My King Leonidas action figure from Reel Toys
Spartan helmet on display in a museum in Athens
Spartan shield captured by the Athenians on display in the Agora Museum in Athens
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Wednesday, November 21, 2007
Leonidas the Spartan King
My King Leonidas action figure from Reel Toys
Spartan helmet on display in a museum in Athens
Spartan shield captured by the Athenians on display in the Agora Museum in Athens
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Tuesday, November 20, 2007
The Great Arab Conquests
Map of the Early Muslim Conquests (The Cambridge History of Islam)In The Great Arab Conquests, Hugh Kennedy describes and convincingly analyzes the astonishing story of how the Arabs took over the Middle East. Beginning around 630, Arab forces burst initially into Syria and Mesopotamia, and then into Egypt and Persia. By 651, the Arabs had conquered the Persian Empire, which then stretched deep into the "stans" of Central Asia, and they were already pushing into Roman North Africa. Carthage fell in 698, Spain followed after 711. In 751, Arab forces defeated the Chinese in the struggle for Turkestan.
Why were they so successful? Muslims knew, of course, that God was guiding their victories, and many Eastern Christians agreed.
For the large majority of the Syrian and Egyptian Christians who belonged to sects condemned by the Byzantine Empire, the Nestorians and Monophysites, the Arabs were evidently God's scourge in the chastising of the vicious Orthodox regime. Kennedy offers other, more secular, explanations, above all the mutual devastation through which the Byzantine and Persian Empires had so weakened each other over the previous two centuries. And far from being crude barbarians crashing ignorantly into this alien world of civilization, the Arabs had ancient contacts with both Persia and Byzantium. These linkages are suggested by the extensive network of Christian bishoprics and shrines that stretched from southern Iraq deep into the Yemen. (Incidentally, Kennedy's maps are excellent.) The Arab leaders were skilled and worldly-wise, quite sophisticated in the ways of the civilized empires, and they made excellent use of diplomacy as needed. By the end of the book, we are much less inclined to see the Arab conquests as a near-miracle, but rather as something close to a foregone conclusion, and that shift of perception is vastly to the author's credit.
Kennedy summarizes his argument thus: "In the final analysis, the success of the Muslim conquest was a result of the unstable and impoverished nature of the whole post-Roman world into which they came, the hardiness and self-reliance of the Bedouin warriors, and the inspiration and open quality of the new religion of Islam."
Significantly, his very plausible list of factors ends rather than begins with the motivating power of Islam. His book gives no support to those who see the story of Islam as an incessant tale of bloodshed and massacre in the guise of holy warfare, and he is very fair in quoting contemporary observers who saw both the good and bad sides of the new regime. Christian critics easily distinguished between those Arab rulers, like the Caliph Yazid II, who were monstrous tyrants, and the others who were decent and just. The Arabs varied enormously in their treatment of Christians, Jews, and other conquered peoples, and it is hard to generalize over the whole region.
As Kennedy notes, however many people may have disliked the new regime, few moved to active resistance: "The fragmented nature of the response of the conquered was an important reason for the success of the Muslims, both in the initial conquest and in the consolidation of their rule."
read complete article
more on the Four Caliphs here
The Great Arab Conquests
Map of the Early Muslim Conquests (The Cambridge History of Islam)In The Great Arab Conquests, Hugh Kennedy describes and convincingly analyzes the astonishing story of how the Arabs took over the Middle East. Beginning around 630, Arab forces burst initially into Syria and Mesopotamia, and then into Egypt and Persia. By 651, the Arabs had conquered the Persian Empire, which then stretched deep into the "stans" of Central Asia, and they were already pushing into Roman North Africa. Carthage fell in 698, Spain followed after 711. In 751, Arab forces defeated the Chinese in the struggle for Turkestan.
Why were they so successful? Muslims knew, of course, that God was guiding their victories, and many Eastern Christians agreed.
For the large majority of the Syrian and Egyptian Christians who belonged to sects condemned by the Byzantine Empire, the Nestorians and Monophysites, the Arabs were evidently God's scourge in the chastising of the vicious Orthodox regime. Kennedy offers other, more secular, explanations, above all the mutual devastation through which the Byzantine and Persian Empires had so weakened each other over the previous two centuries. And far from being crude barbarians crashing ignorantly into this alien world of civilization, the Arabs had ancient contacts with both Persia and Byzantium. These linkages are suggested by the extensive network of Christian bishoprics and shrines that stretched from southern Iraq deep into the Yemen. (Incidentally, Kennedy's maps are excellent.) The Arab leaders were skilled and worldly-wise, quite sophisticated in the ways of the civilized empires, and they made excellent use of diplomacy as needed. By the end of the book, we are much less inclined to see the Arab conquests as a near-miracle, but rather as something close to a foregone conclusion, and that shift of perception is vastly to the author's credit.
Kennedy summarizes his argument thus: "In the final analysis, the success of the Muslim conquest was a result of the unstable and impoverished nature of the whole post-Roman world into which they came, the hardiness and self-reliance of the Bedouin warriors, and the inspiration and open quality of the new religion of Islam."
Significantly, his very plausible list of factors ends rather than begins with the motivating power of Islam. His book gives no support to those who see the story of Islam as an incessant tale of bloodshed and massacre in the guise of holy warfare, and he is very fair in quoting contemporary observers who saw both the good and bad sides of the new regime. Christian critics easily distinguished between those Arab rulers, like the Caliph Yazid II, who were monstrous tyrants, and the others who were decent and just. The Arabs varied enormously in their treatment of Christians, Jews, and other conquered peoples, and it is hard to generalize over the whole region.
As Kennedy notes, however many people may have disliked the new regime, few moved to active resistance: "The fragmented nature of the response of the conquered was an important reason for the success of the Muslims, both in the initial conquest and in the consolidation of their rule."
read complete article
more on the Four Caliphs here
Ah Lek Sweeps the Floor
Ah Lek has heard of the holiness and wisdom of Abba Ah Beng. He wanted to be a disciple of this holy man. One day, he packed his meagre possessions and set out for the Sow Lin Monastery. Presenting himself at the door, he requested admittance because he wanted to be a disciple of Abba Ah Beng. “Wait here”, he was told by a curt doorman, “Abba Ah Beng is meditating with his Bible and must not be disturbed.” So Ah Lek waited at the front door for 3 days and 3 nights. It must be a test, he thought, as Ah Lek is a fan of Hong Kong kungfu movies. Three days later, the door opened and the doorman peered out. “You still here?” said the surprised doorman, “Oops, I forgot to tell Abba Ah Beng about you.”
