Matthew Clanahan; ISFJ; 25-year-old graduate student; Learning Support Specialist and adjunct instructor at Three Rivers College; Bachelor's of Science in Mass Media/Radio with a minor in math from Southeast Missouri State University; Apple enthusiast; total geek; coffee connoisseur; flannel lover, multiple-instrument musician; drummer for Berlin Airlift; caffeine addict; LGBT ally; Christ follower; ordinary radical
Interests: peace, love, equality, people, social justice, human rights, feminism, music, vinyl records, lyrics, quotes, art, poetry, films, books, technology, coffee, tea, demilitarization, sustainability, community, community development, community gardening, historic preservation, Jesus, theology, orthodoxy, heterodoxy
I listen to a lot of music.
I spend a bit too much time swooning over pictures on Tumblr of people I find attractive.
I appreciate meaningful/artistic/literary/lyric tattoos.
Two scientists walk into a bar:
"I’ll have an H2O."
"I’ll have an H2O, too."
The bartender gives them both water because he is able to distinguish the boundary tones that dictate the grammatical function of homonyms in coda position as well as pragmatic context.
John Howard Yoder, “Capital Punishment and the Bible,” The End of Sacrifice: The Capital Punishment Writings of John Howard Yoder, p. 36
As we seek the light of God’s Word, the first issue we must face is one of hermeneutics: how are we to understand the relationship between the Old and New Testaments? Does Christ simply complete the Old Testament so that a proper Christian understanding of any problem begins with Moses? Or does he tell us how to read the Old Testament so that a proper approach to the Bible begins with Christ himself? In spite of theoretical affirmations of the centrality of Christ and the finality of the New Covenant, the history of Protestant and Catholic thought on the question of civil order has been overwhelmingly dominated by approaches that consider the Old Testament, not the New Testament, to be fundamental. In effect, this does not mean even that the two Testaments are placed on the same level; for the Old speaks directly to the issue of civil order, and the New speaks to it only obliquely, with the result that in application the Old is placed above the New. This is the real hermeneutic significance of the position of most of those who try to justify the death penalty by ‘what Scripture actually teaches.’
The first shortcoming of this approach is that none of those who advocate it are interested in following it consistently. It is cited where it favors the argument and dropped where inconvenient. To apply consistently this approach to Old Testament prescriptions concerning the social order would mean that the death penalty should also apply to animals (Gen 9:5, Exod 21:28), to witches, and to adulterers. When it is exacted for manslaughter, the executioners should be the victim’s next of kin and there need be no due process of law, but there should be cities of refuge for the innocent and those guilty of unintentional killing (Num 35:11). And while trying in this way to ‘take the Bible seriously,’ the disputant can offer no logical reason for respecting less its prescriptions on the sabbath, the cure for leprosy, slavery, and the economic order.
… All of this so shifts the context of social-ethical thought that a simple transposition of Old Testament prescriptions would be illegitimate even if it were possible.
John Howard Yoder, ”Capital Punishment and the Bible,” The End of Sacrifice: The Capital Punishment Writings of John Howard Yoder
Sam Hamill, The Art of Writing: Lu Chi’s Wen Fu
This is my final act, so I’ll need your full attention
And for my final trick I’ll make everyone who loves me disappear
But I won’t know how to bring them back
I got to meet sydthekiddd today! :D Looking forward to a fun weekend of thrift shops, book stores, flea markets, music, games, laughter, and talking. Thanks for coming to visit, Sydney!