Southern Baptist Theological Seminary Research Articles

An Order of Payment from the Apa Apollo Monastery at Bawit

Abstract Edition of an eighth century order of payment from the Apa Apollo monastery at Bawit. The document is located at the Southern Baptist Theological Seminary (Louisville, Kentucky) and was donated to the seminary by Jerome M. Eisenberg in 1961.

Gerald Keown: Personal reflections, our connections

The article chronicles the 45 years of connection between the author and Gerald Keown. The connection was four-fold: beginning as PhD students together at Southern Baptist Theological Seminary (SBTS), followed by 14 years as colleagues on the faculty of SBTS, then working as colleagues in archeological excavation in Jordan, and finally (and the longest) as colleagues on the editorial board of Review & Expositor.

The Piano in Chamber Ensemble: An Annotated Guide by Maurice Hinson and Wesley Roberts

Reviewed by: The Piano in Chamber Ensemble: An Annotated Guideby Maurice Hinson and Wesley Roberts David A. Day The Piano in Chamber Ensemble: An Annotated Guide. 3rded. By Maurice Hinson and Wesley Roberts. Bloomington: Indiana University Press, 2021. [xxxiv, 817 p. ISBN 9780253056733 (hardback), $85. Also available as e-book, ISBN and price vary.] Over the course of his fifty-eight-year career at the Southern Baptist Theological Seminary, pianist and musicologist Maurice Hinson (1930–2015) produced a remarkable legacy of repertory guides and bibliographies related to the piano. Highlights include his Keyboard Bibliography(Cincinnati: Music Teachers National Association, 1968), Guide to the Pianist's Repertoire(Bloomington: Indiana University Press, 1973, [End Page 385]1987, 1991, 1994, 2000, 2014), Piano Music in Nineteenth-Century America(Chapel Hill, NC: Hinshaw Music, 1975), The Piano in Chamber Ensemble: An Annotated Guide(Bloomington: Indiana University Press, 1978, 2006, 2021), The Piano Teacher's Source Book: An Annotated Bibliography of Books Related to the Piano and Piano Music(Melville, NY: Belwin-Mills, 1974, 1980), Music for Piano and Orchestra: An Annotated Guide(Bloomington: Indiana University Press, 1981, 1993), Music for More than One Piano: An Annotated Guide(Bloomington: Indiana University Press, 1983, 2001), The Pianist's Reference Guide: A Bibliographical Survey(Los Angeles: Alfred Publishing, 1987), The Pianist's Guide to Transcriptions, Arrangements and Paraphrases(Bloomington: Indiana University Press, 1990, 2001), The Vienna Urtext Guide to Piano Literature(Valley Forge, PA: European American Music, 1995), The Pianist's Bookshelf: A Practical Guide to Books, Videos, and Other Resources(Bloomington: Indiana University Press, 1998), and The Pianist's Dictionary(Bloomington: Indiana University Press, 2004, 2020). Many of these works were subsequently published in foreign languages, including Korean and Chinese. This third edition of The Piano in Chamber Ensemblewas produced by Wesley Roberts, who also collaborated with Hinson in releasing the second edition in 2006. Roberts also oversaw the fourth edition of Guide to the Pianist's Repertoire(2013) and the second edition of The Pianist's Dictionary(2020). The authors have consistently pointed to the attraction of chamber music: its special intimacy and depth of emotion. Promoting the love of chamber music is identified as their primary purpose. The publisher's description indicates the current edition encompasses more than 3,200 works by more than 1,600 composers. Otherwise, the entries are not numbered, and the size of the total repertory is not identified. The preface to the third edition states that more than 1,400 new compositions representing more than 300 additional composers have been added since the second edition. Roberts further notes that this enlargement embraces both new works from the first two decades of the twenty-first century and works from previous periods. The scope of the repertory is confined to "compositions requiring no more than eight instruments (including piano)" (p. ix). The period of coverage is mostly limited to 1700 forward (basically corresponding to the birth of the modern piano). Beginning with the first edition, however, select early trio sonatas with keyboard realizations were also included. By the compilers' own admission, the selection of works is somewhat subjective, and both Hinson and Roberts acknowledge the difficulty of identifying every worthy work. In theory, only works where the piano has an equal musical importance to the other instruments are included. But, given that the overwhelming majority of the repertory is duos, mostly in the form of sonatas for a solo instrument with piano accompaniment, this claim can and has been challenged by other reviewers. Across all three editions, the guide maintains a consistent organization and focus. Roberts reaffirms his intent to address Hinson's three foundational questions (p. ix): What is there? What is it like? Where can I obtain it? The contents are organized by size of ensemble, starting with duos and extending to octets. Within each of these categories, the specific instrumentation is organized following orchestral scoring—first strings, followed by winds and brass, then percussion. Headings at the top of each page make it reasonably easy to browse the contents. Within each instrumental category, works are organized alphabetically by the composer's last name. As stated somewhat vaguely in the opening remarks, [End Page 386]multiple...

