Pisteuomen

Halcomb Interviewed About Teaching Students To Speak Koine Greek

halc.40dp@mailcity.com (Michael Halcomb) — Thu, 16 May 2013 11:38:37 PDT

Today, my local city/county newspaper published a very nice, full-page interview about the Conversational Koine Institute. The online version, which I assume most of you will read, seems small in comparison to the actual print version but in my view both are very nice and I'm thankful to have had this opportunity. You can check out the online interview HERE (photo taken from the newspaper's website). Thanks again, to the Jessamine Journal for sharing this.

Online Koine Immersion Event

halc.40dp@mailcity.com (Michael Halcomb) — Mon, 13 May 2013 07:22:44 PDT

Dear readers and lovers of Greek,
I want to share with you a limited-time opportunity. At the end of June CKI is host the first ever online weekend immersion workshop for Koine Greek taught by myself and Jordan Day. Currently we only have 3-4 spots left open. You can learn Greek online right from the comfort of your home or wherever you may happen to be at that moment. All you need is an internet connection and a webcam and you're good to go. Again, check out the flyer below. If you want to register, please click HERE. Availability is on a first come, first serve basis. Hope to see you there!

Kindle & Audio Versions of "The Path to Learning Greek" Now Available

halc.40dp@mailcity.com (Michael Halcomb) — Sun, 12 May 2013 11:46:35 PDT

On the heels of yesterday's release of my fifth book, ἡ ὁδός: The Path to Learning Greek, I am happy to announce today that the Kindle version is now available. You can get it by clicking HERE. You can get the print version by clicking HERE. Also, you can now get the audio to read/listen along with ἡ ὁδός by going to the GlossaHouse website HERE and scrolling to the bottom of the page to the relevant purchase link.

New Greek Book: ἡ ὁδός: The Path To Learning Greek

halc.40dp@mailcity.com (Michael Halcomb) — Sun, 12 May 2013 11:47:00 PDT

Today I am pleased to announce the release of my latest book, co-authored with my friend Jordan Day, titled ἡ ὁδός: The Path To Learning Greek. This book is an illustrated guide (all "in color"!) meant to help students on their journey toward learning and becoming fluent in ancient Koine Greek. It contains vocabulary terms that are immediately useful in daily life, a feature which helps ancient Greek come alive for learners. The illustrations are fun and the audio companion files (which can be purchased separately) also add the helpful dimension of sound; together these things engage a variety of senses, which assist students in internalizing the language more effectively. ἡ ὁδός: The Path to Learning Greek can function as a textbook or supplement to any ancient Greek class, Koine or Classical. You can see a sample below and get your copy on Amazon.com HERE or via one of Amazon's distributors HERE. You can get the audio via the GlossaHouse website (set to launch June 1st!) or, in the meantime, by contacting me by clicking HERE.

Check out what folks are saying about ἡ ὁδός:

“Wouldn't it be great to become fluent in Koine Greek, so that you could read and enjoy the New Testament in its original language? ἡ ὁδός, by Halcomb and Day, is a great way to start your journey toward that goal. Chock-full of everyday vocabulary that makes ancient Greek come alive, ἡ ὁδός will provide you with essential tools to help you immerse yourself in the language of the Greek Bible. I will be recommending this work to all my students.”

-Daniel R. Streett, Ph.D.

Associate Professor of Greek and New Testament, Criswell College

“I have never reviewed a more fun book since I began reviewing books. ἡ ὁδός is extremely well done, accomplishes its purpose, and should be a fine supplement to any ancient Greek class, Koine or Classical.”

-N.E. Barry Hofstetter, M.A., Th.M.

Instructor of Classics, The American Academy

“A book such as ἡ ὁδός, making effective use of visual helps to internalize Ancient Greek, is long overdue. Lively, engaging, well-executed and conceived, this Rosetta-stone like resource will find a receptive audience hungry for creative alternatives for learning Ancient Greek. Learners at any level will benefit from the simplicity of the sentences reinforced by the pictures. The Greek is both authentic and well-structured for learning Greek as a Living Language. κύδος ὑμῖν.”

-Mark Lightman

M.A. Religious Studies, U.C.S.B

Secrets To Learning A Foreign Language

halc.40dp@mailcity.com (Michael Halcomb) — Thu, 09 May 2013 08:10:17 PDT

Hello friends. I was recently interviewed, along with several others, about some of the keys or "secrets" to learning a foreign language. Of course, much more was said during the course of the interview but they extracted a nice little chunk that fit the article's theme. You can check out the interview, which is titled "Expert Secrets for Learning Foreign Languages" HERE.

Kindle Version: Handbook of Ancient Greek Grammatical Terms

halc.40dp@mailcity.com (Michael Halcomb) — Mon, 29 Apr 2013 10:36:20 PDT

Hello readers, I just wanted to let you all know that the Kindle version of my latest book A Handbook of Ancient Greek Grammatical Terms is now available. You can get it HERE. If digital books are not your thing you can also pick up the printed version HERE or HERE.

New Book: A Handbook of Ancient Greek Grammatical Terms

halc.40dp@mailcity.com (Michael Halcomb) — Thu, 25 Apr 2013 16:01:35 PDT

Hello friends! I am pleased today to announce the release of my newest publication. The book is titled A Handbook of Ancient Greek Grammatical Terms: Greek-English and English-Greek. This work is part of the "AGROS" series that is being produced by GlossaHouse, which is an up-and-coming Greek language/linguistics publisher (website to be launched soon). The Handbook of Ancient Greek Grammatical Terms contains over 600 terms and is two-directional. Arranged in two parts, this means that you can search in the first part of the book by Greek terms and in the second part by English terms. Each entry contains ancient/primary sources where terms are attested. In addition, each entry also contains glosses and a brief note or example or explanation of what the grammatical term means or how it functions. For anyone interested in Greek and/or English grammar, especially ancient Greek grammar, this book is for you. The volume is 208pp. and is now on sale for $16.41. You can purchase the book through one of Amazon's distributors by clicking HERE. The book is also available on the main Amazon HERE. A digital (Kindle) version is also in the works.

You're Invited to the Party! Conversational Koine Institute

halc.40dp@mailcity.com (Michael Halcomb) — Tue, 23 Apr 2013 18:11:42 PDT

Have you ever tried to learn Greek but just couldn't get it? Did you feel confused and alone? Well, then you can probably relate to the guy in this video. But...consider this your invitation to overcome! That's right, the Conversational Koine Institute extends an invitation for you to join the party, to come and learn ancient biblical / Koine Greek in a fun way and in an enjoyable atmosphere. Now you can learn to speak biblical / Koine Greek New classes begin soon (Tuesday, May 14th) but there's still a little bit of time to register. You can do so by clicking the following link: Register for the upcoming online Greek class with the Conversational Koine Institute. Have questions first? Click the link and shoot me an email. I'd be glad to hear from ya!

