Christian Flannagan Placed in The Trusts Art Scholarship 2012

The Trusts Art Scholarship 2012Matt and I were very proud that last night at the Lopdell House Art Gallery our son Christian Flannagan was awarded 3rd place in the The Trusts Art Scholarship 2012 for West Auckland students who intend to enter go to Art School next year.

Christian Flannagan

Christian entered one of his animations as he intends to study animation at tertiary level next year; he has been animating since he was 12. This is the animation that earned him the award.

You can check out more of Christian’s animations on his You Tube Channel.

Published: “Feticide, the Masoretic Text, and the Septuagint” in The Westminster Theological Journal

Matt’s article “Feticide, the Masoretic Text, and the Septuagint” is now available in Vol 74, No. 1 – Spring 2012 of The Westminster Theological Journal.

The Westminster Theological Journal

An abstract of “Feticide, the Masoretic Text, and the Septuagint” follows:

A long Christian tradition of moral reflection on feticide interprets feticide, the killing of a formed conceptus, as a violation of  God’s law against homicide. In her book, Our Right to Choose, Beverly Harrison attempts to undercut this tradition of interpretation.

Harrison alleges that the Alexandrian argument is based on a mistranslation of the Hebrew text. Harrison’s argument is based on apparent discrepancies between the Septuagint (LXX) and the Masoretic Text (MT) over the rendering of Exod 21:22-25. She makes three claims. Firstly, she suggests that Christian prohibition of feticide is based upon the LXX. Secondly, that the MT, which in her view accurately captures the original law, did not consider feticide a major crime. Thirdly, she argues that the LXX mistranslates this law and incorporates a prohibition of feticide into the text that is not there.

In response I examine whether each of Harrison’s contentions is correct. From the outset I grant Harrison’s assumption that the MT accurately captures the original and that the LXX is the later translation. I also grant her point that the argument has origins in Alexandrian Judaism and the LXX. The discussion then asks whether each of Harrison’s other claims is correct. Does the MT consider feticide a minor crime? And does the LXX misinterpret the original?

I defend a negative answer to both questions.

The Christian Blog Carnival comes to MandM

Christian CarnivalIt has been a while since MandM hosted the Christian Carnival but its our turn again. Enjoy : )

Theology
Divorce and Remarriage, Part 1: Intro by Carl Ayers of Theological Pursuit 
“Many Christians, churches, and church leaders have struggled and continue to struggle with what the bible says on divorce and remarriage. This is the first of eight posts in which I explore the proper biblical framework for approaching this delicate topic.”
(MandM’s Matt has written on this topic previously, just in case you’re interested:“Till Death do us Part” Christ’s Teachings on Abuse, Divorce and Remarriage)

Jesus in the Old Testament by Kirra Antrobus of Thoughtful
“Jesus in the Old Testament is the first in a series on fulfilled prophecy about Jesus, as well as types and christophanies in the Old Testament. I would love for you all to come weigh in on these ideas.”

Dawkins and Secular Hypocrisy by Matthew Flannagan of MandM
“Richard Dawkins says William Lane Craig is not morally qualified to debate him but can Dawkins’ criticisms of Craig be consistently maintained given Dawkins’ own support of Peter Singer?”

Devotional
Modern Marriages by Gbenga Owotoki of Impart For Impact – A Change You Can Believe In
“Most marriages were predicated on faulty foundations and a building with such foundation cannot last. People get into marriage for the wrong reasons for some it is the wealth that will be available at their disposal, others for reasons other than genuine love entrench in God’s approval.”

Be My Everything by Ruth of Mess Into Message
“If I mentioned to anyone that I went to church, people would be surprised.  I thought this was a good thing – that I wasn’t a stereotypical Christian.  But actually it came down to the fact that my heart and behaviour were so far removed from Christ that I did not reflect Him at all.  It isn’t about attending church to earn ticket into heaven.  It’s about a relationship with God.  It’s about making right choices, because of what He has done for us.  Loving Him because He first loved us.’”

On Fearing God more than men by Madeleine of MandM
“Because I know He has enabled me to be able to act competently and that He expects me to do so where it is right to, I act, but it does not mean that doing this is easy nor does it mean that I do not pay a price or feel the slings and arrows. I am human; like everyone else, I bleed.”

