Christ in Me? Three Wonders of Life in the Spirit

  
Talk about the Holy Spirit? That's always been tricky. After all, he is the Spirit, the Wind, the great unseen Enigma, that most mysterious and hidden Person of the ineffable Godhead.
Also, we live in times that can make thinking and speaking about the Spirit all the more difficult. For one, pervasive secular influences pressure us to deal with concrete phenomena — the seeable, hearable, touchable, tastable. The effect is a subtle but strong bias against the Spirit. With Jesus, we're talking real-life humanity, at least in theory; with the church, we're talking real-life fellow Christians; with creation, we're talking tangible, sense-able, the world that surrounds us; with anthropology, flesh and blood and our own undeniable inner person. But the Invisible Wind is almost a no-starter for the mind shaped by secular influences.
What's more, many Christians have the unfortunate tendency to quickly turn Spirit-talk to "manifestations of the Spirit" (1 Corinthians 14:12) — that is, spiritual gifts and especially controversial ones like speaking in tongues. All too soon, we are not even talking about the Spirit and the real heart of his work but mainly speculating about ourselves and telling strange stories.
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Ten Sweeter, Stronger Looks

  
"For one look at yourself, take ten looks at Christ!"
This memorable line from Robert Murray M'Cheyne (1813–1843) has drawn many Christians out of the cellar of morbid introspection. Some of us once lived in that cellar — bent down double, curved concave, scrutinizing, analyzing, paralyzing. For every one look at Christ, we took ten at self.
But then the Spirit began to unbend us, convex us. He sent a friend, gave us a passage, or perhaps used M'Cheyne's famous line to lift us up and out to Christ. Self-scrutiny gradually gave way to Christ-scrutiny. We dared to believe that taking ten looks at him was better and safer than taking ten looks within. So, we looked and looked and looked — ten times and more.
I have no desire to discourage such "looking to Jesus" (Hebrews 12:2). At the same time, however, I do wonder if M'Cheyne's quote has sometimes been taken in ways he didn't quite intend. We might read his counsel and think he gave little or no place to introspection — that he countered every inward turn with "Christ! Look to Christ!" And so we might strive for the same attitude.
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The Olympics Drag Scene Got Christian Art History Right

Last Friday, the Paris Olympics Opening Ceremony featured a performance by drag artists gathered around a long table. Immediately, conservative Christian politicians and Catholic leadership expressed disgust and condemnation at what they believed was a recreation of Leonardo da Vinci's "The Last Supper" (1495–98). The Vatican's representative for the Olympics, Bishop Emmanuel Gobilliard, said the performance deeply hurt him, while Donald Trump called it a "disgrace" and Elon Musk denounced it as "extremely disrespectful."
Opening Ceremony Director Thomas Jolly was quick to correct conservative critics of the performance, clarifying that it was inspired by Greek mythology, with many pointing to Dutch artist Jan Harmensz van Bijlert's 1630 painting "The Feast of the Gods." However, Paris 2024 spokesperson Anne Descamps apologized, along with the International Olympic Committee.
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THE NEW TOWER OF BABEL

We all know Babel (no, not the language learning company). It's in Genesis. The Biblical story about God making so many languages and dialects and (let's add) opinions that no one could understand each other or effectively communicate. One legacy of the triumph of digital technology and AI in every corner of our existence is that we've recreated this Babel. Let me try to unpack this, and bear with me if it seems I'm saying something derogatory about one belief or another — my aim is to avoid that game and try to explain the mechanism, the social and cultural story, by which our new Babel is ascendant, and the old ways of arguing and understanding each other are on the decline, if not on life support.
Start with an oldy but goody: the old war between scientific materialists and folks with traditional religious notions, like immaterial minds (think: souls) given or designed by a god, or more to the point, a Judeo-Christian God. That was an orienting debate for decades, nay, centuries. But we've Babel-ed it. We've Babel-ed it good. As we'll see, it's not just that debate either. More and more, it seems it's reasoned debate itself.
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Virtue, Happiness, and Purpose

Religion is not primarily morality. Morality is not primarily rules. These are two of the conclusions to draw from a new book about virtue by Fr. Basil Cole, published by the Catholic press TAN Books. Fr. Cole's book is essentially a simple and transparent exposition of Christian ethics. I'd wager, though, that many even among believers don't realize to what extent Christian ethics represents a very particular approach to the question of right action, one that differs from ways of thinking dominant in the modern world. Philosophers term the classic Christian approach "virtue ethics" and often contrast it with two other possible viewpoints, known respectively as consequentialism and deontology. Put simply, consequentialism says that what counts is the results of my action, while deontology (from the Greek deon, binding or obligation) says that what counts is following the right moral rules.

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Biblical Manuscripts

Great Isaiah Scroll, 202-107 B.C., facsimile :

The Great Isaiah Scroll is one of the original Dead Sea Scrolls discovered in 1947  and is the most complete of the DeadSea Scrolls found in the Qumran  Caves.  
The scroll was written on seventeen sheets of parchment, connected  into a scroll.  Differences between this scroll and the later Masoretic text  are mostly grammatical and spelling differences.
Both this scroll and the Codex Leningradensis are open to Isaiah 40:8: "The grass withers, the flower fades, but the word of our
God will stand forever." (ESV) Although the manuscripts were written over 1000  years apart, the Word of God had never changed.
Codex Leningradensis is the oldest Hebrew manuscript of the entire Old Testament. This codex was found in Egypt and is
now at The National Library of Russia in St. Petersburg (formerly known as  Leningrad). 
The early Hebrew manuscripts did not have vowel pointings, chapters, or verses.   A group of scribes called the Masoretes, who
worked in Tiberias and Jerusalem in Israel between the 5th and 10th centuries, added vocalizations (vowels), accents, and a  textual apparatus to the Hebrew text.
 The version was finalized by Hebrew  scribe Aaron ben Asher in the early 10th ce.
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How Medievalists Are Restoring the Ancient Religious Text

A 1,750-year-old translation of Matthew's Gospel has yielded a new Bible chapter thanks to medievalist Grigory Kessel's work. According to IFLScience, the mysterious chapter was discovered using ultraviolet photography on manuscripts housed in the Vatican Library.

The remarkable discovery was made as part of the Sinai Palimpsests Project, a research initiative dedicated to recovering erased and overwritten texts from the 4th to 12th centuries CE.

Due to the scarcity of writing materials at the time, manuscripts were frequently repurposed, resulting in palimpsest manuscripts in which previous text was washed or scraped off before new content was added. 

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What can Virtue Ethics Teach Us About Modern Ethical Problems?

  The complexity of modern life makes ethics even more difficult. From new technologies like genome editing and artificial intelligence, to political turmoil and cultural conflict, knowing how to do the right thing is incredibly hard. Could it be that an ancient – indeed, arguably the very first – approach to ethics offers us a solution? This article will explore virtue ethics, its history, several of its key thinkers and its applicability to modern moral problems. Whether or not one becomes a virtue ethicist and believes in this way of doing ethics as a whole, virtue ethics offers a reconsideration of the implications of our character and the importance of developing it in the context of ethical theory.    

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