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Freedom of expression is a central tenet of almost every modern society. This freedom however often comes into conflict with other rights, and can be misused and exploited. New media – especially on the internet – and new forms of media intrusion bring added complexity to old tensions between the individual’s rights to reputation and privacy on the one hand, and freedom of expression and the freedom of the press on the other.

How should free speech be balanced with the right to reputation? This question lies at the heart of defamation law. In the following videos, Lord Neuberger and Dr Matthew Collins QC discuss current challenges in defamation law, and the implications of recent changes to legislation enacted in the Defamation Act 2013. Lord Neuberger highlights urgent issues including privacy, confidentiality, data protection, freedom of information, and the Internet.

In this video, he draws attention to recent high-profile events such as the Leveson Inquiry and the phone-hacking trials, and points up key features of the new legislation.

Click here to view the embedded video.

Dr Matthew Collins QC outlines his perspective on the likely long-term impact of the 2013 Act.

Click here to view the embedded video.

The Rt Hon the Lord Neuberger of Abbotsbury Kt PC is President of the Supreme Court of the United Court of the United Kingdom. Dr Matthew Collins QC is a barrister based in Melbourne, Australia. He is also a Senior Fellow at the University of Melbourne, a door tenant at One Brick Court chambers in London, and the author of Collins on Defamation.

The post Free speech, reputation, and the Defamation Act 2013 appeared first on OUPblog.

        

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By Daniel J. Harrington, S.J.

The New Testament contains two Christmas stories, not one. They appear in Matthew 1–2 and Luke 1–2. They have some points in common. But there are many differences in their characters, plot, messages, and tone.

In the familiar version of the Christmas story, Mary and Joseph travel from Nazareth to Bethlehem. Because there was no room in the inn, the baby Jesus is born in a stable and placed in a manger. His humble birth is celebrated by choirs of angels and shepherds, and he is given precious gifts by the mysterious Magi. This version freely blends material from  the two biblical accounts. It has become enshrined in Christmas carols and stable scenes as well as the liturgical cycle of readings during the Christmas season.

Giotto’s “Nativity, Birth of Jesus” from Scrovegni (Arena) Chapel, Padua, Italy c. 1304-1306.

My purpose here is not to criticize blending the two Christmas stories or to debate the historicity of the events they describe. What I do want to show is that by harmonizing the two stories we may be missing points that were especially important for Matthew and Luke, respectively. I want also to suggest that appreciating each biblical account separately might open up new perspectives on the infancy narratives for people today.

In The Bible and the Believer: How to Read the Bible Critically and Religiously, Marc Z. Brettler, Peter Enns, and I explore how each of our religious traditions—Jewish, Evangelical, and Catholic—tries to bring together the modern historical-critical reading of the Bible and contemporary religious faith and practice. There are, of course, many differences among us. But there are some principles we hold in common: the value of reading biblical texts in their original historical settings, the need for careful analysis of the literary dimensions of each text, and respect for what seems to have been the intentions of the original author. Applying these principles to the two Christmas stories in the New Testament will reveal more clearly their historical significance, distinctive literary character, and theological riches.

Matthew wrote his Gospel in the late first century CE, perhaps in Antioch of Syria. He was a Jewish Christian writing primarily for other Jewish Christians. He wanted to show that the legacy of biblical Israel was best fulfilled in the community formed around the memory of Jesus of Nazareth. Now that the Jerusalem temple had been destroyed and Roman control over Jews was even tighter, all Jews had to face the question: how is the heritage of Israel as God’s people to be carried on? Matthew’s answer lay in stressing the Jewishness of Jesus.

This setting helps to explain why Matthew told his Christmas story as he did. He begins with a genealogy that relates Jesus to Abraham and David, while including several women of dubious reputation who nonetheless highlight the new thing God was doing in Jesus. Next, he explains how the virginal conception of Jesus through the Holy Spirit fulfilled Isaiah’s prophecy (7:14), and how Jesus the Son of God became the legal Son of David through Joseph. Besides Jesus, Joseph is the main character in Mathew’s Christmas story. Guided by dreams like his biblical namesake, he is the divinely designated protector of Mary and her child Jesus.

The Magi story in Matthew 2 is part of a larger sequence that involves danger for the newborn child and his parents. When King Herod hears about the child “King of the Jews” as a potential rival for his power, he seeks to have Jesus killed. As a result the family flees to Egypt, while Herod orders the execution of all boys under two years old in the area of Bethlehem. Only after Herod’s death does the family return to the Land of Israel, though to Nazareth rather than Bethlehem. At each point in their itinerary, the family is guided by dreams and texts from the Jewish Scriptures.

In his Christmas story Matthew wants us to learn who Jesus is (Son of Abraham, Son of David, Son of God) and how he got from Bethlehem to Nazareth. Thus he establishes the Jewish identity of Jesus, while foreshadowing the mystery of the cross and the inclusion of non-Jews in the church. The tone is serious, somber, and foreboding.