Other
One of His Translators by Romi of In the Way Everlasting
“A quarter of a century ago, on the last day of the English Bible camp held at a small Bible Institute on the Sea of Japan, a missionary from Canada gave me a booklet. It was a copy of  ”Our Daily Bread” published by RBC Ministries…”

Bandit’s Dad Was A Smokey by James Nakamura of Nakadude
“Burt Reynolds quote on his dad characterizes the vacuum that exists between us and our earthly fathers. My hope is that we find Christ like mentoring and our Heavenly Father to fill in the gaps.”

How Ya Doin’? by Richard Rabehl of In Faith’s Mission Blog
“Richard Rabehl turns to Scripture for encouragement when all news seems to be bad news.”

Orphans by Ridge Burns of Ridge’s Blog
“Ridge Burns relates his experience with Liberian orphanages to God’s promise not to leave us as orphans.”

Today Is July 4–Founding Fathers and Thoughts on Theological Liberalism by Chris Price of American Church History
“Well, it’s another July 4, where many people will celebrate the Declaration of Independence from Great Britain.  Of course, declaring independence and actually winning it are two different things.  Perhaps we should actually celebrate the signing of the Treaty of Paris in 1783 as our official independence day.  That’s not as fun, though, because it took far less in terms of guts.”

Contra Mundum: Dawkins and Secular Hypocrisy

Richard DawkinsWhen I was a non-Christian I was forever hearing about how Christians are hypocrites. When I converted to Christianity at 17, one thing that struck me is how often these charges were often a case of the pot calling the kettle black. While there is undoubtedly some hypocrisy within the church, it is also pervasive outside it. Secular culture often contains absurd ironies and hypocrisy which are conveniently ignored.

A great example was the media fiasco over William Lane Craig’s visit to the United Kingdom last year. Craig is distinguished philosopher known professionally for his work in philosophy of time and philosophy of religion. Alongside his scholarly work, he has also developed a reputation as a prolific public speaker and debater, debating many of the world’s leading sceptics. His combination of scholarly ability and effective debating skills has earned him a reputation as one of the world’s foremost Christian apologists.

“Apparently, having two PhD’s, authoring over 100 papers, and writing 30 books on a topic makes you unqualified to speak on it, but being the star of the 80′s TV series “Growing Pains” does.”

Craig’s visit to the UK attracted media attention when Richard Dawkins, author of the best selling “God Delusion”, publically and resolutely refused to debate him. Dawkins publically stated earlier of his critics that “he did not care” who they were, he would “dialogue” with them and “win the argument”. He also had publically debated numerous critics significantly less qualified than Craig, notably Ted Haggard. These facts, alongside Dawkins implausible and inconsistent reasons lead to accusations of cowardice and hypocrisy from other academics such as Daniel Came a philosophy professor at St Hugh’s College Oxford.

In the UK newspaper the Guardian Dawkin’s gave two reasons for his refusal. According to Dawkins, Craig “parades himself as a philosopher, but none of the professors of philosophy whom I consulted had heard his name”. Dawkins omitted to mention that this was not the first time he had publicly denigrated Craig’s scholarly credentials. On a previous occasion  Daniel Came,  had e-mailed him stating:

“Professor Craig has a PhD in philosophy and a PhD in theology. He is Research Professor in Philosophy at Talbot University. He has published more than thirty books and over a hundred papers in reputable peer-reviewed journal. Given your passionate and unconditional commitment to truth, I can only think that you were not aware of Professor Craig’s credentials when you made the above reference.”

So Dawkins claim that no philosopher he had consulted had ever heard of Craig was less than honest. A less charitable person might describe this as simply slander.

Dawkins concern about Craig’s alleged lack of scholarly credentials also seems odd seeing that he (Dawkins) had earlier accepted an invitation to debate actor Kirk Cameron.  Apparently, having two PhD’s, authoring over 100 papers, and writing 30 books on a topic makes you unqualified to speak on it but being the star of the 80′s TV series “Growing Pains” does qualify you. It’s also ironic that Dawkins would accuse Craig of lacking scholarly credentials on the matter given that he (Dawkins) is a biologist and not a philosopher of religion.