SITUATIONAL AND INTERACTIONIST LEADERSHIP THEORIES

There are four main stages in the development of approaches to the study of leadership qualities:   1) the theory of leadership qualities, 2) behavioural theories of leadership, 3) situational theories of leadership, 4) interactionist theories of leadership. This article is devoted to the theories of the third and fourth stages of development of leadership theories in social psychology. The purpose of the study is a theoretical analysis of situational and interactionist theories of leadership. The objectives of the study were: in the theoretical analysis of approaches to the study of leadership qualities; in identifying specific features of situational and interactionist leadership theory. To identify the essence of situational and interactionist approaches to the study of leadership qualities were used methods of theoretical research: analysis of psychological literature; comparison, generalization and systematization of the received information. It is shown that, in comparison with behavioural models of leadership, situational theories are certainly progressive, because they take into account not only the behaviour of the leader but also the context in which the leader influences the follower. However, they have their limitations. A common shortcoming of all situational theories is ignoring the behaviour of followers, who are seen as passive objects rather than as active subjects of socio-psychological interaction. A common shortcoming of all situational theories is ignoring the behaviour of followers, to whom situational theories of leadership are treated as passive objects rather than active subjects. Attempts by researchers to correct this omission have led to the emergence of interactionist theories of leadership. The transition from static situational models to dynamic interactionist theories, which view leadership as a process of interaction between a leader and his followers, was the next progressive stage in the development of leadership theories. Interactionist theories do not deny the knowledge gathered by researchers in the previous stages of development of the science of leadership. On the contrary, they take into account the personal characteristics of the leader, and his behavioural styles, and situational factors - but add to these components another important component: the process of interaction between the leader and followers. Thus, interactionist theories of leadership offer researchers not only the most modern, but also the most complete approaches to the study of leadership. These are multifactorial theories that take into account the character of the leader, and his behaviour, and the peculiarities of the situation, and the process of interaction of the leader with followers. 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Life cycle theory of leadership. Training & Development Journal, 23, 26-34. Hersey, Paul, Blanchard, K.H., & Johnson, D.E. (2012). Management of Organizational Behavior: Leading Human Resources (10th ed.). Boston : Pearson. House, R.J. (1971). A path goal theory of leader effectiveness. Administrative Science Quarterly, 321-339. House, R.J. (1977). A 1976 Theory of Charismatic Leadership. In J. G. Hunt & L. L. Larson (Eds.), Leadership: The Cutting Edge (pp. 189–207). Carbondale, IL: Southern Illinois University Press. House, R.J. (1996). Path-goal theory of leadership: Lessons, legacy, and a reformulated theory. The Leadership Quarterly, 7, 323-352. House, R.J., & Mitchell, T.R. (1974). Path-goal theory of leadership. Journal of Contemporary Business, 3, 81-97. House, R.J., Shane, S.A., & Herold, D.M. (1996). Rumors of the death of dispositional research are vastly exaggerated. The Academy of Management Review, 21, 203-224. Howard, P.J., & Howard, J.M. (1995). The Big Five Quickstart: An Introduction to the Five-Factor Model of Personality for Human Resource Professionals. Retrieved April 13, 2016, from http://eric.ed.gov/?id=ED384754 Hughes, R.L., Ginnett, R.C., & Curphy, G.J. (2014). Leadership: Enhancing the Lessons of Experience. New York : McGraw-Hill Education Limited. Hunter, E.M., Neubert, M.J., Perry, S.J., Witt, A., Penney, L.M., & Weinberger, E. (2013). Servant leaders inspire servant followers: Antecedents and outcomes for employees and the organization. The Leadership Quarterly, 24, 316-331. Jaramillo, F., Grisaffe, D.B., Chonko, L.B., & Roberts, J.A. (2009). Examining the Impact of Servant Leadership on Sales Force Performance. Journal of Personal Selling & Sales Management, 29, 257-275. Kahn, R.L., & Katz, D. (1968). Leadership Practices in Relation to Productivity and Morale. In D. Cartwright & A. Zander (Eds.), Group Dynamics, Research and Theory (3rd ed.). New York: Harper & Row. Kim, J.-G., & Lee, S.-Y. (2011). Effects of transformational and transactional leadership on employees’ creative behaviour: Mediating effects of work motivation and job satisfaction. Asian Journal of Technology Innovation, 19, 233-247. Kurland, H., Peretz, H., & Hertz-Lazarowitz, R. (2010). Leadership style and organizational learning: The mediate effect of school vision. Journal of Educational Administration, 48, 7-30. Laub, J.A. (1999). Assessing the servant organization: Development of the servant organizational leadership assessment (SOLA) instrument (Florida Atlantic University). Florida Atlantic University, Boca Raton, Florida. Leithwood, K., & Sun, J. (2012). The Nature and Effects of Transformational School Leadership A Meta-Analytic Review of Unpublished Research. Educational Administration Quarterly, 48, 387-423. Lewin, K., Lippitt, R., & White, R.K. (1939). Patterns of Aggressive Behavior in Experimentally Created “Social Climates.” The Journal of Social Psychology, 10, 269-299. Liden, R.C., Wayne, S.J., Zhao, H., & Henderson, D. (2008). Servant leadership: Development of a multidimensional measure and multi-level assessment. The Leadership Quarterly, 19, 161-177. Mischel, W. (1973). Toward a cognitive social learning reconceptualization of personality. Psychological Review, 80, 252-283. Nahavandi, A. (2012). The Art and Science of Leadership. New York: Pearson Education. Nelson, D.L., & Quick, J.C. (2012). Organizational Behavior: Science, The Real World, and You (8th ed.). Mason, OH: South-Western College Pub. Northouse, P.G. (2015). Leadership: Theory and Practice (7th ed.). Los Angeles : SAGE Publications, Inc. Patterson, K.A. (2003). Servant leadership: A theoretical model. Regent University. Dissertation Abstracts, UMI, 3082719. Pierce, J.L., & Newstrom, J.W. (2011). Leaders and the Leadership Process (6th ed.). New York : McGraw-Hill. Radyuk, O.M., Basinskaya, I.V., & Nehvjadovich, I.G. (2016). Teorija liderskih kachestv i pjatifaktornaja model' lichnosti [Leadership theory and the five-factor personality model]. Sovremennye evrazijskie issledovanija, (4), 108-112 [in Russian]. Radyuk, O.M., Basinskaya, I.V., & Nehvjadovich, I.G. (2017). Osnovnye faktory jeffektivnosti v povedencheskih teorijah liderstva [The main factors of effectiveness in behavioral leadership theories]. Liderstvo i menedzhment, 4(2), 99-107 [in Russian]. Radyuk, O.M., Basinskaya, I.V., & Nehvjadovich, I.G. (2020). Preimushhestva i ogranichenija situacionnyh teorij liderstva [Benefits and Limitations of Situational Leadership Theories]. Metodi і tehnologії zagal'noї і socіal'noї psihologії ta psihoterapії v umovah suchasnogo suspіl'stva/ Materіali ІV naukovo-praktichnoї konferencії z mіzhnarodnoju uchastju (21 travnja 2020 roku, m. Kiуv) (pp. 181-184). Kiуv : NPU іmenі M.P.Dragomanova [in Ukrainian]. Reed, L.L., Vidaver-Cohen, D., & Colwell, S.R. (2011). A New Scale to Measure Executive Servant Leadership: Development, Analysis, and Implications for Research. Journal of Business Ethics, 101, 415-434. Robbinz, S.P. (2006). Osnovy organizacionnogo povedenija [Fundamentals of Organizational Behavior]. Moskva : Vil'jams [in Russian]. Rosenbach, W.E., Taylor, R., & Youndt, M.A. (2012). Contemporary Issues in Leadership (7th ed.). Boulder: Westview Press. Sadeghi, A., & Pihie, Z.A.L. (2012). Transformational leadership and its predictive effects on leadership effectiveness. International Journal of Business and Social Science, 3. Sheklton, V. (2003). Psihologija liderstva v biznese [Business leadership psychology]. : «Piter» [in Russian]. Schneider, B. (1983). Interactional psychology and organizational behavior. Research in Organizational Behavior, 5, 1-31. Spears, L.C. (2004). Practicing servant-leadership. Leader to Leader, 2004, 7-11. Stogdill, R.M. (1948). Personal factors associated with leadership: A survey of the literature. The Journal of Psychology, 25, 35-71. Stone, A. Gregory, Robert F. Russell, & Kathleen Patterson. (2004). Transformational versus servant leadership: A difference in leader focus. Leadership & Organization Development Journal, 25, 349-361. Stone, A.G., & Patterson, K. (2005). The History of Leadership Focus. Servant Leadership Research Roundtable. Unpublished Conference Proceedings. Available from https://www.regent.edu/acad/global/publications/sl_proceedings/2005/stone_history.pdf. Presented at the Virginia Beach, Virginia Beach, VA : Regent University. Tracey, J.B., & Hinkin, T.R. (1994). Transformational leaders in the hospitality industry. The Cornell Hotel and Restaurant Administration Quarterly, 35, 18-24. Valentine, J.W., & Prater, M. (2011). Instructional, Transformational, and Managerial Leadership and Student Achievement: High School Principals Make a Difference. NASSP Bulletin, 95, 5-30. Vroom, V.H. (1964). Work and Motivation. New York : Wiley. Walumbwa, F.O., Hartnell, A., & Oke, A. (2010). Servant leadership, procedural justice climate, service climate, employee attitudes, and organizational citizenship behavior: A cross-level investigation. Journal of Applied Psychology, 95, 517-529. Wood, R.C. (1994). Organizational Behaviour for Hospitality Management. Oxford: Butterworth-Heinemann. Woodruff, T.R. (2004). Executive pastors’perception of leadership and management competencies needed for local church administration (The Southern Baptist Theological Seminary). The Southern Baptist Theological Seminary. Yukl, G.A. (2012). Leadership in Organizations (8th ed.). New York : Pearson Education.

