Tuesday, March 31
Glenn M. Miller, “Redemption in the New Testament,” The Great Irruption: Christ’s Work on the Cross
Anthony says,
If you can, r(e-r)ead "Redemption", at Ask Dr. Cobb, Process and Faith (http://www.processandfaith.org/askcobb/2006/04-redemption.shtml)
Finally, be prepared to discuss a character/group of characters from a fictional artistic work--in film, tv show, literature, theatre, or art--who acts as a redemptive force in the world. To preface your remarks, be prepared to give a very brief summary of the story/artwork. Even though I'm sure it's a disservice, please try to keep your sharing time capped at 5 minutes. I'm banking some time for discussion of each person's choice.
Friday, March 27, 2009
Wednesday, March 11, 2009
Jesus is one righteous brother
Tuesday, March 17 – Law and Righteousness
Romans 2:12-8:17
Matthew 5:17-20
1. This week we are dipping into Paul's Epistle (letter) to the Christians in Rome. He has many deep and interesting things to say about the relationship of Jesus to the Law of Moses. For instance, Paul argues that the Law is not something you can just hear and claim for your own--you actually have to follow it. You can't even merely "embody" the Law by being circumcised--you have to really mean it.
2. Jesus claims in Matthew not merely to uphold but to fulfill the Law. What does this mean? What does it mean, especially in light of the fact that Mosaic Law required (animal) sacrifice, that (as far as I know) Christians have never been known to sacrifice animals?
3. All sorts of Old Testment characters pop up. What does it mean that Abraham was justified by works and righteous before God? Why does David bless the forgiven sinner? (Think about what you know about David.) What is Jesus' relationship to Adam?
4. What does it mean "sin is not taken into account when there is no law"? (Romans 5:13) Better yet, meditate on Romans 7:7-25.
5. I also want to share with you now is an article Michael sent me about Jesus cleansing the Temple. This story can be found in all four Gospels: Matthew 21:12-13; Mark 11:15-17; Luke 19:45-46; John 2:13-22. In the first three, the Synoptic Gospels, this event takes place at the end of Jesus' ministry, during Holy Week. Congregations following the Revised Common Lectionary will hear the version from John this Sunday, which is why I'm thinking about it.
The article below is also about the Gospel of John, in which the story happens at the beginning of Jesus' ministry. It sort of fits with our readings for Tuesday in so far as sacrifice was required under Mosaic law, but Paul (and the author of John) argue that Jesus is changing/replacing the Law.
Mark R. Bredin, "John's account of Jesus' demonstration in the temple: violent or nonviolent?" Biblical Theology Bulletin (Summer 2003):
http://findarticles.com/p/articles/mi_m0LAL/is_2_33/ai_103673630
If you don't get a chance to read the article for this week, I will re-post it when we come back to this story at the end of the semester.
Romans 2:12-8:17
Matthew 5:17-20
1. This week we are dipping into Paul's Epistle (letter) to the Christians in Rome. He has many deep and interesting things to say about the relationship of Jesus to the Law of Moses. For instance, Paul argues that the Law is not something you can just hear and claim for your own--you actually have to follow it. You can't even merely "embody" the Law by being circumcised--you have to really mean it.
2. Jesus claims in Matthew not merely to uphold but to fulfill the Law. What does this mean? What does it mean, especially in light of the fact that Mosaic Law required (animal) sacrifice, that (as far as I know) Christians have never been known to sacrifice animals?
3. All sorts of Old Testment characters pop up. What does it mean that Abraham was justified by works and righteous before God? Why does David bless the forgiven sinner? (Think about what you know about David.) What is Jesus' relationship to Adam?
4. What does it mean "sin is not taken into account when there is no law"? (Romans 5:13) Better yet, meditate on Romans 7:7-25.
5. I also want to share with you now is an article Michael sent me about Jesus cleansing the Temple. This story can be found in all four Gospels: Matthew 21:12-13; Mark 11:15-17; Luke 19:45-46; John 2:13-22. In the first three, the Synoptic Gospels, this event takes place at the end of Jesus' ministry, during Holy Week. Congregations following the Revised Common Lectionary will hear the version from John this Sunday, which is why I'm thinking about it.
The article below is also about the Gospel of John, in which the story happens at the beginning of Jesus' ministry. It sort of fits with our readings for Tuesday in so far as sacrifice was required under Mosaic law, but Paul (and the author of John) argue that Jesus is changing/replacing the Law.
