Euangelion

ETS/SBL 2009 Reflections, Part One

2009-11-23T08:14:00.003-06:00

I am sitting in the airport trying to get back to Chicago after a good week at both ETS and SBL. I accidentally got myself involved in two sessions at ETS so I attended the whole three days. I offered a paper on Thursday entitled: "Is the mission of Jesus universal in the Fourth Gospel? And Are the Gentiles in John?". This was meant to be a provocative look at the question of the purpose of the Gospel in view of John 11:49-53 and the less than explicit references to Gentiles in the Gospel. This is something I've been thinking about for some time and I think is a set of questions worth exploring.

The second session I was involved in was in the Synoptic Gospels session on Friday afternoon. The topic was recent commentaries on Matthew and Mark. I was asked to review R.T. France's commentary. I will make it available for the blog in the very near future. It was a great time as I mucked it up with Ben Witherington, Darrell Bock, Nick Perrin and others. The session as a whole was rather laborious when I wasn't involved, but the discussion at the end was good fun.

Off to SBL in New Orleans

2009-11-19T15:36:00.004-06:00

I'm currently in Charlotte, NC (using free wifi thanks to Google) enroute to New Orleans, the "Big Easy" for SBL. Joel Willitts is already there. I'm not doing any papers this year as I'm there mainly to attend meetings and soak in some jazz music. My biggest anxiety is whether to go to Tom Wright's lecture on Justification on Sunday night, or else, attend the NT Theology session with J.D.G. Dunn, U. Schnelle, and D.A. Carson on at the same time. That's a hard pick, but I'll probably go for the latter. Also, I'm told by Hendrickson that the Faith of Jesus Christ book is literally flying out. So make sure you buy your copy before they sell out - and for the record, I predict they will sell out - it's a cracker-lacking book that is gucci to the max!

Christ Centred Interpretation Only?

2009-11-17T05:30:00.003-06:00

Earlier I posted on Jason Hood's article about "Christ Centred Interpretation Only?" published in SBET. As a follow up, in the latest issue of CT, Colin Hansen has a piece on "Christ-Centred Cautions" that highlights Hood's concerns that Christ Centred preaching can denigrate those who preach a message of moral exhoration from Scripture. Hood's concern is that Jesus and the biblical authors themselves use Scripture for a great deal of moral exhortation. Hood accepts the premise that Christ is the centre of Scripture and rejects crass moralizations. But there is no escaping the fact that much of the NT use of the OT focuses on moral exhortation.

A few other thoughts:

1. While it might sound a bit neat, there is clearly a "both/and" balance here. Undoubtedly when NT authors and the Church Fathers came to a biblical text they brought with them the story of Scripture itself, they read the Bible christocentically, because the Bible explicitly told them to (e.g., Luke 24:27; John 5:45-47; Rom 10:4, etc.). And yet we should also read the Bible ecclesiocentrically because we are supplied with the example of this as well. How much of the NT's use of the OT talks about the church in the context of its coming into existence, warnings from Isael's past, and its hostility with the world around it (e.g., Romans 9-11!). In my mind 1 Corinthians 10 shows both elements since in 10.4 we see that the rock that followed Israel in the wilderness was "Christ" and then in 10.11 the wilderness narrative was written "as warnings for us on whom the end of ages had come". In fact, Richard Hays argues that the ecclesiocentric element is more prolific than the christocentric element in Paul.

2. In certain Reformed circles it is common to see the necessary application of every sermon to be, somehow, about the Law vs. Gospel distinction. This seems like an odd thing to interject into every sermon. Yes, Gal 3:12, "The Law is not of faith", but let's note also Rom 3:27 with the "law of faith" and by faith "we uphold the Law". There is undoubtedly two epochs of Law and Christ (Gal. 3.10-14 and Rom. 3.21), but they are part of a single story in which there are continuities and discontinuities and focusing on the discontinuities seems like an odd thing to trump out twice on Sunday.

3. As someone who preaches a fair bit around the traps, I tend to think that the goal of preaching is transformation. Transformation in terms of conforming our minds to the Word of God and conforming our lives to the pattern of Jesus Christ.

Paul Helm on J.I. Packer

2009-11-15T04:45:00.002-06:00

Bucking the fashionable trend in some circles to denigrate J.I. Packer as too broad a churchman, Paul Helm has written a piece that gives a sympathetic non-conformist perspective on J.I. Packer.

