Recently I’ve been doing some work with Lucinda Mosher, an interfaith dialogue maven for The Episcopal Church. Like me, Mosher has a strong focus on Muslim-Christian dialogue. Check out our co-authored resource — a brief bibliography for Christians interested in understanding the Qur’an.
In doing interfaith dialogue—or more broadly, in exposing yourself to different religious communities more broadly—one of the important competencies is not just understanding other religions, but also understanding some of the dynamics of how religious communities function. These dynamics are not specific to any one religion but recur in many different communities.
One dynamic that has been on my mind late relates to how pedagogy is theology— and how different pedagogies create very different kinds of scholars. Sometimes we think of pedagogy as something incidental, less key than the “real” knowledge, more an instrument to the end of creating knowledge than a meaningful part of that end. Instead, I would argue that pedagogy conveys its own ethos. The medium is the message — especially in teaching a religion.
This has been on my mind a great deal because of my Islamic Law class this semester. The professor did advanced work in Islamic Law at Al-Azhar University in Cairo, and is now doing a PhD in the subject in a Western “Islamic Studies” setting. The questions asked, the methods used, the scholars consulted differ quite a bit. He tells us that the shift from one system to another has not been easy.
What is this shift? I’ll give a few examples.
In my MA studies in Bible at the Graduate Theological Union, most of my coursework focuses around methodology. To give a few examples of courses I have taken: Race and Ethnicity in the New Testament; Literary Criticism and the Old Testament; Historical Linguistics of Biblical Hebrew. The coursework revolves around learning how to use various scholarly methods, rather than on just reading texts. The classes are seminars with lots of discussion, stressing the students’ ability to creatively use the methods. If I continue my studies and get a PhD in Biblical Studies (inshallah!), the main hurdle I must pass is writing a dissertation, which proves that I can do original work, that I can be creative. Yes, there are comprehensive exams that demonstrate your knowledge of the tradition of scholarship that came before you. Yes, part of the evaluation of the PhD is how well you understand what other scholars have said about a topic. But you show your understanding of those scholars through critiquing them. A significant part of writing a doctoral thesis involves finding something new to say in a scholarly conversation. You have to kill your idols at a certain point.
This system produces scholars who are creative and rigorous. However, you can legitimately get a PhD in Biblical Studies without having read the whole Bible — even in English. Heck, I know New Testament scholars who haven’t read the whole New Testament in Greek. One might suggest that rigor in one area might come at the expense of another.
By contrast, some years ago I spent a summer studying at the Center for Buddhist Studies at Rangjung Yeshe Monastery in Kathmandu. The program was part Western-style comparative religion, part Tibetan-style monastic education. The latter classes involved reading a set text, a primer of Vajrayana practice titled The 37 Practices of a Bodhisattva. Class time consisted of the teacher commenting on this text line-by-line, explicating its every meaning in great depth. If I remember correct, the didactic poem had roughly 40 four-line stanzas. We spent weeks going through it. Of course, there was time for question and answer, but we did not engage in the kind of free-flowing discussion that I have in my graduate seminars at the GTU.
Tibetan Buddhist monastic culture, like the Western academy, has its own gradations of study and hard-earned titles: lopon, lama, khenpo, etc. One who has advanced far in this education system has spent hundreds, if not thousands, of hours intensively studying texts, their languages, their explication and exegesis.
While there is of course creativity and diversity in Tibetan Buddhist thought, as I understand it, the scholarly degrees focus more on whether or not one can faithfully pass on the tradition. Similarly, as I understand it, traditional Islamic madrasas have the same ethos. This might produce a conservative scholarly culture. But you can bet these scholars know all the texts inside and out, in a way that someone with a PhD in Buddhist Studies or Islamic Studies from a Western secular university simply won’t.
In both of these cases, the curriculum reflects the practice of the scholarly community: is a scholar’s job to creatively critique and rethink the tradition, or is it to faithfully pass on the tradition? Every religious community has to rethink these questions anew in every generation. But the intellectual leaders of the tradition are themselves formed to follow a balance of creativity and faithfulness by their own education—in its content, its delivery, and its criteria for assessing them as scholars.