Ah Lek was brought before the holy man. Abba Ah Beng was the disciple of Abba Isaac of the Great Desert Fathers of Northern Egypt. As northern Egypt is closer to Jerusalem, these desert fathers regard their tradition as holier than those who follow the tradition of Abba Tau in the southern desert. Hence the expression, ‘holier than Tau.’ “So you want to be a disciple, do you?” Abba Ah Beng spoke, staring with piercing eyes at Ah Lek because he has misplaced his spectacles again. “Our Lord Jesus taught us to wash each other’s feet so you shall start your service by sweeping the monastery floor.” It was a large monastery.
Disciple junior grade Ah Lek swept the dinning hall floors, the corridors, the main sanctuary, the altar areas, the pews, the choir stands, the prayer rooms, the many cells in which his fellows monks lived, the cloisters, the gardens, the library, the conference room, the reception rooms and Abba Ah Beng’s living quarters. He swept in winter, spring, summer and autumn. Year after year, Ah Lek faithfully swept the floor of the Sow Lin Monastery. One day, he dropped dead from exhaustion. He found himself in heaven with Jesus.
“Welcome my good and faithful servant,” Jesus greets him with a smile, “You have been faithful in serving me in small things and now you will be rewarded with greater things.” Then Jesus gave Ah Lek a bigger broom for him to sweep New Jerusalem.
What is the moral of this story?
.
Ah Lek was brought before the holy man. Abba Ah Beng was the disciple of Abba Isaac of the Great Desert Fathers of Northern Egypt. As northern Egypt is closer to Jerusalem, these desert fathers regard their tradition as holier than those who follow the tradition of Abba Tau in the southern desert. Hence the expression, ‘holier than Tau.’ “So you want to be a disciple, do you?” Abba Ah Beng spoke, staring with piercing eyes at Ah Lek because he has misplaced his spectacles again. “Our Lord Jesus taught us to wash each other’s feet so you shall start your service by sweeping the monastery floor.” It was a large monastery.
Disciple junior grade Ah Lek swept the dinning hall floors, the corridors, the main sanctuary, the altar areas, the pews, the choir stands, the prayer rooms, the many cells in which his fellows monks lived, the cloisters, the gardens, the library, the conference room, the reception rooms and Abba Ah Beng’s living quarters. He swept in winter, spring, summer and autumn. Year after year, Ah Lek faithfully swept the floor of the Sow Lin Monastery. One day, he dropped dead from exhaustion. He found himself in heaven with Jesus.
“Welcome my good and faithful servant,” Jesus greets him with a smile, “You have been faithful in serving me in small things and now you will be rewarded with greater things.” Then Jesus gave Ah Lek a bigger broom for him to sweep New Jerusalem.
What is the moral of this story?
.
Ah Lek Sweeps the Floor
Ah Lek has heard of the holiness and wisdom of Abba Ah Beng. He wanted to be a disciple of this holy man. One day, he packed his meagre possessions and set out for the Sow Lin Monastery. Presenting himself at the door, he requested admittance because he wanted to be a disciple of Abba Ah Beng. “Wait here”, he was told by a curt doorman, “Abba Ah Beng is meditating with his Bible and must not be disturbed.” So Ah Lek waited at the front door for 3 days and 3 nights. It must be a test, he thought, as Ah Lek is a fan of Hong Kong kungfu movies. Three days later, the door opened and the doorman peered out. “You still here?” said the surprised doorman, “Oops, I forgot to tell Abba Ah Beng about you.”
Ah Lek was brought before the holy man. Abba Ah Beng was the disciple of Abba Isaac of the Great Desert Fathers of Northern Egypt. As northern Egypt is closer to Jerusalem, these desert fathers regard their tradition as holier than those who follow the tradition of Abba Tau in the southern desert. Hence the expression, ‘holier than Tau.’ “So you want to be a disciple, do you?” Abba Ah Beng spoke, staring with piercing eyes at Ah Lek because he has misplaced his spectacles again. “Our Lord Jesus taught us to wash each other’s feet so you shall start your service by sweeping the monastery floor.” It was a large monastery.
Disciple junior grade Ah Lek swept the dinning hall floors, the corridors, the main sanctuary, the altar areas, the pews, the choir stands, the prayer rooms, the many cells in which his fellows monks lived, the cloisters, the gardens, the library, the conference room, the reception rooms and Abba Ah Beng’s living quarters. He swept in winter, spring, summer and autumn. Year after year, Ah Lek faithfully swept the floor of the Sow Lin Monastery. One day, he dropped dead from exhaustion. He found himself in heaven with Jesus.
“Welcome my good and faithful servant,” Jesus greets him with a smile, “You have been faithful in serving me in small things and now you will be rewarded with greater things.” Then Jesus gave Ah Lek a bigger broom for him to sweep New Jerusalem.
What is the moral of this story?
.
Ah Lek was brought before the holy man. Abba Ah Beng was the disciple of Abba Isaac of the Great Desert Fathers of Northern Egypt. As northern Egypt is closer to Jerusalem, these desert fathers regard their tradition as holier than those who follow the tradition of Abba Tau in the southern desert. Hence the expression, ‘holier than Tau.’ “So you want to be a disciple, do you?” Abba Ah Beng spoke, staring with piercing eyes at Ah Lek because he has misplaced his spectacles again. “Our Lord Jesus taught us to wash each other’s feet so you shall start your service by sweeping the monastery floor.” It was a large monastery.
Disciple junior grade Ah Lek swept the dinning hall floors, the corridors, the main sanctuary, the altar areas, the pews, the choir stands, the prayer rooms, the many cells in which his fellows monks lived, the cloisters, the gardens, the library, the conference room, the reception rooms and Abba Ah Beng’s living quarters. He swept in winter, spring, summer and autumn. Year after year, Ah Lek faithfully swept the floor of the Sow Lin Monastery. One day, he dropped dead from exhaustion. He found himself in heaven with Jesus.
“Welcome my good and faithful servant,” Jesus greets him with a smile, “You have been faithful in serving me in small things and now you will be rewarded with greater things.” Then Jesus gave Ah Lek a bigger broom for him to sweep New Jerusalem.
What is the moral of this story?
.
