N.T. Wright's conference - 10-13 June 2014 - University of Fribourg

The Center for Faith and Society (site in German, part of the Institut for Ecumenical Studies, UniFr) organized their first-ever conference by inviting N.T. Wright, biblical scholar and former Anglican bishop. Not bad for a start! Almost four hundred participated in this four-day event. Congratulations to the team for putting this event together. People from various Christian traditions and theological persuasions attended and...it all happened very peacefully ;-)

L to R: N.T. Wright, Ulrich Luz, Markus Lau, James Morgan

I had a small but enjoyable part in this event. I gave the devotional on Monday morning, then I helped to lead the Question and Answer session on Wednesday afternoon with my colleague Markus Lau (see picture). It was good to explore Wright's thoughts on Paul as a Jewish thinker whose mind and heart were transformed through his encounter(s) with the risen Christ and the Holy Spirit.

With my keen interest in Luke's writings (Luke and Acts), Wright's lectures helped me again to imagine what Paul encountered (with his missionary team) as "the apostle to the nations" and how he responded to genuine pastoral concerns through his convictions as a "Messianic Jew." Wright's lectures were mostly based on his recent books: "Paul and the Faithfulness of God" (Part IV in "Christian Origins and the Question of God").

Ivory Coast comes to Fribourg

Drs. Appoh François Kouamé and James Morgan

One of the benefits of living in Fribourg and working at the University is to be a part of an international community. In the hallways and classrooms you hear many languages and accents. Since I spent almost ten years in Niger, it is a pleasure for me to have colleagues and students from Africa: Rwanda, Ethiopia, Eritrea, Cameroun, Benin, etc.

In my first participation in the jury of a doctoral defense here, I was really glad that the candidate was from Ivory Coast. It was a touch of grace and made me feel at home in front of the audience in that academic atmosphere. Appoh François Kouamé wrote about a subject that is very close to his heart as pastor and teacher: the notion of blood brothers and brothers in Christ (the dissertation title, De "frères de sang" à "frères en Christ". L’appel des premiers disciples : prolégomènes à l’herméneutique de la fraternité spirituelle). In general, the question of brotherhood in Africa is more keenly felt in families and churches than in western culture. It can help or hinder spiritual unity in African churches. Kouamé explores this question by beginning with an analysis of passages in the Bible regarding brothers and then focuses on the two sets of brothers that Jesus chose as his disciples. If you are interested in this topic, you can find it here (in the collection of e-theses at UniFr).

Experiencing God’s love

One of the joys of working with university students is to hear and see how God has become real to them. I'd like to share about two students in the nursing program in Fribourg, Gloire and Simona.

Gloire says that he was a teenager like the others: he liked football, friends, and naturally...girls. One week, some of his friends asked him to go to a concert in their church at the end of the week. On the moment, he said yes, forgetting that there was a party at the same time. So, when the day of the concert came, he was looking for excuses the whole day to avoid the concert. Yet, since he promised to go, and being a man of his word, he finally decided to go. He got there late, and people were already praising God and dancing. He felt like joining them, but his pride kept him from doing it. When the preacher asked people if they wanted to receive Christ as their savior, he didn't get up. But when a friend pronounced the word "divine," that really struck him and he really felt the fulness of God's love for him. That evening was an awesome experience that gave him a new start and direction in his life! Gloire is in one of our Bible groups, and his love for God really shines through him.

Simona grew up in a Christian home. Her family attended church regularly and her faith was growing. She learned about Jesus and loved him. Yet, when she was in early teens, her world fell apart one day when her parents told her and her sister that they were going to divorce. Three days later, Simona’s mother left the country. Simona didn’t see her again for six months. In fact, Simona didn’t want to see her ever again, but at this point she had to live with her. She was angry with her parents and with God. She thought: Why didn’t God help me? Why didn’t he help my parents understand and love each other again? At that point, she decided that she wasn’t going to pray anymore. Yet, that didn’t last long, she remembered the special moments that she had experienced with God in her childhood. She couldn’t forget God. She realized that he was calling her to draw close to him. Through prayer and reading the Bible, her world began to make sense again because God was consoling her and giving her a new joy. Simona's life continues to demonstrate God's love and joy in tangible ways.