Understanding this has helped me better appreciate my more conservative Christian friends. The curriculum at a liberal Protestant seminary and at a conservative Protestant seminary reflect the same differences as above. What examples of this do you see in your tradition?
For graduate students in biblical studies, presenting at the national Society of Biblical Literature (SBL) meeting is a rite of passage. I have just submitted my first proposal. Needless to say, I am nervous!
The SBL meeting every November is actually part of a smorgasbord of people who study religion. The SBL meets concurrently with the American Academy of Religion, the premier organization for those who study religion: Buddhist Studies, Islamic Studies, sociology of religion, etc. These two Goliaths established, an army of smaller organizations swarm in at the same time, with much more specific titles like the “Society for Buddhist-Christian Studies” and the “International Qur’anic Studies Association.”
And even within the SBL there is a HUGE range of different types of scholars: historians, social-scientists, literary scholars, theologians, archaeologists, postcolonial interpreters…. the list goes on. This is my favorite part of biblical studies. We are defined by subject, not method, so the number of perspectives on anything is quite vast.
My proposal is called “Jesus in the Garden Temple: Intertextuality and Visual Exegesis of the Song of Songs in The Saint John’s Bible.” I look at the Song of Songs in this Bible; show how its illuminations create connections between the Song, symbolism of Solomon’s Temple, and Jesus in the Gospels; and then speculate on what those connections mean.
As readers of this blog well know I have been working on this particular work of biblical art for some time now. I am very excited to spread the word about this project to other scholars looking at the intersection of the Bible and art. This paper is a spinoff from my book project, looking at the intersection of intertextuality and theology in The Saint John’s Bible.
I should hear back by early April to see if I got in. If I succeed then I will share more information here.
The book is tentatively titled Canonical Conversations. In brief: I am looking at some of the repeated symbolism of the artwork in The Saint John’s Bible, how it connections different parts of the Bible (“intertextuality”), and how those connections reflect a few contemporary issues in Catholic biblical interpretation.
As anyone who has written an academic book can tell you, the process of getting a contract can take months. So I am delighted I got the contract. Now, of course, I have to actually write the book!
What have I learned so far about getting a contract?
First, you don’t need to have the whole book written. This surprised me. For those who don’t know, it is very common to receive a contract to publish academic non-fiction with only one chapter. I sent in one chapter, an introduction, and an outline of the whole volume. (Bart Ehrman says he is on a perpetual cycle to publish one general audience scholarly book every two years with HarperOne. Most academics are not such productive public scholars!) My mentor and co-author on my first book, David Pleins, told me that he always gets a contract before writing the whole book. You don’t want to write a book nobody will publish, or revise ad nauseum to make it fit what a publisher wants.
Second, trust in others to help you articulate what you are doing. My thoughts on The Saint John’s Bible have deepened in the last year as I continue to speak about the project, especially with those who are also immersed in it. My own chronology:
June 2015: My workplace has a copy of the Heritage Edition, a high-quality ‘facsimile’ of the original. I was assigned the task of educating myself on it to show it to classes and community groups. In the course of my work, I started noticing things about the art that nobody had written about—particularly connections between different illuminations and how that reveals the way art exegetes Scripture.
February 2016: I gave my first paper on the project, “Illuminating Abraham: The Saint John’s Bible and Jewish-Christian Dialogue,” at the Illuminating Words, Transforming Beauty conference at Spring Arbor University in Michigan. I also met Michael Patella, one of the main scholars behind The Saint John’s Bible, who encouraged me to write something on it. At the time my idea was to do an iconographic “field guide” of sorts, researching each symbol used in this Bible. (I have since discarded that tedious idea!)
August 2016: For the Catholic Biblical Association meeting—which just happened to be at my university—I presented a paper, “Visualizing Feminist Exegesis: Revelation 12 in The Saint John’s Bible.” At the CBA I spoke with Hans Christoffersen, one of the head editors at Liturgical Press, about the possibility of writing a book. Surprisingly, Liturgical had nothing in the works on the subject. Hans told me to send him a proposal when the time was right.