Doing the Word: Southern Baptists' Carver School of Church Social Work and Its Predecessors, 1907–1997 by T. Laine Scales and Melody Maxwell

Reviewed by: Doing the Word: Southern Baptists' Carver School of Church Social Work and Its Predecessors, 1907–1997 by T. Laine Scales and Melody Maxwell Clara Delane Tew (bio) Doing the Word: Southern Baptists' Carver School of Church Social Work and Its Predecessors, 1907–1997. By T. Laine Scales and Melody Maxwell. (Knoxville: University of Tennessee Press, 2019. Pp. ix, 243. $64.00 cloth) In Doing the Word, authors T. Laine Scales and Melody Maxwell do a masterful job of illuminating the story of a school that went from providing an education for a small group of young women, supported by a women's organization, to becoming a focus of strife in the conflict over control of the largest Protestant denomination in the United States. The entities involved were the Woman's Missionary Union, the Auxiliary of the Southern Baptist Convention [End Page 657] (WMU), the Southern Baptist Theological Seminary (SBTS), and the Carver School of Church Social Work. The narrative follows the school's history from its beginnings in 1907, as the WMU Training School for Christian Workers in Louisville, Kentucky, for women desiring to serve as missionaries and in social ministries. The school continued to grow under the direction of WMU leaders such as Fannie E. S. Heck. In 1958, WMU transferred the control of the school to the Southern Baptist Convention (SBC), becoming part of the SBTS in 1963. By this time, the school was the Carver School of Missions and Social Work. Controversy arose in the SBC in the 1980s and 1990s, as a determined group of conservatives sought to take control of the SBC and its institutions from those whom they deemed liberals. This controversy hit the Carver School when newly elected SBTS president, Al Mohler, moved to eliminate professors who did not hold to conservative theological ideology, especially the precept that women should not serve as pastors. Conservatives challenged the field of social work itself, feeling that evangelism should be the focus of all Christian ministries. This led to the resignation of the Carver School dean, Diana Garland, and many of its professors. Eventually the seminary trustees transferred the school to Campbellsville College in Campbellsville, Kentucky. Diana Garland began teaching at Baylor University and would eventually see the creation of the Diana R. Garland School of Social Work at Baylor. The book concludes with an interesting epilogue discussing the legacy of the Carver School. Outside the fields of WMU and SBC institutional history, the book will be useful to scholars studying female education, development of the social work profession, and Christian involvement in social ministry. Scales and Maxwell bring a wealth of knowledge to this topic, each having researched and written on WMU and the WMU Training School previously. An impressive list of primary sources supports the conclusions, including documents from a wide pool of WMU, SBC, SBTS and several Baptist university archives. The authors [End Page 658] strengthened the material with interviews of individuals involved with the school throughout time, covering all sides of the life of the institution. The authors deftly include secondary sources to situate the narrative in the surrounding history of the time. Deep feelings remain from the conservative takeover. This is especially true for the moderates who felt cast out from their denomination. Those involved as students or employees of Carver School at SBTS continue to mourn the school that once existed. Whereas Maxwell worked at WMU, and Scales was a student at Carver School in the 1980s, one might expect a biased approach to the history. However, except for a couple of instances, the authors succeed in providing readers a balanced view of the full history of the institution. They are to be commended. Clara Delane Tew CLARA DELANE TEW teaches history at Samford University in Birmingham, Alabama. She has written numerous articles and chapters on WMU, SBC, and church history and is currently researching organizations connected with the American Baptist Convention, USA. Copyright © 2020 Kentucky Historical Society