Monday, November 19, 2007
Beowulf Retold
Beowulf is the oldest epic poem in the English language. Dated around 700 AD, it is the source from which most of the Western mythology and ‘heroes’ stories originate. The epic starts in Denmark. King Hrothgar’s palace (mead hall) named Heorot was under nightly attacks by a monster called Grendel for 12 years. Grendel attacked them every night and carried off his warriors as food. Beowulf, a prince of the Geats of southern Sweden arrived with a small band of warriors to aid King Hrothgar. That night Beowulf engaged Grendel in fierce hand to hand combat. Grendel could not match the strength of Beowulf, was mortally injured and escaped by tearing off his arm. The next day was a day of rejoicing. However that night, Heorot was attacked by Grendel’s mother. The next morning, Beowulf tracked her to her cave and killed her, bringing back to King Hrothgar, Grendel’s head.In second part of the epic, Beowulf returned home to King Hygelac. After the death of the king and his son, Beowulf succeeded to the throne and ruled for 50 years. The country was attacked by a fire-breathing dragon. An aged Beowulf fought the dragon, finally killing it with the loss of his own life. The epic ends with his funereal rites and lament. Unlike most early epics, Beowulf is an altruistic hero. Most scholars agree that the epic was gradually infused with Christian symbolism as the monks duplicated the manuscript. Some scholars regard the epic as a Christian allegory; as a battle between good and evil. It is significant that Beowulf’s three battles are not against man but against a monster, an evil demon, and a destroyer of civilization. His sacrificial death is the fulfillment of a hero’s life.
In the movie, Beowulf (2007), screenwriter Avery and Gaiman went beyond the epic to show us a very different portrait of Beowulf. Their Beowulf was not the altruistic hero of the epic but a flawed human being. He was a fighter with an appetite for glory, land, gold, women and be immortalized in songs by their bards. He enjoyed the stories being told about him and was not above embellishing some details to make himself look better. In the movie, after killing Grendel and in turn attacked by Grendel’s mother, Beowulf tracked her to her cave. There instead of killing her, he was seduced by her promise of a kingdom, land, gold, women and invincibility in return for impregnating her. This sin will come back to plague him. The movie continued with Grendel’s mother fulfilling her part of the bargain. Beowulf became king.
The kingship, glory, land, gold, women and invincibility became wearisome as King Beowulf soon discovered. He was constantly in battle with those who wanted to kill him and thus become legend themselves. Then the country was attacked by a dragon which turned out to be his son (by Grendel’s mother). Beowulf succeeded in killing the dragon by sacrificing his life. It was interesting how Avery and Gaiman turned the epic story about good versus evil to an examination of personal sin and its consequences.
Beowulf was led down the path of self destruction by his pride. Thus he was unable to resist the temptations of kingship, lands, gold, women, invincibility and celebrity. By his Faustian pact with Grendel’s mother, he laid the seed for his own self destruction. He sold his soul for worldly success. A small sin grew into a big one. Beowulf redeemed himself in his final act of self sacrifice to save those he loved.
This movie version of Beowulf reminds me of another action hero in the Bible- Samson (Judges 13-16). Samson was proud, and arrogant about his great strength. Thus he was unable to resist the temptations of beautiful Philistine women and wealth. He sinned by marrying them thus breaking the Mosaic Law. The consequences of his sin was that he was blinded and chained like an animal. His redemption came when he sacrificed himself by pulling down Dagon’s temple, killing himself and many Philistines. In spite of his flawed nature, Samson is considered a Judge and a leader of the Israelites. Beowulf and Samson revealed a flawed humanity, prone to pride and sin. Before we are too quick to judge them, we must remind ourselves that we too shared the same flawed humanity.
The lesson is how not to sin and suffer its consequences; to avoid the temptation to sin. 1 Peter 5:8 and James 1:14-15 warns us about the danger of temptations to sin. Our vulnerable to temptations arise from our false self (also called old nature and old man). Our false nature tells us that we can only be happy if we have power, lands, gold, sex, fame or invincibility. When temptations appear, it whispers in our ears that it is okay to commit a small sin so that we can get what we want. “It is only a small sin,” it croons, “probably no one will notice.” It quotes Scriptures to show us that all our sins have been forgiven, so just do it! Our false self neglect to tell us what our true self already knew. We are forgiven for our sins but we still have to bear its consequences. Sometimes the consequences of our sins may affect many generations. King David, the apple of God’s eye had to watch his newborn child (conceived in adultery) die, and suffer the treachery of his son Absalom. When we sin, it is often not only we who suffer but those whom we love. So when temptations to sin appear, run away as fast as you can; in the opposite direction! G.K. Chesterston remarks, “It is always simple to fall; there is an infinity of angles at which one falls, only one at which one stands.”
Reflection Questions
1. What are some temptations to sin that are facing you at this moment? Is that in a relationship that should not be developed further? Some aspect of your work? Your ambition? Your priorities?
2. How will you go about resisting temptations to sin?
3. Are you accountable to anybody? Accountability groups of two or three persons are very helpful to help us resist temptations to sin.
Lord,
We acknowledge that we are flawed beings. We thank you that you have redeemed us and given us a true self (new nature). Yet we know our false self (old nature) is still working on us. We know the temptations of the world are very strong. There are also those who will trip us to watch us fall. Father, we ask for the help of your Holy Spirit to strengthen us to resist temptations to sin. We also ask that you will send us brothers and sisters to whom we can be accountable to. Help us, we pray.
Amen.
Beowulf Retold
Beowulf is the oldest epic poem in the English language. Dated around 700 AD, it is the source from which most of the Western mythology and ‘heroes’ stories originate. The epic starts in Denmark. King Hrothgar’s palace (mead hall) named Heorot was under nightly attacks by a monster called Grendel for 12 years. Grendel attacked them every night and carried off his warriors as food. Beowulf, a prince of the Geats of southern Sweden arrived with a small band of warriors to aid King Hrothgar. That night Beowulf engaged Grendel in fierce hand to hand combat. Grendel could not match the strength of Beowulf, was mortally injured and escaped by tearing off his arm. The next day was a day of rejoicing. However that night, Heorot was attacked by Grendel’s mother. The next morning, Beowulf tracked her to her cave and killed her, bringing back to King Hrothgar, Grendel’s head.In second part of the epic, Beowulf returned home to King Hygelac. After the death of the king and his son, Beowulf succeeded to the throne and ruled for 50 years. The country was attacked by a fire-breathing dragon. An aged Beowulf fought the dragon, finally killing it with the loss of his own life. The epic ends with his funereal rites and lament. Unlike most early epics, Beowulf is an altruistic hero. Most scholars agree that the epic was gradually infused with Christian symbolism as the monks duplicated the manuscript. Some scholars regard the epic as a Christian allegory; as a battle between good and evil. It is significant that Beowulf’s three battles are not against man but against a monster, an evil demon, and a destroyer of civilization. His sacrificial death is the fulfillment of a hero’s life.