How To Keep Your Greek After College or Seminary: Conversational Biblical Greek

halc.40dp@mailcity.com (Michael Halcomb) — Thu, 18 Apr 2013 08:48:11 PDT

Can you relate to Frank? Well then you're not alone. In fact there are a plethora of folks who can relate.

Indeed, for the many students who go through college or seminary taking Greek classes can seem daunting. Part of the reason for that is because they've seen so many others do it and have little to no payoff. Indeed, most of the pastors and preachers I know are incapable of engaging the Greek New Testament in any meaningful way. Sure, they might own an interlinear that they crack open every now and then but ultimately that doesn't really add up to anything substantive. In short, most preachers simply do not keep their Greek but rather they lose it. Keeping up with one's biblical languages seems like an impossible task for many. The weekly demands of the pastorate or the daily demands of family life and/or other types of jobs become reasons not to maintain the languages. Well, the Conversational Koine Institute can offer a remedy to that. How?

One of the great things about our online Greek classes is that they only require 1 hour a week. There is NO homework either. Yes, you read that correctly: 1 hour per week. That's right 1 hour out of 168 hours (= the # of hours in a week) using the Conversational Koine Institute's approach will help you not only "keep" your Greek but make it much more robust. In turn, this means that those seminary or college classes you took and the money you spent on them will not be for naught; they might actually keep paying dividends.

So, in addition to NO homework and only 1 hour per week, what else is so great about the Conversational Koine Institute? Well, I could offer many items here but let me just give three. First, you can do this all right from the comfort of your home, office or anywhere in the world. All you need is a computer and internet connection. Second, the cost is highly affordable. While college and seminary classes cost you thousands of dollars, you can take a class with CKI right now* for under $50. Third, CKI has connected with people from around the world. The Conversational Koine Institute has connected with students all over the United States, Canada, Russia, Brazil, India and more. This brings a very nice diversity to the classroom and allows you to build relationships with others. For more information check out the video above (if you haven't already) and then head on over to the Conversational Koine Institute (click HERE) where you can sign up for a class or event.

* (Spring/Summer 2013) Prices subject to change.

Learn Greek Online: Conversational Koine Institute

halc.40dp@mailcity.com (Michael Halcomb) — Mon, 15 Apr 2013 06:23:48 PDT

Do you have a busy schedule? Do you wish there was a way that you could spend more time in texts like the Bible? Do you wish that you could learn ancient Greek so that you could engage texts like the Greek New Testament more responsibility? Or are you one of those folks who took ancient Greek years ago but somewhere along the way "lost it"? Well, the Conversational Koine Institute has an answer for you! Now you can learn Greek online from the comfort of your home. You can begin to learn biblical Greek by investing just one hour per week. Even more, you can learn biblical Greek online with others from all around the world. All you need is a computer and internet connection and you're ready to go. Whether you're a beginner or someone who's studied Greek in the past you can take Greek classes online and "Get Greek!" Check out the following animated video for more details and then visit ConversationalKoine.com when you're done.

FREE App: Conversational Koine Institute

halc.40dp@mailcity.com (Michael Halcomb) — Fri, 12 Apr 2013 08:25:44 PDT

Hi friends, I wanted to briefly draw your attention to the Conversational Koine Institute's new app that is available for FREE on the Android market. This is just another way that CKI, the institute that helps you "Get Greek!", wants to connect with you. You can get the free app by clicking HERE and then navigating to the Android icon at the top of the page and selecting it. The app has some free audio, a list of upcoming classes & events, links to various social media pages, an "about page," and in addition to other details, a contact form. Now you can learn about and get in touch with CKI right from your mobile device! That's right, you can get informed about and connected with CKI, the institute that wants to help you learn to speak biblical Greek / Koine Greek, right from your phone. Best of all, as I said above, the app is free and there is no cost to you. Even more, it will be updated from time to time with various information and resources. Go get your free app now and if you would, help spread the word. Thanks! (PS: For those of you not using the Android platform, I do not anticipate that this app will be available in other markets. The Apple developer fee is just not worth paying and I don't have the time, finances, or abilities to learn the numerous other mobile platforms.)

You Can Speak Koine Greek

halc.40dp@mailcity.com (Michael Halcomb) — Mon, 08 Apr 2013 06:50:39 PDT

Interested in learning Koine Greek? Well, now you can in a fun, laid back, and cost-effective way with a minimal weekly time commitment. Check out our upcoming online classes and events HERE and register HERE. As the video below points out, you can begin learning to speak biblical Greek in just 1 hour a week (with no homework!):

Learn To Speak Koine Greek

halc.40dp@mailcity.com (Michael Halcomb) — Tue, 02 Apr 2013 08:04:30 PDT

Do you want to learn biblical Greek? Do you want to learn to speak Koine Greek? Well, find out how you can learn to speak Koine Greek by watching the video below. Enrollment for upcoming classes is now open, which you can learn more about HERE. We also have a weekend immersion event just on the horizon, which you can learn more about HERE. But first, check out this video:

Learn To Speak Biblical Greek: Conversational Koine Institute

halc.40dp@mailcity.com (Michael Halcomb) — Wed, 27 Mar 2013 09:56:40 PDT

Have you ever wanted to learn biblical Greek? Have you ever tried to learn biblical Greek? Have you ever wished you could retain biblical Greek? Well, now you can learn. Even more, you can learn to speak biblical Greek. How? With the Conversational Koine Institute. That's right, you can "Get Greek!" Taking courses or attending events with the Conversational Koine Institute allows you to think in biblical Greek, hear and respond to biblical Greek, speak in biblical Greek, write in biblical Greek, and get into reading and interpreting biblical Greek. Want to learn more? Just visit the Conversational Koine Institute online at ConversationalKoine.com.

Conversational Koine Institute: Now On Facebook

halc.40dp@mailcity.com (Michael Halcomb) — Tue, 26 Mar 2013 09:41:23 PDT

Hello friends, I just wanted to let you all know that CKI (Conversational Koine Institute) has officially launched its Facebook page. In addition to CKI's site being updated, information will now also funnel through Facebook. Please check out the CKI page HERE and "Like" the page while you're there. Thanks for your support.

