Threads from Henry's Web

Author: henry

  • Measuring Media Fairness

    A corollary of the fundamental idea of a free market is caveat emptor, let the buyer beware. I look at that from a slightly different angle than usual, not as an indictment of the free market, but rather as a statement of its driving force–the decisions of buyers. As a buyer, you vote every day on what will succeed and what will not.

    Regarding the media, both Republicans and Democrats seem unwilling to accept this necessity, and to believe that it works. To their credit, the Republicans do not seem to be advocating new regulations at the moment; they are simply complaining as buyers that the product is not to their liking. Some Democrats, on the other hand, are calling for the fairness doctrine to be re-enacted especially to deal with talk radio, which is an area that tilts strongly to the right. This is one of the many reasons that, while I left the Republican party some years ago, I never became a Democrat. I do not think either party favors freedom in a reasonably consistent manner.

    I might as well pick on two bloggers, though the information is all over the blogosphere right now. Elgin Hushbeck, Jr. wrote in his election Post Mortem that:

    . . . In fact as a recent Pew Research Report showed, the only major network that showed any sense of balance was actually the nemesis of the left Fox News, which had equal percentage of negative stores on McCain and Obama, and slightly higher percentage of positive stores for Obama. On the other hand on MSNBC over 70 pecent of the McCain stories were negative, compared to only 14 percent for Obama.

    On the Stones Cry Out blog, Doug wrote:

    The adulation given to Barack Obama was far more than can be accounted for by his historic run for the Presidency. . . .

    Now my gut feeling is that the coverage was not fair and even, but I have serious problems with the manner in which that fairness is being measured. Counting positive, negative, and neutral stories does not seem, without much broader context, to be a very accurate method. One would first have to establish a base as to what was the correct ratio, and I think it is very difficult to find an unbiased way of establishing that base.

    My gut feeling depends on my idea of what fairness would be, what stories would be relevant and what would not be. I then compare that to the portion of the media to which I listen more, which is admittedly more left leaning (more MSNBC than Fox, for example, and no talk radio at all), and as a result I get the strong feeling that the sources I watched didn’t balance it out all that well. Most commonly, I watch via the internet clips of the stories I regard as relevant. After watching a number of shows from start to finish, I’m very much convinced these clips are the only way to go with news stories–then I get to set the ratio according to my prejudices!

    The question is just what is the correct ratio of stories. Let me illustrate. If a reporter were writing about the Alaska senate race, in which one candidate was convicted of multiple felony counts and the other was, well, not so convicted, what is the proper ratio of stories? If we come back to the McCain/Obama race, another accusation is that the media favored process stories over substance (which is also my gut feeling).

    Assuming for the moment that the numbers and my gut feeling are correct, out of those stories, what was the proper ratio? I would suggest that the Obama campaign provided much less “process” fodder than did the McCain campaign. Bluntly, I was interested in almost none of it, but that doesn’t answer the question about the ratio.

    Besides talk radio we now have the blogosphere to try to bring various stories to our attention, but again, in most cases where I looked, while blogs bring in material that doesn’t make the mainstream media, very often it is less vetted, and less relevant than the mainstream media’s material. Since Republicans seem to have been on the short end of the stick, let me note that most of the stories of which they wanted to see more coverage, would have simply gotten me as a viewer to change the channel. I already knew about the abortion votes, Ayers, Rezko, and Wright during the primaries.

    I was also uninterested in stories of book bannings at the Wasilla library, unless someone could produce something more than an alleged conversation. I wasn’t concerned about who prayed for Governor Palin in her church. I’ve had people lay hands on me and pray who hold views I would certainly oppose, and I’m sure it will happen again.

    In other words, there was a great deal of material in the election that I found quite irrelevant. One thing of which I am quite certain is that two categories of stories got way more mention than they deserved: 1) Candidate associations, and 2) Political process.

    But why was this? I’m going to suggest that very few voters are willing to watch through a serious dissection of the policies of one candidate or another. Republicans who have talked to me wonder how I could favor Obama over McCain. Invariably they will bring up several topics such as government spending, redistribution (the socialism charge), and freedom of speech (campaign finance being an example). Those issues were a wash as far as I was concerned.

    The problem here is simple. The Republicans do not represent responsible fiscal policies. They do not oppose redistribution, and their candidate is one of the great proponents of campaign finance reform. A solid examination of the issues would bring all of those points out. One of my greatest objections to President-Elect Obama is the combination of his support for public financing of campaigns with his decision to opt out of the system. He practiced what I preach, but he didn’t practice what he preached.

    But the specifics of such a discussion are not the most important thing here. There was information available on all of these things. People complained that they didn’t know what candidates, especially President-Elect Obama, stood for. I don’t believe we have any major reason to doubt the general outlines of the policies espoused by each candidate. You would have a hard time finding out, however, if your only source of information was television news.

