Ist version:
2nd version:
--
More on the song, along with different versions, here and here.
Here's a link on the concept of Sitz Im Leben we discussed .
See also "first innocence" and "authorial intent"
-
Signs for quiz on week 5:
1)THREE WORLDS
which comes from your Hauer/Young Tetbook, see especially chapters two and three, and see class notes.
Here below is how one student summarized the worlds (she has more detail here)
Literary World--The literary world of the Bible is simply the text itself, apart from anything outside the text. We mean the world (or, better, worlds) created by the text; the words on the page, by the stories, songs, letters and the myriad other types of literature that make up the Bible. All good literature (and the Bible is, among other things, good literature) creates in readers' minds magnificent, mysterious, and often moving worlds that take on a reality of their own, whether or not they represent anything real outside the pages (Hauer and Young ch 2).
Historical World--The historical world of the Bible isthe world "behind the text" or "outside the text". It is the context in which the Bible came to be written, translated, and interpreted over time, until the present. In studying the historical world of the Bible, we look for evidence outside the text that helps us answer questions such as, who wrote this text, when was it written, to whom was it written, and why was it written. We also probe the text itself for evidence that links it to historical times, places, situations, and persons (Hauer and Young 2)..
Contemporary World--The contemporary world is the "world in front of the text" or the "world of the reader." In one sense, there are as many contemporary worlds of the Bible as there are readers, for each of us brings our own particular concerns and questions to the text. They inevitably shape our reading experience. We are all interested in answering the questions of whether the Bible in general, or particular texts, have any relevance to our personal lives (Hauer and Young ch3).
-Brolin
2
)CHIASM
Greek word for letter 'X.' A literary device that follows an 'X' or ABBA pattern or reversal; mirror image
.
example" "the first shall be last/
the last shall be first" is a chiasm?
A-B-B-A, X pattern.
.
example" "the first shall be last/
the last shall be first" is a chiasm?
A-B-B-A, X pattern.
3)iINCLUSIO(N)):
a
literary device in which a word, phrase, or idea is included at the
beginning and ened of a text (and sometimes in the middle). Example:
the "with you"s of Matthew 1:23 , 18:20 and 28:20
Check it out!
Ever notice Matthew starts with "His name will be called Emmanuel, which means 'God with us.'
And ends...very last sentence...with "I will be with you."?
No accident.
And neither is the midpoint and message of the gospel: "I will be with you" (18:20).
In Jesus, God is with us.
Jesus is the With-Us God.
4)RECURRENCE
a word, phrase, or idea is intentionally repeated throughout a text. Example: the five teaching blocks of Matthew.
Jesus is the new Moses."
Matthew
could have said that, or even said that five times..but instead he
embedded thematically five times in the literary structure/fabric of his
book;
It is no accident that 5 times Matthew offers an almost identical sentence to close off his five teaching blocks..
"When Jesus had finished saying these things, he moved on..."
..shows up in
- 7:28
- 11:1
- 13:53
- 19:1
- 26:1
See page 269 of your Hauer/Young textbook (the three paragraphs underneath the "Higher Righteousness" section) for more on this..
There is huge signficance of five teaching blocks in Matthew, how they are identified, and what they likely symbolize.
Why 5?
JJewish people reading Matthew would say"Oh, I get it. Matthew is trying to tell us (5 times, no less( that Jesus is the New Moses (or the fulfillment of Moses)!"
Why? The answer has to to with the obvious intentionality of the5 "teaching blocks" in Matthew..Five being a hugely significant number for Jews...it's the number of books in the Torah, AKA the Five Books of Moses, AKA The Pentateuch "(Five Books in One.") . Moses=5ness.