Third, it requires patience. In October 2016, I sent my formal proposal to Hans. From here things basically went the way Michael Hyatt describes. Hans liked the proposal; he showed it to the editorial committee and they liked it; he showed it to the publishing board and it got through; and then Hans had to make the financial projections work.
It is nerve-wracking to wait to hear about whether or not the publisher likes your idea! As Rachelle Gardner points out, publishers can seem very slow, when in fact they are often crazy busy juggling several projects at different levels of development and keeping to strict schedules. Far from some of the horror stories I have heard, my editors at Zondervan and Liturgical have been responsive and enthusiastic. This might be one of the perks of writing trade non-fiction where the editor hopes to turn a profit, rather than just sell a few hundred copies to the same university libraries that buy everything else they publish.
For me, the financial projections step was difficult because the book has to be printed in full-color, glossy paper for the images, hence higher production costs. I have heard that finagling that kind of printing can be hard. I am glad I am writing on something near and dear to Liturgical Press’s heart! (The press is affiliated with the monks who commissioned The Saint John’s Bible.) Finally, on February 1, 2017, I was formally offered a contract.
Now, my manuscript is due on August 1, 2017. From what David has told me, publishers really, really like it when you stick to deadlines. You don’t want to be known as someone who is a pain to work with. This contrasts with other activities in academia that are known for being painfully slow, aka academic journals.
Fourth, be humble, but don’t underestimate yourself either. As a graduate student, there is often a nagging voice of doubt in the back of my head: should I be writing a book? Shouldn’t I follow the proper order: do my doctorate, publish it as a book, then branch out into a second book?
When I was getting married, several people told my 21-year-old fiance that she should wait until she finished college to get married. It’s the proper order of things, they said. She asked: why? They never had a good answer.
If you have found a question that intrigues you, and if others whose judgment you trust think you have some good ideas, then why not move forward?
Last summer, when I spent countless hours poring over drafts and word lists for David Pleins’ and my book on Biblical Hebrew vocabulary, it was hard to imagine how satisfying the finished product would be. But just yesterday I received the final page proofs, and with the meticulous work Zondervan did on the formatting, it looks great. There is definitely a satisfying leap from a messy Word document on a screen to a clean printed PDF!
David and I owe a big one to our editor at Zondervan, Nancy Erickson, who has pushed this along since the beginning. Recently they have moved the publishing date up from September to June—in time for possible fall textbook adoption. They are marketing it pretty heavily, and some bibliobloggers should be receiving review copies!
If this looks like your idea of fun, you can preorder the book on Amazon!
The last two months have been productive in my scholarly life. At least that’s my excuse for not blogging!
First, I’ve been seeing some very nice rewards for the work I have done. The print copies of my first two academic articles came in. It’s very satisfying to see my name in print (yay!). Also, I’ve gotten some good (I think) writing out on other blogs: a post about Star Wars on Sacred Matters, and a post on Christian-Muslim dialogue and apologetics at Christian Apologetics Alliance.
One of the benefits of blogging for me is learning to make points clearly and concisely. Let me tell you: some academics couldn’t write their way out of a paper bag. I’m talking five-clause sentences with parenthetical asides. One-clause sentences are nice. It also teaches me to not expect written perfection. Save that for a book. A blog post is meant to be ephemeral.
Second, speaking of books, my effort to get the writings of my Jesuit friend, the late George Kennard, is coming to an end. George always told me he wanted me to finish his book. Always nice when a friend gives you an impossible task. The book being published is not the magnum opus of cognitive science, linguistics, epistemology, and Vatican II that he wanted to write, but a selection of sermons, speeches, articles, and biographical writings. I’m awaiting the printers’ proof now.
Third, last month, I went to a conference in Michigan to discuss my pet project, The Saint John’s Bible. I looked at some of the Gospels illuminations in the light of Jewish-Christian dialogue. I wrote about my experience at the conference for the blog of the Center for Arts, Religion, and Education (CARE) at my home school, the GTU. It was everything one could want in a conference: great company, great talks, left feeling energized.