Martin Bucer and the Tetrapolitan Confession

2009-11-12T06:31:00.003-06:00

I have a great affection for Martin Bucer in his attempt to reconcile Lutheran and Reformed views in Germany and he was his "own man" in many respects when it came to theology. After much hunting around (and it took alot of hunting) I finally found a copy of his Tetrapolitan Confession at Google Books. Not only is there no mention of imputation, but it also says this about good works:

"But since they who are the children of God are led by the Spirit of God, rather than that they act themselves (Rom 8:14), and 'of him, and through him, and to him, are all things' (Rom 11:36), whatsoever things we do well and holily are to be ascribed to none other than to this one only Spirit, the Giver of all virtues. However it be, he does not compel us, but leads us, being willing, working in us to both will and to do (Phil 2:12). Hence Augustine writes wisely that God rewards his own works in us. By this we are so far from rejecting good works that we utterly deny that any one can be saved unless by Christ's Spirit he be brought thus far, that there be in him no lack of good works, for which God has created in him".

Is this a confession of faith that Tom Wright could sign up to since it invokes Wrights' concern about the Spirit in the Christian life?

Catholic Epistles, Theology of

2009-11-11T03:15:00.002-06:00

I've written earlier about the task of considering, writing, and even applying a theology of the Apostolos (= Acts + General Epistles). I'm glad to see more attention given to the canonical function of the General Epistles as a whole in the following works:

Peter H. Davids, “The Catholic Epistles as Canonical Janus: A New Testament glimpse into Old and New Testament Canon Formation,” BBR 19.3 (2009): 403-16.

David R. Nienhuis, Not by Paul Alone: The Formation of the Catholic Epistles and the Christian Canon (Waco, TX: Baylor University Press, 2007).

Karl-Wilhelm Niebuhr and Robert W. Wall (eds.), Catholic Epistles and Apostolic Tradition (Waco, TX: Baylor University Press, 2009).

I think this is a new and mostly uncharted sphere of research!

Theology of the Cross

2009-11-11T03:07:00.002-06:00

My recently viva'd student, Jason Hood, has written a number of articles on the cross and evangelical theology. The first one is published in WTJ and is available on-line as The Cross in the New Testament: Two Theses in Conversation with Recent Studies (2000-2007). On the second one, Patrick Schreiner offers a good review of Hood's article on "Christ-Centered Interpretation Only?" published in SBET (2009).

Writing like Dostovesky or Lucado

2009-11-10T11:14:00.009-06:00

Writing has always been a struggle for me both at the level of production (amount) and quality (style). Once I was told by a professor in my doctoral program that my writing was Schlecht (which for you non-German readers means bad or poor!) and that I would need to ratchet it up several notches if I were to succeed in academia.

I appreciated that the professor thought that academic writing should have both excellent research and literary qualities. If you read dissertations you will realize quickly the lack of emphasis on the latter. His prescription to my writing foibles was to read 19th century novels to gain a sense of style required for excellent academic writing. So I took the first summer of my Ph.D. to read a couple of Dostoevsky novels: the Idiot and Brothers Karamasov. It was a great experience for an person who has read very little classic literature (I hated English in High School and avoided it in College as much as I could). While I would not claim that my thesis is of a high literary quality to say the least (please!), don't be surprise if you find traces of the style of the English translation of Dostoevsky.

Recently, I have been attempting to write for a wider audience (interested laity) and I have struggled to write in a way that avoids complex and pregnant sentences--the stuff of good German and 19th century literary style. One older and wiser mentor suggested to me recently that I need to read Max Lucado. Truth be told many years ago (probably a couple of decades ago) I read almost everything Lucado had written. However, when my friend recommend this to me--and his recommendation was perhaps tongue-in-cheek--I balked: Max Lucado are you kidding that is like one step above Joel Osteen. Still as I reflected on his recommendation, it made me realize that when I write for the church that is exactly the kind of voice I need to hear rolling around in my head as I am constructing thoughts in sentences. So, in the short term, I'll be putting down War and Peace and picking up Cast of Charaters.

Richard Mouw on the Covenanters

2009-11-09T13:55:00.001-06:00

Richard Mouw (President of Fuller Seminary) has a great little post about the Scottish Covenanters and reflections on what they mean for us today. Very relevant for those of us living in Scotland!

