Remember when Dan Quayle misspelled “potato”, and everyone was like “that’s a good enough reason for him not to be president”? We should be like that again. – Ben Grimes
Because, why not? The Bee does it again- it mocks.
Just one day after announcing that they would be admitting girls into their Cub Scouts program, the Boy Scouts of America declared another historic change to their 107-year-old organization: they will also allow elderly men to join the Cub Scouts program, which until now had been reserved only for boys age 7–11.
“The Boy Scouts of America’s record of producing leaders with high character and integrity is amazing,” said Randall Stephenson, BSA’s national board chairman, in a statement about the changes. “I’ve seen nothing that develops leadership skills and discipline like this organization. It is time to make these outstanding leadership development programs available to really old men.”
“This historic decision comes after years of receiving requests from old men. Senior citizens should have the opportunity to be a member of any organization they want, regardless of their age—even organizations that are made specifically for children,” he added.
At publishing time, due to immense backlash, the Boy Scouts of America announced that they will be allowing old women into the Cub Scouts program as well.
Luther, famously, insisted that ‘hoc est’ in the Lord’s Supper had to be taken literally. Funny, though, that he ignored the literality of ‘hoc est’ when it suited him. For instance,
super inimicos meos instruis me mandata tua quia in sempiternum hoc est mihi (Ps. 118:98)
This ‘hoc est’ is ignored by Luther and yet to be consistent he is required to take it literally. For the non-Latinists (i.e., Lutherans), here’s the verse in English:
You make me wiser than my enemies by your commandment which is mine for ever. (Ps. 119:98)
The context of Psalm 119:98 (118 in the Vulgate) is the glory of Torah. Here the Psalmist says quite literally that the Torah is forever his, forever, that is, in force.
Naturally Luther presumed that the Gospel superseded the law. And yet in the context of the Supper, again, he insists on the literalness of ‘hoc est’. But he doesn’t here.
Hypocritical much, Martin? Or just eisegetical?
A great entry in the series by Herman Selderhuis:
John Calvin saw death daily. In his day people regularly died in the streets, many babies died at birth, and dead bodies could be seen carted away in the city or left lying where they fell on European battlefields.
More significant for Calvin himself, however, was the death of his mother, Jeanne, in 1515, leaving him motherless at six. The death of a six-year-old’s mother has an enormous emotional impact, whether the child lives in the twenty-first century or in the sixteenth century.
Read it all.
Let’s go ahead and call it what it is: THE DEFINITIVE volume on the life and thought of Bultmann.
Survey of contents
I. Johannes Beck: Bultmanns Werke: Einzelausgaben, Aufsatzbände, Editionen
II. Johannes Beck: Bultmannforschung: Hilfsmittel, Institutionen und gegenwärtige Forschung
I. Konrad Hammann: Biographisches Umfeld und Vita
Christine Axt-Piscalar: Augustin, Luther und das Luthertum – Claudia Welz: Kierkegaard – Johannes Beck: Schleiermacher, Dilthey – Christina Kuß: Historisch-kritische Tradition – Christoph Herbst: Religionsgeschichtliche Schule und “Liberale Theologie”
Alexander Heit: Bultmann und Martin Rade – Ernst Baasland: Bultmann und Hermann Gunkel – Alexander Heit: Bultmann und Friedrich Gogarten – Alexander Heit: Bultmann, Karl Barth und die Dialektische Theologie – Andreas Großmann: Bultmann und Martin Heidegger – Andreas Großmann: Bultmann und Karl Jaspers – Wolfram Kinzig: Bultmann und Hans von Soden – Arnulf von Scheliha: Bultmann und Emanuel Hirsch – Andreas Großmann: Bultmann und Rudolf Otto – Andreas Großmann: Bultmann und Marburger Kollegen – Christina Kuß: Bultmann und Heinrich Schlier – Konrad Hammann: Bultmann und Hans Jonas – Friederike Portenhauser: Bultmann und Ernst Käsemann – Albrecht Beutel: Bultmann und Gerhard Ebeling – Oliver Pilnei: Bultmann und Ernst Fuchs – Werner Zager: Bultmann, Günther Bornkamm, Herbert Braun, Hans Conzelmann, Walter Schmithals – Andreas Großmann: Bultmann, Hans-Georg Gadamer, Gerhard Krüger, Karl Löwith, Wilhelm Anz
