---
Here is some of your Moodle feedback. We looked at this a little, but need everyone to get caught up on posts next week so we can discuss in class
Remember, we did the Drops Like Stars film part 1 in class.
Questions on 5.2 We will do the second half (6.2) nest week in class
Click:
5.2 VIDEO VENTURE: Drops Like Stars part 1
.2 VIDEO VENTURE: Drops Like Stars part 1 (do asap, due to length)
Watch the first section of this video (THROUGH 54 minute, 35 second mark)) of "Drops Like Stars,: which covers and intro and the first two "arts" of suffering.
(The second section we will watch in class next week , and will cover the rest of the arts. You probably don't want to watch it yet, since we will watch and interact with it IN CLASS)
Post below:
a) 2-3 paragraphs of summary and review. Convince the teacher you watched it all and well.
b) From the intro: Note the way he told the Prodigal Son story . Besides the lesson from class on what we often forget in this parable (mention what that is), we often miss that it ends (or not) a certain way. What is that way, and why do you think Jesus told it that way? What might all this have to do with the theme of suffering?
c)What is the first art? . What (specifically) might you remember a year from now from this section, and why? Do your best to give a personal story or example that came to mind of how you have seen this art in your own life.
d))What is the second art? . What specifically) might you remember a year from now from this section, and why? Do your best to give a personal story or example that came to mind of how you have seen this art in your own life
e) I cancelled part e
f) watching the rest of the film next week in class , guess what the other 4 arts of suffering might be. No worries if you don't guess correctly--your answers might be better than his! Here's some clues (first letters). They are all one word each; and it might help to think of them as (sometimes) sequential. Clues below (they are all one word, and first letter given). Post (or write down your guesses)
1. D______________
2 H_____________
3 E_____________
4 S_______________
5 P___________
6 F__________
--
Watch the film here, THROUGH 54 minute, 35 second mark. Stop where he says "Are there any Johnny Cash fans here tonight?"
------------------
To review a lesson from Bib 314, and to help answer a question for the film tonight, here's THE FORGOTTEN FAMINE:
the Prodigal Son and the forgotten famine?
See it here in the original book.
The big idea:
What goes without being said for us can lead us to miss important details in a Bible passage, even when the author is trying to make them obvious. Mark Allan Powell offers an excellent example of this phenomenon in “The Forgotten Famine,” an exploration of the theme of personal responsibility in what we call the parable of the prodigal son. Powell had twelve students in a seminary class read the story carefully from Luke’s Gospel, close their Bibles and then retell the story as faithfully as possible to a partner. None of the twelve American seminary students mentioned the famine in Luke 15:14, which precipitates the son’s eventual return. Powell found this omission interesting, so he organized a larger experiment in which he had one hundred people read the story and retell it, as accurately as possible, to a partner. Only six of the one hundred participants mentioned the famine. The group was ethnically, racially, socioeconomically and religiously diverse. The “famine-forgetters,” as Powell calls them, had only one thing in common: they were from the United States.
Later, Powell had the opportunity to try the experiment again, this time outside the United States. In St. Petersburg, Russia, he gathered fifty participants to read and retell the prodigal son story. This time an overwhelming forty-two of the fifty participants mentioned the famine. Why? Just seventy years before, 670,000 people had died of starvation after a Nazi German siege of the capital city began a three-year famine. Famine was very much a part of the history and imagination of the Russian participants in Powell’s exercise. Based solely on cultural location, people from America and Russia disagreed about what they considered the crucial details of the story.
Americans tend to treat the mention of the famine as an unnecessary plot device. Sure, we think: the famine makes matters worse for the young son. He’s already penniless, and now there’s no food to buy even if he did have money. But he has already committed his sin, so it goes without being said for us that the main issue in the story is his wastefulness, not the famine. This is evident from our traditional title for the story: the parable of the prodigal (“wasteful”) son. We apply the story, then, as a lesson about willful rebellion and repentance. The boy is guilty, morally, of disrespecting his father and squandering his inheritance. He must now ask for forgiveness.
Christians in other parts of the world understand the story differently. In cultures more familiar with famine, like Russia, readers consider the boy’s spending less important than the famine. The application of the story has less to do with willful rebellion and more to do with God’s faithfulness to deliver his people from hopeless situations. The boy’s problem is not that he is wasteful but that he is lost.
Our goal in this book is not, first and foremost, to argue which interpretation of a biblical story like this one is correct. Our goal is to raise this question: if our cultural context and assumptions can cause us to overlook a famine, what else do we fail to notice? link
LOVE that DJ said impact, and Sara said vanquish. I suggested SUBVERT. Remember how I said subversion will be a key concept in class,. Be thinking about what it means.
Remember thus question from the 1.2 forum?|
how did the other "other" creation account he mentioned (Babylonian account in your syllabus and prep reading for Week 1) compare/relate to the biblical account? Fill in the blank with a word or phrase: "Maybe the biblical account of creation is meant to __________ the other creation accounts.
I suggested SUBVERT. Remember how I said subversion will be a key concept in class,. Be thinking
Here are what other cohorts said
=
- Core message of Jesus? Kingdom
--see page 17 of Kraybill.. Remember This re: Kingdomit well..
