Before we meet, let's eat! Please RSVP and organize rides below.
EMPTY BOWLS 2009
Empty Bowls is an international project that benefits food pantries around the world. Potters donate soup bowls that are available for purchase. People may purchase a bowl for a $10.00 donation and they will also receive a bowl of soup and bread representing a simple meal. The bowls are theirs to take home and are a reminder of the many empty bowls in our community. This year the Silver Creek Restaurant in Urbana will host the event which will take place in their beautiful greenhouse room. Their chef will provide the soup and bread. It will be on Tuesday, April 28th from 5 to 7 p.m.
Potters donating bowls this year include the Champaign-Urbana Potters Club, Parkland College students and professional potters, including Geoff Bant, Betsey Cronan, Susan Garner, Becky Johnson and Laura O'Donnell.
The Wesley Food Pantry, which serves Champaign county residents, will be this year's beneficiary of the fund raiser. Please join us and buy a beautiful bowl and help a very worthy cause while also enjoying a delicious bowl of soup. If you have any questions or suggestions please, call Susan Garner, coordinator, at 328-2397.
Tuesday, April 28 – Atonement
There are four short readings for tonight's discussion: Leviticus 16-17 and 23:26-32 about Yom Kippur, The Day of Atonement; "Atonement" from The New Interpreter's Dictionary of the Bible; Claude Beaufort Moss's essay "The Atonement in History," which gives you a brief survey of various theologies of atonement in Christian history; and a very interesting blog post from Robb McCoy, aka The Fat Pastor. Everything except the Scriptural readings is in your packet.
Tuesday, April 21, 2009
Friday, April 17, 2009
2009 Senior Banquet!
Our annual senior banquet will be held at Wesley on Friday, April 24th at 7pm. We will be having Za's for dinner. The meal will be free for the seniors we are honoring. For everyone else, the cost will be between $5 and $10.
We invite you to come and share your memories as we send off our 2009 graduates! A fun time is sure to be had by all.
We invite you to come and share your memories as we send off our 2009 graduates! A fun time is sure to be had by all.
Thursday, April 16, 2009
Christ as Priest and Lamb II
Tuesday, April 21, 2009
Please finish the book of Hebrews (you can skip chapter 11 if you want) AND read the pages in your reader from Bruce Chilton's book, The Temple of Jesus, about sacrifice (chapter 7 and the epilogue). Skip the chapter on communion (8) for now. These readings really inform each other, and I will use both for discussion, so please start reading now!
Here are some things to think about:
We will start by re-reading the 4 Gospels' accounts of what Bruce Chilton calls Jesus' "occupation" of the Temple: Matthew 21:12-13; Mark 11:15-17; Luke 19:45-46; John 2:13-22.
Chilton suggests that Jesus' idea about the Kingdom of God was heavily influenced by Zechariah 14, which is a passage about the Judgment Day, after which God is recognized and worshiped throughout the world. Non-Israelites come to the Temple to worship, but even ordinary cooking pots are as holy as those on the altar. This is where Chilton goes in Chapter 8 on communion, that even a regular meal could be holy. We might read that chapter later.
Chilton argues that Jesus, like the Pharisees, was interested in Israel's ownership of pure sacrifices; he was also against trading in the Temple. For Chilton, Jesus came to reform the sacrificial system, NOT to replace or supplant it. (Meanwhile, Mark R. Bredin argues that Jesus wasn't interested in purity but was the sacrifice to end all sacrifices.)
Everything changed when Jesus was killed. Between c. 30 CE and 70 CE, it was easy to continue to be Jewish, but it was relatively hard to be Christian. Remember our discussion of the Epistles and how Paul and other early church leaders were trying to essentially make things up as they went along. They were creating the scriptures and theology and traditions we can now rely on as part of what we call the Wesleyan Quadrilateral (scripture, tradition, reason, experience).
