Tag Archives: theological studies

The Biblioblog Carnival for June 1, 2012

Welcome to the June 1 2012 Biblioblog Carnival; this is my Future Self ‘n’ Me blogging from the future.

“I going down to the Biblioblogs, Gonna have myself a time. Friendly faces everywhere, Humble folks without temptation.”

And so, without further ado!:

JEWBILEE, OR OLD TESTAMENT/FIRST TESTAMENT/HEBREW BIBLE

James Bradford Pate on Psalm-75,  Psalm-76,   Psalm-77, and  Psalm-78

Cory Taylor on how the Exodus never happened and why don’t we have a culture war about that

Cory Taylor on Isaiah 40 in the LXX and the Synoptics

Chris Heard back posting at Haggaion, posting of links to his teaching slides on Hebrew prepositions, complete with quizzes.

Duane Smith on Deuteronomy 8:15

Duane Smith on Genesis 3 & Divine Duplicity

John Byron informs of a good reason to learn Hebrew

Theophrastus on Moses and the Women’s Yiddish Bible

Theophrastus on a modern Jewish  Translation of Exodus 19:3

JK Gayle on the problems of Transliterating Savuos and Pentecost

Theophrastus on Daniel 3:21 and Anachronism

Victoria Gaile Laidler on Psalm 1 and Poetic Forms

Craig R. Smith on the Decalogue, Idolatry, and Inclusive Language

Brian LePort on the-historicity-of-Adam-series for the month of May.

Brian LePort’s series on John H. Walton and Genesis.

Scot McKnight:  Supersessionism is not biblical

SUPER BEST FRIENDS, or otherwise known as New Testament Studies”

Victory Gaile Laider on Writing and Reading About Paul

Jim West comments on the Evangelical Exegetical Commentary of 1st-3rd John

Mike Koke had a series on Secret Mark

JRDKirk: Did Jesus ransom us from Guilt or Slavery?

Richard Fellows  on the use of Latin first names in the New Testament

Scott Rice on Ben Meyer’s take on Augustine and Romans 5

Brad provides some reflections on New Testament Ethics
James Bradford Pate contends that Q is something straight out of Imagination Land

 James Bradford Pate blogged through Ben Witherington III’s The Christology of Jesus.

“The China Probrem”, Or Archaeology

The recently announced Bethlehem “fiscal bulla”:  (Jim West ),  (Leen Ritmeyer ) and (Luke Chandler)  (Duane Smith )

James McGrath ponders what the Khirbet Qeiyafa Model Shrines have to do with Ancient Near Eastern culture and the Bible.

James McGrath on an auction for Early Jewish Christian/or/ Manichaean-Manuscript

John Bergsman on the inscription found mentioning bethlehem

Michael Barber on the first copy of Nehemiah found

Claude Marriottini posted on on the Mattanayahu Seal

“More Crap,” I mean Uh, Theology and Ethics

Kait Dugan on Patriarchy and Kenosis

Eric Ortlund on Thomas Kinkade as Horror

 

 

 

Travis McMaken celebrates Karl Barth’s Birthday (just not a Benihana’s!)

Jim West conspires with the other Barthians of the Biblioblogs to recognize the anniversay or the Declaration of Barmen

John Stackhouse argues that Analytic Thinking keeps us “Christian Rock Hard” and not make us want to say “Go God Go”

Rachel Held Evans on N.T. Wright’s Scripture and the Authority of God

 

JK Gayle’s discussion of Grace Ji-Sun Kim’s work, “The Grace of Sophia: A Korean North American Women’s Christology

J Kameron Carter on Theology and the Weapons of Freedom

Amanda Mac is trying to work on the gaps her theological education thus far

Anthony Paul Smith takes John Milbank to task for his low opinion of theo-bloggers

Roland Boer’s take on Adam Smith’s founding mythology

The 11th Commandment according to Scott Bailey: Thou shalt not commit logical fallacies

Tim offers a theological reflection on Trayvon Martin and violence

Scot McKnight:  Supersessionism is not biblical

Homebrewed Christianity offers some different ideas about Big Gay Al’s Big Gay Boat Ride

Joel Watts’ Open Letter to Whiners Who are offended by Homophobes in Christianity

What do you know about the Ferengi-religion in Star Trek: Deep Space Nine?

“A Ladder To Heaven,” Or Was that the Patristics?

Amanda Mac on 10 reasons why Christians shouldn’t read the Patristic Fathers

Brian LePort on Clement-of-Alexandria

Scott Rice on Ben Meyer’s take on Augustine and Romans 5

Sonja of Women In Theology  shares  Litany of women for the church

Really, every one just wants to know, was Doctor Who really at the Council of Nicea? 

