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    <title>Avdat</title>
    
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    <id>tag:typepad.com,2003:weblog-503002</id>
    <updated>2010-01-05T21:27:05-05:00</updated>
    <subtitle>Where do you get that living water?</subtitle>
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        <title>Mindset of a terrorist</title>
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        <id>tag:typepad.com,2003:post-6a00d83451b54369e2012876acf5fa970c</id>
        <published>2010-01-05T21:27:05-05:00</published>
        <updated>2010-01-05T21:27:47-05:00</updated>
        <summary>Al Qaida does seem to have a... thing for aviation, don't they? I mean, if they just wanted to kill a bunch of people and really scare the heck out of everybody, why didn't they just order the young Nigerian...</summary>
        <author>
            <name>Marvin</name>
        </author>
        <category scheme="http://www.sixapart.com/ns/types#category" term="War on Terror" />
        
        
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<div xmlns="http://www.w3.org/1999/xhtml">Al Qaida does seem to have a... <em>thing </em>for aviation, don't they? I mean, if they just wanted to kill a bunch of people and really scare the heck out of everybody, why didn't they just order the young Nigerian to fly to the United States, put together a suicide vest and wear it into a mall? Hamas did that all the time in the early 2000s. Anybody know why Al Qaida cannot or will not attack softer targets? And what does that say about their goals?</div>
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    <feedburner:origLink>http://marvinlindsay.typepad.com/avdat/2010/01/mindset-of-a-terrorist.html</feedburner:origLink></entry>
    <entry>
        <title>Let us pray</title>
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        <id>tag:typepad.com,2003:post-6a00d83451b54369e20120a7aaa7ca970b</id>
        <published>2010-01-05T21:21:08-05:00</published>
        <updated>2010-01-05T21:22:11-05:00</updated>
        <summary>Both Michael Westmoreland-White and Ben Myers have called my attention to the fact that Evangelicals are covertly urging each other to pray for Obama's untimely demise. Let me tell you, there ain't no sin like the sin that prompts the...</summary>
        <author>
            <name>Marvin</name>
        </author>
        <category scheme="http://www.sixapart.com/ns/types#category" term="Obama administration" />
        <category scheme="http://www.sixapart.com/ns/types#category" term="Republicans" />
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        <category scheme="http://sixapart.com/ns/types#tag" term="Pray for Obama" />
        
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<div xmlns="http://www.w3.org/1999/xhtml"><p><a href="http://marvinlindsay.typepad.com/.a/6a00d83451b54369e2012876aceee2970c-popup" onclick="window.open( this.href, '_blank', 'width=640,height=480,scrollbars=no,resizable=no,toolbar=no,directories=no,location=no,menubar=no,status=no,left=0,top=0' ); return false" style="float: right;"><img alt="Church-lady" class="asset asset-image at-xid-6a00d83451b54369e2012876aceee2970c " src="http://marvinlindsay.typepad.com/.a/6a00d83451b54369e2012876aceee2970c-320wi" style="margin: 0px 0px 5px 5px;" /></a> Both <a href="http://levellers.wordpress.com/2009/11/21/christian-hate-speech-inciting-to-violence-returns/">Michael Westmoreland-White</a> and <a href="http://faith-theology.blogspot.com/2010/01/theology-fail-praying-for-obamas-death.html">Ben Myers</a> have called my attention to the fact that Evangelicals are covertly urging each other to pray for Obama's untimely demise. Let me tell you, there ain't no sin like the sin that prompts the earnestly spiteful intercession: "I'm going to pray for you!" </p><p>I got this once when a telemarketer called me pitching some curriculum. As politely as possible I interrupted the spiel, said I wasn't interested, asked him to put me on his Do Not Call List, and wished him a good day. I'm thinking, "I'm doing this guy a favor. I have absolutely no interest in buying this stuff. He can get onto the next call and maybe make a sale." No. Dude <em>calls me back</em>, and, his voice shaking, says, "You know what, sir? I'm gonna... I'm just gonna... <strong>pray for you</strong>.</p><p>That's Evangelicalism: Passive aggressiveness as spiritual discipline.</p><p>Only, like Michael says, there are people with weapons and mental illness out there who might be only too eager to answer this prayer.</p></div>
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    <feedburner:origLink>http://marvinlindsay.typepad.com/avdat/2010/01/let-us-pray.html</feedburner:origLink></entry>
    <entry>
        <title>No drama Obama</title>
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        <id>tag:typepad.com,2003:post-6a00d83451b54369e20120a7aa72e4970b</id>
        <published>2010-01-05T20:59:17-05:00</published>
        <updated>2010-01-05T20:59:18-05:00</updated>
        <summary>This very strange Charles Krauthammer column ran in today's Times-Dispatch. Krauthammer naturally has problems with the Obama administration's intent to close the Gitmo prison and try the underpants bomber in a civilian court, but his bigger beef with the administration...</summary>
        <author>
            <name>Marvin</name>
        </author>
        <category scheme="http://www.sixapart.com/ns/types#category" term="Current Affairs" />
        <category scheme="http://www.sixapart.com/ns/types#category" term="Obama administration" />
        <category scheme="http://www.sixapart.com/ns/types#category" term="War on Terror" />
        
        <category scheme="http://sixapart.com/ns/types#tag" term="Charles Krauthammer" />
        <category scheme="http://sixapart.com/ns/types#tag" term="Obama administration" />
        <category scheme="http://sixapart.com/ns/types#tag" term="terrorism" />
        