After the destruction of the Temple in Jerusalem in 70 CE, it was hard to be Jewish but suddenly relatively easier to be a [Gentile] Christian. We'll continue this week the discussion we started last week about how Christianity changed and developed in the fifty or so years after Jesus' death. This is where the book of Hebrews fits in, because the writer reimagines Jesus as the new and last High Priest. See especially the parable of the Temple, (Chilton, p. 156). Hebrews is a foundational document of the doctrine of Sacrificial Atonement, which has been important in most parts of Christianity for a very long time. (There are of course other ideas, which is why we're reading Chilton and Bredin, and more stuff for next week.)
If we have time, we'll close with where this leaves us today, modern Christians without a Temple.
Kristen
p.s.- For those who missed it, on Tuesday Caci did some research on King Melchizedek, who is mentioned a few times in the Bible. His name means "King of Righteousness," and he is said to be king of Salem/ Jerusalem (City of Peace). We finally decided he is a fictitious character, an ideal type, who may even foretell the other King of Righteousness (Jesus). The important thing to keep in mind about Hebrews is that the writer presents Jesus as a High Priest. We discussed how this was different from Matthew's Jesus, maybe closer to Luke's version of Jesus. So one thing to consider is how Christianity changed after Jesus' death and again after the destruction of the Temple in Jerusalem (70 AD or CE). This is important for next week's discussion--see you then!
Please finish the book of Hebrews (you can skip chapter 11 if you want) AND read the pages in your reader from Bruce Chilton's book, The Temple of Jesus, about sacrifice (chapter 7 and the epilogue). Skip the chapter on communion (8) for now. These readings really inform each other, and I will use both for discussion, so please start reading now!
Here are some things to think about:
We will start by re-reading the 4 Gospels' accounts of what Bruce Chilton calls Jesus' "occupation" of the Temple: Matthew 21:12-13; Mark 11:15-17; Luke 19:45-46; John 2:13-22.
Chilton suggests that Jesus' idea about the Kingdom of God was heavily influenced by Zechariah 14, which is a passage about the Judgment Day, after which God is recognized and worshiped throughout the world. Non-Israelites come to the Temple to worship, but even ordinary cooking pots are as holy as those on the altar. This is where Chilton goes in Chapter 8 on communion, that even a regular meal could be holy. We might read that chapter later.
Chilton argues that Jesus, like the Pharisees, was interested in Israel's ownership of pure sacrifices; he was also against trading in the Temple. For Chilton, Jesus came to reform the sacrificial system, NOT to replace or supplant it. (Meanwhile, Mark R. Bredin argues that Jesus wasn't interested in purity but was the sacrifice to end all sacrifices.)
Everything changed when Jesus was killed. Between c. 30 CE and 70 CE, it was easy to continue to be Jewish, but it was relatively hard to be Christian. Remember our discussion of the Epistles and how Paul and other early church leaders were trying to essentially make things up as they went along. They were creating the scriptures and theology and traditions we can now rely on as part of what we call the Wesleyan Quadrilateral (scripture, tradition, reason, experience).
After the destruction of the Temple in Jerusalem in 70 CE, it was hard to be Jewish but suddenly relatively easier to be a [Gentile] Christian. We'll continue this week the discussion we started last week about how Christianity changed and developed in the fifty or so years after Jesus' death. This is where the book of Hebrews fits in, because the writer reimagines Jesus as the new and last High Priest. See especially the parable of the Temple, (Chilton, p. 156). Hebrews is a foundational document of the doctrine of Sacrificial Atonement, which has been important in most parts of Christianity for a very long time. (There are of course other ideas, which is why we're reading Chilton and Bredin, and more stuff for next week.)
If we have time, we'll close with where this leaves us today, modern Christians without a Temple.
Kristen
p.s.- For those who missed it, on Tuesday Caci did some research on King Melchizedek, who is mentioned a few times in the Bible. His name means "King of Righteousness," and he is said to be king of Salem/ Jerusalem (City of Peace). We finally decided he is a fictitious character, an ideal type, who may even foretell the other King of Righteousness (Jesus). The important thing to keep in mind about Hebrews is that the writer presents Jesus as a High Priest. We discussed how this was different from Matthew's Jesus, maybe closer to Luke's version of Jesus. So one thing to consider is how Christianity changed after Jesus' death and again after the destruction of the Temple in Jerusalem (70 AD or CE). This is important for next week's discussion--see you then!
