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I've been told that in the past, Ephraim was a popular character on this sub, but I've only been around for less than a year, and in that time, I've really only seen him being disparaged. People say he's uninteresting, that he's a Mary Sue, etc. Well personally I couldn't disagree more. Ephraim is one of my favorite Lords, and honestly, the more I put into this post, the more I liked him. He's now joined the extremely elite pantheon of the few characters who makes me cry. With this post, I hope I can bring people around to seeing Ephraim the way I see him.

To protect those he cares for, Ephraim needs to be an uncompromisingly strong warrior. He cannot afford distractions from this purpose. This singleminded dedication has paid off; by the time the game begins, Ephraim is bar none the strongest tactical mind in Magvel and basically unkillable outside of gameplay. I assume this is why people call him a Mary Sue. But unlike most lords, Ephraim's story is not about struggling to overcome a disadvantage against the enemy.

However, at some point along the way, Ephraim lost sight of his own goals. He changed. From wanting more power to protect those he loves, he grew simply to want power for the thrill of power and the thrill of battle. This is established in Chapter 9, in a flashback scene to a year and a half ago.

But the maybe best part about Ephraim is how he's paralleled in Lyon. Lyon is the same as Ephraim. All he wanted was peace, and the happiness of Grado's citizens. But to achieve this, he needed more power than he could bring to bear. So he dedicated himself to studying the dark energies of the Sacred Stone of Grado. He believed he needed this power in order to achieve peace. But in time, he lost sight of his goal of peace, and the means became the end. Because of this, he waged a war which gutted the continent he had been trying to protect, including his beloved Grado. Ephraim realized, before it was altogether too late, that he had gotten his priorities twisted. But Lyon never does. Which makes Ephraim's boss conversation in Epilogue my absolute favorite in the series. Here's the whole thing:

Dr. Cummings (Dr. C), a native of Fillmore, Utah, founded the Eye Center of Ephraim in July 2000. He received his degree from the Indiana University School of Optometry, specializing in ocular disease and contact lenses.

I myself reviewed Radner's other new book last year, about Scripture, here: -theology-biblical-criticism/. On this specific point I wrote, "It is a densely written monograph, elusive and elliptical, at times due to the complexity of its subject matter, but too often due to prose that is needlessly opaque, even indecipherable." Like other theologians, I respect and admire his thought; but I suspect many of us are hesitant to come out and say what you've articulated here, which is undeniably true. And I'm not sure there's a good answer to the actual exegetical question.

alan: someone sent me your query. No one likes to be told their writing is so dense as to be incoherent, with the implication that "there is no there there". But you are not the first person to find my writing knotted to the point of incomprehension! I have to take that seriously. (You are, after all, a smart person with stylistic savvy and sensitivity.) Having said that, there are those (as you note) who disagree with your evaluation (that at least gives me some hope). My job, one way or the other, is to try to be clearer for everyone. I wish there were a key to help people "understand what I write". That's not possible. But let me take the example you give, which I don't think (personally) is that arcane. In the context of the book, a "biology of connection" is laid out as involving the fact that we are (biologically) born of a mother and a father, and thereby connected to a network of other persons, including those that support families; and we in turn give rise to such networks. "Memory" is formed out of these connections primarily, from infancy on. Change these connections, and the way we consider our lives changes with it. Change the possibility of such connections, and the way we consider our lives changes radically. "Hope" is also based on how these connections are formed and lived out. (So is despair, for that matter.) The Christian faith tells us that God created us in just this limited biologically connected way, with all of its consequences. The argument of the book, in part, is that this mortal existence, constituted by these kinds of connections and by what they engender, therefore tells us something true about who God is as a our creator. Exploring what this truth may be about God who creates our mortal existence in just this way, is what the theological endeavor of reflecting on human mortality is all about. It is what the book is mainly trying to do: what can we know about God (and God's relation to us) based on the fact that we are mortal creatures such as we are? You rightly suspect that speaking about the "truth of God" in this way implies that there are false ways of conceiving of God with respect to God's reality as our creator. A subtext of the book is that we are likely to have such false views if we somehow misunderstand what our mortal lives "really are" specifically in their biological connections. There'a lot of culture critique implied in this subtext, but the real issue nonetheless is one of growing in faith in accord with the basic convictions of the Christian Gospel as presented in the Scriptures. What I've just written may not be any clearer than what you've already identified as obscure. It is certainly longer! On the other hand, the two sentences you quoted do not appear in a vacuum; they are part of a larger argument, and the things they are talking about are not absent from that larger argument, and thus (I hope) provide some explanatory context. I certainly appreciate the fact that you have tried to read what I write! That's more than an author can usually expect.