<content type="xhtml" xml:lang="en-US" xml:base="http://marvinlindsay.typepad.com/avdat/">
<div xmlns="http://www.w3.org/1999/xhtml"><p><a href="http://www.washingtonpost.com/wp-dyn/content/article/2009/12/31/AR2009123101744.html">This very strange Charles Krauthammer</a> column ran in today's <em>Times-Dispatch</em>. Krauthammer naturally has problems with the Obama administration's intent to close the Gitmo prison and try the underpants bomber in a civilian court, but his bigger beef with the administration seems to be that they aren't freaking out more. If you aren't speaking loudly, you must not be carrying a big stick. </p><p>I'm not a big fan of bureaucrateze, but re-naming terrorism a "man-made disaster" seems a lot less troublesome than the collective conspiracy of the media and the Bush administration to christen torture "enhanced interrogation techniques." Using language to minimize one's own perfidy is a far more egregious sin than using it to minimize your enemy's.</p><p>I'm not even that sure that Obama has minimized anything by not cutting short his vacation, John McCain style, and addressing a joint session of Congress on the dangers of exploding jihadist underwear. This Krauthammer mockery:</p><blockquote><p>More jarring still were Obama's references to the terrorist as a
"suspect" who "allegedly tried to ignite an explosive device." You can
hear the echo of FDR: "Yesterday, December 7, 1941 -- a date which will
live in infamy -- Japanese naval and air force suspects allegedly
bombed Pearl Harbor."</p></blockquote><p>is clever, but it completely misses the point. 100 or so guys living in caves simply don't pose the threat Imperial Japan and Nazi Germany posed to the United States. Just look at the body count. We suffered a 9/11 a day between 1941 and 1945. </p><p>Terrorism is a threat, but it is not an existential threat, and will be best dealt with some combination of military force, law enforcement and diplomacy. The last two factors are most important. We cannot invade and occupy every failed state in the world, much less our allies or ourselves where the terrorists also live. The existential threat is the terrorists getting a hold of a nuke, but as we've seen in Iraq, military force as a non-proliferation strategy is problematic. </p><p>Following the money, foiling plots before they hatch and enacting verifiable nuclear disarmament is a lot less sexy than throwing a hissy fit on cable news, or sending troops into battle, but that's what it will take to deal with this situation. And the daily grind of good governance calls for sober tones, not fire and brimstone. That will never satisfy people like Krauthammer and his allies, who seem to have a pathological need to hate an enemy, but I for one am glad that the administration isn't trying to re-ignite the smoldering embers of the World Trade Center with overheated rhetoric.</p></div>
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    <feedburner:origLink>http://marvinlindsay.typepad.com/avdat/2010/01/no-drama-obama.html</feedburner:origLink></entry>
    <entry>
        <title>Health care reform and abortion</title>
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        <id>tag:typepad.com,2003:post-6a00d83451b54369e201287678e4ef970c</id>
        <published>2009-12-23T10:15:25-05:00</published>
        <updated>2009-12-23T10:15:25-05:00</updated>
        <summary>I've always been a bit wobbly on abortion rights, so it should come as no surprise that I'm not terribly bothered by either the Stupak amendment or the Nelson amendment, both of which would limit federal funding for abortion in...</summary>
        <author>
            <name>Marvin</name>
        </author>
        <category scheme="http://www.sixapart.com/ns/types#category" term="Abortion" />
        <category scheme="http://www.sixapart.com/ns/types#category" term="Health Care" />
        
        <category scheme="http://sixapart.com/ns/types#tag" term="abortion" />
        <category scheme="http://sixapart.com/ns/types#tag" term="health care reform" />
        
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<div xmlns="http://www.w3.org/1999/xhtml"><p>I've always been a bit wobbly on abortion rights, so it should come as no surprise that I'm not terribly bothered by either the Stupak amendment or the Nelson amendment, both of which would limit federal funding for abortion in the new health care regime. <a href="http://www.guttmacher.org/pubs/fb_induced_abortion.html">In 2005 the average cost of an outpatient abortion was $413</a>. Honestly, this is not a lot of money, even for poor women. You'd be amazed at the money even very poor people can come up with if they are sufficiently motivated.</p>
<p>Of course taxpayer dollars go to a whole range of programs that I think are either practically unwise or morally dubious, but I pay my taxes anyway. On balance, the bureaucracy is a net benefit to human flourishing. If these restrictions didn't make it into the final bill then that won't change my support for it; I'm so over the politics of purity (see below). At the same time, if you're really into "justice," then aren't there bigger hills to die on than getting in and out of an abortion clinic for a copay and some change?</p></div>
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    <feedburner:origLink>http://marvinlindsay.typepad.com/avdat/2009/12/health-care-reform-and-abortion.html</feedburner:origLink></entry>
    <entry>
        <title>Making the perfect the enemy of the good</title>
        <link rel="alternate" type="text/html" href="http://feedproxy.google.com/~r/Avdat/~3/Ff6MgKkCpxc/making-the-perfect-the-enemy-of-the-good.html" />
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        <id>tag:typepad.com,2003:post-6a00d83451b54369e20120a775a08e970b</id>
        <published>2009-12-23T09:16:37-05:00</published>
        <updated>2009-12-23T09:16:53-05:00</updated>
        <summary>Fire Dog Lake asked me to sign an online petition calling for the death of the Senate health care reform bill. Instead I filled out their unsubscribe form. I'd just as soon the Tea Bagging Right hold a monopoly on...</summary>
        <author>
            <name>Marvin</name>
        </author>
        <category scheme="http://www.sixapart.com/ns/types#category" term="Current Affairs" />
        <category scheme="http://www.sixapart.com/ns/types#category" term="Health Care" />
        
        <category scheme="http://sixapart.com/ns/types#tag" term="Fire Dog Lake" />
        <category scheme="http://sixapart.com/ns/types#tag" term="health care reform" />
        <category scheme="http://sixapart.com/ns/types#tag" term="Joe Lieberman" />
        