Genesis Apocryphon and Related Documents

In the ongoing Princeton Theological Seminary Dead Sea Scrolls project, edited by James Charlesworth, this is the eighth of the 10 volumes planned for this edition of the Dead Sea Scrolls. Assistant editors of the project are Rietz and Johns. Contributors to this volume are, besides Charlesworth, Daniel A. Machiela (McMaster University), James C. VanderKam (University of Notre Dame), Casey D. Elledge (Gustavus Adolphus College), and Daniel M. Gurtner (Southern Baptist Theological Seminary).The main text republished in this volume is the Genesis Apocryphon or 1Q20 (Machiela and VanderKam wrote the introduction, pp. 1–17; Machiela is reponsible for the text and translation, pp. 17–147). Machiela had written The Dead Sea Genesis Apocryphon: A New Text and Translation with Introduction and Special Treatment of Columns 13–17 (STDJ 79, 2009), which is updated and corrected in the present volume, based on suggestions by Moshe Bernstein and a review in RdQ 28/98, 2011, by Takamitsu Muraoka (p. 12). The Genesis Apocryphon, a parchment (leather) manuscript of which 23 columns are extant, “is among the most finely crafted manuscripts of those discovered in the Judean Desert. . . with evidence of very high quality tanning, ruling, joint stitching, and script execution. This was obviously an expensive and important manuscript for whoever commissioned it and wrote the text” (p. 1). See the Inscriptifact photographs for cols. 0–1 [Milik’s original 1Q20] available at http://www.inscriptifact.com (p. 17; the web address misses the second “i”). The Digital Dead Sea Scrolls website of the Israel Museum (http://dss.collections.imj.org.il/project) does not provide images of the Genesis Apocryphon.The Genesis Apocryphon is of significant interest for biblical scholars for several reasons. The text is an important example of the genre “rewritten Bible” (a phrase coined by Geza Vermes in 1961), providing an “authoritative interpretation” (H. Najman) of the venerated biblical account (p. 11). The author repeatedly switches from an anonymous third-person voice to the first person, claiming to have access to earlier, first-person accounts from the patriarchal period, as well as to revealed heavenly wisdom (p. 5). Special themes, concerns, and characteristics are the question who has original rights to the land of Canaan, concealed divine information (including historical, medicinal, ritual, and calendrical matters) that is transferred in revelatory dreams, the influence of the angels of God and of evil spirits on the course of human events, the righteousness of the patriarchs, halakhic rulings followed by the patriarchs, matters of calendar and biblical chronology, the elaboration of biblical characters and their emotions (see the description of Sarah’s beauty in XX, 1–8) and the use of (13) divine names and epithets. Hellenistic influences are seen in the author’s detailed knowledge of the geography of the ancient world; the author “must have had ready access to an ‘Ionian’ world map. . . or some other source of geographical information” (p. 7). Of importance is the Aramaic of the text; the clear influence of Hebrew may be the result of unconscious influence of the Hebrew Scriptures, of the conscious effort to imitate Scripture, or of “native fluency with a living form of Hebrew” (p. 8). As regards connections with the NT (p. 10), narrative parallels with the birth narratives of Jesus’s birth stand out; also important are parallels for the laying on of hand(s) to exorcise evil spirits, as well as linguistic matters (e.g., the phrase “in truth” or “son of man” with the meaning “someone”).Other texts are a Joseph Apocryphon (Mas 1045–1350 and 1375; Charlesworth); the Sons of Jacob Apocryphon (5Q25; Charlesworth); the Rachel and Joseph Apocryphon (4Q474; Charlesworth); the “Book of Noah” and the Qumran Noah Fragments (1Q19a; 1Q19b; 4Q370; 4Q534–536, with a composite text provided, pp. 234–43; 4Q577; 6Q19; Charlesworth); a Song Fragment (1Q70; Charlesworth and Elledge); the fragment He Who Brings the Sheep (1Q70bis; Charlesworth); the Appointed Time Fragment (2Q27; Charlesworth and Elledge); the You Shall Say Fragment (2Q29; Charlesworth and Elledge); the Yahweh Fragment (2Q30; Charlesworth and Elledge), the Sword Fragment (2Q31; Charlesworth and Elledge), the Sanctuary Text (4Q307; Charlesworth); the Jordan Fragment or Text with Torah Citations (5Q17; Charlesworth); the In Your Council Fragment (5Q18; Charlesworth and Elledge); the Purification Fragment (5Q19; Charlesworth and Elledge); the Upon You Fragment (5Q24; Charlesworth); the Mose[s] Fragment 2 (6Q22; Charlesworth and Elledge); the And Answer Fragment (6Q24; Charlesworth and Elledge); the With Silver Fragments (6Q29; Charlesworth and Elledge); the They Contend Fragment (4Q488; Gurtner); the Visionary Fragment (4Q489; Gurtner); and several unidentified fragments (2Q32; 6Q27; 6Q28; 4Q490). These texts are fragmentary, some preserving only a few words of text, for example, 4Q307 frag. 1: “he will eat” (line 2), “always for all” (line 4), “Yhwh every foreigner who remains” (line 6), “Israel among the nations for” (line 7); 5Q19 frag. 2: “for you shall be pure” (line 1), “for your shall be innocent” (line 2). The seven fragments of the Visionary Fragment (4Q489) give us only three legible Aramaic words, translated as “and his appearance” (frag. 1, line 1), “and you saw” (frag. 1, line 2), “he shall live” (frag 2). The 30 fragments combined in the For a Song Fragment (1Q70) yield five translated words: “these” (frag. 2, recto), “and” (frag. 7, recto), “with” (frag. 7, verso), “good” (frag. 13), “for a song” (frag. 18).The volume is, again, beautifully produced, due to the commitment of Georg Siebeck, Henning Ziebritzki and their staff, especially Ilse König, who “have been a blessing” (p. xii). Scholars interested in biblical texts, in the history of Second Temple Judaism, and in the literary activity and theology of the earliest followers of Jesus will want to have this new volume on their bookshelves.

Use of the Third Person for Self-Reference by Jesus and Yahweh: A Study of Illeism in the Bible and Ancient Near Eastern Texts and Its Implications for Christology

Seasoned Bible readers scarcely bat an eye every time Jesus speaks of himself as the Son of Man, but newer readers may well ask why he speaks of himself in the third person so often. While this is by far the most common example of “illeism” (the use of third-person forms by a speaker or writer for self-reference) in the Gospels, one also encounters “the Son” (in context often referring to the Son of God), “(the) Christ,” “the Lord,” “the king,” and, especially in John, entire phrases such as “the One whom the Father has sent,” “He who comes down from heaven,” and “He who comes from God.” Why does Jesus talk this way from time to time? More often than not, he uses typical first-person singular forms. Or if the language is attributed to the Evangelists, why do they occasionally portray Jesus as lapsing into illeism?In this published form of his Ph.D. dissertation completed at the Southern Baptist Theological Seminary, Roderick Elledge, now adjunct professor at Southern, investigates these rarely asked questions. Of course, there was the day when Bultmann and others thought Jesus was talking about a coming Son of Man other than himself, but few today take this approach. Noting that only Andrew Malone, in a 2009 journal article, has studied the phenomenon of illeism in the Bible (and there only in the OT) at all systematically, Elledge proceeds to walk through almost every known use of the phenomenon in the OT with characters other than God and then surveys representative uses of the speech of Yahweh speaking illeistically. He similarly dips into representative examples of the speech-pattern in numerous ancient Near Eastern sources before finally turning to the use attributed to Jesus in the Gospels.Individual characters and contexts indicate multiple purposes for illeism, including adding solemnity to oaths, creating a summons to listen, distancing an individual from his or her experiences, showing deference or humility to a superior, and helping to characterize a speaker. By far and away the most common purpose, however, appears to be to indicate a person’s royalty or divinity. With these patterns in mind from the OT and the ancient Near East, Elledge finds that the same two explanations work best with the material ascribed to Jesus in the Gospels. If Elledge’s analysis is at all accurate, then we may add Jesus’s use of illeism to a growing list of items of implicit (i.e., not necessarily titular) Christology that point to Jesus’s divinity.This is certainly a learned dissertation, given the corpora of ancient material Elledge canvasses and the breadth of secondary literature with which he interacts. One cannot fault it for too narrow a scope in what it investigates before ever turning to the NT. Where it is not exhaustive, the texts it investigates do seem representative. And this reviewer is certainly sympathetic to research that would reinforce his own research into the abundance of high Christology attributable to Jesus himself.But why did I just lapse into one sentence of illeism? I suppose to illustrate a certain kind of modesty, conventional in certain academic circles. I doubt that has anything to do with Jesus’s use. But the lapse illustrates the difficulty of analyzing this phenomenon. For someone who already has good reason to suspect Jesus had a robust divine consciousness, Elledge’s entire study seems manifestly plausible. As he has himself stressed, it is not as though illeism is widespread in any ancient corpus, as it is in some forms of modern scholarship. But a study of this kind can scarcely consider all the possible explanations of illeism, text-by-text, so one does wonder how someone less predisposed to the answers Elledge gives for the phenomenon might interpret the same texts.A few glaring mistakes such as “more broader” (p. 49) and “alter” for “altar” (p. 61) occasionally mar what is otherwise a very clear and well-written work. After all the build-up, one might have wished for a lengthier treatment of the material in the Gospels, which comprises just shy of one-fifth of the volume. But overall, this is a very creative, thought-provoking and welcome addition to the study of the Christology of Jesus.

Going Deeper with New Testament Greek: An Intermediate Study of the Grammar and Syntax of the New Testament

Going Deeper with New Testament Greek is an intermediate NT Greek grammar, written by well-known NT professors Andreas J. Köstenberger (Southeastern Baptist Theological Seminary), Benjamin L. Merkle (Southeastern Baptist Theological Seminary), and Robert L. Plummer (The Southern Baptist Theological Seminary). The book is aimed at the needs of both intermediate Greek students and teachers.Going Deeper with New Testament Greek: An IntermediateStudy of the Grammar and Syntax of the New Testament.By Andreas J. Köstenberger, Benjamin L. Merkle, and RobertL. Plummer. N ashville: B&H Academic, 2016, ix + 550pp.;ISBN 978-1-4336-7908-7; 49.99 USD.** The review received on 13.12.2016; approved for publication 20.12.2016.

