Posts Tagged 'Latin'



The Gospel of Judas and the need for languages

I’m late to this party, but Prof. April DeConick of Rice University has gotten a decent amount of attention lately with her critique of last year’s National Geographic story on the Gospel of Judas. Mollie over at GetReligion has some interesting things to say about the warning journalists should take from this:

When going for a scoop, reporters risk sacrificing the quality of their work. This revelation about the allegedly shoddy work of National Geographic couldn’t get a fraction of the publicity of the original story, which is why we should be careful the first time around.

It seems to me that there are a couple of important things underscored here for academic wannabes like me, too. First off, it strikes me that the popular media is a questionable initial venue for scholarship, and the central reason is that the aims are different. The goal of an academic book or journal is to disseminate research; the goal of a popular publication is to make money. Along the same lines, exclusivity, a hallmark of commercial publishing, appears to work at cross-purposes to peer review, a necessity of academic publishing. To this end, signing non-disclosure agreements preventing peer review and publishing photos of a manuscript just large enough to prove you have it but not large enough to be useful for other scholars in verifying claims is, to put it charitably, not exactly best-practice scholarship.

Something else this communicates to somebody like me—and doubtless this will be a point so obvious to somebody who’s been in grad school for any length of time, me saying it is going to be like a three year old proudly shouting, “I’ve discovered one and one make two!”—is the importance of knowing the languages for your primary sources. If you don’t know know the language well enough to not only translate a text but to be able to discern where colleagues may have made errors, you’ve got work to do, and the published translations of other people are no substitute for putting in the work yourself. As Dr. DeConick says here, acknowledging that Coptic is not as accessible a language to New Testament scholars as Hebrew: “Okay. But so what. Learn Coptic.”

An object lesson from my own past brings both of these points together. A couple of years ago, when I was first coming to the conclusion that I’d make a better scholar than an opera singer, I saw a call for papers for a graduate student conference which was going to be relatively nearby. The theme looked interesting; I brainstormed some ideas, did some preliminary research, wrote an abstract, and submitted it. Lo! and behold, they accepted it, and now I had to actually write the paper.

First of all, I’ll point out the obvious mistake: I submitted an abstract for a paper which I had not yet written. I’ve since been counseled that, in practice, this is a horrible way to go. It’s not that it doesn’t happen, I’m told, but it’s a bad idea.

The two real problems, however, were that I had to rely exclusively on translations from Welsh, Latin, Greek, and God only knows what else, rather than being able to look at those texts for myself, and that one of my main sources was a popular book rather than an academic work. I didn’t realize the importance of the former, and I had no idea at the time that there was any real distinction regarding the latter. In other words, what I did would probably have been okay for an undergraduate, at least in some classes, but it was not acceptable by any means for somebody trying to present what they do as graduate-level research, and I have no doubt it made me look bad to people too kind to tell me so. I still have a hunch that some of the things I noticed in that paper might be valid, but until I’m able to read Welsh (since now I can at least muddle through Greek and Latin), I don’t feel qualified to talk about the texts. Not only that, but until I can independently verify the claims made in the popular work I used through my own examination of the sources involved, I’m not going to use those arguments (which is part of why I’m not talking at all about the topic of the paper itself).

By contrast, I wrote a paper a few months ago that deals with sources in Greek and Syriac. I was able to successfully avoid using popular books as sources, but I had to deal with the Syriac text in translation, which the professor said was all right, but having learned my lesson with the other paper, I agreed that the paper wasn’t going to be used for anything outside of the classroom until such time as I could at least verify that textual arguments I made based on the translation weren’t rendered specious by the actual Syriac text. Spot-checks like that are within my reach at this point (as long as I have Jessie Payne-Smith by my side), so I’m going to submit the paper to a conference.