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<div xmlns="http://www.w3.org/1999/xhtml"><p><a href="http://firedoglake.com/">Fire Dog Lake</a> asked me to sign an online petition calling for the death of the Senate health care reform bill. Instead I filled out their unsubscribe form. I'd just as soon the Tea Bagging Right hold a monopoly on political purity. I myself am a recovering purist. Back in the day, I thought that a vote for Nader was worth it, even if it meant handing the White House to the Republicans. I was tired of compromise. </p>
<p>We see how well that worked out.  </p>
<p>Yes, it is infuriating that you need 60 votes to do routine business in the Senate. Yes, Joe Lieberman is insufferable. And Yes, maybe a bill more to liberals' liking would have emerged from the Senate had pieces of the bill been shoved through using the budget reconciliation process. </p>
<p>Nevertheless, the Senate bill would cover an additional 30 million people; end the denial of coverage for pre-existing conditions; end the equally pernicious practice of capping benefits; and most importantly, begin to compensate health care providers for good outcomes, not sheer number of procedures, thus reigning in skyrocketing medical inflation.</p>
<p>What's not to like?</p>
<p>I did get a useful email from <a href="http://moveon.org/">MoveOn</a> contrasting the House and Senate bills. The former does have a public option, and pays for the plan with a tax increase on wealthy Americans rather than taxing so-called Cadillac plans, which is how the Senate pays for the bill. I have no idea which is the better policy. The House plan is probably the better politics for Democrats,given that rich people don't vote for Democrats anyway, unless they're movie stars, and given that a lot of these Cadillac plans were negotiated by labor unions. If the conference committee opts for the House tax rather than the Senate tax, that's fine with me.</p>
<p><a href="http://marvinlindsay.typepad.com/.a/6a00d83451b54369e201287678aa5e970c-popup" onclick="window.open( this.href, '_blank', 'width=640,height=480,scrollbars=no,resizable=no,toolbar=no,directories=no,location=no,menubar=no,status=no,left=0,top=0' ); return false" style="FLOAT: left"><img alt="Old man yells at cloud" class="asset asset-image at-xid-6a00d83451b54369e201287678aa5e970c " src="http://marvinlindsay.typepad.com/.a/6a00d83451b54369e201287678aa5e970c-320wi" style="MARGIN: 0px 5px 5px 0px" /></a> But I'm not into tilting at the public option windmill. It's dead. There aren't the votes in the Senate for it. I hate it that Democrats would filibuster their own party's signature piece of domestic legislation over the public option, but unless Fire Dog Lake can cast an Imperius Curse on Lieberman, Lincoln, Landrieu and Nelson, going to the wall on this point means no health care reform at all. I don't want to be in the position of saying to uninsured Americans, You'll have to wait until we take Joe Lieberman to the woodshed.</p>
<p>Instead of cutting off your nose to spite your face, why don't liberals take what they can get today, and work like the devil to elect liberal Senators and minimize losses in the House next year, so that progressive legislation doesn't need smokin' Joe's vote?</p></div>
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    <feedburner:origLink>http://marvinlindsay.typepad.com/avdat/2009/12/making-the-perfect-the-enemy-of-the-good.html</feedburner:origLink></entry>
    <entry>
        <title>Seasonal atonement theories</title>
        <link rel="alternate" type="text/html" href="http://feedproxy.google.com/~r/Avdat/~3/NzKgt7fKxYY/seasonal-atonement-theories.html" />
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        <id>tag:typepad.com,2003:post-6a00d83451b54369e20120a774122a970b</id>
        <published>2009-12-22T21:31:44-05:00</published>
        <updated>2009-12-22T21:34:40-05:00</updated>
        <summary>What seems like forever (but was only two months) ago I (re)read Anselm's Cur Deus Homo? in my Medieval Church seminar. What struck me this time around was that God rewards Jesus Christ for his sinless life and death on...</summary>
        <author>
            <name>Marvin</name>
        </author>
        <category scheme="http://www.sixapart.com/ns/types#category" term="Bible and Theology" />
        
        <category scheme="http://sixapart.com/ns/types#tag" term="Anselm" />
        <category scheme="http://sixapart.com/ns/types#tag" term="Cur Deus Homo" />
        <category scheme="http://sixapart.com/ns/types#tag" term="regifting" />
        <category scheme="http://sixapart.com/ns/types#tag" term="singing Christmas trees" />
        
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<div xmlns="http://www.w3.org/1999/xhtml"><p><a href="http://marvinlindsay.typepad.com/.a/6a00d83451b54369e2012876771f75970c-popup" onclick="window.open( this.href, '_blank', 'width=640,height=480,scrollbars=no,resizable=no,toolbar=no,directories=no,location=no,menubar=no,status=no,left=0,top=0' ); return false" style="FLOAT: left"><img alt="Regifter" class="asset asset-image at-xid-6a00d83451b54369e2012876771f75970c " src="http://marvinlindsay.typepad.com/.a/6a00d83451b54369e2012876771f75970c-320wi" style="MARGIN: 0px 5px 5px 0px" /></a> <a href="http://marvinlindsay.typepad.com/.a/6a00d83451b54369e2012876771ee3970c-popup" onclick="window.open( this.href, '_blank', 'width=640,height=480,scrollbars=no,resizable=no,toolbar=no,directories=no,location=no,menubar=no,status=no,left=0,top=0' ); return false" style="FLOAT: left" />What seems like forever (but was only two months) ago I (re)read Anselm's <em>Cur Deus Homo?</em> in my Medieval Church seminar. What struck me this time around was that God rewards Jesus Christ for his sinless life and death on the cross. But Jesus Christ is the Son of God. God from God; Light from Light, and all that. The quintessential Man Who Has Everything. What need of a reward does Jesus have? None at all. So he shares the reward with us. Because we desperately need some rewards. Especially immortality.</p>
<p>So you know what this makes Jesus?</p>
<p>A regifter.</p>
<p>I'm not a big fan of Singing Christmas Trees. They tend to be put on by Baptist churches, and the climax is always the singers rearranging themselves into a cross. C'mon, can't we do without the blood for just one evening? But maybe Satisfaction Atonement has some weird resonance with one of the quirks of this great annual Potlatch we're about to celebrate.</p>
<p>Might be a good sermon illustration. Just sayin.'</p></div>
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    <feedburner:origLink>http://marvinlindsay.typepad.com/avdat/2009/12/seasonal-atonement-theories.html</feedburner:origLink></entry>
    <entry>
        <title>Calling all Thomists</title>
        <link rel="alternate" type="text/html" href="http://feedproxy.google.com/~r/Avdat/~3/MX9DF6omDeI/calling-all-thomists.html" />
        <link rel="replies" type="text/html" href="http://marvinlindsay.typepad.com/avdat/2009/12/calling-all-thomists.html" thr:count="2" thr:updated="2009-12-23T00:56:51-05:00" />
        <id>tag:typepad.com,2003:post-6a00d83451b54369e20128761c4adf970c</id>
        <published>2009-12-05T18:30:57-05:00</published>
        <updated>2009-12-05T18:30:57-05:00</updated>
        <summary>In the spirit of the best way to learn something is to teach it, I led a Church History section on Thomas Aquinas' Summa yesterday. We discussed Part One, Questions 1 &amp; 2, which deal with the nature and extent...</summary>
        <author>
            <name>Marvin</name>
        </author>
        <category scheme="http://www.sixapart.com/ns/types#category" term="Bible and Theology" />
        