I gave my talk again for CARE on Friday. Eight people came, including three of my friends. With the feedback from Michigan fresh in my mind, I did a lot of work to revise my paper. I think it went well.
This conference convinced me of one major thing. I had thought of my work with The Saint John’s Bible as a side project to my real interest in scripture and interreligious dialogue. This conference knocked me out of that mindset. At several of the talks, I noticed things that the speaker didn’t notice—mainly because none of the other speakers had the opportunity to show this Bible to hundreds of people. Showing this Bible has helped me see how the symbols and motifs repeat, how this Bible creates a fresh visual lexicon in biblical art.
Fourth, classes at the Graduate Theological Union are going well. I am taking Race and Ethnicity in the New Testament, a seminar on Jeremiah, Christian Iconography, a reading course on Surat al-Baqara (Surah 2), the longest surah in the Qur’an, and a seminar on papyrology (how to read, work with ancient papyri) at Cal.
All the madness of conferencing out of the way, I can now focus on class again. And most of all, of course, focus on my wife. We just celebrated six months. 🙂
Because of my intensive intersession course — which I will blog about soon! — and getting the flu, I fell way behind on my blog reading. Here are some of the posts that captivated my attention the most from the last few weeks.
Not to be too self-promotional, but you should totally check out a post I wrote for a friend’s apologetics site on the connection between apologetics and interfaith dialogue:
Because both religions emphasize sharing their faith, a true bridge between Christians and Muslims would also be a bridge between dialogue and apologetics. This bridge would have to be built on the twin pillars of shared similarities and respectfully acknowledged differences. In my experience, interfaith dialogue emphasizes similarities, and often lacks the courage to discuss differences. Similarities are important, for love can emerge from an understanding of our common humanity. But at its worst, the result of exploring only commonalities is a bland Kumbaya feeling. On the other hand, too often I have read works of apologetics that only discuss differences. These apologists fail to recognize the common ground of love and compassion across religions and cultures, and that do not seem to be written from places of love and friendship for their religious rivals.
(Thanks to CAA for publishing my post!)
And did you catch this nice touch from John: these jars, where the chemical miracle happened, were ones “used… for ceremonial washing.” There’s nothing wrong with religious ritual, per se—I quite like it myself. But these jars for ritual cleansing—Jesus turned them into party favors. That’s kind of like co-opting the baptismal font for a punch bowl.
This short debate about methodology in the study of religion intrigued me. I come upon this issue in my studies, i.e., when people ask why early Christianity took off. One answer: because Jesus resurrected. Another question: is there such a thing as genuine prophecy, in the sense of seeing into the future? Both cannot be ruled out, but they are outside the bounds of what methodological atheism and agnosticism would allow. The question of how human we are willing to make our sacred texts is an ongoing one for me.
A Biblical text without its original historical, rhetorical, social, literary, archaeological texts becomes a pretext for whatever you want it to mean, and this is not a good thing, it’s a bad thing. Nor is the meaning of a text merely ‘a matter of my opinion’ vs. yours. Why not? Because there is an actual meaning in those Biblical texts which can only be discerned with a combination of careful exegesis attending to the various original contexts and prayerful reflection with the guidance of God’s Spirit.
Really interesting article, reminds me of some of the stuff we read in my Gender in Early Christianity course. One thing — she misses the fact that some of these early female saints were “transgender saints,” i.e. their asceticism was so harsh that they lost all physical traces of femininity, an apt symbol for their psychological denial of femininity. Not sure we can call these women feminist Christian icons.
My friend, author and preeminent American Orthodox apologist Frederica Matthewes-Green, considers the remembrance of death as one of the most helpful disciplines in living a healthy Christian life. She told me, “If you spend your life seeking entertainment and food, trying to keep your mind occupied and amused, you find yourself weary and depressed. Life can come to seem meaningless.” There is a better way than these desperate efforts to delay, deflect, and control our mortal fate. It is to accept it, to ponder and embrace it, and witness a paradoxical result: “Keeping in the back of your mind an awareness of the fact that you will die one day leads to a life lived deliberately, with forethought and gratitude, a life that is worthy and complete.”