IV. Politisch-gesellschaftliche Beziehungen
Hans-Peter Großhans: Bultmann und die Kirche – Christian Polke: Bultmann und die Politik – Konrad Hammann: Bultmann und das Judentum – Thomas Dörken-Kucharz: Bultmann und die Kultur
C. Werk I. Gattungen
Christina Kuß: Monographien und Kommentare – Johannes Beck: Vorträge und Aufsätze – Matthias Dreher: Rezensionen und Forschungsberichte – Martin Bauspieß: Lexikonartikel – Eberhard Hauschildt: Predigten – Christina Kuß/Friederike Portenhauser: Briefe
Elisabeth Gräb-Schmidt: Sünde und Rechtfertigung – Hans Weder: Glauben und Verstehen – Christof Landmesser: Selbstverständnis und Weltverständnis – Karin Scheiber: Freiheit und Gehorsam, Freiheit und Bindung
Andreas Lindemann: Religionsgeschichtliches Umfeld des Neuen Testaments (Hellenismus, Judentum, Urchristentum) – Enno Edzard Popkes: Gnosis – Paul-Gerhard Klumbies: Die synoptische Überlieferung – Michael Theobald: Jesus – Christof Landmesser: Paulus – Michael Labahn: Johannes/Johanneische Theologie – Christof Landmesser: Theologie des Neuen Testaments – Manfred Oeming: Bultmann und das Alte Testament – Birgit Weyel: Religion – Martin Bauspieß: Geschichte – Folkart Wittekind: Eschatologie – Christof Landmesser: Anthropologie – Christoph Seibert: Glaube – Elisabeth Gräb-Schmidt: Ethik – Martin Wendte: Der Begriff der Offenbarung – Ulrich H. J. Körtner: Wort-Gottes-Theologie – Ulrich H. J. Körtner: Enzyklopädische Theologie – Christof Landmesser: Hermeneutik und existentiale Interpretation – Paul-Gerhard Klumbies: Mythos und Entmythologisierung – Martin Bauspieß: Frühkirchliche Entwicklungen – Hartmut Rosenau: Theologie und Philosophie
D. Wirkung und Rezeption
I. Andreas Lindemann: Bultmannschule
II. Stephan Schaede: Entmythologisierungsdebatte
III. Michael Theobald: Bultmannrezeption in der Jesusforschung
IV. Andreas Lindemann: Bultmannrezeption in der Paulusforschung
V. Udo Schnelle: Bultmannrezeption in der Johannesforschung
VI. Enno Edzard Popkes/Hartmut Rosenau: Bultmannrezeption in der Systematischen Theologie und in der neueren religionsgeschichtlichen Debatte
VII. Stephan Grätzel: Bultmannrezeption in der Philosophie
VIII. Francis Watson: Bultmannrezeption im englischsprachigen Raum
IX. Ernst Baasland: Bultmannrezeption in Skandinavien
If you want to know from whence heresy arises, Luther can tell you: it’s always from within the Church- like a cancer affecting the body.
It is obvious that no heretic has ever come from among the heathen; they have all come from the holy Christian Church. … Now it has been of benefit to the holy Church that she confesses that those who have come out of her are heretics, condemns them, and does not maintain fellowship with them. [But] it must do us Lutherans no good that we, too, make our own confession and condemn all the sects (though they themselves deny that they have come from us) better than [the Papists] could do it themselves.
This is what befell even the Bible under the pope, when it was publicly called a heretics’ book, giving it the blame that the heretics made use of the Bible. They continue to do the same, crying: “Church, Church,” against and above the Bible. And the wise Emser refused to make up his mind about whether it would be advisable for the Bible to be translated into German, and perhaps even whether it should ever have been written in Hebrew, Greek, or Latin, seeing that it and the church are in such utter disagreement.
For since the Bible—which is the Holy Spirit’s own special book, writing, and Word—must suffer all this from them and be denounced as the mother and protectress of all heresy, why should we not have to suffer it all the more when they put the blame for all heresies upon us?
A spider sucks poison out of the lovely rose, yet the little bee finds nothing but honey in it. Can the rose help it that its sweet honey becomes the spider’s poison? And it is truly a wonder that they do not condemn their own body. For what good comes from it? The body eats and drinks the best of everything: bread, meat, wine, beer, even savory spices. And yet from it comes nothing but filth, snot, spit, matter, sweat, ulcers, abscesses, rash, scurf, menses, pus, feces, and urine. The body allows itself to be beautifully clothed with silk and gold, yet it emits lice, nits, fleas, and other vermin. — Martin Luther