These are the sorts of Syrians the US and Great Britain refuse to offer safe harbor for fear that they will somehow carry out terrorist plots. Can we be any more shameful or reprehensible by refusing to care for such as these? Can we?
This little boy is more concerned about his sister than we are, as nations, about either of them. We should be so ashamed of ourselves.
And to be perfectly blunt, the #GOP slit its own throat by its indifference to its base for decades and its pandering to the billionaires. #DoomedPartyGoodRiddance
A new essay in Bible and Interpretation is summarized thusly:
Archaeology is only part of a comprehensive evaluation of an historical site. Any conclusions to be drawn must also take into account, among other things, a site’s social and literary history as well as available contemporary artistic representations. Fortunately we are blessed with a wealth of this kind of material about the Cenacle. Used in isolation, however, these too can be confusing and misleading. That is why all the data must be considered in unison in order to offer as thorough an historical explanation for the Cenacle as possible, one that accounts for all of the evidence.
And I love his scholarship. So in spite of the fact that he has never mentioned anything I’ve ever done on his blog, I’m going to mention something he’s done on mine (because this book looks fantastic)-
Ferdinand Christian Baur (1792–1860) can be seen as one of the most important sources of inspiration for the development of historical-critical research in the 19th century. His immense body of work covers many areas of the New Testament, the history of the church and of dogma. Baur’s works contain numerous ideas which can be applied to current discussion in which many fundamental questions in regard to the historical-critical method are being posed. These ideas are dealt with in individual studies by the authors of this volume, which provide reconstructions of Baur’s view on various subjects from the New Testament and early church history as well as studies on the relationship between Baur and Strauß, Hegel’s philosophy and Baur’s significance for practical theology. This creates an image of Baur’s theological and historical approach which can give the current discussion more depth.
- Stefan Alkier: Wunderglaube als Tor zum Atheismus. Theologiegeschichtliche Anmerkungen zur Wunderkritik Ferdinand Christian Baurs
- Martin Bauspiess: Das Wesen des Urchristentums. Zu Ferdinand Christian Baurs Sicht der synoptischen Evangelien
- Volker Henning Drecoll: Ferdinand Christian Baurs Sicht der christlichen Gnosis und der zeitgenössischen Religionsphilosophie
- Jörg Frey: Ferdinand Christian Baur und die Johannesauslegung
- Daniel Geese: Die Aenlichkeit der Meister. Ferdinand Christian Baur und Adolf von Harnack
- Anders Gerdmar: Baur and the Creation of the Judaism-Hellenism Dichotomy
- Ulrich Köpf: Ferdinand Christian Baur und David Friedrich Strauß
- Christof Landmesser: Ferdinand Christian Baur als Paulus-Interpret. Die Geschichte, das Absolute und die Freiheit
- David Lincicum: F.C. Baur and the Theological Significance of New Testament Introduction
- Robert Morgan: F.C. Baur’s New Testament Theology
- James Carleton Paget: The Reception of Baur in Britain
- Notger Slenczka: Ethische Urteilsbildung und kirchliches Selbstverständnis. Ferdinand Christian Baurs Deutung des protestantischen Propriums in der Kontroverse mit Johann Adam Möhler als Korrektiv gegenwärtiger Selbstmissverständnisse
- Martin Wendte: Ferdinand Christian Baur: ein historisch informierter Idealist eigener Art
- Birgit Weyel: Ferdinand Christian Baur und die Praktische Theologie
- Johannes Zachhuber: The Absoluteness of Christianity and the Relativity of All History: Two Strands in Ferdinand Christian Baur’s Thought
The Zurich Central Library has been posting photos of books that have been returned to them from borrowers. Treated badly doesn’t really capture the truth of what’s been done to these books. #6 has a feminine product in it for a bookmark….
Such crimes against books should be punishable by death. Or something worse.
Is this one. The editors are true gems (and Jims). And the contents are superior.
There’ll be more to say about this in due course, so stay tuned.
And he said so to his friends fairly regularly. So, for instance, he writes to Viret,
“When our Merlin came yesterday, he found me in bed: I was suffering from a headache; for three days I had struggled against it, but the disorder at last conquered. Nevertheless I got up and went to the messenger from Bern. Soon after seven I returned; but I felt that the unpleasant motion of the horse, and my having been too long without food, had done me harm. The pain returned, and more sharply than before. I preached with great difficulty: this done, I went immediately to bed. I have told you all this, that you might excuse my too long delay.”
To Farel he writes, Feb. 4, 1550: “The whole time our Thomas was here I was cruelly persecuted by a cough or cold. I am now troubled with an ague, but about an hour ago it began to leave me. It is well that I do not cease to drag myself about hither and thither, and to fulfil my most necessary duties: but I do it but slowly, according to my ideas, and much time is lost which ought to be employed in useful labors.”
In a letter which he wrote shortly before his death to the physicians at Montpellier, he shows what a host of sufferings had assailed him in his latter years, and it astounds us to find that, with bodily organs so shaken, the force of his spirit could accomplish so much. Seven different disorders are mentioned as combining their strength to crush him at the last, but which he bore with the utmost patience. The real greatness of the man is shown in his agony: he lets no vain complaint escape him, but speaks of his body as of a strange element.