-----------------------------------
Remember how Paul..the same Paul who wrote Philemon..used the "S" word in Philippians 3? In the original Greek he used the word "skubala," which your class Bible translates "rubbish," but the word is much close to the English S-word. More on that word use here.
Here's a post by Alex Heath:
“Skubala?” The Apostle Paul Uses the Word “Sh--” in the Bible
This shocked me. In Philippians 3:8 (KJV), the Apostle Paul says,“Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things and count them but dung, that I may win Christ.”In our English translation of Scripture, we read several deviations of what was commonly referred to as animal excrement in Paul’s day. The NIV translation says “garbage,” the ESV says “rubbish,” and The Message translation says “dog dung.”
Of all places, Urban Dictionary actually gives some helpful insight into the use of this word in this passage. The word that Paul uses was a Greek term called “skubala."
"This is a Greek word that is the equivalent to the modern English word "s__.” Skubala is a rare word, used only in Philippians 3:8 in the New Testament. Dung, rubbish, refuse, and a loss are various inaccurate translations of the Greek word. No translation accurately translates this term to its modern English equivalence: “sh--.” The word means “excrement” either animal or human.“Wait, so you’re telling me that the APOSTLE PAUL (one of God’s most anointed and renowned evangelicals in the history of the early church) used a CUSS WORD in SCRIPTURE? Hold the phone.
There must be something wrong with this. Paul would have never used such a dirty word in an inspired text. Or would he?
I believe Paul uses the word "shit” in this passage because he is trying to create an incredibly stark and extreme contrast between the the “things” of the world, and the pursuit of Christ. It’s serious business.
Now don’t get me wrong, I don’t believe that this example automatically condones the use of foul language for Christians. Scripture is very clear that we are to not let any foul language cross our lips (Exodus 20:7, Ephesians 4:29).
Paul used what would have been the equivalent of a “four letter word” in his time to help communicate the message of the gospel. How does that affect us? How do we rationalize through that fact?
Just something to think about. LinK
hat did you learn about this text (Pic) and context?
Philemon
DESCRIPTION
The
principle of the Literary World is that while stories may describe historical
events, they also are able to create their own worlds of meaning. Studying the
Literary World seeks to understand the narrative as much on its own terms as
possible. It provides a basis on which the reader (you) can begin to listen to
the author’s version of the way the world works. This needs to be supplemented
with a critical dialogue about how the reader (you) accepts or challenges how
the text is trying to shape you.
The
principle of the contemporary world is that texts are part of communication
processes that are trying to do something. First, one may focus on the internal
structure, argument cohesion, and themes of the text. Second, one may focus on
the relationship between the addresser (Paul) and addressee (Philemon). It is
appropriate to analyze what presuppositions are shared (both stated and
implied) by the addresser and addressee, i.e. what do they both believe about
the world and their relationship?
ASSIGNMENT
This
assignment will focus on the New Testament book of Philemon. Combined with the
assignment for Week 5 of this module, it is the foundation for the final paper
for the course. The main concern in the first set of questions (literary world)
is to assess what is actually being written rather than what you think might be
implied. The main concern in the second set of questions (the contemporary
world) is asking what Paul is trying to do by writing this letter to Philemon.
STUDY QUESTIONS FOR The Literary World: A description of the
argument used by Paul
1.
How does
Paul open and close the letter (inclusio)?
What seems SIGNificant about that?
2.
What chiasms
do you catch? How do they clue you in?
3.
What is
the basis for the “for this reason” at the beginning of verse 8?
4.
Why does
Paul introduce a hypothetical reason in verse 15 (using “perhaps”)?
5.
What is
the “so” in verse 17 there for?
--------------------------
Texts need to be interpreted correctly: tone, emotion, volume. What's Paul's emotional contexture in Philemon?exts have context-ure:
A
- ONE GREAT PERSON SURVEYS
( My Dack Rambo story? Click here to read all about it, and for the sequel click:
" I Deny the Resurrection and I am not straight."
(uh, better click that title and get the context!)
we apply some "Three Worlds" theory to Matthew 18 and the topic of "Who is great?"
As we study, apply as many literary world symbols as you can
A video on that chapter featuring Keltic Ken:
Related outtakes:
Of LITERARY WORLD note:
- -
Of Historical World note:
- What did you learn about a millstone ? ( notes at
W
vi
this (click)
NOTE A RECURRENCE OF the phrase "little one."
Watch
this (click)
video, "Weight of the World," and be prepared to discuss what these two items are
- Review: Why did we say the missing was temporarily greater than the rest of us?
Page 19 of Syllabus,Matthew 18 Outline
(by Greg Camp/Laura Roberts):
1 Question #1: Who is Greatest?
2-17 Responses (each are counter proposals):
2-10 Response #1: Children
2-4 Counter Proposal: Accept children
5-9 Threat: If cause scandal
10 Show of force: Angels protect
12-14 Response #2: Sheep
(Who is temporarily greater?)