Dawkins next excuse was that Craig is “morally unfit” to debate him.  To substantiate this he cites not from any of Craig’s scholarly writings. But two blog posts Craig had written on with the conquest of Canaan. At face value  the early chapters of the book of Joshua portrays God as commanding the killing of every man women and child in Canaan. I say “appears”, here because latter sections of the book of Joshua and its sequel in judges proceed on the assumption this never occurred, and studies into ancient conquest accounts of this genre have noted the widespread use of literary hyperbole whereby victories are described in sweeping rhetoric of killing absolutely everyone when in reality they were nothing of the sort.

As it happens Craig does not take these accounts at face value. While he rejects a hyperbolic reading, he suggests the commands are best understood as a command to destroy the nations as a collective group, not to destroy every individual. The command, on Craig’s view, is a command to drive the inhabitants out of the land (land to which the Israelites had legal title), with only the die-hard occupants who refused to leave being killed. Moreover, Craig expresses scepticism that women and children were remaining at the time of the attack.

In one place however, Craig granted the face value reading for the sake of argument and argued that even if one accepts this, one can still coherently claim that a loving and just God could have issued the commands in question.  While a loving and just God would, in normal circumstances, condemn killing of the innocent, in highly unusual rare circumstances a loving and just being could, for the sake of some greater good, permit or command such killing. Craig is clear that he is talking about rare, highly unusual circumstances where killing brings about some greater good. Moreover, Craig believes that with the exception of a couple of incidents recorded in the bible, God has not ever issued such commands, and we should be extremely sceptical of any claim that he has today.

In the Guardian, Dawkins takes the position Craig adopted for the sake of argument as Craig’s actual view, and issued a vitriolic attack on Craig. Dawkins asks? “Would you shake hands with a man who could write stuff like that? Would you share a platform with him? I wouldn’t, and I won’t. Even if I were not engaged to be in London on the day in question, I would be proud to leave that chair in Oxford eloquently empty.”

Now I have shaken hands with Craig and attended conferences with him, and while I don’t endorse some of the arguments he gives for his conclusion, and while Craig in fact criticises my views in one of the articles that Dawkins cites from,  I am inclined to agree that it’s possible for a loving and just God  to command killing innocent people in rare circumstances to bring about some greater good. But what interests me here, is Dawkins’ outspoken denunciation of such an idea. This is ironic, because Dawkin’s comments elsewhere suggest he is committed to this conclusion.

In a documentary he hosted entitled “the Genius of Darwin” on UK’s channel four, Dawkins  interviewed Princeton Philosopher Peter Singer.  Dawkins opened the interview by stating that   Singer was “one of the most moral people in the world”, and that he “certainly [had] the one of most logically thought out ethical position in world.”

The irony of this is that Singer is (in)famous for his advocacy of  infanticide: the killing of newborn infants. In his book Practical Ethics, Singer has argued that atheism and Darwinism lead to the conclusion that human infants have no greater moral standing than that of other animals such as pigs or cows. He concludes that the only reason it’s wrong to kill an infant is that doing so upsets the parents or other people in society who desire that it lives. If an infant is disabled, so that its parents do not want it, killing it is permissible. Singer does not limit his conclusion to the severely disabled. He goes so far as to argue that even moderately disabled children can be killed provided that the parents replace the child by having another healthy one. Doing so brings about greater happiness in the world and hence a greater good.

Even more ironic, is the moral theory which Singer uses to undergird his position. Singer argues that moral claims are best understood not as true or false statements about what is right or wrong, but as imperative or commands that people issue to each other.  A moral rule is correct, it if would be commanded or prescribed by a fully informed rational person who was totally aware of all the consequences of the action and totally impartial. In Practical ethics, Singer argues such a person would endorse infanticide.

It’s evident from watching the “The Genius of Darwin” that Singer’s position was known to Dawkins as he mentioned it on several occasions.

So in the world of Richard Dawkins, Craig is morally unfit to share a platform with him because he believes that in rare, unusual circumstances in the past, a loving and just God commanded killing the innocent for some greater good. On the other hand Singer, who holds that infanticide is permissible today, in a wide variety of common situations because a fully impartial person would command it, is the most moral person in the world with the most “logically thought out ethical position in the world”.  The only significant difference between these perspectives is that Singer endorses infanticide in a much wider range of possibilities than Craig does, and that Craig believes that the loving fully rational, impartial person actually exists.  It’s hard to see how this difference makes Craig “morally unfit” to shake his hand while Singer is one of the most “moral people in the world” worth fawning over on UK TV. It makes about as much sense as the claim that a distinguished philosopher of religion is not academically qualified to debate philosophy of religion, while a famous teen heart throb from an 80’s sitcom is.