Conversational Koine Summer Course: Registration Now Open

halc.40dp@mailcity.com (Michael Halcomb) — Mon, 25 Mar 2013 07:37:43 PDT

Do you want to learn ancient Greek? Do you want to be able to engage your New Testament on a different level? Well, why not let CKI help you with that?

Following on the heels of my recent website launch for the Conversational Koine Institute, I am pleased today to be able to announce that registration is open for my summer Greek 1 course. I will be offering two sessions for the Greek 1 course, one which runs from 3:45pm-4:45pm and one which runs from 8:45pm-9:45pm. A more in-depth schedule is below. Registration for the course is only $40. There is, however, a $99 option which includes both the tuition as well as the weekly modules (i.e. audio, video, or an interactive digital program) to help supplement the course. Each student can choose which option they'd like. Please note that the 3:45pm-4:45pm class is already halfway filled. Registration is on a first come, first serve basis, so, if you want to participate, please secure your spot now. You can register by using the registration form on the Conversational Koine Institute located HERE. In addition to the course dates below, see also the flyer.

3:45pm-4:45pm (EST)

8:45pm-9:45pm (EST)

Session 1: Tues May 14, 3:45pm-4:45pm

Session 2: Thur May 16, 3:45pm-4:45pm

Session 3: Tues May 21, 3:45pm-4:45pm

Session 4: Thur May 23, 3:45pm-4:45pm

Session 5: Tues May 28, 3:45pm-4:45pm

Session 6: Tues June 4, 3:45pm-4:45pm

Session 7: Tues June11, 3:45pm-4:45pm

Session 8: Tues June18, 3:45pm-4:45pm

Session 9: Tues June 25, 3:45pm-4:45pm

Session 10: Tues July 2, 3:45pm-4:45pm

Session 11: Tues July 9, 3:45pm-4:45pm

Session 12: Tues July 16, 3:45pm-4:45pm

Session 1: Tues May 14, 8:45pm-9:45pm

Session 2: Thur May 16, 8:45pm-9:45pm

Session 3: Tues May 21, 8:45pm-9:45pm

Session 4: Thur May 23, 8:45pm-9:45pm

Session 5: Tues May 28, 8:45pm-9:45pm

Session 6: Tues June 4, 8:45pm-9:45pm

Session 7: Tues June11, 8:45pm-9:45pm

Session 8: Tues June18, 8:45pm-9:45pm

Session 9: Tues June 25, 8:45pm-9:45pm

Session 10: Tues July 2, 8:45pm-9:45pm

Session 11: Tues July 9, 8:45pm-9:45pm

Session 12: Tues July 16, 8:45pm-9:45pm

Conversational Koine Institute | Downloadable Image Version

New Greek Website: Conversational Koine Institute

halc.40dp@mailcity.com (Michael Halcomb) — Fri, 22 Mar 2013 10:14:10 PDT

Hello friends. I just wanted to bring to your attention a new Greek website that has just launched. The website is of the Conversational Koine Institute, an endeavor that I have started and which you can learn more about at www.CovnersationalKoine.com. Here, in addition to access to a number of resources, including some which are FREE, you can find out about upcoming classes & CKI events.

There are two particularly important events that are coming up that I want to bring to your attention:

1. A new round of Conversational Koine Greek 1 classes begin on May 14th. Find out more about that HERE or register HERE. Also, watch (and feel free to share) this video about the upcoming class:

2. The Conversational Koine: Weekend Immersion Event will be taking place in Lexington, Ky from May 31st - June 1st. You can learn more about that HERE.

Thanks for reading and now, click HERE to go check out the CKI site.Thanks for reading and now, click HERE to go check out the CKI site.

"People of the Book" is a Featured Title at W&S

halc.40dp@mailcity.com (Michael Halcomb) — Thu, 14 Mar 2013 08:46:27 PDT

Hi friends, I just wanted to drop a quick note to let you know that People of the Book: Inviting Communities Into Biblical Interpretation is currently a featured title over at Wipf & Stock. Head on over there, check it out, and get your copy today! You can see People of the Book as a featured title HERE. Also, for some current reviews, click HERE. To see the companion site click HERE. In addition, if you'd prefer a digital print over a traditional print/bound book, you can certainly get your digital copy today - RIGHT HERE. Thanks for your support. Happy Reading!

"People of the Book" Reviewed

halc.40dp@mailcity.com (Michael Halcomb) — Tue, 19 Feb 2013 08:13:59 PST

While I haven't had the opportunity to blog as much as I'd like to lately, I did want to drop a note to my readers today regarding the book I co-authored with my buddy Tim McNinch. As you all know, we wrote People of the Book: Inviting Communities into Biblical Interpretation together (see the sidebar to get your copy or click HERE or for the Kindle version click HERE). Today, Brian Fulthorp who runs the site Sunestauromai (which in Greek means "I am being crucified with him") has written a very favorable review of People of the Book which you can read HERE. Thanks to Brian for reviewing the book and sharing his thoughts about it.

Toward A Theology Of Guns: A Christian's Perspective, Pt. 8

halc.40dp@mailcity.com (Michael Halcomb) — Fri, 01 Feb 2013 14:27:11 PST

Beyond events such as 9/11, the Gulf War, the War in Iraq, and the War in Afghanistan, I have witnessed in my lifetime countless other acts of violence in our world. On a more personal level, I have both seen and experienced physical violence and abuse against me and other family members.

Less than 2 years ago, during a church service, my wife, who was standing next to me during worship, was robbed by two street thugs who fled from the service with her purse. Several years before that, while in college, I along with two friends who were with me on a camping outing, was attacked by a group of men who threw a homemade bomb near us and then emerged from the woods to hold us up at gunpoint for money. In short, I have seen violence happen from a distance and on a massive scale as well as up-close on a personal level.

Some psychologists say that experiencing violence on a personal level changes someone forever; they are never quite the same. This may well be the case. I suppose it can drive people to act in two different ways, however, with one of those ways being to arm oneself and be "on-the-ready" for an attack at all times, or with one of those ways being to realize that to end violence, acting or responding in violence is not the answer. What I'm getting at here is the element of fear, which we all know can be a powerful motivator. It is fear, whether on a conscious or subconscious level, that drives many to take self-defense classes. It is fear that drives many to arm themselves with weapons. It is fear that can cause us to act irrationally and it is fear that can override common sense.

In America there certainly exists a culture of fear, which is a reaction to the culture of violence and death that has been created and is constantly celebrated. A number of researchers have shown that historically, the American government is one of the greatest fear-inducing machines in the world. It was not long after The Great Depression that then President F.D. Roosevelt proposed his "New Deal" (ca. 1933-1938), which was meant to reform the government so that another Depression would not take place. In other words, Roosevelt tapped into the fears of Americans, the fears of what might happen again, to make his case for reform. His famous statement that "the only thing we have to fear is fear itself" falls within this socio-political context.