Tuesday, April 14, 2009
Christ as Priest and Lamb I
Tuesday, April 14
Due to the craziness of Easter and exams, there have been changes to the schedule.
For tongiht, read Leviticus 21-22 & Hebrews 1-7.
Next week we will read Hebrews 8-12 (you can skip 11, since we already discussed it) & the selections from Bruce Chilton's book, The Temple of Jesus (all of the pages I copied, not just the epilogue).
We will push Atonement back to April 28 and cut Cur Deus Homo. This essay by Anselm, which I excerpted in your reader, was pivotal to Christian thought, but we will get some of it already in the Claude Beaufort Moss reading. Do try to find some time to read it after the semester is over, though!
I hope this works. Keep up the good work and insightful comments!
Due to the craziness of Easter and exams, there have been changes to the schedule.
For tongiht, read Leviticus 21-22 & Hebrews 1-7.
Next week we will read Hebrews 8-12 (you can skip 11, since we already discussed it) & the selections from Bruce Chilton's book, The Temple of Jesus (all of the pages I copied, not just the epilogue).
We will push Atonement back to April 28 and cut Cur Deus Homo. This essay by Anselm, which I excerpted in your reader, was pivotal to Christian thought, but we will get some of it already in the Claude Beaufort Moss reading. Do try to find some time to read it after the semester is over, though!
I hope this works. Keep up the good work and insightful comments!
Saturday, April 4, 2009
What is your thesis of reconcilation?
Tuesday, April 7
Glenn M. Miller, “Reconciliation,” The Great Irruption: Christ’s Work on the Cross
Here are some things you can ponder before Tuesday and an assignment! Read the assigned reading but also try to look this over!
1. What does it mean to live faithfulness in a broken and divided world? or how do we as Christians bear witness of God’s story of “new creation”?
2. Think of a story you have heard or have experienced that involved Reconciliation. Be ready to share it.
3. I have been reading this book called, Reconciling All Things: A Christian Vision for Justice, Peace and Healing, by Emmanuel Katongole & Chris Rice. It is by far the best book I have ever read on Reconciliation. Here are some of my thoughts from it that I though you could ponder until Tuesday. Basically they are thoughts from the book that I journaled on.
It is theology in practice. Reconciliation is the very life of the church. If reconciliation is both a journey and (divine) gift, it is also an invitation into a journey with God. Reconciliation is not a “solution” or an end product, but a process and an ongoing search, to fulfilling the divine grand narrative (ibid). Thus reconciliation is God’s final project for the world. The people of God are called specifically to be partners with God in this journey so to embody divine justice and promote relations between God and man, men and men in various spheres of life. If that is the case, “the way things are is not the way things have to be.” Reconciliation presupposes fragmentation, disorientation, disenfranchisement, chaos, division, brokenness, misfortune, which are all inherent in this world. Human beings are the embodiment of these social and spiritual realities. However, God’s new creation vision for the world is not without hope. Because reconciliation is the mission of God, God will be successfully and attain his goals.
4. Below are basically the "10 Theses" from this book. Pick a few that you feel are your best definition of Reconciliation.
1. Reconciliation is God’s gift to the new world. Healing of the world’s deep brokenness does not begin with us and our action, but with God and God’s gift of new creation.
2. Reconciliation is not a theory, achievement, technique. It is a journey
3. The end toward which the journey of reconciliation leads is the shalom of God’s new creation—a future not yet fully realized, but holistic in its transformation of the personal, social and structural dimensions of life.
4. The journey of reconciliation requires the discipline of lament.
5. In a broken world God is always planting seeds of hope, though often in the places we expect or even desire.
6. There is no reconciliation without memory, because there is no hope for a peaceful tomorrow that does not seriously engage both the pain of the past and the call to forgive.
7. Reconciliation needs the church, but not as just another social agency.
8. The ministry of reconciliation requires and calls forth a specific type of leadership that is able to unite a deep vision with the concrete skills, virtues and habits necessary for the long and often lonesome journey of reconciliation.
9. There is no reconciliation without conversion, the constant journey with God into a future of new people and new loyalties.
