Tuesday, September 7, 2010

Writing Encouragement

"When you are actually writing, and working as hard as you should be if you want to succeed, you will feel inadequate, stupid, and tired. If you don't feel like that, then you aren't working hard enough." - Michael C. Munger
Read the rest of Munger's advice on writing less badly here, and Scot McKnight's reflections here.

I've got a few more substantive posts in the works, pending time.

Sunday, September 5, 2010

Letters and Papers from Prison, the Overwhelming Edition


My birthday present, the new English translation of the critical edition of Dietrich Bonhoeffer's Letters and Papers from Prison (Dietrich Bonhoeffer Works, Vol. 8; Minneapolis: Fortress, 2010), arrived yesterday. As you can see, it is considerably larger than the edition I read and quoted from earlier this year (here, here, here, here, here, and here).

I'm looking forward to adding it to the long list of books I started this summer but did not finish before the fall semester with its other, more urgent, reading demands intervened. 


There's always next summer.

Friday, September 3, 2010

Blood Computers

I switched on the radio to CBC's "As It Happens" last Friday and caught the last few minutes of an interview with Chris McGreal about atrocities in Congo. I was just thinking I should ask my colleague, Tim Stabell, what he thought, when Craig Norris began reading an email Tim submitted to the talk-back line. I quote Tim's email here, as it appears on the Program Log:
I was once again horrified by the news out of Congo last night, a country where we lived for about fourteen years, and where we still have many close friends.
The news of the mass rapes that took place in North Kivu was dismaying, but is nothing new, except perhaps the scale of this particular incident. Tens of thousands of women and children, and even some men, have been traumatized and victimized by this 'tactic' of war. The international community has known about this for a long time.
The CBC, along with other media outlets, are challenging the efficacy of the U.N. mission to Congo.
There is certainly good reason for a full investigation of this case, but only if it leads to a heightened, rather than a lowered, commitment on the part of the international community to work toward both prevention of further such attacks in the short-term, and a long-term political resolution that addresses the roots of the problem. The latter is closely bound up with illegal mining activity for minerals used in the electronic devices we have all come to rely on so heavily. We are now emailing one another on 'blood computers' and talking to each other on 'blood cellphones'. Until this set of realities is addressed effectively, we will continue to hear stories of horrible violence destroying the lives of our Congolese sisters and brothers."
So we are implicated. What is there to be done? Tim recommends the following:

Enough! The project to end genocide and crimes against humanity
and
Raise Hope for Congo


You can listen to the entire CBC broadcast here. For more on "Blood Computers" see this July 2009 Time Magazine article: First Blood Diamonds, Now Blood Computers?

Monday, August 23, 2010

The Lord's Prayer in Hebrew

(Update:Hagop Karakashian informs me that he will be producing a tile with the Lord's Prayer in Hebrew in 2011.)

When I was in Jerusalem last year I wondered again why I could walk into shop after shop in the Old City and find identical "Armenian" "handpainted" ceramic plate renditions of the Lord's Prayer in Greek, Arabic and Syriac, but not Hebrew. So I made my way to the Karakashian Bros' Jerusalem Pottery shop--famous for its original, genuinely Armenian work--and asked the proprietor if he knew of any Hebrew versions of the Lord's Prayer on ceramic pottery. "No," he replied. But before I left he mentioned he would be interested in producing one--if I could provide the Hebrew text. I said I would email a Hebrew version on my return to Canada. Now more than a year later, it is time for me to keep my word.

The obvious answer to the question why no Hebrew versions of the Lord's Prayer are available for sale on ceramic tile is that most Hebrew speakers are not interested, and that the Lord's Prayer was preserved by Christians in Greek, Arabic and Syriac translation. Since Jesus is commonly thought to have taught exclusively in Aramaic, few scholars interested in the ipsissima verba of Jesus have tried to reconstruct a Hebrew version of the Lord's prayer. As I have already explained, my working assumption--based on recent scholarship as well as my experience growing up in Kenya, a country where bilingualism, at least, is the norm--is that Jesus could well have taught in Aramaic or Hebrew, and could probably converse in Greek. A Hebrew original of the Lord's prayer is not out of the question.

