Bible Translation / Church History / Debate/Discussion / etc.

On γαρ’d

Douglas Campbell’s Deliverance of God has generated lots of discussion, especially on Romans 1:18-32. The γαρ in 1:18 has been a problem for interpreters long before Campbell came to it. But Campbell’s work is making folks take another look at the particle in this verse. Koine “traditionalists” (is there a better word?) assert that γαρ is a discourse connector which logically joins two parts of a discourse, normally in an explanatory way.  This sense is typically translated “therefore”. Example: I have a broken leg, therefore I will not be playing football. If one only reads the NT, then clearly this is the most

Mark / Rhetoric

Palam, Aperte, Silentium – Something Hidden in Plain Sight? (The Gospel of Mark)

I briefly made use of this in my book, but it bears more examination and given the question I was asked yesterday (see below), I wanted to write a short post on it. James P. Scott, the great writer of resistance, has three transcripts available for writers and audiences alike. They are the public, the hidden, and the double-meaning transcript. The double-meaning transcript allows for the “subordinate group politics” to act itself out in plain sight (Scott, Domination, 18–9). This acting-out involves using folk ways, words, and other things only the group would recognize to tell a story of resistance, but the difference between this


Aristotle on the Poet as Creator

For this reason poetry is something more scientific and serious than history, because poetry tends to give general truths while history gives particular facts. By a “general truth” I mean the sort of thing that a certain type of man will do or say either probably or necessarily. That is what poetry aims at in giving names to the characters. A “particular fact” is what Alcibiades did or what was done to him. In the case of comedy this has now become obvious, for comedians construct their plots out of probable incidents and then put in any names that occur

Rhetoric / Scholarship / Thesis

The Historical Pompey v. The Historical Jesus

First, I’m not going to get into the full discussion – I will side with McGrath because I happen to trust his scholarship, and what’s more, that his scholarship is not driven by an agenda; however, I do find that a study of the way history was recorded, used, and promoted is one which helps the conversation with those who have somewhat of a sane view of the acceptance of facts. One of those ways is Lucan’s use of the Roman civil wars several generations before his to create a hope for a return to the Republic. In writing

Rhetoric / Romans

Romans 6-8, Contra Stowers

I’m not going to lie. This was the most difficult paper to do. This is a rough draft, and will forever be so. I simply ran out of time – MY FAULT – but as I do with most of everything I write, you can see it and pick it apart.  The tome of Paul’s rhetorical theology is to be found in his Epistle to the Romans. This protreptic piece is dedicated to establishing Paul as a leading Christian sophist on his way to the city from which he will work his way unto Spain (15.24-28), a mission trip


What does Plutarch have to do with Deutero-Pauline?

Plutarch (46 – 120 AD) records that the great orator Gorgias delivered a speech to the Greeks regarding concord, a detractor replied, This fellow is giving us advice about concord, and yet in his own household he has not prevailed upon himself, his wife, and maidservant, three persons only, to live in concord… A man therefore ought to have his household well harmonized who is going to harmonize State, Forum, and friends.” (Plutarch, Mor. 144B-C) The author of 1st Timothy writes, of the Church leadership, It is a trustworthy statement: if any man aspires to the office of  overseer,

Rhetoric / Romans

Kennedy, Rhetoric and Romans

One of the striking images which Kennedy paints is by the brush of Ernesto Grassi, upon whose canvas the picture of sacred language breaks forth. Part of the draw of rhetorical criticism has been to discover the power of the texts upon the audience and why these particular texts have so embedded themselves into the psyche of the mind, so that even those who simply do not believe them in any way still find them attractive. The idea which Grassi proposes revolves around the concept of the kerygma, a proclamation. Out of five characteristics which Grassi gives (6), the