Congrats to Jason Hood

2009-11-09T07:34:00.003-06:00

Congratulations to Jason Hood (Memphis, USA) for successfully defending his Ph.D thesis on "The Story of Israel in Matthew’s Genealogy of Jesus: With Special Reference to the Function of Biblical Genealogies". It was examined by Hector Morrison (HTC/UHI) and Paul Foster (Edinburgh Uni). Jason is no longer a padawan, he is now a fully fledged Jedi Neutestamentler!

Reviews of Doug Campbells Deliverance of God

2009-11-09T00:45:00.001-06:00

Andy Rowell has usefully collated a series of early reviews of Doug Campbell's big book The Deliverance of God. I'm hoping to read it very soon myself, just as soon as I finish reading Jimmy Dunn's tome Beginning from Jerusalem!

Reformation & Revival Articles

2009-11-09T00:36:00.002-06:00

Robert Bradshaw has gradually been posting up whole issues of the journal Reformation & Revival (now superseded by the on-line Advancing the Christian Tradition). In the latest batch are a cohort of articles on "Eschatology," "New Covenant," and "Justification" that contain a great many good pieces with consulting.

Excerpt of Crossing Over Sea and Land

2009-11-08T02:17:00.002-06:00

Hendrickson has posted on-line excerpts of my book, Crossing Over Sea and Land: Jewish Missionary Activity in the Second Temple Period, including chapters one and two.

A. Andrew Das on Rom 4.4-5

2009-11-06T03:57:00.002-06:00

Note this recent article A. Andrew Das, "Paul and Works of Obedience in Second Temple Judaism: Romans 4:4-5 as 'New Perspective' Case Study," CBQ 71.4 (2009): 795-812. In this piece Das seeks a middle ground on the NPP debate (and the angels cried Hallelujah!) noting that some erroneously miss perspectives about God's empowering grace in Judaism, while others oddly miss the many demands for strict and perfect obedience as well. He concludes:

"New Perspective interpreters such as Dunn and Wright have correctly highlighted the abandoment of Jewish ethnocentrism in Paul's letters, but their central claim that his critique of the Law is limited to ethnocentrism does not withstand scrutiny. The Jews considered observance of the Law's works to be a necessary accompaniment of God's gracious election of the people. Second Temple literature praised those who were exemplary in their obedience, especially Abraham. Paul's convictions prevent him from recognizing the validity of works that proceed apart from the gracious framework of God's activity in Jesus Christ. The Apostle has sundered strict obedience from God's election and mercy toward ethnic Israel. Romans 7:7-25 can therefore describe teh futile struggle to obey what the Law requires. One searches in vain in 7:7-25 for an atoning mechanism that availa for sin apart form Christ (vv. 24-25). Paul may therefore speak of empty "works" or human exertion in contrast to grace as a warrant for why the works of the Law needlessly divide humanity. An adequate 'new perspective' must account for the Apostle's critique of works considered apart form God's grace in Christ."

Sheffield University at CT

2009-11-06T03:30:00.002-06:00

The attempt at closing the Biblical Studies department at Sheffield University saw a wide and varied coalition of folks come together to strenuously object to the closure. Over at CT is an article about the kerfuffle. See also James Crossley's response to remarks by BW3 cited in the article.

Living the Old Testament World

2009-11-06T03:22:00.003-06:00

Check out this video by Zondervan on John Walton and the new Zondervan Illustrated Background Bible Commentary. It scores a 12.4 on the "craic-o-meter".

CEB - Gospel of Matthew

2009-11-06T03:14:00.002-06:00

The forthcoming Common English Bible has released its first excerpt and it features a translation of the Gospel of Matthew. Probably the most interesting "new" thing is that ho uious tou anthropou, normally translated as "the Son of Man", in the CEB is rendered as "the Human One".

HT: Doug Chaplin

Knowledge of God and Known by God

2009-11-05T09:51:00.001-06:00

1 Cor 8:3 states, "but anyone who loves God is known by him," and based on this Richard Hays writes:

“The initiative in salvation comes from God, not from us. It is God who loves us first, God who elects us and delivers us from the power of sin and death. Therefore what counts is not so much our knowledge of God as God’s knowledge of us” (Richard Hays, First Corinthians, 138).

Evangelicals and Catholics

2009-10-30T23:17:00.007-05:00

Over at CT is a piece by Colin Hansen entitled, Not All Evangelicals and Catholics Together, which points to a division among the IVCF chapter at George Washington University over whether Catholics can hold positions of leadership in an IVCF chapter.