In the movie, Beowulf (2007), screenwriter Avery and Gaiman went beyond the epic to show us a very different portrait of Beowulf. Their Beowulf was not the altruistic hero of the epic but a flawed human being. He was a fighter with an appetite for glory, land, gold, women and be immortalized in songs by their bards. He enjoyed the stories being told about him and was not above embellishing some details to make himself look better. In the movie, after killing Grendel and in turn attacked by Grendel’s mother, Beowulf tracked her to her cave. There instead of killing her, he was seduced by her promise of a kingdom, land, gold, women and invincibility in return for impregnating her. This sin will come back to plague him. The movie continued with Grendel’s mother fulfilling her part of the bargain. Beowulf became king.
The kingship, glory, land, gold, women and invincibility became wearisome as King Beowulf soon discovered. He was constantly in battle with those who wanted to kill him and thus become legend themselves. Then the country was attacked by a dragon which turned out to be his son (by Grendel’s mother). Beowulf succeeded in killing the dragon by sacrificing his life. It was interesting how Avery and Gaiman turned the epic story about good versus evil to an examination of personal sin and its consequences.
Beowulf was led down the path of self destruction by his pride. Thus he was unable to resist the temptations of kingship, lands, gold, women, invincibility and celebrity. By his Faustian pact with Grendel’s mother, he laid the seed for his own self destruction. He sold his soul for worldly success. A small sin grew into a big one. Beowulf redeemed himself in his final act of self sacrifice to save those he loved.
This movie version of Beowulf reminds me of another action hero in the Bible- Samson (Judges 13-16). Samson was proud, and arrogant about his great strength. Thus he was unable to resist the temptations of beautiful Philistine women and wealth. He sinned by marrying them thus breaking the Mosaic Law. The consequences of his sin was that he was blinded and chained like an animal. His redemption came when he sacrificed himself by pulling down Dagon’s temple, killing himself and many Philistines. In spite of his flawed nature, Samson is considered a Judge and a leader of the Israelites. Beowulf and Samson revealed a flawed humanity, prone to pride and sin. Before we are too quick to judge them, we must remind ourselves that we too shared the same flawed humanity.
The lesson is how not to sin and suffer its consequences; to avoid the temptation to sin. 1 Peter 5:8 and James 1:14-15 warns us about the danger of temptations to sin. Our vulnerable to temptations arise from our false self (also called old nature and old man). Our false nature tells us that we can only be happy if we have power, lands, gold, sex, fame or invincibility. When temptations appear, it whispers in our ears that it is okay to commit a small sin so that we can get what we want. “It is only a small sin,” it croons, “probably no one will notice.” It quotes Scriptures to show us that all our sins have been forgiven, so just do it! Our false self neglect to tell us what our true self already knew. We are forgiven for our sins but we still have to bear its consequences. Sometimes the consequences of our sins may affect many generations. King David, the apple of God’s eye had to watch his newborn child (conceived in adultery) die, and suffer the treachery of his son Absalom. When we sin, it is often not only we who suffer but those whom we love. So when temptations to sin appear, run away as fast as you can; in the opposite direction! G.K. Chesterston remarks, “It is always simple to fall; there is an infinity of angles at which one falls, only one at which one stands.”
Reflection Questions
1. What are some temptations to sin that are facing you at this moment? Is that in a relationship that should not be developed further? Some aspect of your work? Your ambition? Your priorities?
2. How will you go about resisting temptations to sin?
3. Are you accountable to anybody? Accountability groups of two or three persons are very helpful to help us resist temptations to sin.
Lord,
We acknowledge that we are flawed beings. We thank you that you have redeemed us and given us a true self (new nature). Yet we know our false self (old nature) is still working on us. We know the temptations of the world are very strong. There are also those who will trip us to watch us fall. Father, we ask for the help of your Holy Spirit to strengthen us to resist temptations to sin. We also ask that you will send us brothers and sisters to whom we can be accountable to. Help us, we pray.
Amen.
Sunday, November 18, 2007
Experiments on Human/Animal Hybrid Stem Cells
Hybrid Test Drive
Advances in stem-cell technology cheer and alarm ethics watchers.
Sarah Eekhoff Zylstra posted 11/16/2007 08:42AM
While scientists in the U.S. hailed sperm cells as a possible alternative to embryonic stem cells, regulators in Great Britain became the first to approve inter-species experimentation.
The U.K.'s Human Fertilisation and Embryology Authority, which reports to the Department of Health, ruled in September that there was no "fundamental reason" not to use animals as egg donors for the creation of animal-human hybrid embryos. Currently, researchers depend on human embryos from fertilization clinics.
Hybrid embryos are created by scraping an animal's DNA out of its egg and inserting a nucleus from a human cell. Researchers don't know yet if hybrid embryos will display the developmental flexibility that human embryos do. "But the odds are high," said William B. Neaves, president and CEO of the Stowers Institute for Medical Research. "It's worth trying."
The U.K. has not legalized the implantation of hybrid embryos, which are 99.9 percent human and 0.1 percent animal, into wombs. Still, development of a human-animal chimera should worry everyone who values human life, said Nigel Cameron, president of the Institute on Biotechnology & the Human Future.
"This is a wake-up call that really does catch people's moral imagination," he said. "The whole notion of manufacturing human or semi-human life for experimentation and destruction goes to the core of human dignity."
I wonder what this does to our theological understanding of imago dei or image of God. While obviously our physical bodies do not truly reflect God's for he is spirit. Yet, we are said to be created in his image. Does this give us the right to mess with our human DNA? What if a chimera (human and animal DNA) is brought to term? Is it/he/she a human being or an animal?
This are disturbing thoughts as we struggle to balance the benefit of stem cell research against the sanctity of human life.
.
Advances in stem-cell technology cheer and alarm ethics watchers.