Gloire and Simona have two things in common. They are both training for the nursing field, and they have a contagious, joyful faith in Jesus Christ. What a blessing they are to their fellow students, hospital patients and staff!

The Swiss Linguistic Landscape: Challenge and Opportunity

Swiss Linguistic Landscape (2000) - www.bfs.admin.ch

We live very close to the so-called "Röstigrabe" or "Barrière de Rösti," that is, the term for the linguistic border, especially between French and German-speaking populations. (Click here for a linguistic map.)

This is not to be confused with the Swiss borders with France, Germany, Austria, and Italy. That's challenging enough when you consider that Switzerland (15,940 sq mi/41,285 km²) is smaller than my home state of Virginia (42,774.2 sq mi/110,785.67 km²).

To give you an idea of this linguistic landscape, look on a Swiss map for Senèdes (where we live, hard to find!) and Giffers (where Lilian works, also hard to find!). Senèdes is a French-speaking village. There are no road signs or shops in German to help those from the other side. Lilian drives ten minutes to the east and she's in Giffers, a German-speaking village. Now, politically, Senèdes and Giffers are both in the same canton (similar to a state). Official documents are always in both languages. Kids learn German, French, and English, so they are supposed to be able to communicate well with each other. Many are bilingual, even trilingual. Swiss people grow up with visual and audible reminders that they live near "other speakers." This ranges from multilingual ingredients on food products, technical instructions, media, and public announcements like in trains. Or on a more personal level, you might meet someone who just speaks to you in their language, since you are supposed to understand it, and you have the right to answer back in your language. This happened one day when I was trying to figure out how to get a bus ticket from the vending machine on the French-speaking side of Fribourg. The bus driver noticed my perplexity and compassionately got out of the bus to help me. So, I started to speak to him in French, but he let out the ticket for me explaining the whole process in his German dialect. It worked. Sometimes this linguistic encounter can be quite simple like when you enter Fribourg (where I work), you are greeted by a bilingual sign with "Fribourg" and "Freiburg." Not too hard to figure that out. Yet, if it were only that easy...the difference in place names can be so drastic as "Düdingen" (in German) and "Guin" (in French)!

Besides these obvious differences between languages, a few things complicate real communication. First, on the German-speaking side, they also speak dialects. So, you can imagine how the French-speaking population feel...they learn standard German in school and not one of the Swiss German dialects (because there are in fact many Swiss German dialects!). This problem can be overcome by the fact that French speakers can just speak standard German, because the German dialect speakers know standard German well...or at least they should...You see they are very proud of their own language and in general don't really like to speak standard German. Ugh. You see how it's complicated...and this leads to the next challenge or opportunity, namely, the use of English!

Second, these days most Swiss youth like to learn and speak English. This is true on both sides of the linguistic border. So, what often happens is that when young people from German and French-speaking sides meet, they often choose English as their common language. It works quite well when both parties feel comfortable expressing themselves in English. This happens in private conversation, but even in university classrooms and research centers. At the University of Fribourg/Freiburg, I constantly here German, Swiss German, French, Italian, and English. Sometimes you can hear people switch from one  language to another in mid-sentence.

So, for English speakers, this means it is fairly easy to mix with Swiss people, right? Yes and no. Yes, with the younger folks, but much less with the older generations. Also, English can only get you so far socially, since it isn't reasonable to expect an entire group (class, family, club, etc.) to switch to English just because you are there. Swiss are hospitable...but let them be Swiss, please. There simply has to be an agreement when English is necessary to allow communication to happen or to get the job done.

Now, you might be wondering what this "Rösti" is all about. It is a Swiss dish like "hashed potatoes," which represents one of those national myths that Rösti is a defining factor between the regions, that is, that the Swiss Germans actually eat more Rösti than their French-speaking compatriots! In fact, people on both sides enjoy this dish and there are different competing recipes for it. So, if you want to eat well, come to Switzerland (there's more than just Rösti!), but even more so, come to Switzerland if you want to experience a linguistic challenge or opportunity!

Salut, Tschüss, Ciao, Bye!

