Posted by: chuckbumgardner | October 9, 2012

September Reading Report

9/30/12  Scot McKnight, “The Professor as Scholar: Exiled to Eden.”  Address to All-Faculty Colloquium at North Park University (no date).

9/30/12  Al Mohler, “Can Believers Be Bible Scholars?  A Strange Debate in the Academy.”

9/30/12  A series of SBL Forum and Cafe Apocalypsis articles/interviews on faith and scholarship, including Michael V. Fox, “Bible Scholarship and Faith-Based Study: My View.”  Online: and

9/30/12  Andreas J. Kostenberger, “Of Professors and Madmen: Currents in Contemporary New Testament Scholarship,” transcript of  faculty lecture delivered May 11, 2006, at Southeastern Baptist Theological Seminary in Wake Forest, NC.  Online:

9/29/12  Andreas J. Kostenberger and Richard D. Patterson, Biblical Interpretation: Exploring the Hermeneutical Triad of History, Literature, and Theology, Invitation to Theological Studies (Grand Rapids: Kregel, 2011).

9/27/12  Jonathan Edwards, “The Acts of the Will of the human soul of Jesus Christ, necessarily holy, yet truly virtuous, praise-worthy, rewardable, &c.”  Pages 111-21 in The Freedom of the Will (online:

9/25/12  John E. McKinley, “Theological Models,” including “Patristic Models,” “The Medieval Model,” “The Reformation Model,” and “Modern Models.”  Pages 81-244 in Tempted for Us: Theological Models and the Practical Relevance of Christ’s Impeccability and Temptation, Paternoster Theological Monographs (Colorado Springs, CO: Paternoster, 2009).

9/24/12  Letha Dawson Scanzoni, “Why We Need Evangelical Feminists,” in New Feminist Christianity: Many Voices, Many Views (Woodstock, VT: SkyLight, 2010), 64-76.

9/24/12  “Introduction: A Fifteen-Year History of Third-Wave Feminism,” in The Women’s Movement Today: An Encyclopedia of Third-Wave Feminism, ed. L. L. Haywood, (Westport, CT: Greenwood Press, 2005), xv-xxii.

9/22/12  David Wells, “Part 2: Historical Development,” pages 85-125 in The Person of Christ: A Biblical and Historical Analysis of the Incarnation (1984; reprint, Alliance, OH: Bible Scholar Books, 1992).

9/21/12  Andreas Kostenberger, Man & Woman, God’s Design (forthcoming).

9/18/12  Ernest Best, “Acts xiii.1-3,” Journal of Theological Studies 11 (1960): 345-48.

9/16/12  John Ellington.  “Kissing in the Bible: Form and Meaning.”  Bible Translator 41 (1990): 409-16.

9/16/12  Michael Penn.  “Performing Family: Ritual Kissing and the Construction of Early Christian Kinship.”  Journal of Early Christian Studies 10:2 (2002): 151-74.

9/16/12  William Klassen, “The Sacred Kiss in the New Testament: An Example of Social Boundary Lines.”  New Testament Studies 39 (1993): 122-35.

9/16/12  Gustav Stählin, “The Kiss in the New Testament,” in “Φιλεω, κτλ.,” TDNT 9:138-41.

9/15/12  Russell C. D. Arnold. “Excursus: The Role of Fasting at Qumran.” Pages 101-105 in The Social Role of Liturgy in the Religion of the Qumran Community.  Studies on the Texts of the Desert of Judah 60.  Leiden: Brill, 2006.

9/15/12  C. Clifton Black. “Exegesis as Prayer.” Princeton Seminary Bulletin 23 (2002).

9/15/12  Craig G. Bartholomew. and Robby Holt.  “Prayer in/and the Drama of Redemption in Luke: Prayer and Exegetical Performance.”  Pages 350-75 in Reading Luke: Interpretation, Reflection, Formation.  Scripture and Hermeneutics Series 6.  Edited by C. G. Bartholomew, J. B. Green, and A. C. Thiselton. Grand Rapids: Zondervan, 2005.

9/15/12  Curtis C. Mitchell.  “The Practice of Fasting in the New Testament.” Bibliotheca Sacra 147 (1990): 455-69.

9/14/12  “A Roundtable Discussion with Michael Licona on The Resurrection of Jesus: A New Historiographical Approach.”  Southeastern Theological Review 3/1 (2012): 71-98.

9/11/12  Richard L. Epstein and Carolyn Kernberger.  The Pocket Guide to Critical Thinking.  3rd edition.  Belmont, CA: Thomson/Wadsworth, 2006.

9/10/12  M. Neil Browne and Stuart M. Keeley.  Asking the Right Questions: A Guide to Critical Thinking.  9th edition.  Upper Saddle River, NJ: Pearson, 2010.

9/9/12  Kyu Sam Han.  “Theology of Prayer in the Gospel of Luke.”  Journal of the Evangelical Theological Society 43 (2000): 675-93.  Han leans heavily on O’Brien, “Prayer in Luke-Acts.”   He examines prayer in the context of inaugurated eschatology, concluding that as a Lukan theme, prayer always has the cross in view, whether in prospect or retrospect.

9/9/12  Joel B. Green, “Persevering Together in Prayer: The Significance of Prayer in the Acts of the Apostles.”  in Into God’s Presence: Prayer in the New Testament, ed. Richard N. Longenecker (Eerdmans, 2001), 183-201.  “Luke’s portrayal of Jesus’ followers at prayer in the Acts of the Apostles presents the early church as . . . [an] exemplar of the theological formation expected of those who embrace the gospel. . . . Jesus’ followers in Acts are people of prayer.” (183) So prayerfulness is a key characteristic of “faithful discipleship” in Luke. In Luke’s Gospel, the disciples aren’t pray-ers, but in Acts they are.  “In Acts, prayer is (1) a means by which God’s aim is disclosed and discerned, and (2) the means by which people get in sync with and participate in what God is doing” (194).

9/8/12  Robert J. Karris.  “Prayer in Luke-Acts.”  Pages 40-81 in Prayer and the New Testament.  New York: Crossroad, 2000.  “Luke . . . adapts traditional hymns and prayers in his Gospel and Acts to foster his theology and Christology.” (44) Karris holds that the Lukan prayers/hymns (and the Lukan speeches) are not historical/actual, but developed by Luke himself, as Karris suggests was the practice of historians (cf. Josephus).  Karris seeks to incorporate the Lukan canticles into a study of prayer in Luke-Acts, suggesting that many major treatments of the subject unduly limit the field of inquiry by limiting “prayer” to “intercession.”  In Luke-Acts, Jesus is the model of faithful prayer, yes, but more: the mediator of salvation (cf. Feldkämper) and the intercessor for his disciples (cf. Crump).  “Jesus and others come to know God’s will and plan through prayer” (61).

9/2/12  Dennis Hamm.  “Praying ‘Regularly’ (Not ‘Constantly’): A Note on the Cultic Background of dia pantos at Luke 24:53, Acts 10:2 and Hebrews 9:6, 13:15.”  Expository Times 116 (2004): 50-52.  Argues that the Greek phrase dia pantos when used in the context or organized religion ought to be understood as “regularly” based on LXX usage.

9/1/12  Dorothy Sayers, “The Lost Tools of Learning.”

9/1/12  Liam Atchison, “The Idea of a University: A Community Engaged in the Leisure of Scholarship,” Mars Hill Review 9 (Fall 1997): 9-18.


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