        <category scheme="http://sixapart.com/ns/types#tag" term="Thomas Aquinas" />
        
<content type="xhtml" xml:lang="en-US" xml:base="http://marvinlindsay.typepad.com/avdat/">
<div xmlns="http://www.w3.org/1999/xhtml"><p><a href="http://marvinlindsay.typepad.com/.a/6a00d83451b54369e20120a719de36970b-popup" onclick="window.open( this.href, '_blank', 'width=640,height=480,scrollbars=no,resizable=no,toolbar=no,directories=no,location=no,menubar=no,status=no,left=0,top=0' ); return false" style="float: left;"><img alt="Thomas Aquinas" class="asset asset-image at-xid-6a00d83451b54369e20120a719de36970b " src="http://marvinlindsay.typepad.com/.a/6a00d83451b54369e20120a719de36970b-200wi" style="margin: 0px 5px 5px 0px; width: 200px;" /></a> In the spirit of the best way to learn something is to teach it, I led a Church History section on Thomas Aquinas' <em>Summa </em>y<span style="text-decoration: underline;" />esterday. We discussed Part One, Questions <a href="http://www.newadvent.org/summa/1001.htm">1 </a>&amp; <a href="http://www.newadvent.org/summa/1002.htm">2</a>, which deal with the nature and extent of Christian doctrine, and the existence of God. </p><p>In these first two questions, Thomas is trying to prove that Christian theology meets Aristotle's three criteria for a science: 1. Its first principles are secured; 2. It proceeds by deductive syllogisms, and 3. It's comprehensive.</p><p>Now one might <a href="http://www.newadvent.org/summa/1001.htm#article2">object </a>that Theology is not a science because not everyone believes; thus its first principles aren't secured. Thomas replies that a science's first principles can be secured in themselves, like mathematics, or they can be secured in a higher science, like music, which is a science because it's applied math. So then, Christian theology is a science in the way that music is. It's first principles aren't secured in itself, but in Divine Revelation, which is even more secure than any human science.</p><p>One student wasn't impressed by this argument because it appeared to her that Thomas is begging the question. Thomas hasn't yet demonstrated any reasonable proof that God exists. That comes in Question 2. Does he have a right to appeal to revelation so early in his argument?</p><p>Does anybody have a reply to this? I didn't.</p><p>P.S. Of all the proofs for God's existence, I like this one, which trades on the distinction between necessary and contingent creatures. Everything that exists in nature, says Thomas, didn't have to exist. We're all contingent creatures. Now, given an infinite amount of time, all possibilities for the coming into existence or not coming into existence of contingent creatures would be exhausted, including the possibility that none of us came into existence. Now if that had ever happened, nothing would exist even to this day because a contingent creature can't create himself. Obviously that didn't happen. So there has to be a necessary being to call the rest of us contingent beings into being. "And by this everyone takes it to mean God."</p><p>Itn't that great?</p></div>
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    <feedburner:origLink>http://marvinlindsay.typepad.com/avdat/2009/12/calling-all-thomists.html</feedburner:origLink></entry>
    <entry>
        <title>You Tube Friday: non-crappy Christmas carol version</title>
        <link rel="alternate" type="text/html" href="http://feedproxy.google.com/~r/Avdat/~3/2gDn97yzo2E/you-tube-friday-noncrappy-christmas-carol-version.html" />
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        <id>tag:typepad.com,2003:post-6a00d83451b54369e201287610c2ee970c</id>
        <published>2009-12-04T11:53:59-05:00</published>
        <updated>2009-12-04T11:53:59-05:00</updated>
        <summary>Yes Virginia, there are crappy Christmas carols out there, but I Saw Three Ships is not one of them. In fact, the song is indestructible. You cannot murder it. See what I mean?</summary>
        <author>
            <name>Marvin</name>
        </author>
        <category scheme="http://www.sixapart.com/ns/types#category" term="Music" />
        
        <category scheme="http://sixapart.com/ns/types#tag" term="I Saw Three Ships" />
        <category scheme="http://sixapart.com/ns/types#tag" term="Teletubbies" />
        
<content type="xhtml" xml:lang="en-US" xml:base="http://marvinlindsay.typepad.com/avdat/">
<div xmlns="http://www.w3.org/1999/xhtml"><p>Yes Virginia, there are <a href="http://marvinlindsay.typepad.com/avdat/2009/11/crappy-christmas-carols.html">crappy Christmas carols</a> out there, but <em>I Saw Three Ships</em> is not one of them. In fact, the song is indestructible. You cannot murder it.</p>
<object height="344" width="425"><param name="movie" value="http://www.youtube.com/v/4MWOHPrbkjM&amp;hl=en_US&amp;fs=1&amp;rel=0" /><param name="allowFullScreen" value="true" /><param name="allowscriptaccess" value="always" /><embed allowfullscreen="true" allowscriptaccess="always" height="344" src="http://www.youtube.com/v/4MWOHPrbkjM&amp;hl=en_US&amp;fs=1&amp;rel=0" type="application/x-shockwave-flash" width="425" /></object>
<p>See what I mean?</p></div>
</content>


    <feedburner:origLink>http://marvinlindsay.typepad.com/avdat/2009/12/you-tube-friday-noncrappy-christmas-carol-version.html</feedburner:origLink></entry>
    <entry>
        <title>Hermeneutical coincidences</title>
        <link rel="alternate" type="text/html" href="http://feedproxy.google.com/~r/Avdat/~3/FL8IJssm8m4/hermeneutical-coincidences.html" />
        <link rel="replies" type="text/html" href="http://marvinlindsay.typepad.com/avdat/2009/12/hermeneutical-coincidences.html" thr:count="0" />
        <id>tag:typepad.com,2003:post-6a00d83451b54369e20128760af0ea970c</id>
        <published>2009-12-03T18:41:08-05:00</published>
        <updated>2009-12-03T18:41:08-05:00</updated>
        <summary>Strange coincidence: Yesterday I turned in a paper on patristic hermeneutics, specifically on the role of history in the interpretive strategies of Origen and Antiochene exegetes. The same day Thomas J. Bridges posted some thoughts on the same topic at...</summary>
        <author>
            <name>Marvin</name>
        </author>
        <category scheme="http://www.sixapart.com/ns/types#category" term="Bible and Theology" />
        <category scheme="http://www.sixapart.com/ns/types#category" term="Music" />
        
        <category scheme="http://sixapart.com/ns/types#tag" term="Crash Test Dummies" />
        <category scheme="http://sixapart.com/ns/types#tag" term="Diadore of Tarsus" />
        <category scheme="http://sixapart.com/ns/types#tag" term="hermeneutics" />
        <category scheme="http://sixapart.com/ns/types#tag" term="Origen" />
        <category scheme="http://sixapart.com/ns/types#tag" term="Theodore of Mopsuestia" />
        