Fundamentalism – the inflexible adherence to literal, text-based religious teachings, whether Biblical creationism or Shariah law – often results from reform movements, rather than being banished by them. One reason for this is that religious reformations, by stripping away supposedly outdated or extraneous traditions and rituals in favor of a “return to basics,” can end up pushing their host religions towards a rigid, text-based literalism. Sounds like just what the world needs, right?
Not sure I agree with him, but thought-provoking.
Yet, despite the demographic power of evangelicals, they are largely marginalised from the media and education. The writer Jay Nordlinger might be correct when he says that ‘all conservatives are bilingual – we have to be. (We speak liberal and conservative.) But liberals tend to be monolingual – they don’t need to speak our languages, or to know much about us at all.’ Indeed, if you are a secular progressive or liberal secularist, it is possible to live in a society that comports to your world view. If you are an evangelical Christian, it is not that easy.
I really enjoyed reading this homily — preached in my own city, no less! Irelan went in really deep and definitely did her homework when it came to Islam and thinking through how Christians can relate to Muslims.
The GTU’s academic calendar does intersession, which means that apart from one week of crazy intersession madness, I have been off of school. I’ve been taking this time to prepare my conference paper for next month’s “Illuminating Words, Transforming Beauty” conference at Spring Arbor University in Michigan. Although my “guild” is biblical studies, I’m attending this Conference on Christianity and Literature conference because it has a special focus on the Saint John’s Bible. If you haven’t heard about the Saint John’s Bible, well, let me tell you – it’s a treat. And I get to show it as part of my work at SCU Archives and Special Collections.
Although there is much publicity on the project, there is very little analysis or critique of it. I basically read all of it – a few journal articles here and there. There are two books that go through each illumination and give some background, explain visual allusions, and meditate on them. These two books, one by Susan Sink and the other by Michael Patella, are very good. They focus on the intentions behind the art, what the artists and theologians creating this Bible meant. I use them all the time in figuring out what illuminations to show people.
What has not taken place yet is a thorough evaluation of this Bible and what it means as a milestone in contemporary biblical interpretation. We have the statements from the artists of what they think their art means – which is amazing considering we don’t have such documentation from all the famous medieval illuminated Bibles like the Book of Kells or the Winchester Bible. And while all biblical art – heck, every physical copy of Bible – is to some extent a theological interpretation, this Bible is especially so. The artists working on it were advised by a team of theologians and biblical scholars who sent them lengthy packets covering which passages to illuminate, current scholarship and prayerful reflection on those passages, and ideas on how to illuminate them.
But as of now, we have a lot of “wow!” and not much critique or analysis. As a graduate student in biblical studies and someone intimately familiar with this Bible from showing it to over 150 people in classes, churches, and community groups, I felt called to contribute to this analysis.
Specifically, I am writing about New Testament illuminations in the light of Jewish-Christian dialogue. This Bible was created by Catholics – specifically Benedictines – and we have a boatload of ecclesial statements since Nostra Aetate laying out right relationship with Jews, theologians engaged in Jewish-Christian dialogue, and parish-level work cultivating bonds between church and synagogue. (When I was Catholic, my church was right next door to a synagogue!) This has seeped into New Testament scholarship emphasizing the Jewish elements of Jesus, Paul, and the early Christian movement. (Think of the “New Perspective on Paul” and The Jewish Annotated New Testament).
So does the Saint John’s Bible reflect this new approach to Judaism? Is it an effective tool for dialogue between Jews and Christians? Do any of its illuminations still unwittingly reproduce Christian polemic against Jews?
Yes, yes, and yes. And that’s my paper in a nutshell.
This is my first major writing project since my two senior theses, and I’m refining how I’m working on it. Mainly (1) I’m trying to be more rooted in primary sources before I dive into the murky waters of scholarly commentary; (2) I am using Zotero which saves a LOT of time; and (3) I am writing much earlier in the project. Writing helps me think. After reading the primary sources and deciding which illuminations I want to use, I wrote a “draft 0” that just lays out the very broad outline. I’ve found it works better for me to write crap and revise it like crazy than to store thoughts in my head forever and write something perfect.