In conjunction with this, Roosevelt began to assert that there was a direct link between economic depression and crime. His predecessor, Hoover, had also made such claims. This set them both on the path of attempting to root out big-time criminals who are now iconic, that is, persons such as Bonnie & Clyde, John Dillinger, etc. The answer, these officials contended, was for government involvement. Government was the answer to all of America's economic problems. Government was the answer to all of America's crime problems. Government was the answer to alleviating Americans' fears.

It was in the midst of this that the concept of the police force in America really began to take off. (On an interesting side note, it was during Hoover's teen years (he was born 1874) that American police first became armed with a firearm in 1887. One has to wonder how this affected/influenced his views! By the way, if we do simple math here, we realize that the first 100 years of America's history had no policemen armed with guns!) Of course, the whole concept of policing was present prior to the campaigns launched by Hoover and Roosevelt, but it was their campaigns that, in large part, created the narrative that governmental institutions should be responsible for protecting Americans and thus, the "War on Crime" was launched. In a 1934 speech Roosevelt said, "As a component part of the large objective we include our constant struggle to safeguard ourselves against the attacks of the lawless and the criminal elements of our population." He referred to this "objective," as Johnathan Simon has shown in his book Governing Through Crime, as a "'major offensive' on crime" (48). Interestingly, Roosevelt's following of Hoover's footsteps on the "War on Crime" was interrupted by World War II, but not fully. This had set in motion the law-centered model of "governing crime" through governmental policies and institutions, especially federal policing and local police forces.

Having gone through a few wars and a few presidential campaigns centered around governmental intervention on behalf of Americans, by the 1950s the narrative that governmental force and protection were central to Americans was set in place. This was the case because Americans were afraid. It should be no surprise to us by the way, that it was during this time that the escapist theology of the rapture became so popular! People wanted to escape...and soon! But in the meantime, if they could not escape their fears, then they must trust their government to protect them. However, over the next couple of decades the tides would change.

During the 60s and 70s the mottos of "make love, not war," "peace," and other such mantras had become quite popular. After these wars and all of the violence, people were tired of it. Trust of the government was waning. This, in fact, is part of what helped propel Ronald Reagan into the White House. While he had previously been an advocate of "The New Deal," once in power things shifted. He sold the narrative that the government was not the solution but rather, part of the problem. This deeply resonated with many Americans. Now, the government that had formerly been appointed to protect the people could not really be fully trusted by the people. Fear of the government had become an issue. Now the storyline of protecting oneself from governmental tyranny was becoming more and more prominent.

It is no surprise that during his time in the spotlight (before, during, and after his presidency) that Reagan was a staunch pro-gun advocate. Reagan once remarked, "In my opinion, proposals to outlaw or confiscate guns are simply unrealistic panacea." He also noted, regarding the Second Amendment that, it “leaves little, if any, leeway for the gun control advocate,” and that “the right of the citizen to keep and bear arms must not be infringed if liberty in America is to survive.” This is right in line with Reagan's signing of the Firearm Owners Protection Act in 1986. Today, the flawed argument that America's founders added the Second Amendment as a last stand against governmental tyranny has a grip on many as it is rooted in fear and backed by powerful politicians such as those affiliated with the Republican party's posterboy, Ronald Reagan. To think that owning a few guns to ward off the American government in the case of tyranny is, at this point, simply unrealistic. America has the world' most powerful military and there is no chance that its citizens could defeat and overcome it with firearms. That's simply absurd! But the irony is that while the American government wants you to know that, they don't really want you to think too much about it...just enough to be a little fearful but at the same time safe, so that you must rely upon them. And it has worked, this is why people so ardently defend the right for Christians to be police offers who can own and use guns. I, however, am skeptical!

The point in giving this brief glimpse into history is to show that the fear-based narratives that many Americans have bought into have deep roots in American political history. Just think of all of the "Fiscal Cliff" talk recently and its comparison to "The Great Depression." Or think just a few years back to the "Recession" and its comparison to the "The Great Depression." There is a reason that "The Great Depression" is a touchstone and it's not just because there are economic similarities, it's also because it taps into the belief that economic crises lead to tumult, chaos, and crime. And if there is crime, you need protection. On the one hand you need to defend and protect yourself, but on the other hand you need the government to defend and protect you. If you're a really good citizen, you'll do both...you'll protect yourself and defend yourself but you'll also join the government and help make this happen on either a local, national, or international level. And so, the story goes: We need police and military and guns to protect ourselves from evils that "might" happen. This, my friends, is fear of the unknown, fear of hypotheticals, and fear of possibilities. But is living in this type of fear good, healthy, or even responsible?

The Christian's answer to this should, echoing Jesus' views, be a resounding "No!" This reminds me of what Reinhold Niebuhr once said, "The whole Biblical interpretation of life and history rests upon the assumption that the created world, the world of finite, dependent and contingent existence, is not evil by reason of its finiteness.... [D]eath is no evil though it is an occasion for evil, namely the fear of death." What Niebuhr is saying here is that it is not even death that really gets us, it is fear of death. Fear! While we cannot do anything about death, fortunately we can do something about fear; we can counter it head on! We may not be able to fully eradicate it, but by the same token it need not have a grip on us. This is where good eschatology comes in.

When we have a sound eschatology, we need not be afraid. When we have a good eschatology, we need no belief in self-defense. When we have a good eschatology, fear has no rightful place in our theological repertoire. For those who are not as familiar with the concept of eschatology, you should know that it has to do with both how we think about life right now as well as life after this life. Unfortunately, many have suggested that eschatology is the study of "the end times" or "the last things." This is partly true for this Greek compound word does touch on that. However, the fact of the matter is, eschatology is concerned just as much with the here and now as it is with what comes next. The problem is, as I have alluded to, that many have overlooked the former (the here-and-now) only to focus on and emphasize the latter, that is, the "end." When people start thinking about "the end of time" or "the end of things" they tend to fall into a state of fear.

When we read Rom 12:1-2, we find that we are offered an eschatology that is robustly "here-and-now" oriented. There, Paul tells us not to be conformed to the ways of the present world, but to be renewed in our minds so that we are transformed into God's likeness. Such living proves what God's will is and exemplifies what true worship is. Interestingly, it is right after this that Paul brings up some comments about the ancient Roman Empire and its governing propaganda. For the earliest Christians who lived during this era, they heard the Roman government promise peace and salvation, protection and defense from its enemies. This meant that the Emperor was also the Savior. This "Savior" would make a better "here-and-now" which would supposedly secure a better future, a better "what-is-to-come." In short, the Empire offered its people an eschatology.