The moral: Learn Coptic. And Greek. And Latin. And Syriac. Maybe Ge’ez, too, and Arabic and Armenian and Welsh and Anglo-Saxon and Gothic. Is it a lot of work? Sheesh. Um, yeah. On the other hand, as my dad used to say, the cheapest way to do anything is to do it right the first time. The overhead you think you’re saving by going with a translation won’t actually be a benefit if you’re relying on the efforts of people who have signed non-disclosure agreements and who are rushing to meet a deadline.

Getting a late start

What does it mean that I “got a late start?”

I ‘m told that I was bright as a child, but nothing I did well lent itself to any particular discipline. I read a lot about everything, I liked music, I liked to draw. I dabbled in computers a little bit. In general, I read everything I could get my hands on, which often led into other interests, but mostly just led to more reading.

This presented something of a vocational dilemma. Both of my parents, while intelligent, are very practical and they didn’t quite see how any of what I did was going to ever make me any money unless I got on a game show. They nonetheless more or less stayed out of my way, while encouraging me to go after sports, since athletes were always the ones you heard about getting big scholarships when college rolled around.

Well, instead of going into sports, when high school came, I got into theatre and the school paper. Again, not-totally-unjustified visions of financial ruin danced through my parents’ heads.

I applied to one college, Western Washington University, and got in. It was a not-particularly-well-funded state liberal arts university, but I had enough of a scholarship that, with in-state tuition, it would be workable, in theory. I applied figuring I’d go for a theatre degree; by the time the first day of classes rolled around, I had been convinced I wanted to be an opera singer, and declared myself a music major.

Midway through my junior year, I dropped out. I won’t go into the whole torturous story here; suffice it to say that various pressures—familial, financial, vocational, educational, and so on—combined to make it clear that this was not the right time for me to be beating my head against a brick wall and taking on massive debt for the privilege.

I continued to study voice privately, however, and I took a job in the software industry (far easier to do in those days for somebody with no formal experience and no degree than it would be today, I assure you) which guaranteed I wouldn’t have to wait tables. Life went on for few years; I became a good enough young tenor to do some interesting gigs around the Seattle area, I got married, and so on. For awhile I took a class a quarter at a local community college, figuring I’d eventually go back to school full-time, but I didn’t have the foggiest idea what the circumstances would be. I thought I’d perhaps enter an opera company’s young artist program before going back to school.

At age 26, it became clear that in order to get to the next step of an operatic career, I needed to go back to school, and I needed to go someplace where I would the kind of performing opportunities I wouldn’t have elsewhere—someplace like Indiana University. Well, as my wife and I discussed, instead of someplace like Indiana University, how about Indiana University? So, we packed up, left our safe little life in the Pacific Northwest and headed off for an adventure in the Midwest (well aware that to many, that expression is internally contradictory). I was sitting in undergraduate theory classes again before I was 27, and I graduated shortly after turning 29, it having taken me eleven years to finish a four year degree.

Again, without going into clinical detail, I’ll simply say that my experience finishing my Vocal Performance degree made it clear to me that opera was the very last field in the world in which I wanted a career, whatever I had thought over the previous eleven years notwithstanding. The problem was simple: I wasn’t good enough to have the kind of career that would allow me to have the kind of life I wanted, and I wasn’t ever going to be good enough, despite my teachers’ best efforts—the truth was, I didn’t want it badly enough. I had too many other interests which I found stimulating to be able to focus every effort on becoming a better operatic performer. I still compulsively read everything that crossed my path, and I really was perfectly happy doing that in a way I never was performing. As it worked out, the successes I had as an undergraduate were more as a scholar and a publisher than a performer.

The other factor at play was that my wife had started grad school in her own field at IU, and we had several years left before that would be done.

So what to do? Given my other interests, I had discussions with faculty members in the School of Music about musicology and choral conducting, but the bottom line was the same—love to have you, they told me, but we don’t have any funding at the Masters level, and if you come in as a Masters-level student, it’ll harm your chances of getting funding as a PhD student. Not being willing to go into an indefinite amount of debt for an indefinite amount of time, that canned those ideas. Seminary was considered, strongly so, but ultimately dismissed, for a variety of reasons.