Mark R. Bredin, "John's account of Jesus' demonstration in the temple: violent or nonviolent?" Biblical Theology Bulletin (Summer 2003):
http://findarticles.com/p/articles/mi_m0LAL/is_2_33/ai_103673630
If you don't get a chance to read the article for this week, I will re-post it when we come back to this story at the end of the semester.
Friday, March 6, 2009
Redemption: God intervenes
Tuesday, March 10
Glenn M. Miller, “Redemption in the Old Testament,” The Great Irruption: Christ’s Work on the Cross
1) Re-read Brueggemann's article on redemption.
2) Recommended: Read Dr. Cobb's article on redemption:
http://www.processandfaith.org/askcobb/2006/04-redemption.shtml
3) Meditate on the meaning of redemption.
4) If you have the time, please take a look at a hymnal (any hymn book--old or new; red, blue, or black; paper or virtual). Pick out song(s) that speak(s) to the idea of God's redeeming work in the world (past/present/future) individually and globally. Try to pick out at least one from the UMHymnal/The Faith We Sing, but also feel free to bring something outside those texts. If you can't get access to any
hymnal from anywhere, try the Psalms. If you can't find the Psalms, they're in the dead center of most Bibles or easily found online. :)
If you do any of this, please at least attempt #3 and #4. My apologies in advance if I'm asking too much of you.
Peace,
Anthony
Glenn M. Miller, “Redemption in the Old Testament,” The Great Irruption: Christ’s Work on the Cross
1) Re-read Brueggemann's article on redemption.
2) Recommended: Read Dr. Cobb's article on redemption:
http://www.processandfaith.org/askcobb/2006/04-redemption.shtml
3) Meditate on the meaning of redemption.
4) If you have the time, please take a look at a hymnal (any hymn book--old or new; red, blue, or black; paper or virtual). Pick out song(s) that speak(s) to the idea of God's redeeming work in the world (past/present/future) individually and globally. Try to pick out at least one from the UMHymnal/The Faith We Sing, but also feel free to bring something outside those texts. If you can't get access to any
hymnal from anywhere, try the Psalms. If you can't find the Psalms, they're in the dead center of most Bibles or easily found online. :)
If you do any of this, please at least attempt #3 and #4. My apologies in advance if I'm asking too much of you.
Peace,
Anthony
Monday, March 2, 2009
God's Son Sacrifices Himself
Tuesday, March 3
Glenn M. Miller, “Sacrifice in the New Testament,” The Great Irruption: Christ’s Work on the Cross
This week we take our first foray into the New Testament, as we discuss how Christ's sacrifice was imagined amid other Mediterranean sacrificial practices in the first century. I found Glenn Miller's suggestions of how members of other religions might have perceived John 1:29 particularly thought-provoking, because it made Christ on the cross "strange" (anthropologist-types love that).
Bring a pencil--we're going to start with a writing exercise!
Then we'll move on to the various ways in which Christ's sacrifice is presented in the New Testament.
Since we've also just started Lent, you might also think about sacrifice in that context.
See you Tuesday at the usual time and place!
Glenn M. Miller, “Sacrifice in the New Testament,” The Great Irruption: Christ’s Work on the Cross
This week we take our first foray into the New Testament, as we discuss how Christ's sacrifice was imagined amid other Mediterranean sacrificial practices in the first century. I found Glenn Miller's suggestions of how members of other religions might have perceived John 1:29 particularly thought-provoking, because it made Christ on the cross "strange" (anthropologist-types love that).
Bring a pencil--we're going to start with a writing exercise!
Then we'll move on to the various ways in which Christ's sacrifice is presented in the New Testament.
Since we've also just started Lent, you might also think about sacrifice in that context.
See you Tuesday at the usual time and place!
Sunday, February 22, 2009
Historical/Hermeneutical Sleuthing
Tuesday, February 24 - Faith like Abraham
C. Stephen Evans, “Introduction,” in Fear and Trembling, ed. C. Stephen Evans and Sylvia Walsh, trans. Sylvia Walsh (New York: Cambridge University Press, 2006), pp. vi-xxx.
Søren Kierkegaard, “Tuning Up” and “A Tribute to Abraham,” in Ibid., pp. 7-20.
