Bibledex is now completed. A video about every book in the Bible.
Bibledex is a project by the University of Nottingham’s Department of Theology and Religious Studies in conjunction with video journalist Brady Haran.
The videos are by no means comprehensive – rather they’re a curious assortment of academic insights into what is probably the most famous collection of books in history.
這正正就是問題的所在：當基督教媒體也一樣以make some noise的態度去做所謂「借題發揮」的福音預工，我們的誠信在哪裡？這次影音的手法，和NG早前發報Gospel of Judas的手法，又有何分別？考古的工作，有行內公認的規則，你要偷步，人就會指責。
若真的如他所說，「就算話題屬假，但人還是會繼續信耶穌」— 先不說這是否有數據支持他的個人「感覺」— 就算屬實，我們應該看為是神的憐憫？還是說這是神所認同的手法？
我深信，當保羅說「向甚麼樣的人，我就作甚麼樣的人。無論如何，總要救些人」，他總沒有 想過，為要救些人，而甘願將未能證實的資訊，作大事報導的「渲染人」。
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Update: Anson那邊有網上對影音使團過極批評的回應。
很多超級巨型教會的信眾，會在別人面前，大大聲埋怨說：「哎喲，多人到咁，識唔到人，亦無人識你…」
跟著，當人問他上甚麼教會，他又會沾沾自喜的答道：「XX教會囉，我們有20個牧師，80個傳道，一日10堂崇拜，我們有xx事工、yy部門….」
我好奇，若教會的牧者有朝一日，對他說：「好，我們聽到你的意見，請你預備時間，一一認識我們2000多的會眾，彼此交心認識」，這個人會有甚麼反應。
另外，我也好奇，若有人追問他：「那你除了主日崇拜那個半鐘出現於教會內，你支持過教會的甚麼工作？」，這個人又會怎麼回答。
這就是我所指，
大教會信眾的矛盾——
是「新造的人」朝向「新造怪人」的一種基因病變。
面對耶穌的試驗，彼得實在答對了：一句「主啊，你知道我愛你」正好說明他再不敢將他對主的愛，拿來與別的人與事來比較。
然而問題仍在：一句「主啊，這人將來如何？」說穿了彼得還為主對他的愛，拿來與別人比較。
如此，「與你何干，來跟隨我！」成了真正能讓彼得再次站起來的關鍵。
也成了此後一切曾經經歷徹底失敗之人的契機。
有時，音樂需要這樣的荒謬，才可以道出人間的荒謬。
別要甚麼也賴 別信淚水最大
藥引被吹熄竟繼續攻擊真相任你擺
其實甚麼最賣 其實上天最大
回望自己的一塊田給蛀 爛你別費解
在華麗水晶燈背後只有一聲聲拜拜
Scot Mcknight says some interesting stuff for the new book Jesus and the Land by Gary Burge:
Most evangelical Christians, because they’ve been taught to think this way, simply believe that Israel’s presence in the Land today is not only a God-given promise, but there is a future eschatology tied to that presence in the Land. In fact, many today think the Temple will be rebuilt and Israel will rule in the Land. In other words, many think Israel’s recognition as a nation and having their “location” in the Land of Israel today is by divine-appointment in such a way that it both fulfills promise and portends a fuller possession of the land someday.
But not all are so sure, and very few Christians today have given a serious look at what the NT says about Land — and how little is actually said about the Land. And those who have studied it have written technical books very few read. Until Gary Burge: Jesus and the Land.
And here is the book blurb:
In Jesus and the Land, respected New Testament scholar Gary Burge describes first-century Jewish and Christian beliefs about the land of Israel in order to help contemporary readers develop a Christian theology of the land and assess Bible-based claims in discussions of the Israeli-Palestinian struggle. Burge provides a full survey of New Testament passages that directly address the question of land and faith and offers an honest and compelling presentation of present-day tensions surrounding “territorial religion” in the modern Middle East. This accessibly written volume will appeal to undergraduate and seminary students, pastors, teachers, and anyone interested in the Israeli-Palestinian situation.
And now read the endorsements from some biblical scholars heavyweight!