Is Dawkins a hypocrite, a liar, a cynical opportunist or just logically confused? I leave my readers to decide.

Matt writes a monthly column for Investigate Magazine entitled “Contra Mundum.” This blog post was published in the  June-July 2012 issue and is reproduced here with permission. Contra Mundum is Latin for ‘against the world;’ the phrase is usually attributed to Athanasius who was exiled for defending Christian orthodoxy.

Letters to the editor should be sent to:
editorial@investigatemagazine.DELETE.com

RELATED POSTS:
Contra Mundum: After Birth Abortion
Contra Mundum: When Scientists Make Bad Ethicists
Contra Mundum: Separating Church and State
Contra Mundum: Consenting Adults and Harm
Contra Mundum: Pacifism and Just Wars

Contra Mundum: Religion and Violence
Contra Mundum: Stoning Adulterers
Contra Mundum: Why Does God Allow Suffering?
Contra Mundum: “Till Death do us Part” Christ’s Teachings on Abuse, Divorce and Remarriage
Contra Mundum: Is God a 21st Century Western Liberal?
Contra Mundum: In Defence of Santa
Contra Mundum: The Number of the Beast
Contra Mundum: Pluralism and Being Right
Contra Mundum: Abraham and Isaac and the Killing of Innocents
Contra Mundum: Selling Atheism
Contra Mundum: Did God Command Genocide in the Old Testament?
Contra Mundum: Fairies, Leprechauns, Golden Tea Cups & Spaghetti Monsters
Contra Mundum: Secularism and Public Life
Contra Mundum: Richard Dawkins and Open Mindedness
Contra Mundum: Slavery and the Old Testament
 
Contra Mundum: Secular Smoke Screens and Plato’s Euthyphro

Contra Mundum: What’s Wrong with Imposing your Beliefs onto Others?
Contra Mundum: God, Proof and Faith
Contra Mundum: “Bigoted Fundamentalist” as Orwellian Double-Speak
Contra Mundum: The Flat-Earth Myth
Contra Mundum: Confessions of an Anti-Choice Fanatic
Contra Mundum: The Judgmental Jesus

“Ask Dr Matt” this Sunday Night at Massey Presbyterian Church

If you are in Auckland this Sunday evening come along to Massey Presbyterian Church and ask Matt your burning theological questions. From the Facebook Page for the event:

Ask your questionSometimes we have unanswered questions about God, the bible and religion. Dr. Matthew Flannagan will host a questions night. He is a philosopher, theologian and apologist for the Christian faith. So dust off those questions! No questions are too silly, heretical or unworthy of attention (well almost none;p). You can either write them on the thread in the MPC fb page, or put them in the specially marked box at Church on the reception desk, or message me if you want to be anonymous. You can even ask them on the night. Dr. Matt will tackle your questions on the night (it will be recorded too if you can’t make it).

Massey Presbyterian Church
510 Don Buck Road, Auckland, New Zealand
Sunday 8 July 2010 @ 7pm
(Church cafe open from 6.15pm)

Blogging as a Supplement to Peer Review: My SBL 2011 Paper

At the Society of Biblical Literature annual meeting in San Francisco I gave a paper in the Blogger and Online Publication session entitled “Blogging as a Supplement to Peer Review“. It occurred to me today that I have never published it on MandM so here it is.

This paper will not be a normal academic paper. Normally, when I present one of them, I have a specific thesis I try and offer an argument for it and rebut arguments against it. Today however I will present more of a narrative based on some reflections from my own experience as a blogger and scholar and someone who blends the two.

Peer ReviewI began engaging in “biblical blogging” with great reluctance.  One of my biggest reservations was that blogs are not peer reviewed. Anyone can, and does, write anything at all and get it published on the internet – even, if it’s complete nonsense. One only has to surf the net for a few minutes to see the problem.

Further, the readership of blogs is not restricted to scholars. Many blogs feature a person writing on a subject with little or no understanding of it who have a following of devoted readers who are equally ignorant, but nevertheless read and comment on the same topic as if they were knowledgeable. My impression was that blogs on theological topics were no less immune to this problem than blogs on other topics.