This week Michael will lead our discussion of Kierkegaard's idea of "faith like Abraham." I was drawn to these readings for two reasons: the first is that the scholarly introduction sets Fear and Trembling in its historical context, and I'm a historian, so I think it's neat to think about the ubiquitously Christian society and culture in which Kierkegaard/Johannes De Silentio wrote this challenging little book. The second is that sometimes we Moderns have a hard time relating to the figures and stories in the Bible. That all happened so long ago. But I believe the Bible contains truths for every generation, through the Holy Spirit. So this extended essay is an example of one person in history trying to find truth in a story that is compelling despite its lack of details. Or is it compelling because of its lack of details? Even though Kierkegaard's method of imputing internal motives to the characters may remind us of psychoanalytic history, we've brought up a number of times this semester already how the original writer(s) may have thought their point was obvious, but that since times, they are a'changing, and we don't get the original message anymore. So what message do you get out of this story, today? In other words, we're practicing a bit of hermeneutics this week, in trying to interpret both Kierkegaard/Johannes and Genesis 22.
C. Stephen Evans, “Introduction,” in Fear and Trembling, ed. C. Stephen Evans and Sylvia Walsh, trans. Sylvia Walsh (New York: Cambridge University Press, 2006), pp. vi-xxx.
Søren Kierkegaard, “Tuning Up” and “A Tribute to Abraham,” in Ibid., pp. 7-20.
This week Michael will lead our discussion of Kierkegaard's idea of "faith like Abraham." I was drawn to these readings for two reasons: the first is that the scholarly introduction sets Fear and Trembling in its historical context, and I'm a historian, so I think it's neat to think about the ubiquitously Christian society and culture in which Kierkegaard/Johannes De Silentio wrote this challenging little book. The second is that sometimes we Moderns have a hard time relating to the figures and stories in the Bible. That all happened so long ago. But I believe the Bible contains truths for every generation, through the Holy Spirit. So this extended essay is an example of one person in history trying to find truth in a story that is compelling despite its lack of details. Or is it compelling because of its lack of details? Even though Kierkegaard's method of imputing internal motives to the characters may remind us of psychoanalytic history, we've brought up a number of times this semester already how the original writer(s) may have thought their point was obvious, but that since times, they are a'changing, and we don't get the original message anymore. So what message do you get out of this story, today? In other words, we're practicing a bit of hermeneutics this week, in trying to interpret both Kierkegaard/Johannes and Genesis 22.
Saturday, February 14, 2009
Faith of Our Church Fathers
Tuesday, February 17 – Abraham and Isaac
Genesis 15, 17, 18:1-15, 22
Rachel Barenblat, “Silence,” Velveteen Rabbi (11 Nov 2008). Accessed 31 Dec 2008: http://velveteenrabbi.blogs.com/blog/2008/11/this-weeks-portion-silence.html.
Hebrews 11
“Story of Abraham,” Islamia. Accessed 31 Dec 2008: http://www.islamia.com/abraham.htm.
This week we get to one of the really fascinating stories about sacrifice in the Bible: God has promised great things to Abraham through his younger son, Isaac, and then God asks Abraham to sacrifice Isaac. It nearly came to pass, but God (or an Angel) intervenes, and a ram is offered up instead.
Because Judaism, Christianity, and Islam all claim to be Abrahamic faiths, I thought this was a great opportunity to examine this familiar story from these different perspectives. Here are some questions our readings suggest:
Abraham is often held up as a paragon of faith (e.g. Hebrews 11): does Rachel Barenblatt's poem make you think more, or less, highly of him?
How is the story different if we remember that Isaac wasn't Abraham's "one and only son" (Hebrews 11:17) (even though we know God make specific promises about Isaac)? Does it matter whether it's Isaac or Ishmael that Abraham nearly sacrificed? Or whether the almost-sacrificed son was in on the plan? (The fact that Isaac is kept in the dark in Genesis 22 always left an impression on me as a child.)
Going a little farther afield: Do you admire the role models the author of Hebrew has enumerated? Why or why not? What do you make of the assertion that "Each one of these people of faith died not yet having in hand what was promised, but still believing" (Hebrews 11:13, Peterson)?
Check back before Tuesday, after I get a chance to read up on God's claim on first born (sons, of course). I will also bring the book with illustrations this week.