“Gary Burge has made a valuable contribution to the ongoing matter of the ‘Holy Land’ so contested by Israelis and Palestinians. He recognizes the powerful impulse to a territorial dimension in much of Judaism. But then he reflects on New Testament texts–notably those by Luke, John, and Paul–to see that Jesus and the early church distanced themselves from any territorial dimension of faith. This leads Burge to offer a powerful, compelling critique of ‘Christian Zionism,’ to which ‘the NT says: No.’ Clearly a faith that intends to reach Gentiles must, perforce, refuse any closed tribalism that makes exclusive territorial claims. Burge’s reading of Scripture is persuasive and provides a fresh way to think about ‘faith and land.'”–Walter Brueggemann, Columbia Theological Seminary
“Burge writes out of a deep knowledge of Scripture and personal acquaintance with the Middle East to demonstrate how the concern for the geographical land in the Old Testament is transmuted into concern for a spiritual inheritance for God’s believing people, both Jewish and Gentile, in the New Testament. His exposition of the biblical material offers a gracious corrective to some inadequate and misinformed ideas about the role of Israel in the plan of God and about the Palestinian-Jewish situation and has important consequences for Christian belief and behavior. I warmly commend this thorough and scholarly but nevertheless clearly and simply written presentation.”–I. Howard Marshall, University of Aberdeen
“Burge may be American evangelicalism’s foremost expert on a biblical theology of the land of Israel. This book reintroduces sanity, common sense, and exegetical acumen into a discussion that often sadly lacks these traits. Absolutely essential reading for any Christian who wants to hold a biblically defensible position on the topic.”–Craig L. Blomberg, Denver Seminary
“Burge’s accessible consideration of ‘holy land theology’ in relation to New Testament texts cannot be overlooked. From now on, Christians who wish to engage responsibly with this highly charged and controversial issue will need to interact fully with Burge’s careful, constructive, and challenging presentation.”–Bruce W. Longenecker, Baylor University
Interested?
[link: Baker Academic | HT: Jesus Creed]
《新漢語譯本》的新約部分經已上載到bible360.net（需登記）。我不是新約學者，但也有自己的一些期待，可以在此分享一些first look體會：
1/ 我通常會先看林前7:1的翻譯：
論到你們信上所寫的事，你們說：「男人不親近女人倒是好的。」
終於擺脫了將「男人不親近女人倒是好的」視為保羅觀點的譯法，而（正確地）看為是哥林多教會提問的一部分。好！
2/ 約3:3 「重生」:
耶穌回答說：「我實實在在告訴你，人若不重生，就不能見 神的國。」
是保留「重頭一次」的譯法，不過在譯文註釋內說明「重生」一詞也可譯作「從上而生」，並說約翰在這段經文似想同時保留這兩重意思，但中文翻譯無法同時譯出這兩重意義云云…好過冇。
3/ 約20:23:
你們赦免誰的罪，誰的罪就赦免了；你們留下誰的罪，誰的罪就留下了。
與和合本完全一樣，Ouch! 「被赦免」、「被留下」的perfect tense 時態（have been forgiven / have been retained）未有譯出來，也沒有註解。
4/ Faith(fulness) in/of Christ 的譯法（Rom 3:22, 26; Gal 2:16; 3:22; Phil 3:9）：
Rom 3:22 那就是： 神的義藉着相信耶穌基督，臨到一切相信的人身上。事實上，這並沒有差別
Rom 3:26(25) 就是要在現今顯明 神的義，讓人知道他自己為義，也稱相信耶穌的人為義。
Gal 2:16 但我們知道，人稱義不是因遵行律法，而是藉着相信耶穌基督，連我們也相信了基督耶穌，為要使我們稱義是因相信基督，而不是因遵行律法，因為沒有人可以因遵行律法而稱義。
Gal 3:22 但聖經把所有人都圈在罪之下，為要使那因相信耶穌基督而來的應許賜給那些相信的人。
Phil 3:9 就是讓我可以在他裏面，不是有自己靠着律法而得的義，而是有藉着相信基督而得的義；這義從 神而來，以信心為本。
5段都用objective genitive「相信耶穌基督」作正文。而前3段的譯文註釋則提到 subjective genitive 的可能（基督的信實），後兩段未有提及。
照此看來，《新漢語譯本》是神學上保守，而用比較通順的現代中文譯本。而譯文注釋則加入當代的一些（未有定論）討論作為補充（用途有別於那些「研讀本」（study bible）的註釋）。
You become like what you worship. You reflect the one you worship.
Those who keep on blogging
Those who help me understand what He said
What we think He is saying
What the world is saying
What the world is expressing
We depend so much on technology, yet we hardly care to know anything about it.
Great minds I finished (or gave up) wrestling with
Great minds that demand me to wrestle with
Where they are
Stay updated on my meandering thoughts (Syndicate).