Without going into more (probably fruitless) detail, I can only say that your explanation, for me, creates more new questions than it resolves. I am not sure why this is the case. It may be that you are assuming (unconsciously I guess) certain conceptual and terminological frames that are intrinsic to your discipline, and that as an outsider to that discipline I am missing the cues.

Certainly I understand the desire not to continue the conversation at this time, or in this public way. In that case let the correspondence lapse. But if not even the author can help, what can the rest of us say here? And has not the original question finally given way to an even more thorough message of defeat? If so, the episode makes me a little sad.

For those with interest, a lucid article-length review of Time and the Word is in press in the journal Modern Theology. The reviewer, Joseph Mangina, puts the book in a broad context, reaching all the way back to Radner's doctoral work on Jansenism. As a prcis on Radner's work more generally, and an indication of why he has become a major theologian, I recommend it highly.

Ephraim [shall say], what have I to do any more with idols?

&c.] This is to be understood, not of apostate Ephraim, as in the times of the prophet, who was so wedded and glued to the idols, that there was no hope of getting him from them; and therefore is bid to let him alone, ( Hosea 4:17 ) ; but of Ephraim Israel returning to God at his call, under the influence of his grace, in the latter day, ( Hosea 14:1 Hosea 14:2 ) . Idols are the same with the works of their hands, ( Hosea 14:3 ) ; and to be interpreted, not of graven or molten images, to the worship of which the Jews have not been addicted since their captivity to this day; see ( Hosea 3:4 ) ; but of the idols of their hearts, their impiety, their unbelief, their rejection of the Messiah, which, at the time of their conversion, they will loath, abhor, and mourn over; likewise the traditions of their elders, they are now zealous and tenacious of, and prefer even to the written word; but will now relinquish them, and embrace the Gospel of Christ; as well as the idol of their own righteousness they have always endeavoured to establish; but shall now renounce, and receive Christ as the Lord their righteousness. The like to this is to be found in common in all truly penitent and converted sinners; who, being made sensible of the exceeding sinfulness of sin, detest and abhor it, and declare they will have nothing to do with it; not but that it continues in them, and has to do with them, and they with that; yet not so as to live and walk in it; to yield their members as instruments of it; to serve and obey it as their master; to make provision for it, and to have the course of their lives under the direction and power of it; and so likewise, being convinced of the imperfection and insufficiency of their own righteousness to justify them, they will have nothing to do with that in the business of justification before God, and acceptance with him: now these are the words of the Lord, affirming what Ephraim should say, as Kimchi rightly observes; he promises for him, as he well might, since it is he that gives repentance to Israel, and works in his people principles of grace, and enables them both to will and to do, to make such holy resolutions, and perform them. Some render the words, "O Ephraim, what have I to do" F9? &c. and take them to be words of God concerning himself, declaring he would have nothing to do with idols, nor suffer them in his service, nor should they; for "what concord hath Christ with Belial?" or "what agreement hath the temple of God with idols?" ( 2 Corinthians 6:15 2 Corinthians 6:16 ) ; but the former sense is much best; rather what Schmidt suggests is more agreeable, who, rendering the words in the same way, makes them to be the words of a believing Gentile returning and dwelling under the shadow of Israel; so he interprets ( Hosea 14:7 ) , and takes this to be the language of such an one throughout. The Targum is, 006ab0faaa