The Atonement in Lukan Theology by John Kimbell

Reviewed by: The Atonement in Lukan Theology by John Kimbell Linda M. Maloney john kimbell, The Atonement in Lukan Theology (Newcastle upon Tyne: Cambridge Scholars, 2014). Pp. xi + 199. £39.99. It is the obligation of a doctoral dissertation to state and defend a thesis. In The Atonement in Lukan Theology, which John Kimbell wrote under the direction of Thomas R. Schreiner for the faculty of The Southern Baptist Theological Seminary (2009), this duty is fulfilled in workmanlike fashion. K. states as his thesis that “Luke presents the death of [End Page 143] Jesus as an atoning death that brings about the forgiveness of sins” (p. 3) and proceeds through five chapters to leave no text unexamined in his quest to support that thesis. After the introduction, he writes in chap. 2 of “The New Covenant Sacrifice,” concentrating on the disputed Luke 22:19b–20 (“This is my body, which is given for you. . . . This cup that is poured out for you is the new covenant in my blood”). K. favors the disputed text, which he believes supports his thesis. (This chapter was previously published as “Jesus’ Death in Luke-Acts: The New Covenant Sacrifice,” Southern Baptist Journal of Theology 16 [2012] 28–48.) There follow two more chapters on specific passages: chap. 3 treats Luke’s account of Jesus’ passion as affirmative of the atonement thesis; chap. 4 deals with the Isaian “Servant Song” and traces all appearances of the attribution of “servant” status to Jesus in Luke’s Gospel. The fifth chapter is a kind of catchall for “Additional Narrative Indicators,” including passages from both Luke and Acts on the need for and nature of salvation, Jesus’ proclamation on sin and forgiveness, what K. characterizes as “historical instances in Acts” and the preaching of the apostles as given there, baptism and baptism “with fire,” and texts about being “delivered into the hands of . . .” and being “hung on a tree.” In a brief conclusion, K. summarizes the findings and asserts that “it seems warranted to conclude that Luke’s theology of atonement is more robust and integral to his narrative than scholars have generally affirmed.” K. is certainly aware that he is in the minority in opting to find a theologia crucis in Luke’s Gospel and Acts rather than, or dominant over, a theologia gloriae; the latter is antithetical to his theological tradition, as he tacitly admits when he continues: “While it may be true that Luke uniquely emphasizes the resurrection and exaltation of Jesus as essential to the salvation of God’s people, it is also true that his narrative highlights the soteriological significance of Jesus’ death.” Echoing his opening, he writes that “Luke presents the death of Jesus as an atonement that provides for the forgiveness of sins, removes God’s wrath against his people, and restores them to fellowship with him” (quotations in this paragraph from p. 161). Thesis defended. There are some weak points in the exposition. For example, K. seems fixated on a one-to-one comparison between Jesus and the Isaianic “Servant,” touching not at all on the collective nature of that figure as posited by many modern scholars (and in fact repeatedly referring to that figure as an “individual”). Similarly, he dismisses in a footnote “the general claim by Joel Green and Mark Baker that ‘[t]he theory of penal substitutionary atonement allows a cultural norm particular to modern Western society, rather than the biblical narrative, to determine God’s nature and actions’” (p. 146 n. 30, quoting their Recovering the Scandal of the Cross: Atonement in New Testament and Contemporary Contexts [Downers Grove, IL: InterVarsity, 2000] 169). K. does so “on the basis of the above survey,” but his is a determinedly text-oriented examination that takes almost no account of changing cultural backgrounds. That is not the only instance in which potentially challenging arguments by contemporary scholars are relegated to the footnotes and dismissed without much comment. Kimbell writes at one point that “while Jewish Christians may have followed Mosaic customs through their participation in the temple cult, Luke does not draw attention to this” (really not? in Acts in particular?), “and it would be inconsistent with his narrative...