Sarah Eekhoff Zylstra posted 11/16/2007 08:42AM
While scientists in the U.S. hailed sperm cells as a possible alternative to embryonic stem cells, regulators in Great Britain became the first to approve inter-species experimentation.
The U.K.'s Human Fertilisation and Embryology Authority, which reports to the Department of Health, ruled in September that there was no "fundamental reason" not to use animals as egg donors for the creation of animal-human hybrid embryos. Currently, researchers depend on human embryos from fertilization clinics.
Hybrid embryos are created by scraping an animal's DNA out of its egg and inserting a nucleus from a human cell. Researchers don't know yet if hybrid embryos will display the developmental flexibility that human embryos do. "But the odds are high," said William B. Neaves, president and CEO of the Stowers Institute for Medical Research. "It's worth trying."
The U.K. has not legalized the implantation of hybrid embryos, which are 99.9 percent human and 0.1 percent animal, into wombs. Still, development of a human-animal chimera should worry everyone who values human life, said Nigel Cameron, president of the Institute on Biotechnology & the Human Future.
"This is a wake-up call that really does catch people's moral imagination," he said. "The whole notion of manufacturing human or semi-human life for experimentation and destruction goes to the core of human dignity."
I wonder what this does to our theological understanding of imago dei or image of God. While obviously our physical bodies do not truly reflect God's for he is spirit. Yet, we are said to be created in his image. Does this give us the right to mess with our human DNA? What if a chimera (human and animal DNA) is brought to term? Is it/he/she a human being or an animal?
This are disturbing thoughts as we struggle to balance the benefit of stem cell research against the sanctity of human life.
.
Experiments on Human/Animal Hybrid Stem Cells
Hybrid Test Drive
Advances in stem-cell technology cheer and alarm ethics watchers.
Sarah Eekhoff Zylstra posted 11/16/2007 08:42AM
While scientists in the U.S. hailed sperm cells as a possible alternative to embryonic stem cells, regulators in Great Britain became the first to approve inter-species experimentation.
The U.K.'s Human Fertilisation and Embryology Authority, which reports to the Department of Health, ruled in September that there was no "fundamental reason" not to use animals as egg donors for the creation of animal-human hybrid embryos. Currently, researchers depend on human embryos from fertilization clinics.
Hybrid embryos are created by scraping an animal's DNA out of its egg and inserting a nucleus from a human cell. Researchers don't know yet if hybrid embryos will display the developmental flexibility that human embryos do. "But the odds are high," said William B. Neaves, president and CEO of the Stowers Institute for Medical Research. "It's worth trying."
The U.K. has not legalized the implantation of hybrid embryos, which are 99.9 percent human and 0.1 percent animal, into wombs. Still, development of a human-animal chimera should worry everyone who values human life, said Nigel Cameron, president of the Institute on Biotechnology & the Human Future.
"This is a wake-up call that really does catch people's moral imagination," he said. "The whole notion of manufacturing human or semi-human life for experimentation and destruction goes to the core of human dignity."
I wonder what this does to our theological understanding of imago dei or image of God. While obviously our physical bodies do not truly reflect God's for he is spirit. Yet, we are said to be created in his image. Does this give us the right to mess with our human DNA? What if a chimera (human and animal DNA) is brought to term? Is it/he/she a human being or an animal?
This are disturbing thoughts as we struggle to balance the benefit of stem cell research against the sanctity of human life.
.
Advances in stem-cell technology cheer and alarm ethics watchers.
Sarah Eekhoff Zylstra posted 11/16/2007 08:42AM
While scientists in the U.S. hailed sperm cells as a possible alternative to embryonic stem cells, regulators in Great Britain became the first to approve inter-species experimentation.
The U.K.'s Human Fertilisation and Embryology Authority, which reports to the Department of Health, ruled in September that there was no "fundamental reason" not to use animals as egg donors for the creation of animal-human hybrid embryos. Currently, researchers depend on human embryos from fertilization clinics.
Hybrid embryos are created by scraping an animal's DNA out of its egg and inserting a nucleus from a human cell. Researchers don't know yet if hybrid embryos will display the developmental flexibility that human embryos do. "But the odds are high," said William B. Neaves, president and CEO of the Stowers Institute for Medical Research. "It's worth trying."
The U.K. has not legalized the implantation of hybrid embryos, which are 99.9 percent human and 0.1 percent animal, into wombs. Still, development of a human-animal chimera should worry everyone who values human life, said Nigel Cameron, president of the Institute on Biotechnology & the Human Future.
"This is a wake-up call that really does catch people's moral imagination," he said. "The whole notion of manufacturing human or semi-human life for experimentation and destruction goes to the core of human dignity."
I wonder what this does to our theological understanding of imago dei or image of God. While obviously our physical bodies do not truly reflect God's for he is spirit. Yet, we are said to be created in his image. Does this give us the right to mess with our human DNA? What if a chimera (human and animal DNA) is brought to term? Is it/he/she a human being or an animal?
This are disturbing thoughts as we struggle to balance the benefit of stem cell research against the sanctity of human life.
.
Beowulf, Grendel and Grendel's Mother
Beowulf is a heroic poem. It opens in Denmark, where King Hrothgar's splendid mead hall, Heorot, has been ravaged for 12 years by nightly visits from an evil monster, Grendel, who carries off Hrothgar's warriors and devours them. Unexpectedly, young Beowulf, a prince of the Geats of southern Sweden, arrives with a small band of retainers and offers to cleanse Heorot of its monster. The King is astonished at the little-known hero's daring but welcomes him, and after an evening of feasting, much courtesy, and some discourtesy, the King retires, leaving Beowulf in charge. During the night Grendel comes from the moors, tears open the heavy doors, and devours one of the sleeping Geats. He then grapples with Beowulf, whose powerful grip he cannot escape. He wrenches himself free, tearing off his arm, and leaves, mortally wounded.The next day is one of rejoicing in Heorot. But at night as the warriors sleep, Grendel's mother comes to avenge her son, killing one of Hrothgar's men. In the morning Beowulf seeks her out in her cave at the bottom of a mere and kills her. He cuts the head from Grendel's corpse and returns to Heorot. The Danes rejoice once more. Hrothgar makes a farewell speech about the character of the true hero, as Beowulf, enriched with honours and princely gifts, returns home to King Hygelac of the Geats.