However, there was an opposing eschatology at work in the Jesus Movement. Jesus' followers were to embrace an eschatology that peace came through Jesus, hope came through Jesus, and meaningful living in "the now" came through Jesus. This meaningful living, of course, set the stage and precedent for what is to come. In short, the view was that how Christians live now should be reflective of what is ahead. In the present, God's Kingdom has arrived; Jesus initiated it and Jesus' followers are embodying it. This embodiment is evidenced by transformed minds, that is, minds conformed to Jesus' mind and lives conformed to Jesus' life. And what did Jesus' life look like? It was a life of peacemaking and not running from the fears that confronted him, but challenging them head on. This forms the heart of Christian eschatology, an eschatology that ran counter to and challenged the eschatology of the Empire.

This led folks like Paul to suggest that our true, authentic citizenship is not of this world, but of God's Kingdom, of the Kingdom of heaven. This Kingdom is established not through setting up a military like Israel had done in previous years, not in making alliances with desired military partners and foreign governments, not trust in weapons and battles, but through self-sacrifice, peace, and non-violence. Thus, the Kingdom-ethic of Jesus, the ethical implications of eschatology, are precisely those things: self-sacrifice, peace, and non-violence. These values stand against the oft-adopted values of Americans today, namely the values of fear, self-defense, and violence. Yet, as I have shown, those values are rooted in American society and socio-political history than anything else; they are certainly not rooted in the Gospel of Jesus Christ. Thus, everyone and anyone who makes ignorant remarks such as "it is Christian to own a gun" is blasphemous, that is, it is taking what is vain and attempting to mix it with or attach it to that which is holy. And while it may not be "the unforgivable blasphemy," it is blasphemy none the less.

So, in addition to having worked through a number of New Testament passages in this series and showing that none of them offers a pro-gun or pro-violence "tip of the hat," I have also shown that some of our most central beliefs and theological ideas, for example the incarnation, evangelism, soteriology, and now eschatology run directly counter to such ideas. It is finally time for the so-called (and self-identified) Christians who live in this country to finally own up to the fact that their attempts to mix (pro-)violence with the Gospel of Jesus is more indebted to American culture than to the culture of God's Kingdom, that is, the culture that is supposed to be established by Christians living out God's reign by embodying the peace-ethic of Jesus.

Toward A Theology Of Guns: A Christian's Perspective, Pt. 7

halc.40dp@mailcity.com (Michael Halcomb) — Thu, 31 Jan 2013 10:58:17 PST

As those of you who have been reading this series know, thus far I have been systematically working through passages of the New Testament that are used by pro-gun advocates to promote their agenda of owning and using guns. To see those posts, click HERE. In spite of the fact that a number of people have commented on these posts with antagonism to what I have to say, not one person has yet offered a well-researched, well-argued or solidly-grounded argument of refutation. In this post, the seventh in this series, I want to continue working toward a theology of guns in the manner I have been doing thus far. In short, here I want to deal with a misused passage that pro-gun advocates attempt to use to justify their claims.

In particular, here I want to address a statement that is, in many ways, used more frequently than most others. In fact, I heard someone make this claim just yesterday saying, "I'm a Christian woman but I'm also a pre-school teacher. You had better believe that if someone came into my class and tried to hurt my students I'd shoot and kill them on the spot." Again, this line of thought is not at all uncommon. In fact, this argument can be traced as far back as St. Augustine, that is, to around the fourth century CE. In a writing titled "A Reply to Faustaus the Manichean" (22:74), Augustine said the following:

The real evils in war are love of violence, revengeful cruelty, fierce and implacable enmity, wild resistance, and the lust of power, and such like; and it is generally to punish these things, when force is required to inflict the punishment, that, in obedience to God or some lawful authority, good men undertake wars, when they find themselves in such a position as regards the conduct of human affairs, that right conduct requires them to act, or to make others act in this way. Otherwise John, when the soldiers who came to be baptized asked, What shall we do? would have replied, Throw away your arms; give up the service; never strike, or wound, or disable any one.

Of course, Augustine's argument is terribly flawed here as it is an argument from silence. Indeed, he commits the logical fallacy of putting words in (or taking words out of) John's mouth. He essentially builds his theology on what was not said, which is quite a terrible way to go about doing theology. Unfortunately, Augustine has many heirs in this regard still today! Problematically, he says very similar things in his commentary on Jesus' Sermon on the Mount such as, "For how great violence is necessary, in order that a man may love his enemies..." (15:40). One of the more troubling aspects of this is that here, Augustine completely misunderstands the ethic of non-violence that Jesus issues in the Sermon on the Mount. Indeed, Jesus' remarks to "turn the other cheek," "walk the extra mile" (Mt 5:38-41), etc., seem to be completely lost on Augustine and again, many of his heirs living today.

Even more, Augustine attempts to spin Mt 5:39, a passage about abstinence from violence, into its exact opposite, namely, a passage promoting self-defense. It is this issue, the issue of self-defense, that the school teacher mentioned above is getting at. And it is the matter of self-defense that I hear more pro-gun advocates, especially those who also identify themselves as Christians, appeal to almost more than anything else. Even in some of the comments on the posts throughout this series, I have had folks make remarks about it being their God-ordained duty to defend themselves, their family, and others who might be receiving the unjust end of injustice. In large measure, I think, we have St. Augustine to thank for this erroneous thinking.

The fact is, in Mt 5:39 Jesus is not offering his followers a model of self-defense or any kind of violent defense. That passage says this: ἐγὼ δὲ λέγω ὑμῖν μὴ ἀντιστῆναι τῷ πονηρῷ. Interestingly enough, most English translations render this as "But I myself say to you, 'Do not resist the Evil One.'" There is one problem with such translations, however, namely that the term ἀντιστῆναι (from ἀνθίστημι), when set within the larger context of its use in the Bible, especially the Septuagint (LXX), does not simply mean "to resist," but rather "to resist forcefully" or "to resist violently" or even "to attack." For example, in Num 10:9 this term is used and refers to "the opposition who attacks you." Likewise, in Dt 9:2 the term is used and refers to "attacking" or "fighting" the Ammonites. This term is a Greek compound word, which literally brings the ideas of "against" and "to stand" together, and gives us the concept of "to stand against," as in one army standing against (fighting) another. The point is this, as Walter Wink once noted: The verb doesn't mean to "stand still" but rather, to actively take a stand against, that is, to act with force or violence.