10. Imagination and conversion are the very heart and soul of reconciliation
Glenn M. Miller, “Reconciliation,” The Great Irruption: Christ’s Work on the Cross
Here are some things you can ponder before Tuesday and an assignment! Read the assigned reading but also try to look this over!
1. What does it mean to live faithfulness in a broken and divided world? or how do we as Christians bear witness of God’s story of “new creation”?
2. Think of a story you have heard or have experienced that involved Reconciliation. Be ready to share it.
3. I have been reading this book called, Reconciling All Things: A Christian Vision for Justice, Peace and Healing, by Emmanuel Katongole & Chris Rice. It is by far the best book I have ever read on Reconciliation. Here are some of my thoughts from it that I though you could ponder until Tuesday. Basically they are thoughts from the book that I journaled on.
It is theology in practice. Reconciliation is the very life of the church. If reconciliation is both a journey and (divine) gift, it is also an invitation into a journey with God. Reconciliation is not a “solution” or an end product, but a process and an ongoing search, to fulfilling the divine grand narrative (ibid). Thus reconciliation is God’s final project for the world. The people of God are called specifically to be partners with God in this journey so to embody divine justice and promote relations between God and man, men and men in various spheres of life. If that is the case, “the way things are is not the way things have to be.” Reconciliation presupposes fragmentation, disorientation, disenfranchisement, chaos, division, brokenness, misfortune, which are all inherent in this world. Human beings are the embodiment of these social and spiritual realities. However, God’s new creation vision for the world is not without hope. Because reconciliation is the mission of God, God will be successfully and attain his goals.
4. Below are basically the "10 Theses" from this book. Pick a few that you feel are your best definition of Reconciliation.
1. Reconciliation is God’s gift to the new world. Healing of the world’s deep brokenness does not begin with us and our action, but with God and God’s gift of new creation.
2. Reconciliation is not a theory, achievement, technique. It is a journey
3. The end toward which the journey of reconciliation leads is the shalom of God’s new creation—a future not yet fully realized, but holistic in its transformation of the personal, social and structural dimensions of life.
4. The journey of reconciliation requires the discipline of lament.
5. In a broken world God is always planting seeds of hope, though often in the places we expect or even desire.
6. There is no reconciliation without memory, because there is no hope for a peaceful tomorrow that does not seriously engage both the pain of the past and the call to forgive.
7. Reconciliation needs the church, but not as just another social agency.
8. The ministry of reconciliation requires and calls forth a specific type of leadership that is able to unite a deep vision with the concrete skills, virtues and habits necessary for the long and often lonesome journey of reconciliation.
9. There is no reconciliation without conversion, the constant journey with God into a future of new people and new loyalties.
10. Imagination and conversion are the very heart and soul of reconciliation
Friday, April 3, 2009
Holy Week events
At 7pm we will gather in Wesley's sanctuary for a Tenebrae service. Tenebrae comes from the Latin for "shadows."
Between events we can meet for food and fellowship in [etc?]. If you can bring food or drink to share, please post below.
At 8pm we will watch Mel Gibson's 2004 movie, _The Passion of the Christ_. In case you don't know, this R-rated film isn't just controversial for its prolonged violence. Here's a link to two critics' reviews on the Hollywood Video site. Please feel free to look for other reviews and discussions. We will have our own discussion about suffering, sacrifice, and atonement after the movie.
Easter Dinner at Michael and Kristen's house: gather between 5 and 6pm, eat at 6. We will provide the meat and drinks. Please comment here what you can bring!
Between events we can meet for food and fellowship in [etc?]. If you can bring food or drink to share, please post below.
At 8pm we will watch Mel Gibson's 2004 movie, _The Passion of the Christ_. In case you don't know, this R-rated film isn't just controversial for its prolonged violence. Here's a link to two critics' reviews on the Hollywood Video site. Please feel free to look for other reviews and discussions. We will have our own discussion about suffering, sacrifice, and atonement after the movie.
Easter Dinner at Michael and Kristen's house: gather between 5 and 6pm, eat at 6. We will provide the meat and drinks. Please comment here what you can bring!
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