The second part passes rapidly over King Hygelac's subsequent death in a battle (of historical record), the death of his son, and Beowulf's succession to the kingship and his peaceful rule of 50 years. But now a fire-breathing dragon ravages his land and the doughty but aging Beowulf engages it. The fight is long and terrible and a painful contrast to the battles of his youth. Painful, too, is the desertion of his retainers except for his young kinsman Wiglaf. Beowulf kills the dragon but is mortally wounded. The poem ends with his funeral rites and a lament.
Beowulf belongs metrically, stylistically, and thematically to the inherited Germanic heroic tradition...Yet the poem is so infused with a Christian spirit that it lacks the grim fatality of many of the Eddic lays or the Icelandic sagas. Beowulf himself seems more altruistic than other Germanic heroes or the heroes of the Iliad. It is significant that his three battles are not against men, which would entail the retaliation of the blood feud, but against evil monsters, enemies of the whole community and of civilization itself. Many critics have seen the poem as a Christian allegory, with Beowulf the champion of goodness and light against the forces of evil and darkness. His sacrificial death is not seen as tragic but as the fitting end of a good (some would say “too good”) hero's life.
(Beowulf.Encyclopædia Britannica. Retrieved November 18, 2007, from Encyclopædia Britannica 2006 Ultimate Reference Suite DVD ).
Beowulf the movie is a fast moving adrenalin pumping action movie. It was specifically formatted to look like a computer game. The actors were modified digitally to look like CG characters in a computer game with their two dimensional features and movement. What the movie 300 has done for comics, Beowulf did it for computer games. This is another example of life following art. The storyline follows the Beowulf epic but condense the two parts into one. Beowulf inherits Hrothgar’s kingdom instead of Hygelac’s.
The emphasis of this movie is on the human side of Beowulf instead of his legendary heroic persona. Beowuf was portrayed as a young man eager for fame, fortune and a name in history. He and his soldiers will travel the world in search of adventure. That led them to Denmark to kill the monster, Grendel. Beowulf was easily seduced by Grendel’s mother who promised him a kingdom, lands, gold, women and a legendary name. Many years later, an older and more mellowed Beowulf regretted he sold his soul so easily. He was battle wear
y from having to fight younger heroes who seek to kill him and made a name for themselves. He was also disgusted with himself over the legend that grew around him about him killing Grendel and his mother (he lied). The older Beowulf revealed his true heroic nature when he sacrificed himself to defend his people from the attack of a dragon.Beowulf’s humanity is our humanity. We too are prone to be tempted by worldly success; fame, fortune, wealth, sex and that our name is remembered for posterity. Beowulf reminds me of another action hero in the Bible- Samson. Samson too was tempted and subcome to his temptations. He too strayed from his true calling. His redemption, like Beowulf, came when he sacrificed himself to kill his enemies.
There is much violence in this movie that I am surprised by the ‘U’ rating. The violence may be too intense for some children. However I have truly enjoyed the show and gives it a four star rating.
‘nuff said.
update
It is now rated PG-13 in Malaysia
Beowulf, Grendel and Grendel's Mother
Beowulf is a heroic poem. It opens in Denmark, where King Hrothgar's splendid mead hall, Heorot, has been ravaged for 12 years by nightly visits from an evil monster, Grendel, who carries off Hrothgar's warriors and devours them. Unexpectedly, young Beowulf, a prince of the Geats of southern Sweden, arrives with a small band of retainers and offers to cleanse Heorot of its monster. The King is astonished at the little-known hero's daring but welcomes him, and after an evening of feasting, much courtesy, and some discourtesy, the King retires, leaving Beowulf in charge. During the night Grendel comes from the moors, tears open the heavy doors, and devours one of the sleeping Geats. He then grapples with Beowulf, whose powerful grip he cannot escape. He wrenches himself free, tearing off his arm, and leaves, mortally wounded.The next day is one of rejoicing in Heorot. But at night as the warriors sleep, Grendel's mother comes to avenge her son, killing one of Hrothgar's men. In the morning Beowulf seeks her out in her cave at the bottom of a mere and kills her. He cuts the head from Grendel's corpse and returns to Heorot. The Danes rejoice once more. Hrothgar makes a farewell speech about the character of the true hero, as Beowulf, enriched with honours and princely gifts, returns home to King Hygelac of the Geats.
The second part passes rapidly over King Hygelac's subsequent death in a battle (of historical record), the death of his son, and Beowulf's succession to the kingship and his peaceful rule of 50 years. But now a fire-breathing dragon ravages his land and the doughty but aging Beowulf engages it. The fight is long and terrible and a painful contrast to the battles of his youth. Painful, too, is the desertion of his retainers except for his young kinsman Wiglaf. Beowulf kills the dragon but is mortally wounded. The poem ends with his funeral rites and a lament.
Beowulf belongs metrically, stylistically, and thematically to the inherited Germanic heroic tradition...Yet the poem is so infused with a Christian spirit that it lacks the grim fatality of many of the Eddic lays or the Icelandic sagas. Beowulf himself seems more altruistic than other Germanic heroes or the heroes of the Iliad. It is significant that his three battles are not against men, which would entail the retaliation of the blood feud, but against evil monsters, enemies of the whole community and of civilization itself. Many critics have seen the poem as a Christian allegory, with Beowulf the champion of goodness and light against the forces of evil and darkness. His sacrificial death is not seen as tragic but as the fitting end of a good (some would say “too good”) hero's life.
(Beowulf.Encyclopædia Britannica. Retrieved November 18, 2007, from Encyclopædia Britannica 2006 Ultimate Reference Suite DVD ).
Beowulf the movie is a fast moving adrenalin pumping action movie. It was specifically formatted to look like a computer game. The actors were modified digitally to look like CG characters in a computer game with their two dimensional features and movement. What the movie 300 has done for comics, Beowulf did it for computer games. This is another example of life following art. The storyline follows the Beowulf epic but condense the two parts into one. Beowulf inherits Hrothgar’s kingdom instead of Hygelac’s.