So my first reservation was that a blog post really carried no stature; I felt it would be embarrassing to be known as a blogger – I was seeking to be a scholar.

My second reservation based on my experience with online communication. There are subtle social constraints on face to face communication. If I have to stand up and speak in front of an audience at a conference I will be nervous.  If I say something stupid publically others will laugh at me and I will be embarrassed. If I get really nasty and cross a line someone might get physically threatening and even hit me if I provoke them. There are social consequences to what I say. Online, however, many of these social constraints are muted, one can be completely anonymous or communicate from a fictional personae. People can say things they would never say saying in public without facing the normal social consequences of such comments. This means that online discussions can be counter-productive. Most bloggers will be familiar with the phenomena of “trolls” people who enter into online discussions simply to insult, attack and distract the discussion. I could not see the attraction much less the benefit of engaging in a medium like that.

I think both these reservations have some merit. However I now believe that, despite them, blogging can serve as a supplement to peer review. It is hard to not believe that given what blogging has done for me but before I get into that, note that I said supplement, my suggestion is that it can supplement not replace peer review.

Some Challenges of Traditional Peer Review
In 2006 I graduated with a PhD in Theology. The prospects in the job market were bad in New Zealand – my part of the world – particularly for an unknown fresh graduate. An immediate goal of mine was to establish myself as a credible theological scholar which, of course, meant getting my work known. I resolved that I needed to be published. If I developed a series of publications, others in my field will read my work, and as a result my work will become known. I began by following the usual route of submitting articles to journals for publication and I found it hard going.

Let me note two challenges I found with this:

First, almost no one reads your article until it gets published, and this can affect you motivationally. I don’t know about you, but I find it difficult to write something I feel good about but then let months pass by knowing no one is reading it.

Second, as I have just implied, this method takes a long time. Often I would not hear back from journals for as much as 12 months and I would have minimal feedback on the article before that time. After 12 months the article was sometimes turned down for reasons other than content, such as, that the editor had recently accepted for publication a piece on that topic before. Or sometimes, after months, you’ll get an acceptance with feedback, when you then write and respond to this and wait for their response, even more months elapse. until this process is completed no one apart from the editor and reviewer are reading your work and in the mean-time you remain unknown and struggling to find work in your field. You might have to take a non-academic job and then when do you find time to research and write and pursue publications.

The point is it can take a long time to get your ideas or work widely read or interacted with by this method and the waiting time can be difficult.

Of course you can attend conferences such as this one; you can present papers you are working on to the wider scholarly community and have them critiqued and also hear and discuss work of other scholars. But you will face obstacles of geography and expense and if you live in New Zealand, for example, and many of the best in your field work in the United States or the United Kingdom, then you really do have to travel a great distance and pay substantive finances to do this. So it is particularly tough on people who are recent graduates and trying to establish themselves as scholars and may not yet have a full time faculty position where they can get both support and encouragement as well as financial assistance.

Blogging as an Alternative
In 2006 Madeleine and I started a blog called MandM. At first it contained short social commentary type pieces reflecting what we thought was the accepted genre of blogging – light, easy for people to dip in and out of without really investing any reading time on. We tried to make ours interesting and it gave me an outlet to share snippets of what was in my head with the world – a need built into most of us academics.

But two years on, in 2008, when I found myself still with limited employment opportunities – I was adjunct teaching and trying to get published of my own bat and it was frustrating and felt like I had barely gained any ground pursuing both employment and publication – Madeleine suggested that I focus on blogging. She suggested I focus on publishing on different theological topics I was researching and writing on or just thinking about, on the blog and that we should try to get as wider readership for these online pieces as I could.

Both For the reasons I suggested above and the fact that as far as I could see at that time, no one was doing this (probably for the same reasons I was adverse to the idea) I thought this was a terrible idea. Madeleine kept saying “everyone uses Google, even academics” but I just thought that she did not get academia.

I worried that even if she was right that the right academics would stumble across my work online that they would write me off as a popularist for putting my work online; I worried it would do more harm than good. We actually argued about it. Every time I raised these issues Madeleine pointed out to me that “it’s not an either or”, she’d say “I am not saying you should stop trying to publish peer reviewed articles just that while you’re working on bigger longer term projects use the blog to get these ideas out and widely read. It will put your name in their minds then when they see your CV or one of your publications, your name will ring a bell.”