<content type="html" xml:lang="en-US" xml:base="http://marvinlindsay.typepad.com/avdat/">
&lt;div xmlns="http://www.w3.org/1999/xhtml"&gt;&lt;p&gt;&lt;a href="http://marvinlindsay.typepad.com/.a/6a00d83451b54369e20128760ae241970c-popup" onclick="window.open( this.href, &amp;#39;_blank&amp;#39;, &amp;#39;width=640,height=480,scrollbars=no,resizable=no,toolbar=no,directories=no,location=no,menubar=no,status=no,left=0,top=0&amp;#39; ); return false" style="float: left;"&gt;&lt;img alt="Crash-Test-Dummies-God-Shuffled-His-Feet" class="asset asset-image at-xid-6a00d83451b54369e20128760ae241970c " src="http://marvinlindsay.typepad.com/.a/6a00d83451b54369e20128760ae241970c-200wi" style="margin: 0px 5px 5px 0px; width: 200px;" /&gt;&lt;/a&gt; Strange coincidence: Yesterday I turned in a paper on patristic hermeneutics, specifically on the role of history in the interpretive strategies of Origen and Antiochene exegetes. The same day Thomas J. Bridges posted some thoughts on the same topic at &lt;a href="http://itself.wordpress.com/2009/12/02/%e2%80%9cthe-word-of-god-was-messing-with-us%e2%80%9d/"&gt;An und fuer sich&lt;/a&gt;. So this has emboldened me to post my paper here now, which is probably unwise since it hasn&amp;#39;t been graded and returned to me yet!&lt;/p&gt;&lt;p&gt;More coincidences. Tomorrow the Theology Discussion Group is going to discuss a few songs, including Crash Test Dummies&amp;#39; &lt;a href="http://popup.lala.com/popup/504684637940023072"&gt;God Shuffled His Feet&lt;/a&gt;, which I guess is the perfect Antiochene retort to the allegorists: people want answers and all you give them are pretty little stories!
&lt;/p&gt;
&lt;p&gt;&lt;title&gt;Lighting of the Advent Candles&lt;/title&gt;

&lt;p align="center" class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center; line-height: 200%;"&gt;&lt;span style="font-size: 12pt; line-height: 200%; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;What’s History Got to Do with It?
Origenists and Antiochenes on the Interpretation of Scripture&lt;o:p&gt;&lt;/o:p&gt;&lt;/span&gt;&lt;/p&gt;

&lt;p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"&gt;&lt;span style="font-size: 12pt; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;&lt;o:p&gt;&amp;#0160;&lt;/o:p&gt;&lt;/span&gt;&lt;/p&gt;

&lt;p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: 200%;"&gt;&lt;span style="font-size: 12pt; line-height: 200%; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;&lt;span&gt;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160; &lt;/span&gt;This paper will compare and contrast
the hermeneutics of Origen, Diodore of Tarsus and Theodore of Mopsuestia, with
special attention to the role and value of history in their interpretive
strategies. The paper will close with a glance at the allegorical list found in
the &lt;em&gt;Greek Papyrus Inv. 3718&lt;/em&gt;, and some speculation on why hermeneutics
are the topic of such vigorous, even polemical debate.&lt;o:p&gt;&lt;/o:p&gt;&lt;/span&gt;&lt;/p&gt;

&lt;p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: 200%;"&gt;&lt;span style="font-size: 12pt; line-height: 200%; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;&lt;span&gt;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160; &lt;/span&gt;At the opening of Book Four of &lt;em&gt;On
First Principles&lt;/em&gt;, Origen makes the standard Christian argument that Jesus
fulfills the Jewish scriptures. For Origen, this fulfillment is a proof that
Christianity is true, and also rules out jettisoning parts or all of the Old
Testament as the product of a demiurge (cf. Ptolemy, &lt;em&gt;Letter to Flora&lt;/em&gt;
VII.1.3-4). For Origen, as for his patristic co-religionists, the
prophecy-fulfillment motif serves apologetic and doctrinal concerns.&lt;o:p&gt;&lt;/o:p&gt;&lt;/span&gt;&lt;/p&gt;

&lt;p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: 200%;"&gt;&lt;span style="font-size: 12pt; line-height: 200%; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;&lt;span&gt;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160; &lt;/span&gt;What is unique about Origen is that,
in his hands, the prophecy-fulfillment motif becomes a hermeneutical principle.
That some Old Testament features, such as the tabernacle, can be taken as types
for New Testament features, says Origen, is obvious. What is less obvious are
the symbolic, non-literal meanings underlying biographical and historical
passages (II,2). Origen’s aim is to demonstrate to his readers just how to
tease out these deeper meanings, arguing that every text can be interpreted
typologically and allegorically, and not always according to its literal,
historical sense.&lt;o:p&gt;&lt;/o:p&gt;&lt;/span&gt;&lt;/p&gt;

&lt;p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: 200%;"&gt;&lt;span style="font-size: 12pt; line-height: 200%; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;&lt;span&gt;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160; &lt;/span&gt;Like Augustine, Origen discovers the
hermeneutical key to the scriptures sitting right there in the lock, in the
scriptures themselves. When Jesus castigates the lawyers for taking away the
key of knowledge, Origen, always quick to notice what is &lt;em&gt;not&lt;/em&gt; there as
much as what &lt;em&gt;is&lt;/em&gt; there, reasons that there must be a key in the law in
order for the lawyers to have taken it away. Proverbs 22:20-21, in which it is
written, “write down those things threefold in your counsel and wisdom that you
may reply with words of truth,” is a good candidate (II,4). “Threefold”
corresponds both to God’s Triune nature and humanity’s constitution as body,
soul, and spirit. Therefore, Origen concludes that the scriptures must have
three layers of meaning, though he tends to collapse the psychic and the
spiritual. &lt;o:p&gt;&lt;/o:p&gt;&lt;/span&gt;&lt;/p&gt;

&lt;p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: 200%;"&gt;&lt;span style="font-size: 12pt; line-height: 200%; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;&lt;span&gt;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160; &lt;/span&gt;When should one interpret a given
passage of scripture literally, and when should one interpret it spiritually?
Origen answers that whenever the reader stumbles upon an absurdity,
impossibility or superfluity, the reader should accept this as a sign to dig
deeper. Origen asserts that such “falsehoods” litter the Bible, but do not
undermine the overall narrative’s fundamental trustworthiness. To the contrary,
writes Origen, if these hiccups did not interrupt the text, the “logical
coherence and the smooth flow” of history and law would lead readers either to
dismiss the scriptures as too prosaic to illumine the Deity, or lead them to
settle for mundane truths about history and ethics (II,9). &lt;o:p&gt;&lt;/o:p&gt;&lt;/span&gt;&lt;/p&gt;

&lt;p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: 200%;"&gt;&lt;span style="font-size: 12pt; line-height: 200%; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;&lt;span&gt;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160; &lt;/span&gt;The deeper truths that allegorical
interpretations yield touch on the origin and destiny of souls that inhabit the
heavenly regions, the necessity of the Incarnation and the problem of evil (II,7).
The rest of Book Four is Origen’s hermeneutical method in action. Ever keen to seize
on what is missing, Origen notes that if Paul writes of an Israel according to
the flesh, then that implies the existence of an Israel according to the
Spirit. That second Israel resides in the world of intelligibles, and the
fleshly Israel is a type for them. The spiritual Israel was permitted to fall
into the material world “for the enlightenment of others and the instruction of
the human race” (III,12). Likewise, the nations in the biblical narrative are
types for other sets of souls. Awareness of this heavenly realm explains a
multitude of scriptures and reveals that biblical history is really about a
more important drama taking place over our heads, a drama in which we and even
those below us in Hades are nevertheless fully caught up.&lt;o:p&gt;&lt;/o:p&gt;&lt;/span&gt;&lt;/p&gt;