So, what are the ramifications of this for Mt 5:39? Well, first of all, instead of rendering the passage in a watered-down manner such as "Do not resist the evil one." we would be more correct to translate it with its fuller force as "Do not violently resist the Evil One." In short, if Jesus' command is not to resist the Evil One, then that makes little sense! Obviously he is not saying, "Go ahead, submit to the Evil One, I don't mind; it'll be fun." Such a view does not square with Jesus' other commands to flee evil and avoid it at all costs. Instead, what Jesus is saying is, "Do not use the evils of violence to resist violence." Or to put it into simpler English: "Do not use violence to try to stop or end violence." The implications here square well with Jesus' statement made later in Mt 26:52 that "Those who live by the sword die by the sword." Jesus' equation works in a perfectly logical and consistent manner: Violence breeds violence. Put a bit more colorfully, Jesus' command to not use swords and violence to try to stop violence would sound, in our modern day culture, something like, "Do not use guns and violence to try to stop violence."

You see, Jesus understood something that Mr. LaPierre of the NRA can't seem to wrap his (brain)washed brain around, namely, this very simple equation. It is basic math: 1 + 1=2. Violence + Violence = More Violence. Nonviolence + Nonviolence = More Nonviolence. Peace + Peace = More Peace. What does it say about the level of ignorance in this country that people cannot grasp the truth of such simple equations? And further, what does it say about those who call themselves Christians one minute but at the same time, at the drop of a hat, they're ready to load up a weapon and shoot and kill someone? I'll tell you what it says, it says that people are so blinded by a culture of death and violence that they lack the very basic skills to be able to understand that the way forward is peace and peacemaking...at all costs!

Please hear me when I say this: Jesus did not leave his followers with a theology of self-defense. Just as well, Jesus never sanctioned the use of violence in any circumstance, even when they themselves were being treated violently and unjustly or when that might have been the case with others. The myth that "God has given me the duty to protect my family with guns and violence" is just that, it is a myth. It is a myth that is more American and Augustinian than Christian. It is a myth that can find much of its origins not only in Augustine, but also and especially during the presidency of J. Edgar Hoover, who launched the American "War on Crime" and in the process, created a propaganda machine that made Americans nervous and afraid. It was Hoover who created narratives about thieves, bank robbers, kidnappers, etc., that were meant to frighten Americans so that they would trust in and cling to federal and state intervention. In fact, it is out of this movement that the whole modern day concept of the American armed police force grew. How ironic is it, then, that police are so often these days appealed to in the context of debates about gun control?!?

I will say more about Hoover, the concept of self-defense among Christians, and violence in forthcoming posts. And yes, I have quite a few more posts to come in this series! For now, however, let it be known that in addition to the passages already cited in the previous six parts of this series, Mt 5:39 is actually a passage that comports well with the rest of Jesus' thinking on peaceful and non-violent engagement. Imagine that!

"Entering the Fray" for Kindle

halc.40dp@mailcity.com (Michael Halcomb) — Wed, 30 Jan 2013 14:36:37 PST

Hello everyone, I am happy to announce today that my book Entering the Fray: A Primer on New Testament Issues for the Church & Academy was released in Kindle format today. Best of all, the prices is less than $10.00! That's right, you can get Entering the Fray for $9.99 in Kindle format. That's over 300 pages of New Testament research and history for $9.99. I will say, while I am pleased that the Kindle format has finally been released, I was a little displeased that they modified the "callout boxes" throughout the book if but then again, it may have been the case that had they not done that, the book would have never been released for Kindle. Regardless, the content of the book stays the same but the format/layout changes just a bit. Anyway, if you would, head on over to Amazon and check out the Kindle version of Entering the Fray by clicking HERE. Or, if that doesn't suit your tastes, order a hard copy HERE. Or, you have another option of ordering the audio book version HERE. And after you've done that, check out Entering the Fray's companion site HERE.

Contextualization in World Missions: A Brief Review

halc.40dp@mailcity.com (Michael Halcomb) — Mon, 28 Jan 2013 06:18:06 PST

Recently I had the opportunity to read A. Scott Moreau's new work titled Contextualization in World Missions: Mapping and Assessing Evangelical Models. I want to say "Thank you!" to Kregel for the gratis review copy. I also want to say "Kudos!" to Dr. Moreau, who is Professor of Intercultural Studies at Wheaton College (Ill.), for producing a very fine and helpful work. Indeed, I have even been able to engage this text for some of my dissertation work.

In this book, which spans 429 pages and is divided into 14 chapters across two major parts or sections, Moreau's goal is to interact with the major theories or models of contextualization that have been put forth within missiological studies over the last several decades. Throughout he uses the analogy of a map (hence the subtitle) and also discusses the various "maps" of contextualization that others have developed. As a Bible scholar I found Moreau's work helpful but, of course, I wish there had been much more engagement with exegetical and theological texts. At the outset, however, Moreau remarks, "a discerning reader will see that only occasionally do I draw on theologians and biblical scholars. They have much to say about our landscape, but I have chosen to develop this map from the ever-growing range of perspectives offered by missiologists. While this constraint limits the sophistication in some areas, it also frames the discussion in light of the perspectives of those who most deeply engage in and explore the landmass of evangelical contextualization" (21).

While I have done quite a bit of study and research on contextualization, I'm not sure that by Moreau's standards I could be considered an insider to these conversations. Even as I read, I found myself having to read pages over again several times to comprehend concepts, diagrams (or maps), charts, etc., which would seem to be in agreement with this fact. For the most part the book is very readable and user-friendly. That said, there are some difficult concepts to grasp. Moreau strives to make things as easy to understand as possible. His stories, definitions, questions at the end of each chapter, illustrations, etc., all help in this regard. Even so and rightly so, there are some thick and intricate concepts that readers, especially readers new to this topic, will have to work to get through.

There were a number of typos throughout and one of the most unfortunate occurrences of this left off the beginning of a paragraph (84). Of course, this may have been the typesetter's fault and not Moreau's as this sort of thing happens more often than one would think. Besides Moreau's great descriptions of the various models he interacts with, the appendices in this book make it well worth the buy. In fact, I found myself engaging the appendices very frequently throughout my reading of this volume. To be honest, I don't think reading this book just once, especially for someone who is new to this field, is enough. It wasn't for me. I'm going to have to read this at least a couple more times. I would highly recommend this work to everyone in my field and I can say with some confidence that in time, among missiologists and intercultural studies majors, this work will become a standard textbook and reference work.