The emphasis of this movie is on the human side of Beowulf instead of his legendary heroic persona. Beowuf was portrayed as a young man eager for fame, fortune and a name in history. He and his soldiers will travel the world in search of adventure. That led them to Denmark to kill the monster, Grendel. Beowulf was easily seduced by Grendel’s mother who promised him a kingdom, lands, gold, women and a legendary name. Many years later, an older and more mellowed Beowulf regretted he sold his soul so easily. He was battle wear
y from having to fight younger heroes who seek to kill him and made a name for themselves. He was also disgusted with himself over the legend that grew around him about him killing Grendel and his mother (he lied). The older Beowulf revealed his true heroic nature when he sacrificed himself to defend his people from the attack of a dragon.Beowulf’s humanity is our humanity. We too are prone to be tempted by worldly success; fame, fortune, wealth, sex and that our name is remembered for posterity. Beowulf reminds me of another action hero in the Bible- Samson. Samson too was tempted and subcome to his temptations. He too strayed from his true calling. His redemption, like Beowulf, came when he sacrificed himself to kill his enemies.
There is much violence in this movie that I am surprised by the ‘U’ rating. The violence may be too intense for some children. However I have truly enjoyed the show and gives it a four star rating.
‘nuff said.
update
It is now rated PG-13 in Malaysia
Saturday, November 17, 2007
AGST Dean Needs to See a Doctor
Dr Allan Harkness, Dean of Asia Graduate School of Theology (AGST) met with me in my clinic on Friday so that we can go to lunch together (why do you think he needs to see a doctor, eh?).
Many seminaries in Asia are small and most offers certificate, diploma, Bachelors (BD) and lower Masters (M.Div; MCS) courses. Many are however unable to offer the higher academic degrees such as M.Th and PhD. This has changed recently when some seminaries have began to offer M.Th and D.Min. (not PhD). For students to do their MTh and PhD, Asian students are forced to go overseas. While I know there are some seminaries who advise their students to go overseas for their M.Th and PhD for exposure, there are certain disadvantages.
These students are forced to move overseas for 3-5 years with their family and growing children. However, many after completing their PhDs do not want to come back to Malaysia and Singapore. There are many reasons for this. Of those who do come back, many after a period of teaching in a local seminary or in ministry will decide to go back to the West.
This is one of the many other reasons the Asia Theological Association has decided to set up AGST for various countries so that those who aspire for higher degrees can do it without leaving home and thus remain in community with their society and continue to serve in Asia after they finish. Asia, as we all know, is in great need of theologians who are thinking critically in the Asian context. For example there is AGST (India), AGST (Philippines) and AGST (Malaysia, Singapore and Thailand).
AGST (Malaysia, Singapore and Thailand) offers M.Th and PhD in Education ( already the second cohort) and Theology (intake next year). The course work is done in modules so that the students can do it part time if they want to. More information here on courses on education and theology. I am told that an infamous Malaysian theologian (whom we all know) who is not attached to any seminary will be teaching a module.
This is an additional option for those who want to continue onto M.Th and PhD. without having to resign from their present jobs.
Many seminaries in Asia are small and most offers certificate, diploma, Bachelors (BD) and lower Masters (M.Div; MCS) courses. Many are however unable to offer the higher academic degrees such as M.Th and PhD. This has changed recently when some seminaries have began to offer M.Th and D.Min. (not PhD). For students to do their MTh and PhD, Asian students are forced to go overseas. While I know there are some seminaries who advise their students to go overseas for their M.Th and PhD for exposure, there are certain disadvantages.
These students are forced to move overseas for 3-5 years with their family and growing children. However, many after completing their PhDs do not want to come back to Malaysia and Singapore. There are many reasons for this. Of those who do come back, many after a period of teaching in a local seminary or in ministry will decide to go back to the West.
This is one of the many other reasons the Asia Theological Association has decided to set up AGST for various countries so that those who aspire for higher degrees can do it without leaving home and thus remain in community with their society and continue to serve in Asia after they finish. Asia, as we all know, is in great need of theologians who are thinking critically in the Asian context. For example there is AGST (India), AGST (Philippines) and AGST (Malaysia, Singapore and Thailand).
AGST (Malaysia, Singapore and Thailand) offers M.Th and PhD in Education ( already the second cohort) and Theology (intake next year). The course work is done in modules so that the students can do it part time if they want to. More information here on courses on education and theology. I am told that an infamous Malaysian theologian (whom we all know) who is not attached to any seminary will be teaching a module.
This is an additional option for those who want to continue onto M.Th and PhD. without having to resign from their present jobs.
AGST Dean Needs to See a Doctor
Dr Allan Harkness, Dean of Asia Graduate School of Theology (AGST) met with me in my clinic on Friday so that we can go to lunch together (why do you think he needs to see a doctor, eh?).
Many seminaries in Asia are small and most offers certificate, diploma, Bachelors (BD) and lower Masters (M.Div; MCS) courses. Many are however unable to offer the higher academic degrees such as M.Th and PhD. This has changed recently when some seminaries have began to offer M.Th and D.Min. (not PhD). For students to do their MTh and PhD, Asian students are forced to go overseas. While I know there are some seminaries who advise their students to go overseas for their M.Th and PhD for exposure, there are certain disadvantages.
These students are forced to move overseas for 3-5 years with their family and growing children. However, many after completing their PhDs do not want to come back to Malaysia and Singapore. There are many reasons for this. Of those who do come back, many after a period of teaching in a local seminary or in ministry will decide to go back to the West.
This is one of the many other reasons the Asia Theological Association has decided to set up AGST for various countries so that those who aspire for higher degrees can do it without leaving home and thus remain in community with their society and continue to serve in Asia after they finish. Asia, as we all know, is in great need of theologians who are thinking critically in the Asian context. For example there is AGST (India), AGST (Philippines) and AGST (Malaysia, Singapore and Thailand).
AGST (Malaysia, Singapore and Thailand) offers M.Th and PhD in Education ( already the second cohort) and Theology (intake next year). The course work is done in modules so that the students can do it part time if they want to. More information here on courses on education and theology. I am told that an infamous Malaysian theologian (whom we all know) who is not attached to any seminary will be teaching a module.
This is an additional option for those who want to continue onto M.Th and PhD. without having to resign from their present jobs.
Many seminaries in Asia are small and most offers certificate, diploma, Bachelors (BD) and lower Masters (M.Div; MCS) courses. Many are however unable to offer the higher academic degrees such as M.Th and PhD. This has changed recently when some seminaries have began to offer M.Th and D.Min. (not PhD). For students to do their MTh and PhD, Asian students are forced to go overseas. While I know there are some seminaries who advise their students to go overseas for their M.Th and PhD for exposure, there are certain disadvantages.