&lt;p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: 200%;"&gt;&lt;span style="font-size: 12pt; line-height: 200%; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;&lt;span&gt;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160; &lt;/span&gt;Like Origen, Antiochene exegetes
admitted to multiple levels of meaning in the scriptures. But the Antiochenes
privileged the historical in a way that Origen did not. When Diodore of Tarsus
begins to identify various levels of meaning in the Psalms, he does so
initially only in terms of past, present and future. The Psalms, though written
long ago, have an uncanny ability to speak to the fullness of the human
condition in all times and places, thanks to the foresight of the Holy Spirit
(Diodore, &lt;em&gt;Commentary on the Psalms, Prologue&lt;/em&gt;, Froehlich 82-3). Some
texts have equally valid though different meanings for the past and the future.
For example, Hezekiah thanks God for healing him from illness by saying, “You
have brought up my soul from Hades.” These were fitting words to utter given
the time and situation, but Diodore claims that their hyperbolic character also
makes them fitting for the general resurrection to come (Diodore, &lt;em&gt;Preface to
the Commentary on Psalm&lt;/em&gt; &lt;em&gt;118&lt;/em&gt;, Froehlich 92). &lt;o:p&gt;&lt;/o:p&gt;&lt;/span&gt;&lt;/p&gt;

&lt;p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: 200%;"&gt;&lt;span style="font-size: 12pt; line-height: 200%; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;&lt;span&gt;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160; &lt;/span&gt;The Antiochenes do admit that symbolic
meanings lie in the scriptures. On top of the letter, the authors sometimes
construct a second story of meaning, as when Paul exploits the biographical
details of Sarah, Hagar, their respective children, and the geographical
locations Mount Zion and Mount Sinai to make a point about justification. This
“higher vision” the Antiochenes call &lt;em&gt;theōria&lt;/em&gt;. In addition, the
scriptures contain figurations, such as the vine which represents God’s people
in the Psalms and in Isaiah. They also contain parables, whose identifying
markers are the words “like” or “as,” though sometimes these are dropped. Some parables
can properly be called “enigmas,” such as the riddle Sampson posed to the
Philistines, or the peculiar case of the talking serpent in Genesis 3 (Diodore,
&lt;em&gt;Preface&lt;/em&gt;, Froehlich 88-90). &lt;o:p&gt;&lt;/o:p&gt;&lt;/span&gt;&lt;/p&gt;

&lt;p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: 200%;"&gt;&lt;span style="font-size: 12pt; line-height: 200%; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;&lt;span&gt;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160; &lt;/span&gt;Since both camps admit to a
multitude of meanings in a given text, one might ask, Is Antiochene versus
Origenist a distinction without a difference? To some extent, the difference is
a matter of emphasis. For Diodore and Theodore, every text has a valid literal
meaning, but not necessarily a “higher” or “deeper” non-literal meaning. For
Origen, not every text yields a satisfactory meaning at the literal level, but
every text does have a spiritual meaning. &lt;o:p&gt;&lt;/o:p&gt;&lt;/span&gt;&lt;/p&gt;

&lt;p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: 200%;"&gt;&lt;span style="font-size: 12pt; line-height: 200%; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;&lt;span&gt;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160; &lt;/span&gt;For instance, while Origen is
willing to dismiss the literal truth of the anthropomorphisms in Genesis 1-3
while acknowledging the text’s spiritual sublimity, Diodore insists that the
talking snake does not merely symbolize temptation, but that the devil
possessed a real snake and through it tempted Adam and Eve (Diodore, &lt;em&gt;Preface&lt;/em&gt;,
Froehlich 90). Similarly, while Origen believes that answers to the truly
profound questions regarding the soul and theodicy lay buried deep beneath the
letter of the text, Theodore counters that the answers are there in plain
sight, in the history written down in Genesis 1-3 (&lt;em&gt;Commentary on Galatians
4: 22-31&lt;/em&gt;, Froehlich 97). &lt;o:p&gt;&lt;/o:p&gt;&lt;/span&gt;&lt;/p&gt;

&lt;p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: 200%;"&gt;&lt;span style="font-size: 12pt; line-height: 200%; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;&lt;span&gt;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160; &lt;/span&gt;The Antiochenes were deeply
concerned that non-literal interpretations be constructed on the firm
foundation of literal, historical interpretations. To dismiss the literal
meaning is to construct an air castle. There must be something real to which
the interpreter can tether a symbolic interpretation; otherwise one is likely
to float away into Never Never Land, rather than penetrate the heights of
spiritual mysteries. &lt;o:p&gt;&lt;/o:p&gt;&lt;/span&gt;&lt;/p&gt;

&lt;p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: 200%;"&gt;&lt;span style="font-size: 12pt; line-height: 200%; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;&lt;span&gt;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160; &lt;/span&gt;Therefore Theodore is at pains in
his &lt;em&gt;Commentary&lt;/em&gt; to narrow the scope of Paul’s allegorical interpretation
of Sarah and Hagar. Theodore argues that Paul assumes that Sarah and Hagar were
real people, and that Jerusalem really exists (&lt;em&gt;Commentary&lt;/em&gt;, Froehlich 96).
To do otherwise would be absurd. Moreover, “the Jerusalem above,” Theodore
asserts, merely refers to the hoped-for resurrection. By no means does the
phrase give the reader a warrant to soar into the clouds of allegory wherever
the Bible happens to fall open (&lt;em&gt;Commentary&lt;/em&gt;, Froehlich 101). Advancing a
somewhat strained argument, his ally Diodore even goes so far as to deny that
Galatians 4 is an allegory, despite Paul’s use of the term (&lt;em&gt;Preface&lt;/em&gt;,
Foehlich 88). As we have already seen, Diodore prefers to call it &lt;em&gt;theōria&lt;/em&gt;,
which he takes to mean a non-literal interpretation of scripture which remains
grounded in the literal meaning of the text.&lt;o:p&gt;&lt;/o:p&gt;&lt;/span&gt;&lt;/p&gt;