Vitamin N For the Soul

Matthew, my youngest son, once asked me if a connection to a higher power is, in fact, an under-utilized sense—one that some people find activated in nature. This is the same son who, when he was five, asked, “Are God and Mother Nature married, or just good friends?” Great questions. Most religious traditions, especially in indigenous cultures, intimately or actively offer ways to discover the divine in the natural world. Some people worship nature. Others consider such worship blasphemous, or detect nothing. Most of us are less direct. Just beyond the veil of rain, we sense a presence for which we have no name.Since the publication of Last Child in the Woods a decade ago, I’ve been surprised and impressed by the support that many religious leaders of all faiths, and nonbelievers as well—and from very different political persuasions—have offered to the growing movement to connect people, especially children, to the natural world. One of the first and unexpected champions of the book was the Rev. Albert Mohler, Jr., a conservative radio host and president of the Southern Baptist Theological Seminary, who wrote: “Christians should take the lead in reconnecting with nature and disconnecting from machines.” When I was asked to be on The 700 Club, Pat Robertson’s show on the Christian Broadcasting Network, a friend (who worked for a large environmental organization) said, “Don’t go, it’s a trap.” The segment, including footage of children outdoors, turned out to be very good. Other religious voices chimed in—Presbyterians, Buddhists, Muslims, Unitarians, Jews.In a provocative piece for the Torah Aura Productions Bulletin Board, titled “It is not Jewish to Stay Inside,” Idie Benjamin and Dale Cooperman wrote, “At the Seder, we eat green vegetables to remind us of spring. We celebrate the holiday of Sukkot by sitting outside in our sukkot for eight days, surrounded by the fruits of the harvest. Is it any wonder that the holiday is called zman simhatainu, the time of our happiness?” They pointed out that, “Tu B’Shvat has become a Jewish Earth Day, a time to focus on the earth that God gave us and how better to care for our world . . . . But in many classrooms, that caring and learning is too often happening inside with paper trees and pink tissue paper blossoms. We even know of schools where there is no interaction with a real tree while the children ‘learn’ about Tu B’Shvat.” Benjamin and Cooperman challenged their readers to do more to connect children, and themselves, to nature: “Tu B’Shvat as our annual reminder that we need to be outside and not just outside on our playgrounds. We need to be bringing children to nature and nature to children.”Perhaps I should not have been surprised by the reaction. Smart spiritual people intuitively understand that all spiritual life begins with a sense of wonder, and that sense is usually formed early in childhood, often in natural settings. There is, in fact, something about this issue that brings people together. I believe this caring comes partly because so many of us recall our special places in nature, where we were so often alone with our thoughts, so tuned to our senses. Our affiliation with the natural world is, as the Harvard entomologist, E. O. Wilson tells us, in our genes. It’s part of who we are, and it never quite goes away. While Wilson’s biophilia hypothesis is based on our biology as a species, I believe that the hunger is also spiritual. Many others do, too. Including people who would not describe themselves as religious.In 1995, the MIT Press published the results of one of the most extensive surveys of how Americans really think about environmental issues. The researchers were stunned by what they discovered. They noted an increased environmental consciousness observed in language (for example, a patch of land once referred to as a swamp was more likely to be called wetlands); and a core set of environmental values. “For those who have children, the anchoring of environmental ethics in responsibility to descendants gives environmental values a concrete and emotional grounding stronger than that of abstract principles,” according to the MIT report. That environmental values are already intertwined with core values of parental responsibility, was, the researchers asserted, “a major finding.” A substantial majority of people surveyed justified environmental protection by explicitly invoking God as the creator, with striking uniformity across subgroups. “What is going on here? Why should so many nonbelievers argue on the basis of God’s creation?” the researchers asked. “It seems that divine creation is the closest concept American culture provides to express the sacredness of nature. Regardless of whether one actually believes in biblical Creation, it is the best vehicle we have to express this value.” In other words, for environmentalists, arguing for the protection of a particular toad is, while important, less potent than calling for the protection of God’s creation (which includes the toad).The issue here is not the worship of nature, but the nourishing of the spirit. In an interview with the Catholic News Service, John Lionberger, author of Renewal in the Wilderness: A Spiritual Guide to Connecting With God in the Natural World, said he was once an agnostic but experienced a spiritual awakening on a dogsled trip. Children and young people, he said, experience a “sense of spirituality” in wilderness, especially through challenges “that being at home in a contained environment doesn’t give them.” The same can be true for adults.Our connection to the natural world, best seeded when we are children, can be ignited at any age. Jonathan Stahl, a wilderness educator, feels spiritually connected when experiencing the natural world; that is, as author David Abram puts it, the more-than-human world. “I was brought up Jewish but never really identified with the religion (or any other for that matter),” says Stahl. “I did, however, find my own way of incorporating some of the principles of the holiday Yom Kippur into my life.” Yom Kippur, the Day of Atonement, is a time to pray for forgiveness for sins committed during the year, and to make a clean start for the new year. On Yom Kipper, Stahl heads for a local trail, preferably one that leads to a high viewpoint. “I find a rock and carry it in my hand, constantly meditating on anything I’ve done in the past year that I am not proud of or would like to improve upon in the following year,” he says. “If ever my thoughts begin to drift, the rock in my hand brings my attention back to the reason for this special hike. I think through various aspects of my life: career, family, friends, relationships, personal wellness, etc., and carry the weight to the top of the mountain. There, I leave the rock and all it represents, and look to the new horizon to start the year fresh. It’s symbolic and not at all traditional to Judaism, but it works for me.” He’s practiced this ritual for several years and has shared his tradition. “It’s a way of bringing nature into religion and at least some aspect of Judaism into my life,” he says.Thomas Berry would have loved that story. I first met Berry in 2005. He was ninety-one and living in Greensboro, North Carolina. Carolyn Toben, the founder of the nonprofit Center for Education, Imagination, and the Natural World, invited me to lunch with Berry, who founded the History of Religions Program at Fordham University and the River-dale Center of Religious Research. His books, including The Dream of the Earth, remain influential throughout the world.Berry argued, eloquently and elegantly, that our environmental problems are primarily issues of the spirit. He often spoke and wrote about the transcendent childhood experience that served as a touchstone for his future life and work. “It was an early afternoon in May when I first looked down over the scene and saw the meadow,” he wrote. “A magic moment, this experience gave to my life something, I know not what, that seems to explain my life at a more profound level than almost any other experience I can remember.” That moment never ended.The great work of the twenty-first century will be to reconnect to the natural world as a source of meaning. Berry articulated a view seldom witnessed in popular media; that we must move beyond the conflict between worlds. In one corner is science, steeped in the “Darwinian principle of natural selection, which involves no psychic or conscious purpose, but is instead a struggle for earthly survival.” This view of reality “represents the universe as a random sequence of physical and biological interactions with no inherent meaning.” In the other corner is the dominant Western religious tradition, which, he said, has moved too far from an older creation story, and toward a redemption mystique, in which passage to the next world is paramount and the natural world is of little concern. Most of the time, these two worlds—science and religion—communicate politely, but the antagonisms are deep. And yet, Berry wrote in The Great Work, we are moving into an extraordinary time: “As we enter the twenty-first century, we are experiencing a moment of grace. Such moments are privileged moments.” In Berry’s twenty-first century, we return to Earth.In 1999, an interviewer for the journal Parabola asked Berry if our relation to nature connected with our inner human development. “The outer world is necessary for the inner world; they are not two worlds but a single world with two aspects: The outer and the inner,” he answered. “If we don’t have certain outer experiences, we don’t have certain inner experiences, or at least, we don’t have them in a profound way. We need the sun, the moon, the stars, the rivers and the mountains and birds, the fish in the sea, to evoke a world of mystery, to evoke the sacred. It gives us a sense of awe. This is a response to the cosmic liturgy, since the universe itself is a sacred liturgy.” You can see the possibility of an expanding movement among faith-oriented environmentalists who are eager to move beyond the old divide between Bible-based interpretations of dominion and stewardship. You can see the possibility in the young people who now dedicate their lives to sustainability, to the climate change movement, to biophilic design. You can see it in the growing recognition that exposure to nature enhances health, improves cognitive functioning, and nurtures the spirit. You can see it among the religious and nonreligious alike.The last time I visited Berry was in 2009, in his room at an assisted-living home, not long before he died. He told me he felt an urgency to “go out into the natural world every day, no matter what the conditions are.” Then he said, “In our later years, we feel a return. To be gifted with delight as a child, the giftedness should continue. The aging process is full of excitement that comes along with the pain of going through the changes. The giftedness continues.”So does the potential for wonder. We yearn for our other kin. We are not alone on this earth. Many of our pathologies, as a species, come from or are aggravated by our arrogant belief that we can go it alone. In wilderness or in cities, we need nature, and, of course, most of us need other human beings to help us discover nature. For children and adults, a relatively new and rapidly growing body of scientific evidence suggests just how vital our contact with the natural world is for our cognitive development, and for our physical, psychological health. And, though science cannot quantify the soul, our spiritual health is also part of this equation. Perhaps the most important part. In his book God in Search of Man, Abraham Joshua Heschel, a great Jewish theologian, wrote, “Our goal should be to live life in radical amazement.” Heschel would encourage his students to get up in the morning and look at the world in a way that takes nothing for granted: “Everything is phenomenal; everything is incredible; never treat life casually. To be spiritual is to be amazed.” For many people, organized religion offers the necessary structure, a weekly reminder that there is more to life and afterlife than budgeting and blackness. Others find a different or overlapping source, as indigenous peoples have for millennia.A movement is growing, one based on the simple idea that the health of our children, and ourselves, and the health of the Earth itself, are intertwined. Now comes the time to move quickly, beyond cultural awareness toward individual and institutional action. Those of us who grew up freer in nature have a special responsibility to pass our love of it to our children and grandchildren. We can do that by taking them outdoors with us, and encouraging schools, neighborhoods, and whole cities to become nature-rich. In sermons and in practice, religious leaders can explore the spiritual value of our connection to nature. Religious organizations can increase the availability of nature-based preschools and childcare centers, especially for less affluent children in inner cities. Synagogues, churches, and mosques can organize outdoor activities for families, and not only those of their own congregation. They can work to conserve wilderness, but they can also encourage the seeding of native plants and greater biodiversity on their own properties, in schoolyards, and in surrounding neighborhoods. Religious groups can be powerful advocates for the human right of children to connect to nature—not only the children of parents who already value nature, or of the privileged, or of a specific religion, race, or set of abilities, but all children.No one wants to belong to the last generation to be touched deeply by the natural world. Each of us can tell our stories, our own and those of our ancestors. And we can listen closely to the children who still sense something larger in the natural world. David J. Wolfe, in “Teaching Your Children About God,” recounts a Hasidic story: “The child of a certain rabbi used to wander in the woods. At first his father let him wander, but over time he became concerned.” One day, he said to his son, ‘“You know, I have noticed that each day you walk into the woods. I wonder why you go there?’ The boy answered, ‘I go there to find God.’ ‘That is a very good thing,’ the father replied gently. ‘I am glad you are searching for God. But, my child, don’t you know that God is the same everywhere?’ ‘Yes,’ the boy answered, ‘but I’m not.’”