I remained very sceptical, but she wouldn’t let up so I gave it a go.

I discovered several things from the experience of biblical blogging, not the least of which was  that I should listen to my wife.

First, my motivation was different. in blogging one needs to write relatively short pieces, and you also have to blog fairly regularly if your blog is to be one people regularly read and interact with. This therefore created a self-imposed deadline. When I was working on a 10,000 word article I would often break the topic down into smaller sections and I was sure to refer back and forward to different parts of the text because I had in the back of my mind that it would be broken into a 3 part blog series. I was also aware that the piece had to read well or people would just surf on. This focus, I believe, helped me to write more concisely, succinctly, engagingly and clearly.

I also used the blog to keep me on track, to not lose momentum and have large gaps of time interrupt my focus as once part 1 was published the readers would want part 2. It also forced me to have the work regularly edited and spell checked a way that would not have been the case if I was aiming to write a major article. Of course, there is a temptation to rush the work and not give it the research and thinking time it deserves because of the demand for part 2 but if your goal is to be a scholarly blogger you just have to ignore that temptation and do the work properly.

I really found my motivation towards writing was enhanced when I knew hundreds or thousands of people were reading what I wrote weekly. It tends to motivate you in a way normal publications do not. For example I felt a commitment to our readers some of whom gave immediate and constant feedback, and while some was obviously troll-ish, not all responses were, most made an effort to engage the subject even if they were not academics in it, which was nice because while we all want the feedback of our peers and those we admire in the field, we do not do what we do for just their benefit alone. Many of us want to influence how society and culture understand and respond to our fields as well as gain academic stature.

In the comments section I would find that I needed to clarify X or explain Y better, or address a foray of objections to what I had written, many of which did not immediately occur to me as I wrote.  Because my readers were asking questions or offering criticism publicly in front of the whole world I felt often obligated to write follow up posts and so on, and I often found these posts and the comments section and the follow up to them would become a kind of draft material from which articles could be built.

There are now many times I have written an article for publication or for a conference or a debate where, I have searched the comments section of MandM because I remembered an important objection that someone raised and that I had written a really short, to the point, response to it, in fact, it is now rare for me to produce any academic work that does not have some part of it that began on my blog.

In addition to blogging simply being a helpful tool for my own thinking about my topics of interest I really began to find it was also a good way of getting my work out there and known and not as a popularist despite the growing popularity our blog was receiving.

Blogging alongside Madeleine’s marketing of MandM meant my work was getting widely read, really widely read. However, contrary to what I had supposed, becoming popular – in the sense of gathering a wide readership and following – does not necessarily entail popularism. The problem with popularists is not that their work is widely read, it is the content of their work. If quality work is being widely read then that is a good thing.

My wife was making sure that we were being read. Through her blog promotion efforts, our blog rose and rose in Google results and readership. My peers were becoming aware of my work. You see, it turned out that fellow academics do use the internet and they do use Google when doing research and they being knowledgeable in their field, can tell if your work is of low quality or not. My wife was right. If one is doing good work on a subject and publishing online then others who are working in that subject are likely to get to know you are doing good work even if it is yet to be published.

This last fact helps to overcome some of the challenges to traditional peer review I mentioned at the start. Blogging means that hundreds, even thousands of other people all over the world working in your field can know what you are working on and give instant feedback. With traditional publication you would have to get something published in the specific journals they read or give a paper at a conference they attended. Blogging can get your pre-published ideas out to the scholarly community quickly and widely. This can have other spin-offs.

Many established scholars have connections with publishers and projects with publishers which lesser known scholars do not have access to. Think of editors of collected works or special editions of journals devoted to a topic, or conferences where many speakers are invited where the proceedings are going to be published and so on.  In these sorts of contexts, the editor’s knowledge of who can contribute to a given topic has an important role in deciding whose will be accepted for inclusion.  If you are doing work on a topic and are still in the process of getting published but your ideas are widely known and being taken seriously then opportunities can arise that would not have arisen if your pre-published work was not so widely read. This has definitely been the experience I have had from blogging.

Madeleine began marketing MandM fairly actively in 2008. By 2009 we began noticing that occasionally other scholars in the fields we were writing on would leave comments on our blog or write to us with feedback. It was very exciting to turn on the computer and see a name you recognised in the comments list under something you had written. We would be stunned when a leader in our respective fields would email asking for my resources to help with their own research based off our blog posts.