&lt;p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: 200%;"&gt;&lt;span style="font-size: 12pt; line-height: 200%; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;&lt;span&gt;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160; &lt;/span&gt;&lt;span&gt;&amp;#0160;&lt;/span&gt;The differences between the two camps are
real. Yet it seems that Origen, who grants that many texts can be profitably
interpreted at a literal level, does not seem to deserve the sneering
condemnations of the Antiochenes who decry the way that allegorists “twist the
senses of the divine scriptures” (Theodore, &lt;em&gt;Commentary&lt;/em&gt;, Froehlich 96). Perhaps
these Antiochenes had more in mind the allegorizing exemplified by the &lt;em&gt;Papyrus
Michigan Inv. 3718&lt;/em&gt;. Even Origen may have found fault with these
interpretations, for as was pointed out in a colleague’s paper, the texts
considered do not appear to contain anything untrue, unreasonable or impossible
and can in fact be interpreted profitably at a literal level. Is it really
necessary to allegorize a verse like, “All the works of a humble man are
manifest before God, but the wicked perish on the evil day?”&lt;o:p&gt;&lt;/o:p&gt;&lt;/span&gt;&lt;/p&gt;

&lt;p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: 200%;"&gt;&lt;span style="font-size: 12pt; line-height: 200%; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;&lt;span&gt;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160; &lt;/span&gt;Or maybe they did have Origen in
mind. This hermeneutical debate gets to the essence of Christianity—is it a
historical or a literary religion? (Thanks are due to the professor for
crystallizing the issue in this way!) If it is the former, then to dismiss the
historical truth of even one text is to pull on a thread that will wind up
unraveling the entire garment. But Origen, calling a spade a spade, and saying
that a law prohibiting the eating of vultures is unnecessary, and a talking
snake is an absurdity, makes a reasonable, and to this writer, more compelling
argument, that it has to be the latter.&lt;o:p&gt;&lt;/o:p&gt;&lt;/span&gt;&lt;/p&gt;

&lt;span style="font-size: 12pt; line-height: 200%; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;&lt;br /&gt;
&lt;/span&gt;

&lt;p align="center" class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center; line-height: 200%;"&gt;&lt;span style="font-size: 12pt; line-height: 200%; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;Works Cited&lt;o:p&gt;&lt;/o:p&gt;&lt;/span&gt;&lt;/p&gt;

&lt;p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: 200%;"&gt;&lt;span style="font-size: 12pt; line-height: 200%; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;Diodore
of Tarsus. “Commentary on the Psalms, Prologue.” &lt;em&gt;Biblical Interpretation in
the Early &lt;o:p&gt;&lt;/o:p&gt;&lt;/em&gt;&lt;/span&gt;&lt;/p&gt;

&lt;p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: 200%;"&gt;&lt;em&gt;&lt;span style="font-size: 12pt; line-height: 200%; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;&lt;span&gt;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160; &lt;/span&gt;Church&lt;/span&gt;&lt;/em&gt;&lt;span style="font-size: 12pt; line-height: 200%; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;.
Ed. Karlfried Froehlich. Philadelphia: Fortress Press, 1984.&lt;span&gt;&amp;#0160; &lt;/span&gt;Pp. 82-86. Print.&lt;o:p&gt;&lt;/o:p&gt;&lt;/span&gt;&lt;/p&gt;

&lt;p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: 200%;"&gt;&lt;span style="text-decoration: underline;"&gt;&lt;span style="font-size: 12pt; line-height: 200%; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;&lt;span&gt;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160; &lt;/span&gt;&lt;/span&gt;&lt;/span&gt;&lt;span style="font-size: 12pt; line-height: 200%; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;.
“Preface to the Commentary on Psalm 118.” &lt;em&gt;Biblical Interpretation in the
Early &lt;o:p&gt;&lt;/o:p&gt;&lt;/em&gt;&lt;/span&gt;&lt;/p&gt;

&lt;p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: 200%;"&gt;&lt;em&gt;&lt;span style="font-size: 12pt; line-height: 200%; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;&lt;span&gt;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160; &lt;/span&gt;Church&lt;/span&gt;&lt;/em&gt;&lt;span style="font-size: 12pt; line-height: 200%; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;.
Ed. Karlfried Froehlich. Philadelphia: Fortress Press, 1984.&lt;span&gt;&amp;#0160; &lt;/span&gt;Pp. 87-94. Print.&lt;o:p&gt;&lt;/o:p&gt;&lt;/span&gt;&lt;/p&gt;

&lt;p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: 200%;"&gt;&lt;span style="font-size: 12pt; line-height: 200%; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;Origen.
“On First Principles:&lt;span&gt;&amp;#0160; &lt;/span&gt;Book Four.” &lt;em&gt;Biblical
Interpretation in the Early Church&lt;/em&gt;. Ed. &lt;o:p&gt;&lt;/o:p&gt;&lt;/span&gt;&lt;/p&gt;

&lt;p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: 200%;"&gt;&lt;span style="font-size: 12pt; line-height: 200%; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;&lt;span&gt;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160; &lt;/span&gt;Karlfried Froehlich. Philadelphia:
Fortress Press, 1984.&lt;span&gt;&amp;#0160; &lt;/span&gt;Pp. 48-78. Print.&lt;o:p&gt;&lt;/o:p&gt;&lt;/span&gt;&lt;/p&gt;

&lt;p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: 200%;"&gt;&lt;span style="font-size: 12pt; line-height: 200%; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;“Papyrus
Michigan Inv. 3718.” &lt;em&gt;Biblical Interpretation in the Early Church&lt;/em&gt;. Ed.
Karlfried &lt;o:p&gt;&lt;/o:p&gt;&lt;/span&gt;&lt;/p&gt;

&lt;p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: 200%;"&gt;&lt;span style="font-size: 12pt; line-height: 200%; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;&lt;span&gt;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160; &lt;/span&gt;Froehlich. Philadelphia: Fortress
Press, 1984.&lt;span&gt;&amp;#0160; &lt;/span&gt;Pp. 79-81. Print.&lt;o:p&gt;&lt;/o:p&gt;&lt;/span&gt;&lt;/p&gt;

&lt;p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: 200%;"&gt;&lt;span style="font-size: 12pt; line-height: 200%; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;Ptolemy.
“Letter to Flora.” &lt;em&gt;Biblical Interpretation in the Early Church&lt;/em&gt;. Ed.
Karlfried Froehlich. &lt;o:p&gt;&lt;/o:p&gt;&lt;/span&gt;&lt;/p&gt;

