spirituality. Although his father first destined him for a career in the church, he allowed him to study law after coming into some conflict with the church. Calvin studied in various places, including Paris, Orleans, and Bourges. His studies in law would later serve him well in organizing the church in Geneva. As far as theology is concerned, he was self-taught. Little is known about his conversion in 1533–34, partly because Calvin himself did not speak about it much. Forced to flee France due to the persecution of Protestants, he ended up in Geneva in 1536.Calvin became a preacher and eventually a pastor in this city, which had recently joined the Reformation. Calvin was forced to leave Geneva when a dispute arose between him and the city council concerning the independence of the church. From 1538 to 1541, he served as preacher of the French-speaking refugee congregation of Strasbourg. In January 1539, he received the additional task of lecturing on the NT; as a result, he was able to publish his commentary on Romans in that same year. When the city council of Geneva urgently pleaded with him to return to Geneva, Calvin did so. He continued to preach, teach, and pastor there until his death. During this time, the city was flooded with refugees, especially from France. While in Geneva, Calvin engaged in several theological debates with, among others, Sebastian Castellio (about the canonicity of the Song of Songs) and Jerome Bolsec (about predestination). When Michael Servetus was arrested in 1553 because of his attacks against the doctrine of the Trinity and condemned to be burned at the stake in accordance with the imperial right, Calvin tried in vain to bring Servetus to repentance.
In his work, Calvin continually kept the entire European church situation in mind, and, especially in his letter-writing, he tried to attain unity among all those who confessed Christ. Calvin participated in discussions about worship between representatives of the Reformed and Catholic camps, maintaining an ecumenical attitude. Calvin also sought unity with Lutherans and Anabaptists, although he did not avoid polemics with these groups either. Calvin did achieve unity with Heinrich Bullinger, Zwingli’s successor, with whom he drew up the Consensus Tigurinus in 1549.
Etc. I told you it was a treasure trove. It truly is about both the Bible and its Reception.
There’s something in EBR for everyone. Even if not everything in it is for everyone.
There’s loads of other stuff too in volume 9-
Of Gaza we read
Gaza (MT ʿAzzâ; LXX Γάζα; Arab. Ghazza) is the southern most major urban center on the Levantine coast, on the main road that crosses the northern Sinai towards Egypt. As such, the city’s strategic importance has had a critical influence on its long history (Gichon: 282–86). The ancient site of Tell Ḥarube, about 3 km east of the Mediterranean coast and 8 km north of the Wadi Ghazza (biblical and modern Hebrew Naḥal Besor), has been occupied almost continuously since the Middle Bronze Age and is now situated near the center of the modern city. Due to this fact the tell itself has been excavated only sporadically, by William J. Phythian-Adams in 1922 on behalf of the Palestine Exploration Fund and more recently (1996–2000) by Joanne Clarke, Louise Steel, and Moain Sadeq as part of the Gaza Research Project. This project, while limited in scope, has helped correlate finds at Gaza with those at nearby sites such as Tell el-ʿAjjul, Deir el-Balaḥ, Tell ʿAli Muntar and al-Moghraqa. Additional excavations at sites outside the city were conducted in the 1990s by French-Palestinian expeditions (de Miroschedji/Sadeq; Humbert/Sadeq ; Humbert/Abu Hassuneh). Excavations carried out by Asher Ovadiah on the coast in the 1960s and 70s uncovered remains from the Hellenistic, Roman, and Byzantine periods, while structures from the Crusader and Mameluke periods, such as the Great Mosque, are still standing in the city today. However, most of our information about Gaza’s long history is derived from written sources.
It’s just an amazing Encyclopedia.
The ninth volume of EBR has been published (as noted a day or so ago). I thought it might be worthwhile to grab an extract from it to demonstrate, or illustrate, the meticulous care taken in the preparation of articles and the extraordinarily high level of scholarship involved.
So here’s a snippet from the entry ‘Galatians, Epistle to the’* -
Galatians, Epistle to the
I New Testament
James D. G. Dunn
The letter to the Galatians has provided more controversy than the rest of the Pauline correspondence. This is not because there has been dispute as to its author; it is one of the three NT letters least controversial as to content and authorship. It was written by the Christian missionary Paul, in part as a way of asserting his apostleship in relation tochurches he founded in the Roman province of Galatia.
1. The Recipients
The problems begin with the identity of the “Galatians.” The name derives from the Gallic tribes (the Gauls or Celts) who migrated into Asia Minor and settled in its heartland in the 3rd century BCE. But the Roman province of Galatia stretched further south, embracing towns such as Antioch and Iconium. So, when Paul identified the recipients of his letter as “the churches of Galatia” (Gal 1:2) and rebuked them as “foolish Galatians” (3:1), was he addressing only the descendants of the Gauls (northern Galatia) or was he echoing the disdain felt towards the northern Celts in addressing those who lived in the south of the province?
Correlation with Luke’s account in the Acts of the Apostles helps only a little. Acts 16:6 seems to imply that Derbe and Lystra (16:1), prominent in Paul’s “first missionary journey” (14:6–21), were distinct from Phrygia and Galatia. But the reference excludes even more emphatically a more northerly route, to north Galatia, “which lay some 200 kilometers… north-east of any natural route between Lystra and the region of Mysia” (Mitchell: 2:3, n. 8). So although German scholarship in particular has been strongly in favor of a north-Galatian destination for the letter, unknown churches founded by Paul during his “second missionary journey” (Acts 16:1–10; e.g., Kümmel: 296–98),the more probable conclusion is that Paul wrote the letter to the churches he established in the southern part of the Roman province of Galatia during his first missionary journey, with Barnabas (Acts 13–14; see further Dunn 2009: 416–94).
Etc. The article is divided into these segments (and the highlighted part is reflective of the search terms I used):
What RGG 3 was to the last generation of biblical scholarship, EBR is to this and the next. Yes, it’s that significant.
*Galatians, Epistle to the. In Encyclopedia of the Bible Online. 2014. Berlin, Boston: De Gruyter. Retrieved 23 Jul. 2014, from http://www.degruyter.com/view/EBR/MainLemma_8423
With thanks to Alexander Fantalkin for mentioning this-
בעתיד נוכל ללבוש משקפי תלת ממד, לסייר באתר עתיק, ולחוש כיצד הוא נראה בתקופת גדולתו. ד”ר פיליפ ספירשטיין, חוקר אמריקני שבילה בשנים האחרונות בחפירות בישראל וביוון הצליח לפענח בתלת ממד כיצד נראו מבנים שנשארו מהם רק שרידים, ועל הדרך לתקן את התרשימים ששרטטו חוקרים מלפני 100 שנה.
Read it all. It’s right interesting.