Genesis 15, 17, 18:1-15, 22
Rachel Barenblat, “Silence,” Velveteen Rabbi (11 Nov 2008). Accessed 31 Dec 2008: http://velveteenrabbi.blogs.com/blog/2008/11/this-weeks-portion-silence.html.
Hebrews 11
“Story of Abraham,” Islamia. Accessed 31 Dec 2008: http://www.islamia.com/abraham.htm.
This week we get to one of the really fascinating stories about sacrifice in the Bible: God has promised great things to Abraham through his younger son, Isaac, and then God asks Abraham to sacrifice Isaac. It nearly came to pass, but God (or an Angel) intervenes, and a ram is offered up instead.
Because Judaism, Christianity, and Islam all claim to be Abrahamic faiths, I thought this was a great opportunity to examine this familiar story from these different perspectives. Here are some questions our readings suggest:
Abraham is often held up as a paragon of faith (e.g. Hebrews 11): does Rachel Barenblatt's poem make you think more, or less, highly of him?
How is the story different if we remember that Isaac wasn't Abraham's "one and only son" (Hebrews 11:17) (even though we know God make specific promises about Isaac)? Does it matter whether it's Isaac or Ishmael that Abraham nearly sacrificed? Or whether the almost-sacrificed son was in on the plan? (The fact that Isaac is kept in the dark in Genesis 22 always left an impression on me as a child.)
Going a little farther afield: Do you admire the role models the author of Hebrew has enumerated? Why or why not? What do you make of the assertion that "Each one of these people of faith died not yet having in hand what was promised, but still believing" (Hebrews 11:13, Peterson)?
Check back before Tuesday, after I get a chance to read up on God's claim on first born (sons, of course). I will also bring the book with illustrations this week.
Sunday, February 8, 2009
The uniqueness of ancient Jewish sacrifice
Tuesday, February 10
Glenn M. Miller, “Sacrifice in the Old Testament,” The Great Irruption: Christ’s Work on the Cross
This week we are getting a broader perspective on the sacrificial rites we read about in Leviticus last week. For instance, I had a chance to talk with an egyptologist friend, who told me the ancient Egyptians didn't sacrifice sacrifice as much as the ancient Hebrews, and when they did it was mostly a royal prerogative. (Also, they preferred large animals--no doves or grain!) Remember too that God calls the Israelites to sacrifice in the temple and not in the fields:
This is so the Israelites will bring to the LORD the sacrifices they are now making in the open fields. They must bring them to the priest, that is, to the LORD, at the entrance to the Tent of Meeting and sacrifice them as fellowship offerings. ~Leviticus 17:5 [emphasis mine]
That got me thinking about how important sacrifice must have been in ancient Judaism, that it was something for all Jews to do to have relationship with God and with other Jews--kind of how everyone is welcome at the Communion table in the United Methodist Church.
Have you ever considered how modern Christian "sacrifices" or rites build community?
Or coming from a different angle, which of the three Old Testament approaches to sacrifice most closely aligns with your own?
Glenn M. Miller, “Sacrifice in the Old Testament,” The Great Irruption: Christ’s Work on the Cross
This week we are getting a broader perspective on the sacrificial rites we read about in Leviticus last week. For instance, I had a chance to talk with an egyptologist friend, who told me the ancient Egyptians didn't sacrifice sacrifice as much as the ancient Hebrews, and when they did it was mostly a royal prerogative. (Also, they preferred large animals--no doves or grain!) Remember too that God calls the Israelites to sacrifice in the temple and not in the fields:
This is so the Israelites will bring to the LORD the sacrifices they are now making in the open fields. They must bring them to the priest, that is, to the LORD, at the entrance to the Tent of Meeting and sacrifice them as fellowship offerings. ~Leviticus 17:5 [emphasis mine]
That got me thinking about how important sacrifice must have been in ancient Judaism, that it was something for all Jews to do to have relationship with God and with other Jews--kind of how everyone is welcome at the Communion table in the United Methodist Church.
Have you ever considered how modern Christian "sacrifices" or rites build community?
Or coming from a different angle, which of the three Old Testament approaches to sacrifice most closely aligns with your own?
- The legal/cultuc prescriptions in the Pentateuch
- The worshipper's contrite and thankful heart in Pslams
- The prophetic rebuke and challenge to abuses in the Prophets
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