The problem is choosing the best Hebrew version. Because there is no centuries-old tradition of reciting the Lord's prayer in Hebrew, there is no standard liturgical version. The three Hebrew translations of the Lord's Prayer that I have consulted all differ, and I am, unfortunately, not qualified to arbitrate between them, much less to improve on them. Hence this post. Below the jump break, I present the English (KJV), Greek (NA27), and Hebrew versions of the Lord's prayer in parallel. I invite your feedback on which translation to recommend.

Sunday, August 22, 2010

Carson on Reading the Bible as Scripture

"[T]he vision of 'objective scholarship' (a vain chimera) may actually be profane. God stands over against us; we do not stand in judgment of him. When God speaks to us through his Word, those who profess to know him must respond in an appropriate way, and that is certainly different from a stance in which the scholar projects an image of autonomous distance. Yet this is no surreptitious appeal for uncontrolled subjectivity. . . . an even-handed openness to the text . . . is the best kind of 'objectivity' of all. If the text is God's Word, it is appropriate that we respond with reverence, a certain fear, a holy joy, a questing obedience." - D. A. Carson, "Editor's Preface" to David G. Peterson, The Acts of the Apostles [Pillar; Grand Rapids: Eerdmans, 2009], xiv.

Any thoughts about the differences between Carson and Keck?

Saturday, August 21, 2010

Keck on Reading the Bible as Scripture

 "It is not enough simply to learn 'what the Bible says.' It is not even enough to learn what the biblical authors intended to say in their own times, though this minimum is absolutely essential. Rather, Bible study in depth becomes possible only if we ask serious questions about what we read. Through these we probe the underlying meaning, and thus take the risk of discovering that there is a significant disagreement between the text and ourselves over the truth of the matter. The person who has never experienced this tension with the text ought to ask whether his real self has yet heard the real message of the Bible. . . . Going beyond simply learning about Acts to the point where one must actually reckon with Acts is an important element of reading the Bible as Scripture. In other words, Bible study can be vital if one not only asks what the Bible says, but whether this is true, true enough to believe, believe deeply enough to act on." (10). Keck adds that "Asking this question openly and trying hard to answer it honestly . . . means allowing people to say 'No' to what Acts says" (11).

- Leander Keck, Mandate to Witness: Studies in the Book of Acts (Judson Press, 1964).

Monday, August 16, 2010

Miller Family History Day

We took a birthday drive out to the old Miller stomping grounds in Elbow yesterday afternoon. The village museum is home to some family artifacts, including the bathing suit, pictured to the left, which my grandmother wore on her honeymoon in 1926.

In biblical style, my genealogy goes something like this: Johannes M. Müller begat Adam B. Miller, Adam B. Miller begat John H. Miller, John H. Miller, begat John G. Miller, John G. Miller begat David M. Miller. But that leaves out a lot--including the women who donated their bathing suits to museums. So here is a bit more information for any Miller relatives (and anyone else) who may be interested.


The two lamps on the right belonged to one of the Müller daughters.
My great-great-grandfather, Johannes M. Müller (29 July 1825 - 7 Sept 1916), was born in Daisbach, Baden, Germany to Johannes Müller and Katherina Weber. My great-great-grandmother, Catherine Brandt (1829-1906), was born in Reichertshausen, Baden, Germany, to Konrad Brandt and Annie Marie Schmaltz. Johannes and Catherine sailed to North America in 1852 on the same ship. They landed in New York, and were married in 1852 in Canada. Did they know each other before they left or did they meet on the boat? Their marriage, at any rate, was fruitful. They had nine children: John Henry, Adam B., Charles B., Katherine, Henry B., David, Augusta, William, and Barbara. (I understand that the recurring 'B.' was part of the acculturation process: Canadians wrote their middle names as initials; the Müllers added middle initials as their middle names. Another part of the acculturation process was anglicizing Müller to Miller; this happened gradually.) Johannes M. and Catherine lived in several different places in southern Ontario; they are buried in a small cemetery outside Neustadt, ON.