The Second Letter to the Corinthians.By Mark A. Seifrid.

M ark S eifrid , formerly Professor of New Testament Interpretation at the Southern Baptist Theological Seminary, and now professor of exegetical theology at the Lutheran Concordia Seminary, writes for the Pillar series. Aimed at ‘serious pastors and teachers of the Bible’, this evangelical series focuses more on exegesis of ‘the text of Scripture as we have it’ than on contemporary scholarship or technical minutia (p. ix). Consequently, Seifrid does not attempt sweeping dialogue with scholarly literature. Instead, he focuses largely on the theology of 2 Corinthians, which, he repeatedly argues, accords with that of Martin Luther, by far his most frequent dialogue partner. Seifrid argues that the epistle’s main theme is ‘the jarring contrast between [Paul’s] powerful letters and his pitiful presence … the difference between what the eyes can see and what the ears can hear in the apostolic proclamation of the cross’, a message manifest also in Paul’s ‘body and life’ (p. xxxii). As such, Seifrid frequently argues that the epistle’s ultimate concern is hermeneutical—that is, ‘whether the human being has the capacity of recognizing, understanding, and judging the work of God within the world, or whether it is the work of God that recognizes and judges the human being’ (p. xxxiii).

Finding God in Solitude: The Personal Piety of Jonathan Edwards (1703–1758) and Its Influence on His Pastoral Ministry by Donald S. Whitney (review)

Reviewed by: Finding God in Solitude: The Personal Piety of Jonathan Edwards (1703–1758) and Its Influence on His Pastoral Ministry by Donald S. Whitney Tom Schwanda (bio) Finding God in Solitude: The Personal Piety of Jonathan Edwards (1703–1758) and Its Influence on His Pastoral Ministry. By Donald S. Whitney. New York: Peter Lang, 2014. 179pp. $81.95 Even with the steady stream of publications, interest in Jonathan Edwards does not seem to be waning. The author offers three reasons at the outset for this: the three hundredth anniversary of Edwards’ birth in 2003 generated a new wave of publications, John Piper, a popular evangelical pastor, especially among the millennial generation, has long stressed the importance of Edwards in his pastoral and public ministry and the continual production of the critical edition of Edwards’ works by Jonathan Edwards Center at Yale University has stimulated increased research into the life of this great American theologian and author (38–39). This volume focuses in particular on Edwards’ personal spiritual disciplines. While other recent works trace the spirituality and the spiritual practices of Edwards this book is unique seeking to examine how his personal piety shaped his pastoral ministry (see 1, 20, 131, 132). Finding God in Solitude is an edited version of Donald Whitney’s PhD dissertation from the University of the Free State in Bloemfontein, South Africa. Fortunately, for readers, much of the tedious and often repetitive academic jargon of dissertations has been removed to create a readable introduction to Edwards’ life and ministry. Structurally the book is divided into five sections. The opening introduction establishes the foundation by first clarifying such terms as piety, godliness and spiritual disciplines. Whitney, who teaches at The Southern Baptist Theological Seminary, Louisville, as professor of Biblical Spirituality, is particularly interested to trace the biblical foundation for every aspect of Edwards’ life and that is evident throughout this helpful study. This initial section also compares and contrasts the emphasis upon devotion and pastoral ministry of the seventeenth-century Puritans with that of Edwards in the eighteenth century. Numerous parallels have long been advanced including the claim that Edwards was the “last of the Puritans.” Along the way Whitney provides helpful contextual background to better situate and appreciate the historical challenges and successes of Edwards’ ministry. Section one examines the life and work of Edwards emphasizing his piety and pastoral ministry. Essentially this portion of the book advances the agenda in its global nature while the next two divisions of the book explores each one in greater depth. After sketching his early life, education at Yale, first expressions of pastoral ministry, the author presents a more detailed treatment of the Great Awakening and Edwards’ contribution to it. Whitney again provides insightful historical background to supplement many of the primary events in Edwards’ life. For example, in his discussion of Edwards’ dismissal from his Northampton congregation he informs readers that even after he had preached his farewell sermon the congregation invited him, somewhat begrudgingly, to return to the pulpit on a number of occasions since they could not locate a replacement preacher (69). The cause for this tragic termination was not only theological due to Edwards’ efforts to tighten the requirements for church membership but as Whitney will discuss later was directly related to the Northampton pastor’s unbalanced practice of his personal piety. Another observation is Whitney’s reminder that Edwards’ tendency toward emphasizing human depravity could well have been formed, at least in part, by his [End Page 255] own family genealogy. Edwards’ “grandmother was an incorrigible profligate, his great–aunt committed infanticide, and his great–uncle was an ax–murderer” (44). The next section delves more deeply into the personal piety of the Northampton preacher. Themes explored include Edwards’ perception of the nature of God, the role and authority of Scripture, prayer, journaling, fasting, solitude and the often debated question: was Edwards a Christian mystic? Of particular interest to readers of this journal is the section that reviews Edwards’ practice of meditation on Scripture. Whitney concludes that while there are some parallels with lectio divina, Edwards would not have been familiar with this method of praying Scripture (80–81). More descriptive and expansive...

Excavations at Caesarea Maritima and the Vardaman Papers

In 1962, Michael Avi-Yonah of the Hebrew University of Jerusalem returned to his excavation of the synagogue site at Caesarea Maritima. His assistant, Avraham Negev, directed the excavation of four small areas east of the synagogue site and was assisted by E. Jerry Vardaman, formerly of the Southern Baptist Theological Seminary, and later of Mississippi State University. A brief report listed the findings of two domestic structures, mosaic pavements, burials, two fragments of the Twenty-Four Priestly Courses, a “Hellenistic structure,” a fragment of a chancel screen, and baskets of Hellenistic pottery. Recently, Vardaman's notes, sketches, and photographs have become available, and they greatly increase our knowledge of those excavations. This paper presents that additional information and correlates it with the information gained from the 1975–1995 excavations in Field G of the Joint Expedition to Caesarea Maritima, a project of the Drew Institute of Archaeological Research of Drew University, directed by the late Robert J. Bull.