Part of the article suggests that N.T. Wright is responsible for driving evangelicals to Rome. I had a big on-line exchange with Dan Wallace about his remark on a book blurb that "in some respects" there is "hardly" any difference between N.T. Wright's doctrines on justification and that of Rome [In fairness to Wallace this was a remark from a book blurb, for a fuller word from Wallace about N.T. Wright see here]. Now I confess that I don't want to get a reputation for being an apologist for N.T. Wright (though it might be too late for that). Although I greatly admire his work, I have some genuine criticisms that I have voiced in an excursus in SROG, and I gave John Piper some feedback on his manuscript The Future of Justification on what I think are the weaker nodes of Wright's arguments. But the attempt to make Wright look like John Henry Newman in an evangelical garb is a bit too much. Wright has criticized Anglo-Catholic views of the afterlife re: purgatory, he holds to a forensic justification as his critics even admit, and his view of grace is different from catholic sacramental theology. Contra Francis Beckwith who is cited in the article, I simply don't know how Wright can give someone an appreciation of a Catholic view of grace that is somehow different from a protestant view of grace. Part of the problem is that some folks want to reduce the debate to "Geneva" versus "Rome" as if they are the only two games in town: they are not! For a start, there is a lot of diversity among the residents of Geneva. The Westminster and Augsburg confessions disagree on what is imputed, Melanchthon and Luther disagreed on whether good works are necessary for salvation, John Calvin was also able to hold together justification and sanctification through union with Christ in a unique way, Martin Bucer held to a two-fold imputation for the impious and the pious, the Puritans weren't exactly monolithic on justification either as a comparison of Richard Baxter and John Owen shows, I think it was George Joye (like Ambrosiaster from the Church Fathers) who saw God's righteousness as his faithfulness rather than as a righteousness imputed from God, etc. Then look at Rome. Yes, we have Trent that was reactive and heavy-handed, and therefore, given to a theology born out of polemics. But read some modern Catholic commentators like Joseph Fitzmyer and I remain confused as to how his Romans commentary which is sooo protestantesque in places was ever granted nihil obstat. D.A. Carson tells a story of how he asked Joseph Fitzmyer what did he believe: his Romans commentary or the 1993 catechism which is solidly tridentine when it came to justification? Then there's a guy like Scott Hahn who is a better and more consistent covenant theologian than some Presbyterians I know. Then what about the Barthians who have a more christocentric approach to the matter that is speaking a different language altogether? Hans Kung saw in Karl Barth a bridge between Protestants and Rome. Not forgetting the post-Bultmann Lutherans like Ernst Kasemann and Peter Stuhlmacher who don't fit neatly into any precise camp with their view of justification as transformative in the sense of God both declaring and making the sinners righteous. Then go east young man with the Orthodox theologians who can integrate justification closely to their leitmotif of theosis. Now suddenly the multiple-choice theology of Geneva or Rome seems highly simplistic doesn't it? Wright's critique of Reformed interpretation, overstated and full of generalization I often find it!, can only cause folk to go to Rome if they are caught in this Geneva or Rome dichotomy. In other words, if you ingrain into people that Geneva (or one suburb of Geneva) and Rome (= Trent) are the only two options, once they question some of their Reformed heritage, you haven't left them with any other option.

In my mind, the most analogous antecedent figure to N.T. Wright is Martin Bucer. Bucer regarded "works of the law" as Jewish ceremonies (which is kinda like boundary markers) and he wanted to integrate the Spirit into the process of the Christian life and saw a second justifying work in the life of the Christ. I think a good project for some brave soul would be to compare Bucer and Wright on Romans 2 and Galatians 4-5 to see where they agree and disagree. I would add that perhaps some affinities with Richard Baxter (see Paul Helm) can be made as well. If I had time to read-up further, I'd say a little bit of Ulrich Zwingli on regeneration and Richard Hooker on the sacraments might be a good comparison with N.T. Wright as well. In other words, Wright is clearly "in" the broad Reformed camp, even though he has some camping gear that I don't like.