To recent immigrants like the Müllers, land and livelihood were more important than nationality. While some of Johannes and Catherine's children, such as Charles B., remained in Ontario, others, such as Henry B., moved to the vicinity of Saginaw, Michigan.
Adam B. Miller's scarf (pre-1900)
My great-grandfather, Adam B. Miller (1854-1908), apparently followed Henry south (?) and then west. In 1885, while living in Marion, Kansas, he married Sophia Krueger (Oct 1859-28 Oct 1931), who was born in Serran Mecklenburg, Schwerin, Germany. Adam and Sophia had two children in Kansas (Wilhelmina Edna and Lena Violet). At some point between 1887 and 1890 they returned (or moved?) to Michigan, where their remaining five children were born: John Henry, Walter Lewis, Eleanore Henrietta Marie, Emma Augusta, and Elsie Marie.

Adam Miller Family Potato Masher
In 1905 the Adam B. Miller family moved to what is now Saskatchewan, taking advantage of the offer of free land by the Dominion Lands Act, and set up a homestead at SE Section 12, Township 26, Range 6, West of 3rd Meridian.  After the museum and a stop at the lake, we made a pilgrimage past the old Miller house, the homestead, and the Loreburn cemetery, where Adam, Sophia, my grandparents, and a few other Millers are buried. For pictures and more detail about the house and the homestead, see this post on our April 2008 visit with my Dad and Mom. The house is as dilapidated as ever, but the surroundings look more pleasant in mid-August near the end of a very wet summer:


 Adam died in 1908, three years after moving to Saskatchewan. I have in my possession a collection of century-old letters sent to Adam from his father and siblings in 1907-1908. They were preserved, no doubt, because they arrived around the time he died, but they don't explain why he died. Adam was survived by his wife, and seven children between the ages of 8 and 22. My grandfather, John Henry Miller (15 May 1890 - 20 Feb 1987), was the oldest son, and took over the family farm. (Grandpa's only brother, Walter Lewis [b. Nov 1891 or 1892], presumably helped too; he died in Dawson Creek, BC, in 1917.)

In 1912, John Henry graduated from an engineering school in Regina (2nd from right in the back row):
He later studied agriculture at the University of Saskatchewan. Did this "Cameron, Miller and Miller Threshing Outfit" from 1923 include my grandfather?
On 11 Oct 1926, after the harvest was in, Grandpa married Edith Olive Edmonds (22 Feb 1906 - 19 Mar 2003). Grandma E. Olive Edmonds was born in Maryfield, SK, the daughter of Gunson Edmonds (15 Nov 1869 - 26 Oct 1927) and Mary Margaret Wiggins (28 Mar 1879 - 2 Nov 1958). Grandpa was 36, Grandma, almost 21. A newspaper clipping included in Across Border and Valley, a Maryfield history, reports the following:
Mary Margaret Wiggins's sewing basket
"On Monday afternoon . . . a pretty wedding took place at the home of the bride's parents, Mr. and Mrs. G. Edmonds, of Maryfield, when Edith Olive was united in marriage to John Henry Miller, of Loreburn, in the presence of immediate relatives and friends of the bride.  To the strains of Lohengrin's wedding march the bride entered the parlor leaning on the arm of her father, who gave her in marriage.  . . . The bride was beautifully attired in white crepe georgette, with seed pearls, and crowned with a bridal veil held in place by a wreath of orange blossoms.  After the ceremony the guests to the number of almost 20 sat down to a sumptuous repast.  The white table was decorated with flowers and centered with the wedding cake.  The groom's gift to the bride was a string of pearls, and other presents were numerous and costly, including cheques from her father and uncle, Mr. C. Edmonds, indicated the love and esteem in which the bride is held.  Mr. and Mrs. Miller leave for points west and will spend the winter in California before returning to the groom's farm at Loreburn."

The news clipping accounts for the swimsuit, but does not explain how John Henry met and wooed a woman 16 years his junior who lived on the other side of the province. Fortunately, my dad was able to fill in the gap: Edith Olive Edmonds became a school teacher--in her late teens, presumably, since she was married at 20--and her first school was Wild Lily School, exactly two miles down the road from the homestead. She boarded with her future sister-in-law, Eleanore Miller (married to Dave Miller--same last name, different family--from Dreispritz, Russia). A meeting with Ella's eligible bachelor brother, John Henry, was therefore inevitable.

When they returned from their honeymoon in time for the new farming season, John and Olive settled at the Miller homestead, where my dad, John Gunson Miller, was born. Did Sophia Krueger, John Henry's mother, live with them until she died in 1931, or did she retire to Loreburn or Elbow?