Luke wrote his Gospel about the same time as Matthew did (but independently), in the late first century CE. He composed two volumes, one about Jesus’ life and death (Luke’s Gospel), and the other about the spread of Christianity from Jerusalem to Rome (Acts of the Apostles). The dynamic of the two books is captured by words now in Luke 2:32 taken from Isaiah (42:6; 46:13; 49:6): “a light for revelation to the Gentiles [Acts], and for glory to your people Israel [the Gospel].”

While in his prologue (1:1-4), Luke shows himself to be a master of classical Greek, in his infancy narrative he shifts into “Bible Greek,” in the style of the narrative books of the Old Testament in their Greek translations. Also there are many characters besides Jesus: Zechariah and Elizabeth, John the Baptist, Mary, and Simeon and Anna, as well as various angels and shepherds. These figures represent the best in Jewish piety. Thus Luke creates an ideal picture of the Israel into which Jesus is born.

In the gross structure of his infancy narrative, Luke seems intent on comparing John the Baptist and Jesus. His point is that while John is great, Jesus is even greater. So the announcement of John’s birth as the forerunner of the Messiah is balanced by the announcement of Jesus’ birth as the Son of the Most High (1:5-25; 1:26-56). And so the account of John’s birth and naming is balanced by the birth and naming of Jesus as Savior, Messiah, and Lord (1:57-80; 2:1-40).

Luke portrays Jesus and his family as observant with regard to Jewish laws and customs. At the same time, there are subtle “digs” at the Roman emperor and his clams to divinity. The narratives are punctuated by triumphant songs of joy. They are well known by their traditional Latin titles: Magnificat (1:46-46), Benedictus (1:68-79), and Nunc dimittis (2:29-32). These are pastiches of words and phrases from Israel’s Scriptures, and they serve to praise the God of Israel for what he was doing in and through Jesus.

With his infancy narrative, Luke wants to root Jesus in the best of Israelite piety, while hinting at Jesus’ significance for all the peoples of the world. That is why Luke’s genealogy of Jesus (3:23-38) goes back beyond Abraham all the way to Adam. Luke’s infancy narrative has provided the framework for the traditional “Christian story.” Its tone is upbeat, celebratory, and even romantic.

I have shown one way to read the Christmas stories of Matthew and Luke. It is a way that respects their historical contexts, literary skills, and intentions. It is not the only way. Indeed, during this Christmas season I will be celebrating (God willing) the traditional Christmas story in the two parishes in which I serve regularly as a Catholic priest. What I hope to have shown here is that there is more to the biblical Christmas stories than gets included in the traditional account.

Daniel J. Harrington, S.J., is professor of New Testament at Boston College School of Theology and Ministry, and co-author (with Marc Z. Brettler and Peter Enns) of The Bible and the Believer: How to Read the Bible Critically and Religiously.

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The post Two Christmas stories: An analysis of New Testament narratives appeared first on OUPblog.

In an emotional vigil in Newtown, Connecticut, President Barack Obama spoke about the tragedy that occurred in that community last week.

In his speech, the President quoted three passages from the Bible.  Obama concluded with Matthew 19:14: “Let the little children come to me and do not hinder them — for to such belongs the kingdom of heaven.”

You can read a transcript of Obama’s speech online or watch the video below. If you want to see the passages in context, we’ve linked to English Standard Version of the Bible for the individual quotes.

continued…

New Career Opportunities Daily: The best jobs in media.

Almost everyone has had a moment where they realize what a small spot in the universe they actually hold.

For some people, that’s a relief. There’s much less pressure. For other people, that realization inspires them to work harder to try and leave their mark, no matter how small.

For the little boy in Light Up the Night (Hyperion Children’s Books, 2011) — a picture book written by Jean Reidy and illustrated by Margaret Chodos-Irvine — that realization is part of an amazing trip throughout space.

But the boy doesn’t leave everything behind. His favorite blanket turns into a rocket to take him on his journey and bring him safely home.

Now, let’s meet Matthew, today’s guest reviewer. He says he would be very interested in going into space, seeing the entire world from above, and possibly meeting some aliens.

Take it away, Matthew!

Our reviewer: Matthew

Age: 7

Things I like to do: Use the computer, play on the iPod, draw and read.

This book was about: Stuff inside of stuff, inside of stuff, inside of stuff. (Editor’s note: This is a great way of describing a cumulative story, which this book is!)

The best part was when: The boy saw the planets and the sun.

This book taught me: About hemispheres.

My favorite words or phrase from the book: “Stars so bright they light up the night in my own little piece of the universe.”

My favorite picture from the book: When the blanket turnes into a rocket!

Three words that best describe this book are: “Space.” “Repeating.” “Night.”

Other kids reading this book should watch for: The aliens with all the eyes.

You should read this book because: It’s interesting.

Thank you, Matthew!

Want to learn more about Jean Reidy?

• Visit her website.
• You also can read her blog, A Totally Random Romp.
• And, just because you can never have too much Jean Reidy, here’s an interview she did with Mindy Hardwick about Light Up The Night, writing, revision and more.
• Want even more? Check out this post from when Jean visited my blog before — when she was doing a fundraising auction for an African library.

Let’s not forget illustrator Margaret Chodos-Irvine.

• She’s a 2004 Caldecott Honor winner for Ella  Sarah Gets Dressed. To learn more about her, you can visit her website.
• Or read
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