I genuinely believe that good progress has been made in Catholic-Protestant relations since the Reformation. This is evidenced by the Evangelicals and Catholics Together as well as the Lutheran-Catholic Joint Declaration on Justification which were positive moves forward (see Richard Mouw's quotation from Charles Spurgeon on Spurgeon's trip to a Catholic Church). I can honestly say that I'd rather worship and pray with an Orthodox Catholic than with a Liberal Protestant. I believe in the Reformation and yet recognize that the definition of a Christian in Rom 10:9-10 is broader than my own doctrinal statement. Still, at the end of the day there remains several incommensurable and irreconcilable differences between evangelicals and Catholics over the distinction between justification and sanctification, the nature of Christian assurance, the eucharist, the papacy, doctrines of Mary, and priestly celibacy. In the end, rediscovering covenant as a unifying theological category, experiencing the blessings of liturgy, digesting the church fathers in a serious way, and seeking transformation rather than transcendence, should be a means of enriching our own theological tradition rather than a reason for running to Rome. What is more, resources to do these things actually are available in the Reformed tradition if you look far and deep enough.

Update: Note the response from Wright via Trevin Wax.

Michael Horton Reviews N.T. Wright on "Justification"

2009-10-28T18:34:00.003-05:00

Thanks to Trevin Wax, here is a list of Michael Horton's series of reviews on N.T. Wright's book on Justification.

Horton makes some good points here, several criticisms I would qualify or contest, but an even handed review overall. Horton and I will be engaging each other in a forthcoming IVP volume on four views of justification in the future where I'm down to advocate something called the "progressive reformed view" (sadly the word "progressive" carries all sorts of freighted connotations that I'll have to carefully qualify).

The Other Wright & The Mission of God

2009-10-24T06:28:00.014-05:00

In just over a week from now, the Biblical and Theological Studies Faculty at North Park University will be hosting the annual Kermit Zarley Lectures. This year we are pleased have Chris Wright as our speaker. The date of the lectures is November 2 and 3, 2009 at 3:30-5:00 PM in Anderson Chapel on the campus of NPU. The Lectures are free to attend and open to all. If you are in Chicagoland please make plans to attend.

The title of his lectures is: “The Bible and the Mission of God."

The subtitle: "What Justification is there for Christian Mission to the World?" (or, "Can Christian Mission to the World be Justified?")

Title of Lecture 1: The Bible and the Scandal of Universality

Lecture 1 will show how our understanding of the validity of Christian mission flows from the world view presented to us in Scripture as a whole. This of course will require some definition of 'worldview', and defense of seeing the overarching biblical narrative as constitutive for Christian understanding of God, the universe, history, etc. We would look at some key themes in OT theology, that flow into the emergence of NT mission - especially the universality of the Abrahamic calling and God's ultimate purposes for the nations. We will also try to distinguish the theology and ideals of biblical mission from the sad and acknowledged failures and abuses that the church has perpetrated through the ages.

Lecture 2: Jesus Christ and the Scandal of Particularity.

Lecture 2 will basically be asking, What makes Jesus unique, such that the Christian mission of bearing witness to him is unavoidable for those who choose to follow him. And again, we will distinguish humble witness to Christ from Christendom pretensions, imperialism, cultural superiorities, etc.

Chris of course is well known as an OT scholar and missionary. His works are numerous, but he recently published perhaps his most significant work The Mission of God: Unlocking the Bible's Grand Narrative. In this work he seeks to defend what he calls the “missional hermeneutic”. Essentially he argues that the Bible is a missional document from cover to cover. He clarifies that he doesn’t think it is a missionary document, as he sees no missionary mandate in the OT. However, from the very beginning of the Bible, Wright argues, that God is on mission. And he invites humanity to join him in his mission.

There are so many interesting points he discusses in over 581 pages including indexes that it would be impossible to even scratch the surface. I would like to comment on just one point that I have found important in biblical theology, but that, as Wright states, is not often addressed: the conflict with idolatry. He avers: “It has long seemed to me that the biblical category of idolatry is in danger of shallow understanding and simplistic responses. Yet surely it is a fundamental, if negative, aspect of a fully biblical monotheism” (137). Implicitly, if not explicitly, Wright shows that the whole mission of God has set as its goal the removal of idolatry from the earth. He provides a quite in-depth discussion of the nature of idolatry in Scripture. Wright observes that the overwhelmingly clear idea about idolatry is that it is a product of human creativity, although more rarely it is tied to demonic activity. As such, the primary implication is idolatry is the pinnacle of the human quest of autonomy from its Creator. He remarks: “Since God’s mission is to restore creation to its full original purpose of bringing all glory to God himself and thereby to enable all creation to enjoy the fullness of blessing that he desires for it, God battles against all forms of idolatry and calls us to join him in that conflict (188).