More "New Moses" symbolism in Matthew:
5)INTERTEXTUALITY OR HYPERLINKING
cross-referencing,
sccripture quoting or referencing another scripture. Example: Jesus
quotes Isaiah 56: "My house will be a house of prayer for all nations."
his
means one text quotes another text. When both texts are biblical, this
is often called cross-referencing. When we get into today's theme,
we;ll see intertexting between The Ten Commandments (OT) and The Sermon
on the Mount (NT)
One of Chris Harrison's projects is called "Visualizing the Bible":
But why should I tell you when I can show you?:
"The bar graph that runs along the bottom represents all of the chapters in the Bible. Books alternate in color between white and light gray. The length of each bar denotes the number of verses in the chapter. Each of the 63,779 cross references found in the Bible is depicted by a single arc - the color corresponds to the distance between the two chapters, creating a rainbow-like effect." .More info about this chart, and charts of the Bible as a social network here.
NOTE: Sometimes the text "intertexted" to is from another text or genre.
One of Chris Harrison's projects is called "Visualizing the Bible":
"Christoph Römhild sent me his interesting biblical cross-references data set. This lead to the first of three visualizations. Intrigued by the complexity of the Bible, I derived a new data set by parsing the King James Bible and extracting people and places. One of the resulting visualizations is a biblical social network. The other visualization shows how people and places are distributed throughout the text." Chris Harrison-
But why should I tell you when I can show you?:
"The bar graph that runs along the bottom represents all of the chapters in the Bible. Books alternate in color between white and light gray. The length of each bar denotes the number of verses in the chapter. Each of the 63,779 cross references found in the Bible is depicted by a single arc - the color corresponds to the distance between the two chapters, creating a rainbow-like effect." .More info about this chart, and charts of the Bible as a social network here.
NOTE: Sometimes the text "intertexted" to is from another text or genre.
9 KINGDOM
in Jesus, in large part, the “age to come” has come. The Future has visited the present.
any Jews of Jesus' day (and actually, the Greeks) thought of the Kingdom of God as largely a future identity/reality/location.
So when Jesus, in Matthew 4:17 announces that he, as King, is ALREADY bringing in the Kingdom,
this not only subverted expectations, but sounded crazy....and like he was claiming to bring the future into the present.
The Jews talked often about "this age" (earth/now) and "the age to come." (heaven/future).
"Age to come" was used in a way that it was virtually synonymous with "The Kingdom."
Scripture suggests that:
The "age to come" (the Kingdom)
has in large part already come (from the future/heaven)
into "this age"
(in the present/on the earth
by means of the earthy ministry of Jesus: King of the Kingdom.
Thus, Hebrews 6:4-8 offers that disciples ("tamidim") of Jesus have
"already (in this age) tasted the powers of the age to come."
In Jesus, in large part, the age to come has come.
The Future has visited the present,
Here are some articles that may help:
So when Jesus, in Matthew 4:17 announces that he, as King, is ALREADY bringing in the Kingdom,
The Jews talked often about "this age" (earth/now) and "the age to come." (heaven/future).
"Age to come" was used in a way that it was virtually synonymous with "The Kingdom."
Scripture suggests that:
The "age to come" (the Kingdom)
has in large part already come (from the future/heaven)
into "this age"
(in the present/on the earth
by means of the earthy ministry of Jesus: King of the Kingdom.
Thus, Hebrews 6:4-8 offers that disciples ("tamidim") of Jesus have
"already (in this age) tasted the powers of the age to come."
In Jesus, in large part, the age to come has come.
The Future has visited the present,
Here are some articles that may help:
10)six deggrees of Separation:
we are more interconnected than we think
----------------
we are more interconnected than we think
"A documentary on networks, social and otherwise"
" (part 1):
" (part 1):
SERMON ON THE MOUNT, Mathew chapter 5
Remember:
When we read the "beatitudes," the first section of the Sermon on the Mount: -- do you catch any inclusio? (Note the first and last beatitudes (only) of chapter 5 end
with a promise of the kingdom of heaven, implying that the other promises in between "being filled," "inherit the earth," "be comforted" all have to do with Kingdom
And if Jesus is a NEW MOSES of sorts, then we should look at
how Jesus was interpreting/reinterpreting the law of Moses/Torah(Matt 5:17-48) om the 6 antithesis/case studies
How do you name the difference in the shift of the 6 antitheses?
