I have been appointed a Fellow of Sinai and Synapses, a Jewish-based organization in New York City, founded to stimulate critical interaction between faith traditions and contemporary science. Sinai and Synapses is a sort of Jewish version of BioLogos, though BioLogos is an explicitly Christian organization, while Sinai and Synapses has an interfaith focus.
I met the founder and director of Sinai and Synapses, Rabbi Geoff Mitelman, at a BioLogos conference in Baltimore in 2019 (the picture below was taken at the National Aquarium, Baltimore).
The Fellowship is a two-year appointment (2021-2023), during which time I will attend meetings with other Fellows, possibly be interviewed for their “Down the Wormhole” podcast, and write blog posts and do public speaking on issues of science and faith.
We are thrilled to announce the fifth cohort of Sinai and Synapses Fellows! We had some of the strongest applications ever in this round, and selected seventeen people from nine states, plus Washington, DC, the United Kingdom and Brazil. These brilliant, thoughtful and dedicated people will be learning together over the next two years, helping raise the discourse on religion and science in their communities and beyond. With the incredible work that our previous Fellows have already created, we can’t wait to see what happens with this group!
You can see the bios of the current group of Fellows here.
I am very much looking forward to interacting with the other Fellows (and alums of the Fellowship from previous years), We come from such different backgrounds and have such a range of diverse expertise and experiences that I am sure to be energized by the conversations.
I am also hoping that what I learn through participation in this Fellowship will be fruitful for a book I’ll be working on in a couple of years, entitled Life and Death in the Garden of Eden: A Theological Reading of Genesis 2-3 (contracted with Cascade Books).
I was recently interviewed for an episode of the Language of God podcast. The topic was the genealogies in Scripture, particularly in Genesis and Matthew, about which I had just written a series of blog posts.
This is the description of the podcast that BioLogos posted:
At first glance, biblical genealogies appear to straightforward family trees, the kinds we see on ancestry.com that map out the precise relationships between parents and offspring, tracing back as far as we can go. But is that how the genealogies in the Bible are supposed to be read? It turns out there’s a lot more going on in the genealogies than just that straightforward accounting. Bible scholar, Richard Middleton, shares with us some of the historical context that helps us to see the genealogies as another part of the story of God’s creation.
The interview is based on blog posts that that BioLogos asked me to write on biblical genealogies (posted in July and August, 2021). They actually asked for one blog post, but I got so into it that wrote a four-part blog post addressing the genealogies in Genesis 4–11 (parts 1 and 2) and the genealogy of Jesus in Matthew 1 (parts 3 and 4).
I am privileged to teach at a Seminary that is associated with a liberal arts college. I have wonderful faculty colleagues at both institutions.
Northeastern Seminary is on the campus of Roberts Wesleyan College (in Rochester, NY) and while they are formally separate institutions, there is much practical overlap and collaboration between both the institutions and the faculty.
Of late, there have been joint meetings of the Seminary faculty with the faculty of the Department of Religion and Philosophy at the College. And, although faculty members find their home primarily in either the Seminary or the College, some of us teach in both institutions.
Here I want to highlight some of my faculty colleagues (in both institutions) who are presenting papers at the 2020 annual meeting of the Society of Biblical Literature, which is being held virtually this year (the first time in this format since I began attending in 1991).
In his paper, David examines the changes experienced by those who receive cochlear implants, including new relationships and a different sense of selfhood, to “shed light onto the experiential and subjective dimensions of the transformations that Paul describes in Philippians 3,” including his sense that what he previously viewed as “gain” is now counted as “loss.”
In her paper, Kristin examines competing suggestions for where Zechariah got his image, and ends up suggesting that it is drawn not only from the network of persons in ancient Persia known as “the eyes and ears of the king” (suggested by some scholars), but also from the portrayal of Mithra in Persian religion, who is “associated with fire, light, and eyes that roam throughout the earth for the sake of seeking out injustice.” She apples this background to Zechariah 4:10b, suggesting that the text uses this imagery “to encourage the people that YHWH, the Emperor of the cosmos and maintainer of justice, is at work to bring about a hopeful, purified future.”
He insightfully demonstrates that both Deuteronomy and Luke give similar instructions to those who are sent out, including an offer of peace to those they encounter and two possible outcomes depending on the responses of those they meet. Yet while Luke’s Gospel presents a battle with the powers of evil and the disciples are parallel to Israel’s soldiers, the texts diverge in that in Luke it is God and not the disciples who bring judgment.
My Own Paper Presented on December 1
Although I was scheduled to give a paper at SBL in a session on the Theology of the Hebrew Scriptures, the organizers decided to postpone the session until next year, when (hopefully) the SBL will meet in person (in San Antonio, TX).