This project works well with how I think – very interdisciplinary. I’m bringing together New Testament scholarship, Jewish-Christian dialogue, particularly on liturgy and scripture, and work on art as biblical interpretation, or what Martin O’Kane calls “visual exegesis.”
Through it all, I’m trying to ask: How would a Jew steeped in scripture see these illuminations? Once I get this good enough to show to another human being, I will ask a few of my Jewish mentors. But until then I’m trying to imagine how it would feel for someone to tell me that their religion perfects and completes mine, and that I am, so to speak, only the beta test. Then I remembered, um, every conversation I’ve had with a Muslim friend about Jesus. That might be a bit similar.
Well, good news! You can read it for free at The Silk Road. (Scroll down the page a bit for a link to the PDF.)
I enjoyed working with Greek themes in Buddhist art for my senior thesis. I still have no idea how it might be relevant to my studies in New Testament and early Christianity, other than maybe the most general and broad theme of the Hellenization of non-Greeks and non-Greek religions in antiquity.
Thanks to Daniel Waugh for doing the laborious work of editing this journal, and for providing some images from his personal travels for my article!
Following Jacob Prahlow and Brian LePort‘s Top 10 lists, I figured I would post my own. 2015 was a good year for reading: 84 books total! Not bad, especially considering I got married, finished my BA, and started graduate school. An eventful year to say the least.
I like to divide my year’s top books into two categories: innovative books that opened new questions for me on topics I know little about, and influential books that are part of my scholarly interests and contribute to my development as a thinker.
- Religions of Rome: Volume 1: A History by Mary Beard
Beard’s book is a dense, magisterial survey, accompanied by a second volume that collects primary sources on Roman religions. I particularly like how Beard reviews the sources on different aspects and time periods of Roman religion, to give an idea of where our evidence comes from and each source’s strengths and weaknesses. She also gives a convincing argument that Roman religion prior in the 2nd and 1st centuries BCE was not waning and falling away to make room for Christianity
- Rituals and Power: The Roman Imperial Cult in Asia Minor by S. R. F. Price
Price’s book is old (late 1970s), but he makes a convincing case that the imperial cult in Rome was not mere top-down political propaganda, but often an intimate part of peoples’ personal devotion. His focus is on the Hellenistic era, making this particularly relevant for understanding early Christian language of kingship.
- Qur’an and Woman: Rereading the Sacred Text from a Woman’s Perspective by Amina Wadud
Wadud, a prominent American Muslim scholar and advocate for womens’ expanded role in Islamic leadership, argues that the Qur’an is not patriarchal, but has been interpreted so by centuries of male interpreters. I ultimately disagree with her conclusion, but her prophetic tone really began a conversation over 20 years ago in this book, and she gave me a lot to think about.
- Jesus in the Talmud by Peter Schäfer
Schafer’s book looks at Jesus’ depiction in the Talmud through the lens of anti-Christian polemic. Before I took a course in rabbinic literature this fall, I had never studied Talmud, so this book was a fascinating entry-point into that world of scholarship.
- The Im-possibility of Interreligious Dialogue by Catherine Cornille
After staring at this book on my shelf for a couple of years, I finally read it for a class in Christian-Muslim Dialogue. Cornille examines the role of virtue in interreligious dialogue and clarifies what aspects make up an ideal dialogue.
- The Bible and the Third World: Precolonial, Colonial and Postcolonial Encounters by R. S. Sugirtharajah
This is my third book by “Sugi,” who always writes witty and intelligently. Sugi is prominent in the field of postcolonial biblical interpretation, and gives me a lot of ideas on how to read scripture in an interreligious context.
- Understanding Other Religious Worlds: A Guide for Interreligious Education by Judith Berling
Berling’s book describes how to guide people in to understanding other religions, as a balance between incorporating the students’ perspectives and engaging other religions on their own terms. This pedagogical book is useful for anyone studying religion, whether in an interfaith context or a comparative religion context.