What does it feel like Jesus is doing?
I love that you called out things like
He's making the law______:
Is he making it impossible on purpose?
The Mennonite tradition, unlike many Protestant traditions, believe that the Sermon is actually to be lived out, and not merely to make us feel hopeless to carry ot out, so we give up.. ..or only for a future millenium/
Some would suggest that he is using the rabbi's technique of "Building a fence around the TORAH" or "LAW"
For example, if you are tempted to overeat, one strategy would be to
build a literal fence around the refrigerator...or the equivalent: don't
keep snacks around.
See
Some wonder of this is what Jesus is doing here. See:
Greg Camp and Laura Roberts of FPU write:
----
OK, below is the backstory of the "LAUGHING BRIDE," which illustrates"building a fence around the Torah":
on the 6 antitheses of the Sermon on The Mount,
"Everything is Spiritual"complete: -
Remember:
- Who was the sermon addressed to?
- Why did he teach on a MOUNTAIN?
- Why did Jesus sit down to teach?
When we read the "beatitudes," the first section of the Sermon on the Mount: -- do you catch any inclusio? (Note the first and last beatitudes (only) of chapter 5 end
with a promise of the kingdom of heaven, implying that the other promises in between "being filled," "inherit the earth," "be comforted" all have to do with Kingdom
And if Jesus is a NEW MOSES of sorts, then we should look at
how Jesus was interpreting/reinterpreting the law of Moses/Torah(Matt 5:17-48) om the 6 antithesis/case studies
How do you name the difference in the shift of the 6 antitheses?
What does it feel like Jesus is doing?
I love that you called out things like
- simplifying it'
- making it mote specific
He's making the law______:
- harder?
- easier?
Is he making it impossible on purpose?
The Mennonite tradition, unlike many Protestant traditions, believe that the Sermon is actually to be lived out, and not merely to make us feel hopeless to carry ot out, so we give up.. ..or only for a future millenium/
Some would suggest that he is using the rabbi's technique of "Building a fence around the TORAH" or "LAW"
See discussion below, and PAGE 201 OF YOUR H AND Y textbook for this term)
See
Some wonder of this is what Jesus is doing here. See:
- Jesus' Antitheses - Could they be his attempt to build a fence around the Torah?
- page 105 of Three Worlds textbook
Greg Camp and Laura Roberts of FPU write:
In each of the examples, Jesus begins by citing an existing commandment. His following statement may be translated as either "And I say to you... " or as "But I
say to you ...” The first option shows Jesus' comments to be in keeping
with the commandments, therefore his words will be an expansion or
commentary on the law. This is good, standard rabbinic technique. He is
offering his authoritative interpretation, or amplification, to God's
torah, as rabbis would do after reading the torah aloud in the
synagogue. The second translation puts Jesus in tension with the law, or
at least with the contemporary interpretations that were being offered.
Jesus is being established as an authoritative teacher who stands in
the same rabbinic tradition of other rabbis, but is being portrayed as
qualitatively superior to their legal reasoning.
After citing a law Jesus then proceeds to amplify, or "build a hedge"
around the law. This was a common practice of commenting on how to put a
law into practice or on how to take steps to avoid breaking the law.
The idea was that if you built a safe wall of auxiliary laws around the
central law, then you would have ample warning before you ever came
close to breaking the central law. A modern example might be that if you
were trying to diet you would need to exercise more and eat less. In
order to make sure that that happened you might dispose of all fats and
sweets in the house so as not to be tempted. Additionally, you might
begin to carry other types of snacks or drink with you so as to have a
substitute if temptation came around, and so forth. In the first example
of not killing, Jesus builds a hedge that involves not being angry and
not using certain types of language about others. One of the
difficulties is that it becomes very difficult not to break his hedges.