My new book on the Gospel of Luke and the Acts of the Apostles

I'm pleased to announce that my book on the thoroughfare motif in "Luke-Acts" has been published. Many thanks to God, my family, and many friends for their help and encouragement in this project. I certainly have a sense of relief and satisfaction.

For those interested, here is the abstract: 
"Luke-Acts is an impressive two-volume narrative seeking to convince and engage readers regarding the spiritual impact of Jesus of Nazareth on the Jewish people and other nations. To this end, Luke employs an impressive arsenal of literary and narrative techniques. This book focuses on a motif and its performance, the thoroughfare motif, which includes those figurative and concrete expressions involving ways, roads, city streets, and country paths. This study traces this motif's performance within the unfolding plot asking what difference the motif makes—progressively and cumulatively—to the reader's encounter with the story's emphasis on salvation. For example, why does Luke take pleasure in describing transformational events on or in relation to thoroughfares? What are the connections between expressions like "the way of peace," "the way of salvation," and "the way of God/Lord"? Why does Luke use such an unusual expression like "the Way" to describe Jesus' followers? How do such expressions contribute to the spiritual landscape of Luke-Acts, the intermingling of concrete and figurative uses of physical imagery? Like an instrument in an orchestra, the thoroughfare motif works together with other motifs and themes to create a captivating exploration of spiritual transformation, received and opposed."

Click here for the publisher's link to the book.

Let me know if you have questions or comments on this book.

So, what is plot anyway? Here's my go at it...

Add caption

While I was working on my dissertation, I spent a good deal of mental energy trying to understand various definitions of plot and then formulating a definition that I could use to analyze the thoroughfare motif in the Gospel of Luke and the Acts of the Apostles.
In fact, we often hear about the great plot of a movie or book. But what does "plot" mean anyway, and how can that notion help in analyzing a literary or cinematic work? And perhaps even more challenging, what does it mean for the study of ancient texts like biblical narratives? By the way, did you know that Aristotle wrote about plot in his Poetics? It's amazing to think that we are still working with some of the ideas that he introduced there!

Here's the abstract of an article I wrote entitled "Emplotment, Plot and Explotment:
Refining Plot Analysis of Biblical Narratives 
from the Reader’s Perspective" (Biblical Interpretation, volume 21, Issue 1, pages 64 – 98):

The notion of plot has a long history of various nuances and uses in literary and biblical studies. Consequently, the practice of plot analysis is quite variable. Although most definitions of plot privilege other elements than the reader, this tendency has recently begun to change. This article argues that plot is more comprehensible and constructive when it is located within the reader’s encounter of the storyworld on the cognitive and affective levels. Thus, the activities of composition and reception, emplotment and plot are best considered distinct activities. An evaluation of definitions illustrates this necessary distinction and leads to a fresh formulation of plot, especially in relation to narratives purporting to be factual. As a complementary step, ‘explotment’ is proposed as a link between the interpretation of the past and the evaluation of the reader, thus explaining the immersive and emersive exploration of the story’s central question(s). Equipped with this heuristic, the interpreter can investigate various questions in the study of biblical narratives on the macro and micro levels; for example, the narrative’s progressive ideological and pragmatic force and development as well as single plot-enhancing elements such as various types of pericopes, literary devices and narrative techniques. With this emphasis on reception theory, this type of plot analysis can be especially beneficial to narrative-critical and reader-response studies. The value of plot theory for biblical exegesis is further demonstrated through illustrations and discussion applied to Luke-Acts.

You might notice that I use complementary terms like "emplotment" (used by P. Ricoeur and H. White) and "explotment" (a new term for literary theory as far as I can tell).

Here's the link to My article on plot theory and analysis if you have access through your school. You might want to read it or copy it at a local school of theology or seminary, because to buy it online is quite expensive (in my opinion).

Let me know what you think about plot and these other terms!

An Action Packed Year 2012

Dear friends,

What an action packed year 2012 was...but we're not going to repeat all that happened. Our transition from Niger to Switzerland was right in the middle (June). 

We have so much to be thankful for...including you all, our friends and family around the world. 

Here are a few recent items for praise and prayer from each of us. We'll start with the kids. 