“Gingerkids,” or  Bibliobloggers Writing on Culture

What came to be an unnoticed but prominent topic around the Biblioblogs was the religion of Islam; here are a few samples. My apologies in advance, no pictures of the Prophet are allowed here:

 

 

Roland Boer on the Origin of veils

RJS on Abraham, Isaac and Jacob for Normal People

Zizek on the Power of Women in Islam

My response to Zizek’s take on women in Islam and Judaism

John Dave Medina on Islamic Diversity

Jim West on the SBL and the Society for Quranic-Studies

“Awesome-O 5000” Or Technology and Other Random News

Jim Linville’s ideas for Vacation Bible School; one can only hope that he feeds Starvin Marvin some cookies!

Timothy Gombis and

Mark Stevens  “Now Have 0 Friends” since they don’t want seminarians and biblical studies students on Facebook during class!

Eisenbraun’s has just announced Stanley’s Cup

 

Theophrastus’s “Royal Pudding” on Elizabeth II Commemorative Bibles

Suzanne McCarthy on Knox Seminary’s exclusion of Women at the Doctoral Level

And what in the world? Is Logos Bible Software really teaming up with Knox Seminary to charge women more for the program? These guys are more like Chef, believing that every women is a Succubus!

Lastly, on a more serious note:

Let us please remember the families of theologians: Walter Wink and

Ada Maria Isasi Diaz

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Some Tips For Joining Professional Association for Religious Scholars

There are some of you out there wondering probably, this religious studies stuff sounds cool. How does Rod get to present so many papers at conferences?

Well, there first time I presented a paper it was at the 2008 Joint Annual Meeting of the Wesleyan Theological Society and Society for Pentecostal Scholars. All because I wanted to meet Jurgen Moltmann, whose theology changed my life, oh, yeah, and it was on Duke’s campus, so I was hoping (and did so) to run into Stanley Hauerwas.  All of that happened because I saw a poster for the event, a call for papers, wrote and emailed a paper proposal, and it was accepted.

So, here are a couple of tips.

1. I would start by finding a scholarly professional yada yada organization that deals with religious studies. Pretty simple. There is: The American Academy of Religion, the Society of Biblical Literature, the Evangelical Theological Society, and American Schools of Oriental Research for archaeology. Check out their membership requirements, you will have to pay to be a member, student member, etc. etc.

2. Second, look for Calls for Papers online or at your school. Calls for papers inform you what kind of paper conferences are looking for, where the conference is being held. Why go to conferences? Why present? To network with other scholars, to be a public intellectual, to share your research work with others in your field. A good place to start is RELIGION CFP.

Some organizations will let you propose a panel, as 2 friends and I did for the regional AAR. Depends entirely on the CFP. I went as an Independent Scholar because I do not have an official relationship with an educational institution, either by employment or going to school there. At conferences, you represent what school you go to. Independent Scholars who present are rare, but they are there.

Paper presentations and/or panels can become book ideas, collections of essays, etc., so it’s important to do your best work. I myself over-prepare when I present, and I usually aim to write more than I need to, and then cut down the pages, saving the other work for a potential article. For the panel presentation on Harlem Renaissance and Black Religion(s), I had about 28 pages of work on 2 writers, and I decided to go with just one, but use my other work in the future. Over-preparing and over-reading helps me immensely with Question and Answer sessions. I have always done this.

In terms of practice, speaking comes naturally, and I practiced my presentation once, and it was during work, and I timed myself at what, 35 minutes, and that was with a ton of distractions. On Saturday, the presentation with me albeit talking a little fast, was at 28 minutes. My plans for me to go to the next level is to have a script ready for me, but still use the script less and less, and make my presentations more conversational with dialogue. How will that work in the Academy? I am still thinking that through.

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Upcoming Panel Presentation for Regional AAR 2012

A few months ago, theologian and blogger Celucien Joseph PhD, came to me with an invitation to join him and historian, Phillip Luke Sinitiere for a panel proposal on Black Theology and the Harlem Renaissance. After a couple of days of reflection and constructing a possible contribution, I agreed. I am happy to announce our panel proposal was accepted by the American Academy of Religion, the Southwest Commission on Religious Studies.