These students are forced to move overseas for 3-5 years with their family and growing children. However, many after completing their PhDs do not want to come back to Malaysia and Singapore. There are many reasons for this. Of those who do come back, many after a period of teaching in a local seminary or in ministry will decide to go back to the West.
This is one of the many other reasons the Asia Theological Association has decided to set up AGST for various countries so that those who aspire for higher degrees can do it without leaving home and thus remain in community with their society and continue to serve in Asia after they finish. Asia, as we all know, is in great need of theologians who are thinking critically in the Asian context. For example there is AGST (India), AGST (Philippines) and AGST (Malaysia, Singapore and Thailand).
AGST (Malaysia, Singapore and Thailand) offers M.Th and PhD in Education ( already the second cohort) and Theology (intake next year). The course work is done in modules so that the students can do it part time if they want to. More information here on courses on education and theology. I am told that an infamous Malaysian theologian (whom we all know) who is not attached to any seminary will be teaching a module.
This is an additional option for those who want to continue onto M.Th and PhD. without having to resign from their present jobs.
Friday, November 16, 2007
The Golden Compass; Another Harry Potter?
Mark Moring, editor for Christianity Today Movies comments,
First, it was written in 'bad' English. I would have expected someone who has read Pullman's books to have better English because Pullman's writing is very much better than Rowling's
Then, there was the matter of it being 'atheistic'. How do you define a movie as being 'atheistic'. Many movies especially those in the sword and sorcery or fantasy genre are considered 'atheistic' if you mean 'not-Christian'. Do we consider any movie that does not mention God ‘atheistic’? As Alwyn has commented, these words push our buttons.
Finally, I suspect it may be a marketing ploy by the movie makers to drum up hype about the Golden Compass. I may be wrong because I have no proof except what is before me. Consider me a conspiracy theory buff. The public response towards the Christians’ reaction to the Harry Potter series and The Da Vinci Code is to watch the movies and read the books. So what better way to drum up ticket sales than to stir up Christian emotions? And we Christians are so easily manipulated.
So will you be boycotting the movie?
It all started with this missive making the cyber-rounds, spelling errors and all:
"There will be a new Children's movie coming out December 7th called 'The Golden Compass.' It is written by Phillip Pullman, a proud athiest who belongs to secular humanist societies. He hates C.S. Lewis's Chronical's of Narnia and has written a trilogy to show the other side. The movie has been dumbed down to fool kids and thie parents in the hope that they will buy his trilogy where in the end the children kill God and everyone can do as they please. Nicole Kidman stars in the movie so it will most likely be advertised a lot."
Some are already calling for boycotts of the movie, while others are taking a wait-and-see approach. Just for the record, we're more in the latter camp than the former. We'd likely never call for an organized boycott of any film; we'd simply advise readers to be informed, and to make a decision for yourselves and, where applicable, for your family. Our mission statement is to help readers make discerning choices for themselves—not to advise one way or another about watching a particular movie. That's your call.
We haven't seen The Golden Compass, and won't for a few weeks. But, for now, we can at least say this: Yes, Pullman is an atheist. Yes, his trilogy features the death of God. And yes, he hates the Chronicles of Narnia "with a deep and bitter passion," he has said, "with their view of childhood as a golden age from which sexuality and adulthood are falling away." He's called Narnia "one of the most ugly and poisonous things" he's ever read.
We can also say this: Pullman's books are award-winning and well-written, and those who have read them—yes, even Christians—say he spins quite an entertaining, and page-turning, fantasy yarn. One can certainly recognize the quality of Pullman's work without agreeing with his worldview.
Alwyn blog about it here. The Catholic League CEO Bill Donahue speaks out against Pullman's books, noting that they "sell the virtues of atheism"—an accusation that Pullman denies.
I really am suspicious about all this. I have read Pullman's Dark Materials trilogy (The Golden Compass, The Subtle Knife, The Amber Spyglass) when it came out some time ago and I remember I was not too impressed by the storyline. It is about an alternate universe where souls of people manifest as animals. I believe the movie will be even more toned down.
What makes me suspicious is when I was first forwarded the email a few months ago.
Some are already calling for boycotts of the movie, while others are taking a wait-and-see approach. Just for the record, we're more in the latter camp than the former. We'd likely never call for an organized boycott of any film; we'd simply advise readers to be informed, and to make a decision for yourselves and, where applicable, for your family. Our mission statement is to help readers make discerning choices for themselves—not to advise one way or another about watching a particular movie. That's your call.
We haven't seen The Golden Compass, and won't for a few weeks. But, for now, we can at least say this: Yes, Pullman is an atheist. Yes, his trilogy features the death of God. And yes, he hates the Chronicles of Narnia "with a deep and bitter passion," he has said, "with their view of childhood as a golden age from which sexuality and adulthood are falling away." He's called Narnia "one of the most ugly and poisonous things" he's ever read.
We can also say this: Pullman's books are award-winning and well-written, and those who have read them—yes, even Christians—say he spins quite an entertaining, and page-turning, fantasy yarn. One can certainly recognize the quality of Pullman's work without agreeing with his worldview.
Alwyn blog about it here. The Catholic League CEO Bill Donahue speaks out against Pullman's books, noting that they "sell the virtues of atheism"—an accusation that Pullman denies.
I really am suspicious about all this. I have read Pullman's Dark Materials trilogy (The Golden Compass, The Subtle Knife, The Amber Spyglass) when it came out some time ago and I remember I was not too impressed by the storyline. It is about an alternate universe where souls of people manifest as animals. I believe the movie will be even more toned down.
What makes me suspicious is when I was first forwarded the email a few months ago.
First, it was written in 'bad' English. I would have expected someone who has read Pullman's books to have better English because Pullman's writing is very much better than Rowling's
Then, there was the matter of it being 'atheistic'. How do you define a movie as being 'atheistic'. Many movies especially those in the sword and sorcery or fantasy genre are considered 'atheistic' if you mean 'not-Christian'. Do we consider any movie that does not mention God ‘atheistic’? As Alwyn has commented, these words push our buttons.
Finally, I suspect it may be a marketing ploy by the movie makers to drum up hype about the Golden Compass. I may be wrong because I have no proof except what is before me. Consider me a conspiracy theory buff. The public response towards the Christians’ reaction to the Harry Potter series and The Da Vinci Code is to watch the movies and read the books. So what better way to drum up ticket sales than to stir up Christian emotions? And we Christians are so easily manipulated.
So will you be boycotting the movie?
.
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