&lt;p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: 200%;"&gt;&lt;span style="font-size: 12pt; line-height: 200%; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;&lt;span&gt;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160; &lt;/span&gt;Philadelphia: Fortress Press,
1984.&lt;span&gt;&amp;#0160; &lt;/span&gt;Pp. 37-43. Print.&lt;em&gt;&lt;o:p&gt;&lt;/o:p&gt;&lt;/em&gt;&lt;/span&gt;&lt;/p&gt;

&lt;p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: 200%;"&gt;&lt;span style="font-size: 12pt; line-height: 200%; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;Theodore
of Mopsuestia. “Commentary on Galatians 4:22-31.” &lt;em&gt;Biblical Interpretation in
the &lt;o:p&gt;&lt;/o:p&gt;&lt;/em&gt;&lt;/span&gt;&lt;/p&gt;

&lt;p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: 200%;"&gt;&lt;em&gt;&lt;span style="font-size: 12pt; line-height: 200%; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;&lt;span&gt;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160; &lt;/span&gt;Early Church&lt;/span&gt;&lt;/em&gt;&lt;span style="font-size: 12pt; line-height: 200%; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;.
Ed. Karlfried Froehlich. Philadelphia: Fortress Press, 1984.&lt;span&gt;&amp;#0160; &lt;/span&gt;Pp. 95-103. &lt;o:p&gt;&lt;/o:p&gt;&lt;/span&gt;&lt;/p&gt;

&lt;p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: 200%;"&gt;&lt;span style="font-size: 12pt; line-height: 200%; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;&lt;span&gt;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160;&amp;#0160; &lt;/span&gt;Print.&lt;o:p&gt;&lt;/o:p&gt;&lt;/span&gt;&lt;/p&gt;

&lt;/p&gt;&lt;/div&gt;
</content>


    <feedburner:origLink>http://marvinlindsay.typepad.com/avdat/2009/12/hermeneutical-coincidences.html</feedburner:origLink></entry>
    <entry>
        <title>Surging in Afghanistan</title>
        <link rel="alternate" type="text/html" href="http://feedproxy.google.com/~r/Avdat/~3/G5nzIp1y06s/i-watched-obamas-speech-last-night-and-was-struck-by-the-following-words-and-facial-expressions--at-the-beginning-of-the-sp.html" />
        <link rel="replies" type="text/html" href="http://marvinlindsay.typepad.com/avdat/2009/12/i-watched-obamas-speech-last-night-and-was-struck-by-the-following-words-and-facial-expressions--at-the-beginning-of-the-sp.html" thr:count="4" thr:updated="2009-12-14T19:44:13-05:00" />
        <id>tag:typepad.com,2003:post-6a00d83451b54369e20120a70198c8970b</id>
        <published>2009-12-02T20:29:25-05:00</published>
        <updated>2009-12-02T20:29:25-05:00</updated>
        <summary>Some reactions to Obama's speech: At the beginning of the speech, as he summed up how we got into this jam and the nature of it, he looked alternately angry and disgusted. There's nothing like having to clean up someone...</summary>
        <author>
            <name>Marvin</name>
        </author>
        <category scheme="http://www.sixapart.com/ns/types#category" term="Current Affairs" />
        <category scheme="http://www.sixapart.com/ns/types#category" term="Democrats" />
        <category scheme="http://www.sixapart.com/ns/types#category" term="Iraq" />
        <category scheme="http://www.sixapart.com/ns/types#category" term="War on Terror" />
        
        <category scheme="http://sixapart.com/ns/types#tag" term="Afghanistan" />
        <category scheme="http://sixapart.com/ns/types#tag" term="Barack Obama" />
        
<content type="xhtml" xml:lang="en-US" xml:base="http://marvinlindsay.typepad.com/avdat/">
<div xmlns="http://www.w3.org/1999/xhtml"><p>Some reactions to Obama's speech:</p><ol>
<li>At the beginning of the speech, as he summed up how we got into this jam and the nature of it, he looked alternately angry and disgusted. There's nothing like having to clean up someone else's pile of poo, but then again, he asked for this job, and he got what he asked for.</li>
<li>I thought that his attempt to put the best face on a possibly stolen election in Afghanistan fell flat. And doesn't that call into serious question this counter-insurgency strategy? Doesn't a successful counter-insurgency depend on the government that you're trying to prop up having legitimacy in the eyes of its people?</li>
<li>I was very glad to hear him set a deadline. A high school graduate who enlisted in the Army this summer was ten years old when this war started. Our fifth graders on 9/11 are now fighting in Afghanistan. Enough is enough.</li>
<li>I was also very glad to hear him say in effect, "We can't afford this war." Because we can't. A trillion dollars in "supplemental appropriations" for two wars is why we are broke. It's not the stimulus, and its not even the bank bailouts. For people wringing their hands about all the debt we're running up this year, the takeaway lesson is, Don't borrow money in good times to fight a war of choice, not of necessity, because when the bad times return, they'll bite you in the butt.</li>
<li>I was most pleased to hear the President commit to moving toward a world free of nuclear weapons. A Jack Bauer guided fantasy on torturing a terrorist who knows where the suitcase containing the loose nuke is great, but you know what would be even greater? Living "under your own vines and fig frees, unafraid" and untroubled by certain apocalyptic anxieties because nuclear weapons no longer exist. And what we've learned in this decade is that preventive war is a lousy way to work toward a nuclear free world. The more mundane work of negotiating treaties, verifying them, and vigorous law enforcement is what will get the job done.</li>
<li>As I said in the previous post,I don't think any President would have enough political capital to walk away from a war in which the enemy is ascendant. And because the enemy is on the march, the status quo is unacceptable. One last effort to pacify the country before we get out is thus our only viable option. It seems to have worked in Iraq, much better than I thought it would in late 2006. </li>
<li>But given the corruption in #2, and the failure of the Iraqis thus far to take advantage of the improved security and forge a political reconciliation, doesn't this mean that both surges are more about finding a face-saving way to get out than victory? </li>
<li>It was sobering to see an audience full of pimply guys in gray cadet uniforms. Some of them will surely be killed before they live long enough to clear up their acne.That's not right. </li>
<li>If it's not right then why aren't you more vigorously opposed to this escalation, Marvin? I suppose the answer is, I think that some mixture of sin, history and even Providence have brought us to this ugly point of no good alternatives and no real alternatives at all other than the path outlined last night, and "opposing" the policy makes as much sense as opposing the tide coming in. I think a better question is, Are we learning anything from this slow motion disaster? </li>
<li>In Advent we dare to hope for peace on earth and good will toward men, but we also hear John the Baptist's contempt for pious hopes that aren't backed by repentance. Beating swords into plowshares isn't a mandate only for the bad guys. </li>
</ol></div>
</content>


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