Personally, I'm grateful for this work on many fronts. I'm grateful for it as a student for whom it was a good resource during the writing of my dissertation. I'm also grateful for it as one who is interested in overseas mission work. Just as well, I am grateful for this book as an evangelical who has wrestled with many of the theological and ethical implications and ramifications of various passages in the New Testament that seem to be dealing with contextualization. Finally, I'm also grateful for this work as a churchman, that is, as one who is often asked tough questions by laity about how to live faithfully in pluralistic contexts. So, not only do I say thanks to Kregel for this copy, I also say thanks to Dr. A Scott Moreau for giving us all an insightful, helpful, and informative resource for how to responsibly, credibly, and faithfully advance the Kingdom of God in whatever context(s) we may find ourselves in. So wherever you find yourself doing ministry today, I'd encourage you to enhance it by getting this book. Do that by clicking HERE and heading on over to Kregel's site and getting your copy.

Toward A Theology Of Guns: A Christian's Perspective, Pt. 6

halc.40dp@mailcity.com (Michael Halcomb) — Sun, 27 Jan 2013 09:10:40 PST

Thus far in my series on the relationship between Christians and guns, I have dealt with a number of passages in the New Testament that pro-gun advocates attempt to use in their agenda to favorably link Jesus to guns and Christianity or Christians to guns. I have shown thus far, however, that such endeavors are unfounded and misplaced. You can read more by clicking the following links:

* Pt. 1 (Lk 22:35-36)

* Pt. 2 (Mt 26:52; Lk 19:42, 22:35-36)

* Pt. 3 (Jn 2:15-16)

* Pt. 4 (Mt 8:5-13 and Lk 7:2-10)

* Pt. 5 (Mt 10:34; Lk 12:51; Rev 19:15)

In Pt. 2 I also dealt with the theological concept of incarnation and showed how it is both rooted in peace and has the ethical and theological implications of being peacemakers. Here, I want to look at the evangelical concept of salvation and ask what contribution it might play in the discussion of Christians and guns.

All throughout the Bible, that is, across both Testaments, the concept of salvation looms large. For example, several Hebrew words are related to the idea of salvation such as yasa', yesu'ah, yesa', and tesu'ah. These words can mean "to be delivered," "to be saved," "to be victorious," and "to be preserved." In the New Testament, the terms sozo, soteria, and soter carry the ideas of being saved, rescued, delivered, helped, and redeemed. Even Jesus' name "Iesous" is from the Hebrew "Joshua" which means "Yahweh is salvation." (I have, of course, linked nouns, adjectives, and verbs together here so as to help keep this post succinct.)

The fact is, across the cannon the concept of salvation is central. For this reason, it is also at the heart of evangelical Christianity. For evangelicals, a large premium is placed on the doctrine of salvation in Jesus Christ alone. The belief is that humans have submitted to corruption instead of God and in the process, they became estranged from God. By way of this act, they forfeited their relationship with God and caused a rupture in that relationship. Grieved by this, God set a plan of salvation in motion. This plan was to overcome the rupture. It would be overcome by sending Jesus, the divine who would become human and show humans how to reconnect with God. Or, put more theologically, Jesus would help humans realize their need for God and show them the way to God. That way was none other than Jesus himself. Jesus is Yahweh's gift of salvation to humans.

For almost all evangelicals, the concept of salvation is of paramount importance as it drives outreach, evangelism, missions, preaching, teaching, etc. Thus, for evangelicals, those who have experienced salvation already, the aim is to help others experience this salvation. The belief that runs alongside this is that for those who do not accept and confess Jesus' salvation before death, the end that awaits them is hell. Hell is everlasting separation from God while salvation is forever being in God's presence. For Christians, the salvation of the other or the salvation of all is of great significance. In short, it is a first-order doctrine.

Now, one thing that I often hear from Christians with guns is that it is their responsibility, ordered from God-on-high, to protect their family members. This, they say, is why they own and carry guns and are not afraid to use them. However, I must ask: Where is this taught in the Bible? I can't seem to find it. In addition to the problem of the absence of this belief is the fact that it does not square with the first-order belief of salvation. For example, the scenario that we often hear is this: "If someone breaks in my house and tries to hurt my wife or children, I'm going to defend them and if I have a gun, you had better believe that I'm going to use it."

Now, granted a person can be shot without being killed. But much of the time people are going to be killed if shot while intruding. Now, try to follow my logic here. If a person breaks into your home, then it probably stands to reason that they are not a devout Christian. Devout Christians do not do this kind of thing. If they are not a (devout) Christian, this means that probably do not have salvation from God. Now, if it is the Christian's job to "evangelize" and this is the Christian's first order of business, then I must ask: If a Christian shoots and kills someone who does not have salvation, doesn't that go against the very heart of Christian belief? Yes it does, in fact, it goes directly against it. Shooting and killing the intruder deprives him or her the opportunity of experiencing and living out God's salvation. This is a contradiction in terms!!! Suppose the Christian doesn't shoot and kill but just wounds the intruder. Isn't highly likely that the intruder will dislike Christians all the more? Why sure. Either way, shooting the person, whether to kill or not, stands the chance of ruining the intruder's chance at salvation and becoming a Christian. Instead, what could be done is to try to talk the person out of what they're doing. You say, "Oh but that's unrealistic." Well, I point you HERE to an article where two teachers recently talked a shooter in a school out of doing more harm with the gun. And I remind you also of the fact that hostage negotiators often do this kind of talking quite successfully. Thus, instead of taking carry-concealed classes, perhaps Christians would fare better to take negotiating classes if they're really scared, concerned, or worried.

For a Christian to own a gun and be willing to shoot someone, especially to kill them, goes directly against the heart of Christianity. Whether this means being armed personally as a civilian or as one in the military, it poses great theological and ethical problems. Christians who own guns and are willing to use them on people act against two of the most fundamental beliefs of the Christian faith, namely, the doctrines of the incarnation and salvation. To put these two beliefs in jeopardy is just not worth it. Of course, there is more to be said and I will say more but for now, I'm settled on the fact that the New Testament does not permit Christians to own and use weapons. As one might expect, the outworking of Christian theology and ethics aligns with this.

Toward A Theology Of Guns: A Christian's Perspective, Pt. 5

halc.40dp@mailcity.com (Michael Halcomb) — Sat, 26 Jan 2013 15:21:40 PST

Since I wrote the last post in the series, there have been a handful of school shootings take place in the U.S., not to mention a pastor whose son killed him, his wife, and his siblings with the guns they had in their home. A study was also released which showed that more than nearly 60% of the time, having guns in the home leads to someone in the home shooting another person living in the home, not an intruder. Just as well, the presidential administration rolled out some more laws on guns and gun control.