• Christina moved up to another class mid-December because of her excellent grades. She really likes her new class. We're thankful that she's doing so well in French. 
• Melinda had a great first semester at the Bible School Schloss Klaus in Austria. She will go back for another four months. Pray for the next step: what to study and where? 
• Daniel really likes his apprenticeship in the architect's office in Heimberg. He's enjoying learning high German (at school) and Swiss German (at office and home). This program will continue another three years after this year. So, he's set for awhile!
• Lilian received an apprenticeship/job on December 31st in a nearby nursing home. It will go until the end of April and is renewable. If she continues there, she will also do more studies in geriatrics. This is a huge encouragement to her and our family!
• James (Maurice) sent his book manuscript to Wipf & Stock on Dec. 28th according to contract. So good to have that behind (now for the proofs, last corrections, and printing). I'm thankful that my work with Inter-Varsity (on loan from SIM) and the University of Fribourg is going well. I have agreed to join a group of pastors and theologians about developing ministerial training for churches in the French-speaking part of Switzerland. There is huge potential for equipping servant-leaders. We need God's guidance! 

With thanksgiving for your friendship! 

The Morgans

Good things happen when...

Are you project-oriented or people-oriented? Or are you a happy mix of both?

If we can think of these on a spectrum, those on the project side like to get things done, achieve objectives...at times...no matter what the cost. They can run people over to get there. 

On the other side, folks oriented toward other people seem to live for the moment according to the most pressing need. In short, they're available...and...consequently, projects sometimes don't get done according to plan. I find that frustrating, because...you guessed it...I tend to be mostly project oriented.

What I have learned over the years is that when relationships are not healthy or are complicated, projects...or working toward some stated objective...can be difficult. Conversely, when relationships are healthy, good things can happen. For a good motor to work, oil is needed. Are not healthy relationships the oil that allows things (projects, objectives) to happen? 

Is there a happy medium between the two extremes on the spectrum? 

In some work activities, objectives have to be met or else the business fails. Customers don't come back...income diminishes...people start to lose their jobs. Not a good situation. 

Communities (families, social groups, businesses) need to indicate their reasons for being so that all understand what the stakes are if objectives are not met. Is it a loose-knit community with low expectations on personal involvement? Or are the stakes somewhat high and members need to held responsible for their part in providing a specific service to the public? 

What seems clear is that communication needs to be good. Expectations are clear. Objectives are agreed upon and measured. Personal responsibility toward the group is a value; and community concern for the individual is also a value. When relationships are healthy and communication flows, good things can happen for the good of the community and beyond. Maybe we can make a difference...

Another transition…from Niger to Switzerland!

Cutting the ribbon at the inauguration of the FEU building

The time has finally come to enter another phase of transition moving from Niger to Switzerland. Our six years of ministry there came to an end on June 17, 2012. We thank God for the opportunity to have served in the Student Outreach Center and at ESPriT seminary.
We decided to come back to Switzerland for our children’s education. Lilian and I have been in missionary service since 1991; thus, it is also a good time to be closer to our families (although visiting our family and friends in Virginia requires a little more organization). This does not mean that we will never return to Niger. It just means that it is a transition and an opportunity to serve in new places. God will show us in the future whether it is opportune to return to Africa.

We'll write more about what we are doing in Switzerland in the next posts...

Thank you for your prayers and support!

Economic growth and...ethics?

BBC News - G8 Camp David summit targets 'growth and stability'

Certainly there is some value to these meetings, but I have to wonder if any of these representatives consider the possibility that some economic problems have ethical causes.

I wonder what could happen if there was a G8 that focused regularly on ethics, the character or moral fabric of their countries. Which economies demonstrate growth and stability over a number of years because the majority of the people work honestly? Where the employers treat employees fairly? Where trust encourages commerce?

And which countries would compose the G8 of ethics? Might be some excluded from the present G8?

And yet this begs the question: Can morality be legislated? (Just be good to one another, people, and the economy will get better...). In the end, the choice to be a better nation depends on whether every individual (or at least the majority) assumes her or his responsibility to improve...gradually...for their own good and for their nation's good.