Over the past two years this sort of thing happening, directly as a result of our blog and Facebook activities, has lead to a significant increase in my professional output and my standing in my field. Some ideas I wrote on the binding of Isaac were taken up and developed by the writer of a recently published book which is being well received – the footnotes include links to my blog posts.

In 2010 I was invited to address the Evangelical Philosophical Society in Atlanta on the basis of some ideas I put into a blog post. I was also invited to be part of Panel discussion at the society of biblical literature the same year, again for my blog posts. This resulted in me being asked to write a chapter for a forthcoming book, and three other co-publications, and a dictionary articles – all very respectable items for my CV. On the basis of another blog post, I was asked to review a book in a major peer reviewed journal. In some cases editors of these works then contacted me again and invited me to submit work for different projects – I have even had editors email me saying “I read your blog post on such and such, we’d like to publish it, can we?”

I am currently in San Francisco because I was invited to present two papers other than this one, one to the EPS and the other to the EPS Aplogetics Conference, both papers were based on blog posts I had written.

Further, I funded both my attendance at last year’s conferences in Atlanta and this year’s conferences in San Francsico – coming all the way from Auckland, New Zealand – with donations largely received via my blog.

It does not stop there. I have been in receipt of 3 invitations to apply for upcoming vacancies in faculties both in the United States and in New Zealand based off recommendations received from peers who know me solely because of my blog or in one instance, solely because of my blog.

In most cases I would never have received these opportunities if it were not for blogging – I think in the last year, only my publication in the Westminster Theological Journal was not connected in some way to my blogging. Every other academic opportunity was. So it is fair to say that in the last two years I have had more success publishing and establishing myself as a scholar by using my blog as a supplement to peer review than I did through the traditional route of simply writing articles for publication.

Singer on Matthew Flannagan in “Peter Singer Under Fire: The Moral Iconoclast Faces His Critics”

Yesterday Matt went the library and did a little reading for his upcoming Evangelical Philosophical Society paper “Peter Singer, Human Dignity, and Infanticide and he discovered that email exchange he’d had with Peter Singer in 2006 had resulted in a few paragraphs in Singer’s book Peter Singer Under Fire: The Moral Iconoclast Faces His Critics.

Here is a screen shot of what one sees when one uses the “search inside this book” function:

Peter Singer Under Fire: The Moral Iconoclast Faces His Critics

Matt does not feel that Singer accurately portrayed his counter example but the substance Singer presents of it is correct. Singer’s response to Matt seems to be that Matt is right in principle but in practice it would never be an issue.

Madeleine and Matt to speak on “Being Good: Christian Virtues for Everyday Life” at the 2012 Evangelical Philosophical Society Meeting in Milwaukee

Evangelical Philosophical Society

I have had to revise my earlier statements about not going to the November 2012 academic conferences in Milwaukee on the grounds that when you are personally invited to participate in a panel discussion by Doug Geivett and Mike Austin at the Evangelical Philosophical Society (“EPS”) you do not say no :-)

(If I said “no” I think Andrew would throw things at me and André Z would egg him on)

Matt has been invited to speak on the same panel too.

Here is what we know so far:

Being Good: Christian Virtues for Everyday LifeMike and Doug co-edited a book entitled Being Good: Christian Virtues for Everyday Life.  At the EPS meeting in Milwaukee in November 2012 there will be a panel discussion in one of the sessions offering critical discussion of the book and it’s themes. Matt and I are now scheduled to be participants in that panel.

The panel will discuss different aspects of the book, such as, an analysis of a virtue in the book that a participant disagrees with by giving an extension of the book’s discussion of character in some way.

Matt was already going anyway as his paper on Singer and Infanticide got through the blind review process and was accepted.

I had thought I might not go as we in the process of radically changing how I earn money. I am about to swap my regular weekly income for a contract for services that will see me retain most of the money I make my firm but pay my own expenses (and still be supervised and under the umbrella of a firm as all baby-lawyers should be under the law). So this is both exciting as I will have more control over what I earn but it is also scary as there are no guarantees that I will earn consistently; imminent changes to how legal aid is to be paid make that even scarier. The theory is that in the long run I will make more than I was on my very low baby-lawyer income but it is yet to be tested. As I am the primary earner in our house there is a lot riding on this, including the extension to our mortgage to purchase this opportunity. Going to America is not a cheap exercise from New Zealand but we have providentially managed to find a way the last two years with a lot of help from our friends so I am going to stop worrying and focus on trusting in God to whom I am  grateful for this opportunity.