In my view, it is high time that Christians be talking about guns and and violence in the United States (and across the world for that matter) and working toward a well-reasoned and scritpurally-based theology of guns. That's precisely what I've been aiming to do here.

In this series I have been systematically dealing with passages from the New Testament that are often used by pro-gun advocates in an attempt to bolster their pro-gun agenda. I have shown, however, that these are gross misinterpretations and misuses of the New Testament. The fact is, if you want to argue for guns, go ahead and do so, but you seriously need to refrain from making Jesus your posterboy and putting false words in his mouth. That really needs to stop! Anyway, for anyone interested in those early posts click the following links: Pt. 1 (Lk 22:35-36); Pt. 2 (Mt 26:52; Lk 19:42, 22:35-36); Pt. 3 (Jn 2:15-16); and Pt. 4 (Mt 8:5-13 and Lk 7:2-10).

In this post, I want to deal with a few more passages in the New Testament that folks erroneously appeal to try to paint a portrait of a violent Jesus namely, Rev 19:15 and Mt 10:34/Lk 12:51. I will deal with the former first and then move on to the latter. In Rev 19:15 we read what, on the surface, appear to be quite chilling words. The text says καὶ ἐκ τοῦ στόματος αὐτοῦ ἐκπορεύεται ῥομφαία ὀξεῖα, ἵνα ἐν αὐτῇ πατάξῃ τὰ ἔθνη, καὶ αὐτὸς ποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ, καὶ αὐτὸς πατεῖ τὴν ληνὸν τοῦ οἴνου τοῦ θυμοῦ τῆς ὀργῆς τοῦ θεοῦ τοῦ παντοκράτορος (And coming out of his mouth is a sharp sword so that by it the nations might be struck down, and he will shepherd them with an iron rod. And he is treading the winepress of the grapes of the wrath of God Almighty.). Now, what we must keep in mind here is context. The first bit of context that we need to remember is that this verse is set within the larger drama of a battle that takes place in the sky (or the heavens). In short, this is not a battle on earth. Further, the sword is a "sword from out of the mouth," not a sword worn on Jesus' hip. The significance of this cannot be underestimated for it forces us to reckon with the fact that the sword represents something else, namely, as Revelation already told us two verses earlier, God's Word (19:13). Also in Rev 19:13 this "Word" is affiliated with blood. What is interesting here, however, is the fact that this is not blood that Jesus has shed by the sword nor blood avenged by Jesus defending himself. Instead, this blood is none other than Jesus' own blood, his martyr blood, his savior blood.

In short, it is not by the shedding of blood or the wielding of a physical sword that Jesus reigns but rather, by being willing to lay down his life and by the Word of God. What we have here then is Jesus subverting the violent and militaristic norms of his day. Whereas others did use physical swords to conquer, Jesus did/will not. Whereas others did use force and violence to achieve their victorious ends, Jesus did/will not, instead, he lays down his life without violence or retaliation. This is also made quite clear by the "lion becoming the lamb" imagery used in this portion of Revelation. In the end, what seems violent on the surface, what seems like an image of a military king or warrior king is actually a crucified carpenter or more to the point in this context, a crucified and slaughtered lamb whose own shed blood is salvific. Another point worth making here is similar to points made in earlier posts of this series, namely, the difference between descriptive and prescriptive. Here, the action is actually both. What we have here is descriptive of peace and what we have here is also prescriptive for how Jesus' followers should conduct themselves in violent contexts, that is, by speaking God's Word (the Sword of God) and being willing to lay down their lives non-violently.

We also have another passage that connects Jesus with a sword in Mt 10:34 which is closely paralleled in Lk 12:51. Here's what Mt 10:34 says: Μὴ νομίσητε ὅτι ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν• οὐκ ἦλθον βαλεῖν εἰρήνην ἀλλὰ μάχαιραν (You all do not think that I have come to bring peace on the earth. I have not come to bring peace but a sword.). Once again, we must understand the immediate context here. These words are uttered within a larger discourse related to family. In the ancient world, we know that kinship ties were extremely important. This is why maintaining one's family honor and avoiding family shame was seen as incredibly virtuous. To bring shame or harm upon one's family was to be avoided at all costs.

This is, in fact, what would have made Jesus' words so difficult for his ancient hearers. He is not speaking of literally carrying a sword but rather, he is speaking of how he himself, his life, his words, and his movement, will often be seen as divisive within families. For example, a father might have certain beliefs which the rest of the family is to follow. If one veers from these beliefs, it will bring shame upon the family. If one veers from believing in the family's religion to believing in and following a crucified carpenter, this has the potential of bringing a terrible amount of shame on the family. Thus, one will be "cut off" from the family, divided from them. Thus, the comment about the sword here is not literal, rather it is metaphorical. This is proven by the fact that this is how Luke interpreted it. In fact, Luke replaces the word "sword" (μάχαιραν) with the word "division" (διαμερισμόν).

What is going on here is that Jesus is saying that he knew/knows how divisive his movement will be. We must understand that he is not talking about carrying a sword or any other type of weapon. Further, we must realize that what Jesus says here is referring to the "effect" of his coming, not the "purpose" of his coming. There is a big difference between those two things! Jesus is saying that he knew his coming would be divisive and have divisive effects, but that even thought this was the case it ultimately had to be done. For Jesus, it is not the "family" that defines a person nor is it the family that is one's greatest allegiance, instead one's highest allegiance is to Jesus, even at the cost of being "cut off/divided" from those who are anti-Jesus in one's family. Note here that Jesus is also not advocating the use of swords or weapons to protect one's family!

At the end of the day, these are two more passages that, as we see, cannot be used to advance the notion of a pro-violence and pro-gun Jesus. Jesus and acting in violence do not go together, they do not mix (other than in the instance where Jesus has violence enacted upon him). These verses cannot be used in an attempt to marshal evidence for a pro-gun Jesus or a pro-gun Christianity. It just doesn't work! As I continue to work towards a Christian theology of guns, it is only becoming more and more clear that trying to drag Jesus into the pro-gun (or pro-weapon or pro-defense) conversation just doesn't work. Further, it is becoming more and more clear that in working toward a theology of guns, we are actually working toward a Christian theology of peace and non-violence. This, however, does not surprise me in the least, nor should it surprise you. There is a reason, after all, that he was called the Prince of Peace.