12-14 Counter Proposal: Search for the 1 of 100 who is lost
15-17 Response #3: Brother who sins (counter proposal)
15a Hypothetical situation: If sin
15-17 Answer: Attempt to get brother to be reconciled
17b If fail: Put him out and start over
18-20 Statement: What you bind or loose
21-22 Question #2: How far do we go in forgiveness?
23-35 Response #1: Parable of the forgiving king/unforgiving servant
----------------Read verses 15-17 and then ask yourself:
"What did it mean in their historical world to treat people like
"tax collectors and sinners?"
"What did it mean in their historical world to treat people like
Two answers
1)Don't allow them in your bounded set.
2)How did Jesus treat tax collectors and sinners? In a centered set way. Tony Jones writes:
but because anyone, including Trucker Frank, can speak freely in this church, my seminary-trained eyes were opened to find a truth in the Bible that had previously eluded me.”...That truth emerged in a discussion of Matthew 18's "treat the unrepentant brother like a tax collector or sinner.":"And how did Jesus treat tax collectors and pagans?" Frank asked aloud, pausing, "as of for a punchline he'd been waiting all his life to deliver,"....., "He welcomed them!""
--RECURERENCE: REPEATED WORDS> WHAT DO YOU THINK IS UP WITH THIS ONE REPEATED WORD?
True Greatness
18 At that time the disciples came to Jesus and asked, “Who is the greatest in the kingdom of heaven?” 2 He called a child, whom he put among them, 3 and said, “Truly I tell you, unless you change and become like children, you will never enter the kingdom of heaven. 4 Whoever becomes humble like this child is the greatest in the kingdom of heaven. 5 Whoever welcomes one such child in my name welcomes me.
Temptations to Sin
6 “If any of you put a stumbling block before one of these little ones who believe in me, it would be better for you if a great millstone were fastened around your neck and you were drowned in the depth of the sea. 7 Woe to the world because of stumbling blocks! Occasions for stumbling are bound to come, but woe to the one by whom the stumbling block comes!
8 “If your hand or your foot causes you to stumble, cut it off and throw it away; it is better for you to enter life maimed or lame than
to have two hands or two feet and to be thrown into the eternal fire. 9 And if your eye causes you to stumble, tear it out and throw it away; it is better for you to enter life with one eye than to have two eyes and to be thrown into the hell[a] of fire.
The Parable of the Lost Sheep
10 “Take care that you do not despise one of these little ones; for, I tell you, in heaven their angels continually see the face of my Father in heaven.[b] 12 What do you think? If a shepherd has a hundred sheep, and one of them has gone astray, does he not leave the ninety-nine on the mountains and go in search of the one that went astray? 13 And if he finds it, truly I tell you, he rejoices over it more than over the ninety-nine that never went astray. 14 So it is not the will of your[c] Father in heaven that one of these little ones should be lost.
Reproving Another Who Sins
15 “If another member of the church[d] sins against you,[e] go and point out the fault when the two of you are alone. If the member listens to you, you have regained that one.[f] 16 But if you are not listened to, take one or two others along with you, so that every word may be confirmed by the evidence of two or three witnesses. 17 If the member refuses to listen to them, tell it to the church; and if the offender refuses to listen even to the church, let such a one be to you as a Gentile and a tax collector. 18 Truly I tell you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. 19 Again, truly I tell you, if two of you agree on earth about anything you ask, it will be done for you by my Father in heaven. 20 For where two or three are gathered in my name, I am there among them.”
Forgiveness
21 Then Peter came and said to him, “Lord, if another member of the church[g] sins against me, how often should I forgive? As many as seven times?” 22 Jesus said to him, “Not seven times, but, I tell you, seventy-seven[h] times.
The Parable of the Unforgiving Servant
23 “For this reason the kingdom of heaven may be compared to a king who wished to settle accounts with his slaves. 24 When he began the reckoning, one who owed him ten thousand talents[i] was brought to him; 25 and, as he could not pay, his lord ordered him to be sold, together with his wife and children and all his possessions, and payment to be made. 26 So the slave fell on his knees before him, saying, ‘Have patience with me, and I will pay you everything.’ 27 And out of pity for him, the lord of that slave released him and forgave him the debt. 28 But that same slave, as he went out, came upon one of his fellow slaves who owed him a hundred denarii;[j] and seizing him by the throat, he said, ‘Pay what you owe.’ 29 Then his fellow slave fell down and pleaded with him, ‘Have patience with me, and I will pay you.’ 30 But he refused; then he went and threw him into prison until he would pay the debt. 31 When his fellow slaves saw what had happened, they were greatly distressed, and they went and reported to their lord all that had taken place. 32 Then his lord summoned him and said to him, ‘You wicked slave! I forgave you all that debt because you pleaded with me. 33 Should you not have had mercy on your fellow slave, as I had mercy on you?’ 34 And in anger his lord handed him over to be tortured until he would pay his entire debt. 35 So my heavenly Father will also do to every one of you, if you do not forgive your brother or sister[k] from your heart.”
Remember..watch for the tambourine in your homework this week.
Remember..watch for the tambourine in your homework this week.
No comments:
Post a Comment