The First and the Last: A Confluence of Factors Leading to the Integration of Carver School of Missions and Social Work, 1955

The Carver School of Missions and Social Work, affiliated with the Southern Baptist Theological Seminary in Louisville, Kentucky, was an all-female social work program that eventually became the first seminary-affiliated social work program accredited by the Council on Social Work Education. This article examines Carver’s efforts towards racial integration during the late 1950s, which was a time of heightened racial tensions across the United States. This article is informed by a series of oral histories of the two African American women who integrated Carver in 1955.

Achieving Racial Reconciliation in the Twenty-First Century: The Real Test for the Christian Church

The issue of racial reconciliation has been a major concern for me since the days of my youth in Youngstown, Ohio. I was blessed to see the growth and development of African American people during the civil rights era. There were, however, racial tensions of a major magnitude during my days in junior high and high school. It was the first time we (students from Thorn Hill) had ever experienced racism because our elementary school was 99.8 percent black. I had to live in a whole new world when six primary grade schools were condensed into one junior high school. In high school, it became increasingly evident to me that there was a white world and a black world. Attending Howard University definitely heightened my anger and resentment towards white people. Howard was the Mecca of black power and intellectual thinking. By God's grace, after eight years in corporate America, I accepted my call to preach the Gospel of Jesus Christ and realized that hatred had no place in the heart and mind of a servant of the Son of God. The seminary experience at The Southern Baptist Theological Seminary was equally frustrating at times even though I had the blessings of the seminary's leadership, thus becoming the first Martin Luther King, Jr. Fellow. Through twenty-five years of pastoring and thirty years of spreading the Gospel, I have gained additional insights into how we must eradicate racism in our society. Through my position in the Progressive National Baptist Convention as National Chairperson for “Social Action on Public Policy,” I realize how difficult is the task at hand. Research and writings on “Racial Reconciliation” are my own convictions and struggles to support the Church of God in becoming all that Jesus Christ had intended for it to be.

Book Review: Southern Baptist Theological Seminary 1859–2009, An Uncommon Union: Dallas Theological Seminary and American Evangelicalism

Book Review: Southern Baptist Theological Seminary 1859–2009, An Uncommon Union: Dallas Theological Seminary and American Evangelicalism

Words about Recent Book: II. Historical-Theological Studies: Seminary in Crisis: The Strategic Response of the Southern Baptist Theological Seminary to the SBC Controversy

Words about Recent Book: II. Historical-Theological Studies: Seminary in Crisis: The Strategic Response of the Southern Baptist Theological Seminary to the SBC Controversy

Coverage of Terri Schiavo Controversy Not Found to Be Anti-Christian

As the nation watched, family fought over Terri Schiavo, brain-damaged woman in persistent vegetative state. Her husband wanted remove her feeding tube and allow her die, while her parents and siblings wanted it remain in place keep her alive. This dispute sparked nationwide legal, medical, political and religious debates. As the rhetoric increased in intensity, the media's coverage often became the focus of criticism. Many conservative evangelical Christians against removing Schiavo's feeding tube attacked the media for having liberal and bias. The American Family Association argued, When it comes spewing venom, however, columnists at The Washington Post and The New York Times are gold-medal winners1 Thus, they urged Christians to shrug off the rabid attacks of the media babblers who see Christians as the enemy.2 Al Mohler, president of Southern Baptist Theological Seminary, attacked the Schiavo coverage of The New York Times for an that represented a full frontal assault on pro-life Christians.3The question thus raised is whether these accusations of media bias, especially an anti-Christian one, are accurate. This study explores the complaints of media bias made by some conservative evangelical Christians concerning the Terri Schiavo controversy by analyzing the coverage of The New York Times, The Washington Post and USA Today. This study also offers important implications for the coverage of the Schiavo case as well as about complaints of media bias.Religion News CoverageIn the inaugural issue of the Journal of Media and Religion, the editors discussed the status of research on religion and media, maintaining that it is and neglected but greatly important.4 Several studies have explored media coverage of religious issues or individuals, but many questions about this important area remain. Studies have demonstrated that the media generally focus on the values held by religious groups,5 that references God have changed over time6 and that fundamentalist Christians are negatively framed.7 Case studies of specific news stories have found that journalists propagate stereotypes,8 focus on hypocrisy of religious leaders9 and frame conflict as holy battle.10 Such depictions of religious individuals are important since negative press coverage of religious leaders leads decreases in the confidence in organized religion in public opinion polls.11Although scholars have analyzed media coverage of religion, such studies rarely include considerations of bias. Despite the growing body of research on media bias, it remains an understudied area.12 In studies on bias in newspaper coverage, scholars have considered media bias by examining how favorable newspaper coverage is toward certain group of people13 or in terms of sources quoted, particularly if there is an imbalance.14 This present study considers both aspects of bias. Despite the dearth of attention bias of religion coverage, such matters remain critically important religious individuals because churches and denominations are becoming increasing dependent on the mainstream media explain who they are others 15 and often it is through that secular coverage that people form their opinions about particular religious group.16MethodThis study examines the coverage of religious issues and individuals during the controversy surrounding Terri Schiavo and whether her feeding tube should be removed. The New York Times, The Washington Post and USA Today were chosen for analysis as nationally circulated publications and because the newspapers are frequently targeted by conservative evangelical Christians who accuse them of media bias.All pieces that mentioned Schiavo except for letters the editor were examined for 25-month period from April 1, 2003, until May 1, 2005. This period includes two years before and one month following Schiavo's death on March 31, 2005. …

Southern Baptist Theological Seminary 1859–2009, a Review Article

Southern Baptist Theological Seminary 1859–2009, a Review Article

Inside John Haynie's Studio: A Master Teacher's Lessons on Trumpet and Life

“This wonderful collection of essays is a treasure of insight into the mind and heart of one of our great American performers and teachers. If the Arban book is the trumpet player’s ‘Bible,’ then I’d have to say Inside John Haynie’s Studio is the trumpet teacher’s ‘Bible.’”–Ronald Romm, founder, Canadian Brass and Professor of Trumpet, University of Illinois “The essays in this remarkable volume go far beyond trumpet pedagogy, providing an exquisite portrait of the studio practices of one of the first full-time single-instrument wind faculty members in an American college or university setting. John’s concern for educating the whole person, not just cramming for the job market, emanates from every page. This book showcases a teaching career that has become legendary.”–James Scott, Dean of the College of Music, University of North Texas “The principle that pervades my entire educational philosophy did not come from education or psychology classes; it did not come from the many sermons preached by my Dad and hundreds of other pulpiteers. It came from John Haynie’s studio.”–Douglas Smith, Mildred and Ernest Hogan Professor of Music, Southern Baptist Theological Seminary “I read a book like this and I come out the other end asking, ‘Why didn’t I try this long before now?’ All hail to John Haynie and Anne Hardin.”– Ray Bradbury, author of Fahrenheit 451