    And a note to my Republican friends (and enemies). If you think Joe the Plumber and the whole related discussion constituted discussion of the issues, you’re in trouble. But there were a bunch of people who wanted to watch that, so there it was.

    Which is where I get back to the free market. I think the media, and the television media in particular, do a much better job of reflecting the votes of their customers than we give them credit for. Debating the fairness of the various outlets is an appropriate exercise in order to try to change the market share of the various outlets, but not in order to pretend that it is the fault of the media that one candidate loses or wins.

    The media coverage is the fault of the market, and in this case I think the market is doing quite well. Barack Obama’s campaign with its internet driven fundraising, however, will point the way not only to a greater freedom in terms of political money, but also to a greater variety in the media. The weakness in the market is that minority positions can be driven out simply because they don’t have a large enough constituency–yet. That’s true of physical products as well. An inventor of a device that is only intended for a tiny percentage of people has to find the right outlet to reach those people who will listen.

    On that basis third parties like the Libertarians or the Greens have much more to complain about. Or not. You can’t have market share until you have market share, just as you have to have money in order to make money.

    I think it’s a good idea to look at media fairness, as long as it doesn’t turn into advocacy of government control, such as the fairness doctrine. It’s a good way to try to persuade people to vote with their channel changers–the one appropriate way in which to control expression.

  • Trashing Bible Translations is Trivial

    . . . not to mention easy.

    In the just completed presidential election here in the U. S., were I to list all of the reasons why I might not vote for the candidate for whom I eventually did vote, the list would be fairly long, and might convince someone I thought that candidate was quite a scoundrel.

    Similarly, I could quite easily make a list of only the positive points of the candidate for whom I did not vote, and make someone think he was the man!

    Candidates are rarely perfect.  They rarely fully reflect one’s own views, so there is some compromise involved when one goes out to vote.

    So what does this have to do with Bible translation? Quoth the apostle Paul:  Much, in every way!

    Critics of one Bible translation or another, or even one method of translation or another often simply find cases in which the particular translation or method produces results they regard as less than the best, or perhaps just plain bad.  Like negative political ads, these notes are supposed to add up in our minds to an eventual rejection of that particular translation or method.

    The problem is that every translation is susceptible to this approach, as is any particular mix of translation methods.  That’s because, like political candidates, translations are imperfect.

    It’s very easy to get into advocacy rather than evaluation.  I know.  I do it all the time.  But no accumulation of negatives ever turns into a positive message.  Unless, that is, in Bible translation it turns into motivation to learn the Biblical languages.  Since I suspect that isn’t going to happen as a mass movement, we’ll probably be living with translations for the forseeable future.

    A particular example of this kind of criticism of translation can be found in the preaching and teaching of many pastors who are well-versed in the Biblical languages.  Because of their extensive knowledge, and based on their extensive study, they can proclaim some particular translation misleading or just plain wrong.

    Now doubtless they have good reason for making this claim.  I recently heard it made and I agreed fully with the speaker.  The translation in question was, in my view, unfortunate.

    Since I have studied the process of Bible translation, however, I know that the rendering that the speaker and I both thought was poor, was actually produced by a committee of well-qualified scholars in the relevant field.  Their decision was reviewed by many others.  Comments were gathered, and then a final rendering was chosen.

    Does the speaker wish to take on that powerful committee?  Does he wish to suggest he knows better?  Of course he does!  So do I!  It’s fun.  It’s what this study is all about.  That’s the normal give and take of scholarship.

    But the congregation doesn’t really hear it the way we do.  First, most of them are not so well aware of how translations are made.  What they actually hear is that the translators are wrong, and they may infer possibly that those translators are less intelligent, less well-trained, and or less careful than their pastor or teacher.  They learn to distrust the translation, and instead of trusting the source languages instead, they have to trust their pastor.  Of course, in their personal study, they still have to trust some translation.

    I have written before about those who know very little Greek or Hebrew and yet proclaim, based on some commentary or other reference, that a particular word means some particular thing, contrary to the text of their translation.  In that case I’m talking about people with inadequate knowledge misleading because they are not fully competent to say what they say.  In this case, however, I’m talking about people who are very competent accidentally misleading people.

    What do I suggest?  To pastors or teachers skilled in the Biblical languages:

    1. Moderate your vocabulary.  Even when you are very certain, claim your statements about translation as your opinion.  “I believe” goes a long ways here.
    2. Don’t just work from the source languages.  Educate people on translation and on how to make effective use of the numerous English translations.
    3. Make both positive and negative statements about translations, when they are applicable.  Don’t just talk negatively about the ones you don’t like.