- Seeking Allah, Finding Jesus: A Devout Muslim Encounters Christianity by Nabeel Qureshi
Qureshi is a Muslim who converted to Christianity, and his book was a very interesting portrait of his (de)conversion and Christian arguments against Islam. I really appreciated his tone of charity and kindness toward Muslims even though he disagrees with the central doctrines of their religion.
- The Faith Club: A Muslim, A Christian, A Jew– Three Women Search for Understanding by Ranya Idliby, Suzanne Oliver, and Priscilla Warner
This book, co-authored by three women (Muslim, Christian, and Jew), is an excellent model for what interfaith can look like on a local, personal, non-scholarly level. Really enjoyed.
- Inheriting Abraham: The Legacy of the Patriarch in Judaism, Christianity, and Islam by Jon D. Levenson
Levenson, a Hebrew Bible scholar, elucidates traditions about Abraham in all three Abrahamic faiths, then argues against the use of the word “Abrahamic” and contemporary efforts to make Abraham a symbol of commonality. I like how he intelligent brings out major differences between the religions, and how Abraham is construed quite differently in all three.
- The Autobiography of Malcolm X
Like most prophets, Malcolm X sounds like someone who would have been very hard to get along with. But his autobiography was amazing, and really helped me understand a dimension of the Civil Rights movement that we didn’t learn as much about in school.
- The Heart and the Fist: The Education of a Humanitarian, the Making of a Navy Seal by Eric Greitens
After a top-notch Ivy League education and job offers from top aid organizations, Greitens joined the Navy Seals out of a conviction that protecting the vulnerable of the world through force was the best way to help others. I really admired this intelligent man’s reflections on how the heart and the fist must work together.
- Stuff: Compulsive Hoarding and the Meaning of Things by Gail Steketee and Randy O. Frost
Coming from a family of hoarders, the mental illness has always fascinated me. This book, co-authored by a social worker and a psychologist, really dives into the mindset of hoarding, and what works to fix the problem (hint: city clean-ups don’t do it).
- How the Irish Saved Civilization: The Untold Story of Ireland’s Heroic Role From the Fall of Rome to the Rise of Medieval Europe by Thomas Cahill
My wife loves this book, and I read it on our honeymoon. Cahill writes really well about Irish monks’ role in preserving classical texts at a time when classical civilization had fallen apart and the rest of Europe was in the “dark ages.”
Other Achievements in 2015:
- I got married! This is surely the top item of the year. I can’t even begin to describe how much my wife enhances and supports me in every area of my life.
- I got into graduate school and got the funding I needed to attend.
- I (re-)started my job at Santa Clara University Archives & Special Collections, and showed our edition of The Saint John’s Bible to several classes and community groups, growing my skills in teaching and deepening my appreciation of scripture.
- I finished my first research assistant job, helping my professor publish a critical edition of a scroll of the Book of the Twelve from Qumran. I also began working as a proof-reader for Theological Studies. This January I start another job, helping a professor put together a guidebook for students of Biblical Hebrew.
- I finished several diverse writing projects, including my first peer-reviewed article on Buddhist-Christian dual belonging, an article coming out soon derived from my senior thesis on Herakles in Buddhist art, an opinion piece at Religion Dispatches, and a book note forthcoming in Theological Studies.
- Life changes really took a bite out of my reading productivity for the year. I got married at the end of August, and for the weeks leading up to the big day, I got very little reading done!
- Graduate school actually lowered my reading productivity. Professors like to assign articles and book chapters, neither of which count toward book reading.
- Similarly, language classes also don’t count. For example, in the spring I took a Greek reading course in the Iliad. Obviously, we didn’t finish it in Greek in 10 weeks, and by mere quantity of text we actually moved very slowly compared to if we had read the epic in English.
Goals for 2016:
- Rather than aim for another 100-book quota that I know I won’t meet without reading lots of fluff, my goal for 2016 is to read one major work in my academic field each month — and give it a long, thoughtful review.
- I would like to join Jennifer Guo in reading the entire Greek New Testament in 2016, following Wallace’s reading plan.
- I would like to finish my Biblical Studies Reading Challenge.
- As for blogging, I would like to submit a substantive post to the Biblical Studies Carnival every month.