My Faith Journey

Like Jacob in the book of Genesis, my spiritual journey has been one of wrestling with God. Not physical wrestling, like that engaged in by Jacob, but wrestling intellectually with the questions and implications that have arisen from my realisation that God exists and Jesus Christ actually, in reality, rose from the grave.

Faith JourneyI was not raised a Christian; in my early years my family attended an Anglican Church. This was part of the residual Anglicanism which is part of New Zealand’s heritage as a British colony.  We ceased attending in the early 80’s when I was around 6.  I was raised in a very secular environment where what are commonly referred to as ‘liberal ideals and values’ were taken for granted.

Something kept drawing me to the reality of God. New Zealand has an amazingly beautiful country-side, which I spent a lot of my youth hiking and exploring in; I kept being aware of a spiritual presence, a glory, an amazingly awesome being reflected in the world around me and I felt it was providentially guiding me. I engaged in theological debates at intermediate and high school as I explored this sense.

Then at 16 I began to ask serious questions about morality and my life. My parents had divorced, my friends were promiscuous, doing drugs and breaking the law. I had attended a very conservative upper-class boarding school and I had also attended a very permissive public school by then. I began to ask questions about how I should live, were the beliefs I had correct, what sort of person did I want to be? Who was correct, the Christians from the past or the moderns of today? And how do we tell – how can I know?

These questions lead me to attend a Church in 1991, which was enthralled by the teachings of Bishop Spong. Spong was teaching that the bible was not authoritative, Christ did not rise from the dead, Christians needed to revise their views on sexuality, and so on. I was puzzled as to why a Church would teach things like this. The elders recommended I read some “modern critical scholarship”. This led me to encounter the debate over many of these issues for the first time. I discovered Josh McDowell, Alistair McGrath, Francis Schaeffer and serious evangelical scholarship for the first time.

At a youth camp ran by the Methodist church in 1991 I ran into a small group of evangelicals who began sharing with me the Christian faith. I came before God in prayer and committed by life to following him. This was the most dramatic life changing experience I have ever had.

I started University the next year. Waikato University was the most secular university in New Zealand, and my new beliefs came under concerted intellectual attack. For time-tabling reasons I was forced to do a philosophy degree and from day one everything I had committed to was assaulted intellectually in my classes. My wrestling with God continued. As my interlocutors raised questions I went to the library to find literature that was not on the reading lists, which helped me address these questions.

I discovered the writings of Alvin Plantinga, Richard Swinburne, William Lane Craig and J P Moreland. I began to ask questions about how my faith related to politics or history or to the theoretical disciplines I was studying. There was no real place I knew of where evangelicals could get these questions answered so I went to the library and began to skim through the books on the shelf and read. I began using what I discovered to respond to my sceptical interlocutors. I soon found they were quite unprepared for the answers I gave. It seemed to me Christianity had lost the cultural battle by default with skeptics raising age-old questions that Christian writers had already addressed and taking the silent response as acquiescence.

I also began to discover the great classics from Christian history. After disagreeing sharply with the very skeptical lecturer of my religious studies class I began checking primary sources. This led me to begin reading Athanasius, Augustine’s City of God, Calvin’s Institutes, sections of Aquinas and so on. I began to discover there was a wealth of history that I had not been made aware of and which my culture had caricatured.

My wrestling with these questions transformed me radically. I went on to do a Masters degree in philosophy on the relationship between faith, reason and scholarship and a PhD thesis on ethics. I found myself estranged from the very anti-intellectual, pietistic evangelical traditions that dominate in New Zealand. I also felt estrangement from the mainstream academic community due to my commitment to a fairly conservative Christian faith.

Despite this, I have felt in doing this I have been faithful to the call I perceived on my life at a young age. It ignited in me a passion to assist other Christians to wrestle with these questions and to come up with credible answers with which to engage the secular culture credibly.  It has led me to having a very Socratic pedagogy and a demand for a high level of logical rigour, cultural awareness, and faithful theological commitment to my endeavours.