    To Bible students I suggest:

    1. Use multiple translations.  If you don’t know the source languages, try to get a better idea.  Choose translations that use different philosophies as well.
    2. Read prefaces, introductions, and footnotes.  Know the strengths and weaknesses of your particular Bible version(s).
    3. Learn as much as you can about the Biblical languages even if you don’t have time to actually learn them.  This will help you sort through the many, many claims.

    Note that I’m not talking about blog posts here for the most part.  You can’t always cover everything in a blog post, so you might simply include something negative from one verse but cover something positive at another time.  In that case the balance is in reading more than one post.

  • Matthew 25:14-30 (The Talents)

    14[The kingdom of heaven] is like a man going on a journey.  He calls his slaves and hands his property over to them.  15To one he gives five talents, to another two, and to another one, to each one according to his strength.  Then he goes on his journey.  As soon 16as he goes, the one who received five talents did business with them and gained another five.  17Likewise the one with two earned another two.  18But the one who received one went out, dug in the ground, and hid his lord’s money.  19After a long time the lord of those slaves returned and settled accounts with them.  20The one who had received five talents brought another five talents, saying, “Lord, you handed five talents over to me.  Look, here I’ve gained five more.  21His lord said to him,
    “Excellent, good and faithful servant.  You have been faithful over a little, I will put you in charge of much.  Enter into your lord’s joy.  22Then the one who had received two talents said, “Lord, you handed two talents over to me.  Look, I have gained another two talents.”  23His lord said to him, “Excellent, good and faithful servant.  You were faithful with a little, I’m going to put you in charge of much.  Enter into your lord’s joy.”  24But the one who had received one talent came and said, “Lord, I knew you, that you are a hard man, harvesting where you didn’t plant, and gathering where you didn’t scatter.  25I was afraid, and went out and his your talent in the ground.  Look, you have what is yours!” 26But the lord answered him, “Wicked and lazy servant!  You know that I harvest where I haven’t planted, and I gather where I haven’t scattered?  27You should have given my money to the bankers, and when I returned, I could have received my own money with interest.  28So take the talent away from him and give it to the one who has ten talents.  29For to everyone who has it shall be given, and it will overflow, and from the one who doesn’t have shall be taken away even what he has.  30And throw the useless slave out into the outer darkness.  In that place there will be weeping and grinding of teeth. — Matthew 25:14-30

    The boundary between verses 15 and 16 is doubtful.  Di he immediately go on a journey, or did the servant go out and immediately begin doing business.  It’s not a matter of great theological important, of course, but it is interesting.  The very best manuscripts would suggest that “immediately” goes with the servant’s action, but there are a larger number of the immediately next tier of manuscripts that suggests the opposite.  For example, the original hand of Sinaiticus goes with the reading I have translated, but the second corrector changes it.  Vaticanus supports the text as I have it, but Alexandrinus is on the other side.

    For verses 21 and 23, “enter your lord’s joy” CEV has “share in my happiness.”  I like that, but I’m not sure it’s correct.  I wonder if it may be “welcome to your lord’s pleasure” or something like that.  I may update this post later with a note on the matter.

    Otherwise, the translation is not the major issue here, but rather the exegesis, which, I suspect, makes some folks uncomfortable.

     

  • 1 Thessalonians 5:1-11

    1Brothers and sisters, you don’t need me to write to you about the times and the seasons, 2because you yourselves are well aware that the day of the Lord will come as a thief in the night.  3When people are saying “Peace and security,” then destruction will come on them suddenly, like  labor pains on a woman who is pregnant, and they will be unable to escape.

    4But as for you, brothers and sisters, you are not in darkness that the day should come on you like a thief.  5For you are all children of the
    light and children of the day!  We are not of the night or of the darkness.  6Because of that, let’s not sleep like the rest, but watch and be clear headed.

    7For those who sleep do so at night, and those who are drunk, do that at night.  8But since we are day people,let’s be clear headed, dressed in the breastplate of faith and love, and the helmet of the hope of salvation.  9Because God has not appointed us for wrath, but to experience salvation through our Lord Jesus Christ, 10who died for us so that whether we watch wakefully or whether we sleep, we will live together with him.  11Therefore comfort one another and build one another up, just as you already do. — 1 Thessalonians 5:1-11

     The only textual issue is a minor grammatical variant in verse 4.  It’s interesting that this verse has been used of the rapture, because it indicates that the return of Jesus will arrive as a thief in the night, but this may be carrying the analogy too far, as it is the sudden destruction that comes as a thief, while those in the know are not supposed to be caught off guard.

    This is also not a translation note, but Paul brings grace into the passage in a special way.  He’s calling on Christians to watch and be ready, yet because of the salvation we receive through Jesus, whether we remain awake or not, we will live with him.

     

  • Questions on Judges 4:1-7

    Here are some questions that came to mind as I studied Judges 4:1-7.

    1.  Why does the lectionary reading end where it does?  Would the passage bring a different lesson if one read on to where Barak requires Deborah to accompany him before he’ll go?