This might drive his hearers to believe that he is a hyper-Pharisee.
Some interpreters have wanted to argue that Jesus does this in order to
drive us to grace—except grace is never mentioned in this context. This
is a wrong-headed approach to get out of the clear message that Jesus is
proclaiming: you must have a transformed life. By building his hedges,
Jesus is really getting to the heart of what the law was about.
In the first example, the intent is not just to get people not to kill
each other (though that is a good thing to avoid), rather it is there to
promote a different attitude about how to live together. Taken
together, the 10 Words (Commandments) and the other laws which follow in
Exodus-Numbers paint a picture of a people who will look out for one
another rather than just avoiding doing injury to one another. This
becomes clear in Jesus’ solution at the end of the first example. The
solution is not to throw yourself on grace or to become paralyzed by
fear, but to seek right relations with the other person. There seems to
be an implicit acknowledgment that problems will arise. The solution is
to seek the best for the other person and for the relationship. This is
the heart of the law. The problem with the law is that it can only keep
you from sin, but it cannot make you do good. The rabbi Hillel said
“what is hateful to you, do not do to others.” In 7:12, Jesus provides
his own interpretation “In everything do to others as you would have
them do to you.” He changes the saying from refraining from sin, to
actively doing good. The thesis statement in 5:20 is “unless your
righteousness exceeds that of the scribes and Pharisees, you will never
enter the kingdom of heaven.” This then is how to exceed, or go beyond the law. In each of the five examples, the way to exceed the law is to make the relationship right.
Instead
of drawing a new line in the sand that you are not supposed to cross
before you are considered guilty, Jesus, confirms that thecenter is
"love your neighbor" and then just draws an arrow (vector) and tells
you to go do it. There is never a point at which you are able to finally
fulfill the commandment to love. You can never say that you have loved
enough. In the gospel of Matthew, the supreme example of this is Jesus'
own life and death. His obedience and love knew no boundaries. --by Greg Camp and Laura Roberts
--
One can see how this could turn to legalism...and when do you stop building fences? See:
A Fence Around the Law
--
One can see how this could turn to legalism...and when do you stop building fences? See:
A Fence Around the Law
OK, below is the backstory of the "LAUGHING BRIDE," which illustrates"building a fence around the Torah":
on the 6 antitheses of the Sermon on The Mount,
--
"Everything is Spiritual"complete: -
=============================
---
From syllabus:
Delete everything in red:
Preparation Reading:
Hauer & Young ch 5
“The Nation Israel: Joshua, Judges, 1st & 2nd Samuel,
1st & 2nd Kings (entire)
=============================
---
From syllabus:
Delete everything in red:
Preparation Reading:
Hauer & Young ch 5
1 Samuel 8 - 18
Deuteronomy 17:14-20
2 Samuel 5 – 7, 11 – 12,
22
2 Kings 14 – 17
Hauer & Young ch 12,
“Mark: The Secret Revealed through Suffering” (pp. 243-245 only)
Hauer & Young ch 12,
“Mark” (pp. 256-257 only)
Mark 9: 33 – 10:45
Matthew 18
Kraybill chs 10-12 (review)
Chapman, Part One: ch. 7, “The Layers of
Meaning in Radical Loving Care”
Chapman, Part One: ch. 8, “Presence and
Affirmation”
Chapman, Part One: ch. 9, “The
Not-So-Surprising Outcomes of the Healing Hospital”
Grimsrud, ch. 4, “Kingship and the Need
for Prophets”
Preparation
Assignments:
1) One Great Person worksheet (attached to this syllabus) and response essay.
2) Hauer & Young ch 5 Questions for Discussion and
Reflection (p. 123): answer #3a-d
Moodle:
as posted..but note no quiz is posted for the video..so watch video anyway
Moodle:
as posted..but note no quiz is posted for the video..so watch video anyway
No comments:
Post a Comment