New Testament Position

2009-10-23T03:32:00.005-05:00

Lecturer

New Testament

Highland Theological College - HTC

Salary: On application

Start Date: January 2010

Highland Theological College UHI is seeking applications for the post of Lecturer in New Testament. Based in Dingwall, Scotland, HTC is a non-denominational, theological college in the evangelical and reformed tradition. The College offers academic programmes at all levels from Access to PhD and seeks to prepare men and women for Christian ministry. HTC is an academic partner of the UHI Millennium Institute, a partnership of colleges and research centres, working together to provide university-level education throughout the Highlands and Islands of Scotland (see www.uhi.ac.uk for more details). Since 2006, the Highland Theological College has been approved to train candidates for the Church of Scotland ministry. More information about the mission, aims, history and governance of HTC can be found on our website at www.htc.uhi.ac.uk.

The successful candidate will hold a PhD in New Testament or will be in the final stages of completing doctoral studies. The appointee will play their part in teaching, research and administration within the College. The post will involve:

teaching New Testament and Greek language modules at undergraduate and taught Masters levels;
research-degree supervision;
engaging in academic research and publication; and,
participation in academic administration and the committee structures of HTC and UHI.

The person appointed will be committed to the mission, aims and theological position of the College, which is a Genuine Occupational Requirement in terms of the Employment Equality (Religion or Belief) Regulations 2003.

Further information and Application Forms can be obtained from Mrs Fiona Cameron (fiona.cameron@htc.uhi.ac.uk or 01349 780000).

Applications should be received by 20 November, and all applicants will be contacted shortly thereafter.

[On a personal note: HTC is a great place to teach New Testament! The faculty, staff, and students have been a pure delight to work with. I cannot imagine a better cohort of colleagues and I will genuinely miss my students. HTC is part of the UHI Millennium Institute which is moving steadily towards University Title hopefully in 2010. In addition to having 40+ on-campus students there is also a very good distance learning programme delivering theological education to the more remote parts of Scotland through a mix of hard copy materials, web-based platforms, and video conferencing. Class sizes range from 5 to 15 students plus distance students per module. There is a real encouragement of excellence in teaching, research, and involvement with local churches as well. HTC is a reformed evangelical college and stands in the British Evangelical Tradition (e.g., Tyndale House). Its doctrinal standard is the WCF, though I would point out that Baptists and Anglicans with a calvinistic soteriology and confessional ethos are most welcomed there. Teaching load is about 10-12 hrs per week, a fair share of admin and committee work, there is good support from HTC/UHI for conference travel funding (e.g., ETS/SBL), and many invitations to preach in local churches].

Philemon and P.Oxy 1423

2009-10-22T23:08:00.003-05:00

Nijay Gupta (Ashland Seminary) points out the relevance of P. Oxy 1423 to the debate about whether Onesimus was a runaway slave, an absconded slave, or simply on "loan" to Paul. P. Oxy 1423 provides an instance of the case of the former:

Flavius Ammonas … to Flavius Dorotheus, officialis, greeting. I order and depute you to arrest my slave called Magnus, who ran away and is staying at Hermopolis and has carried off certain articles belonging to me, and to bring him as a prisoner together with the head-man of Sesphtha. This order is valid, and in answer to the formal question I gave my consent. I, Flavius Ammonas, officialis on the staff of the praefect of Egypt, have made this order.

Anglican News

2009-10-20T06:44:00.002-05:00

The program Compass has a doco on the Sydney Anglicans and in the interview Peter Jensen shows why he is one of the premier Christian statesman in his answer to some very freighted questions that were designed to catch him out. In other news, the British Telegraph reports that Rome may soon be announcing a provision for Anglicans who want to convert to Catholicism while retaining an Anglican liturgy. This will include mostly dissident Anglo-Catholics drawn from the Traditional Anglican Communion (TAG). Incidentally, TAG is headed by a former Australian Army Chaplain.

Academic Editing

2009-10-18T18:27:00.002-05:00

A good friend of mine, Anya McKee, has as an editing company called youneedaneditor.com which specializes in proof reading, editing, and also indexing academic works. It's a very good service, well-priced, and ideal for getting someone to double check your Ph.D thesis prior to submission (esp. for persons whose first language is not English!). Also since she is in Australia in means Americans and Brits get a good exchange rate on the price! I intend to make use of this for essays that I write since I am the worst proof reader of my own work (as anyone who has read my SROG will know!).