    2.  Does this passage provide a universal justification for women in church and national leadership?  Why or why not?  Note that many take Paul’s comments on women in church leadership as universal, yet on this passage–not so much!

    3.  How does “God sold them” fit with your (our?) sense of justice?  Is hardship always (generally, often, rarely) caused by God’s direct action rather than by the Devil or other forces of evil?

    4.  Why does God choose to act through such limited instruments?  Could he not make things right more immediately and efficiently considering he’s the one who “sold them” into their current situation?  This question could be applied in many places.

     

  • What Did They Cry?

    In Judges 4:1-7, when the Israelites cried out, what did they have to say?  With Psalm 123 included along with Judges 4:1-7 in Proper 28 / Ordinary 33 / Pentecost +27, I think we have an interesting possibility for preaching on prayer in trouble.

    My basic starting point would be to suggest to the congregation that they imagine themselves in deep trouble.  How should you pray?  Would it be Psalm 123 with a simple statement that you’ve had it and God needs to show you some mercy?  Would it be more complicated.  One could try a number of different prayers, and ask the congregation which is the “best” one.

    • The arrogant prayer–I’m one of the good guys, Lord, so why haven’t you helped me?
    • The self-deprecating prayer–I don’t deserve anything, of course, I’m completely worthless, but could you help anyhow?
    • The desperate prayer–I’m at the end of my wits.  If you don’t help me, I’m done for!
    • The bargaining prayer–if you help me now, I’ll be faithful forever.  (This would be a good time to look elsewhere in Judges for the behavior of the Israelites.
    • The thankful prayer–if you can think of things to thank the Lord for.  (Note that just because God is doing lots of good things doesn’t mean that we will notice them!

    The Israelites have brought all of this on themselves, according to the text, and it is God who sent the oppressor.  Does that change the way one should pray?  There are those who always rebuke Satan in times of trouble, but is it necessarily Satan who is acting?

    Finally, does the prayer one offers change God’s response to the situation?

  • Judges 4:1-7

    1After Ehud died, the Israelites again did what was evil in YHWH’s eyes. 2So YHWH sold them into the hand of Jabin, King of Canaan, who reigned in Hazor. The commander of his army was Sisera who lived in Harosheth of the Nations.

    3Then the Israelites cried out to YHWH, because Jabin had 900 iron chariots and he had oppressed the Israelites harshly for 20 years. 4Now Deborah was a woman, a prophetess, wife of Lapidoth. She judged Israel at that time. 5She lived under the palm tree of Deborah between Ramah and Bethel in the mount of Ephraim. The Israelites went up to her for her to judge.

    6She sent and called for Barak, son of Ahinoam from Qedesh-Naphtali, and she said to him, “Has not YHWH, God of Israel commanded that you go and set up on Mt Tabor and take with you 10 thousand men from Naphtali and Zebulon? 7And I will bring Sisera, commander of Jabin’s army, and his chariots, and his host, out to you to the brook Qishon, and I will give him into your hand.  — Judges 4:1-7

    The translation of this passage is pretty straight-forward except for a bit in verses 6-7 where it’s hard (for me, at least) to convey the idea of God drawing Barak out to one place to prepare for battle and doing the same thing to Sisera.  They are both drawn out to a battle arranged by God.

    Another reasonable question is whether, at the time Deborah calls for him, God has already told Barak to go out, or whether this is the first news.  When Deborah says, “Has not the God of Israel told you . . .” she could be speaking of her own statement, or she might be referring to something Barak already knew–or should have known.

     

     

  • 3rd Sunday of Easter 2005

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  • A Correct Prayer Attitude

    Reading:  Psalm 123 (From proper A28)

    Is there a correct attitude for prayer?

    Many people have rigid standards for how to pray, the type of language, the attitude one must have toward God, things that one must ask for–or not.  Who must be addressed (Jesus, Father, Holy Spirit), and how much praise and thankfulness is needed as opposed to requests.

    In teaching about prayer, the vast majority of questions center around things one should or should not do.  It’s a great deal like learning how to approach a powerful figure, a king, or even just your boss.  What does he like to hear?  What does he hate hearing?  What is likely to open his ears to your request?

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  • Psalm 123 – Had Enough!

    Psalm 123, Proper 28A/Ordinary 33A/Pentecost +27
    November 16, 2008

    (Note that I always use Text Week for my  lectionary study)

    A song of ascents.

    1To you we lift up our eyes,
    You who live in heaven.
    2As the eyes of slaves turn to the hand of their master,
    As the eyes of a maid looks to the hand of her mistress,
    So our eyes look to our God until he shows us favor.
    3Show us favor, YHWH,
    For we have had more than enough contempt.
    4Our souls are satiated
    — on the mocking of those at ease.
    — on the contempt of the arrogant.

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