Here was the proposal abstract:

“Black Religion(s) and the Harlem Renaissance

Chair/Comments: Keri Day, Brite Divinity School
Participants: Rodney A. Thomas, Jr., Celucien L. Joseph, Phillip Luke Sinitiere

For nearly a century now, scholars and writers have grappled with the social, political, cultural, and economic impacts of the Harlem Renaissance. Some work examines the forging of identities amidst the racial regime of Jim Crow that fostered artistic expressions of historical longing through the art of Aaron Douglas, for instance, and inspired the creative, imaginative writing of Zora Neale Hurston. Additional critical study documents that the era of the New Negro, complicated by its impact across class lines, sometimes fractured into competing camps based on conflicting approaches to the question of civil rights. While there are a few studies of black religion during the Harlem Renaissance era (e.g., Jon Michael Spencer, Randall Burkett, Jill Watts, Juan Floyd-Thomas, and Curtis Evans) the bulk of scholarship on this period tends to overlook the importance of black religion(s) during the era of the New Negro. This panel aims to contribute to the ongoing conversation about the role of religion in the Harlem Renaissance.
Building on the work of theologians Monica Coleman and James McGrath to consider
the history of black male speculative fiction and its relationship to black religion, Rodney A.
Thomas, Jr.’s “Dystopia & Dehumanization: A Comparative Study of the Theological Ethics in the Science Fiction of C.S. Lewis and Samuel I. Brooks (George Schuyler) in the 1930s” compares Schuyler’s views on race and religion during the era of the New Negro with the speculative fiction genre produced in Great Britain during the same decade of the 1930s by evaluating C.S. Lewis’s Space Trilogy.
Examining poetry and shorter writings Celucien L. Joseph’s “Langston Hughes’s Perspective on Religion and the Failure of American Christianity” considers Hughes’s work as the articulation of the condition of black America and as an expression of their culture, suffering, fears, hopes, and their spirituality or religion. Joseph’s paper explores Hughes’s critique of white Christianity and how he articulated his own perspective about faith.
Phillip Luke Sinitiere’s paper, “Dietrich Bonhoeffer Crosses the Color Line,” reads Bonhoeffer’s historic years at Union Seminary (1930-31, 1939) in the context of the New Negro Movement. Analysis of Bonhoeffer’s letters, essays, and sermons in conjunction with the Harlem Renaissance writers he encountered (including publications by the NAACP), the expressive modes of faith he witnessed at Abyssinian Baptist Church, and the social gospel activism he observed at Union Seminary, this paper considers the New Negro sources through which he gained understanding of black religion and from which he would develop a constructive theological response to the injustice of racism.”

A more detailed abstract of my contribution to the panel:

“Presentation Title- Dystopia & Dehumanization: A Comparative Study of the theological ethics in the science fiction works of Clives Staples Lewis and Samuel I. Brooks in the 1930’s.

Proposal synopsis-

Womanist theologian Monica Coleman, in her Making A Way Out of No Way, argues that black women’s science fiction literature provides “imaginative models of creative transformation.” According to Coleman, speculative fiction written by black women, is utopian in nature, with critiques of society and a ‘definition of genuine justice.’ These works of fiction “are interested in freedom, justice, and ethics for the entire community,” and present offerings of alternative futures. In stark contrast to black women’s science fiction, I contend that black men’s science fiction writings are dystopian in nature, filled with satire, as they grapple with the problem of race and masculinity. According to New Testament scholar James McGrath, “science fiction scenarios often imagine the future of technology, and thus provide a wonderful starting point for ethical discussions.” While studies between the intersection of theological studies and the genre of science fiction are relatively new, the history of black male speculative fiction and its relationship to black religion has been relatively ignored.

In this paper, I propose to compare texts by black science fiction writer and Harlem Renaissance thinker Samuel I. Brooks (George S. Schuyler) and a British contemporary, Clives Staples Lewis. Toward this end, I will engage in a theological interpretation of Schuyler’s racial dystopic work, Black No More and another piece of speculative fiction Africa, Black Empire. For this portion of the presentation, I will explore Schuyler’s views on race and religion in his New Negro movement context. In addition, this author plans to compare historic black male science fiction with the speculative fiction genre produced in Great Britain during the same decade of the 1930s, evaluating the Space Trilogy of C.S. Lewis, his notion of a dystopian society as well as his attitude towards science fiction. I conclude that what makes a social nightmare in black men’s science fiction is distinct from the white British version because each of these sub-genres exist for differing purposes. It is this difference, I would argue, that make for competing visions of alternative futures.”

The session where it will take place is the Saturday of the SWCRS, March 9th, 6:30pm, for the Arts, Literature, and Religion session. For more information, visit the Southwest Commission on Religious Studies website.