Medieval history came up as an option; a faculty member from whom I was taking a class told me she thought I’d be a good fit, that surely funding could be worked out, and encouraged me to apply. However, as my application worked its way up the ranks, a dealbreaker emerged: I had no documentable background in the field, whatever my recommendations might say about me, and I had no experience in the languages which were vital to a medievalist—Greek and Latin, at least. I had had a year apiece of college-level French, German, and Italian, but that meant nothing to anybody. As a result, that door was closed. The practical piece of advice I was given was, plain and simple, if this was what I wanted to do, I needed to get these languages under my belt and more importantly, on my transcript.

The following fall I started life as a part-time, non-matriculated student venturing into Attic Greek for the first time, shortly before turning 30. At 31, I’m now in my second year of Greek, I’ve had a year of Latin and will start my second next semester, and I’m also in my first year of Syriac. I’ve also taken some seminars, gotten some good papers out of the deal, as well as some good relationships with faculty members, and where I am presently headed is the Masters degree in Religious Studies here at IU. My application is complete—with any luck, I will hear something concrete in January or February.

All of this is to say, it would appear that all the reading I did as a child did in fact point to a way I could support myself. As a first-generation college graduate, however, there was really no way for my parents to know that or have any idea how to cultivate it. I have to say, I feel sometimes that at 31 I’m where I should have been at 21. Certainly it would have been nice if I could have started Latin and/or Greek fifteen years ago, but the truth of the matter is that I have no idea how I would have done that in the schools available to me in the suburbs of Seattle. I’ve really had to stumble along and find my own way, and it’s taken me down some paths on which I stayed perhaps longer than I should have, but at least nothing has been wasted, I don’t think. I’m getting a late start, no question about it, but hopefully, better late than never.

With any luck, I may actually be able to get my first job before I’m 40, God willing.

Still searching for the perfect blogging platform…

OK, here’s a brief rundown of what’s come before:

richardbarrett.blogspot.com continues to exist, alas unloved and unupdated as it is and will remain.

The Dell blog existed for a specific purpose; I still get the occasional e-mail and phone call, so it will stay up so that people have some kind of a road map of how somebody once managed to penetrate Dell’s corporate hierarchy, but I don’t plan on updating it regularly by any means, since I no longer spend any money with Dell at all.

The .Mac blog was fun, and everything that was posted there will stay posted there. Thing of it is, for much of what I was doing, iWeb is just plain unwieldy, and you just can’t do stuff with it that Blogger and WordPress can without a lot of extra work. Plus, text often winds up getting published as a graphic, so search engines won’t find things. There’s at least one posting from the .Mac blog where that’s a major problem (and it will probably find its way here in hopes that it solves that problem). I will probably still use it as a photo album–someday I’ll get the Oxford pictures up, I promise.

So, on the advice of a friend (hat tip to Anna Pougas on her patronal feast! Many years!), I’m giving WordPress a shot. I’m adding three words to the .Mac blog’s title so that I’ve got Latin, Greek, German AND Syriac all represented–why not, really? (And please don’t leave a bunch of comments explaining why not–it’s a lark. Deal with it.)

To explain:

Leitourgeia—Greek, noun, meaning “public work” (“work of the people” being another common understanding), as in “liturgy.”

kai—Greek, conjunction, meaning “and.”

Qurbana—Syriac, noun, meaning “offering” or “Eucharist.”

Contra—Latin, preposition, meaning “against,” as in Athanasius contra mundum, St. Athanasius of Alexandria having stood fast for the Orthodox Christian faith in the face of the Arian heresy.

den Zeitgeist—German, accusative singular, meaning “Spirit of the Age,” as in the chapter “Through Darkest Zeitgeistheim” in C. S. Lewis’ The Pilgrim’s Regress, where the protagonist John faces the most horrible monster Lewis has ever depicted, the Spirit of the Age.

Also, Lewis wrote an introduction for an English-language edition of St. Athanasius’ On the Incarnation.

So, we’ll try this for awhile, see what happens.


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