bib438rocks

Drops Like Stars part 2
Quizzes
Temple Tantrum
Philemon

We all wrote this sentence in our non-dominant hand. This was explained in the "Drops Like Stars" film

DROPS LIKE STARS:

The Art of Disruption

The Art of Honesty

The Art of Elimination,

Solidarity

The Art of Possession, which is not the same thing as ownership.

The Art of "Failure"

Look also for these class themes:

-a Prodigal Son paradoxical hemistiche

-the liminality (see "Radical Loving Care," pp, 82ff) of the hospital hallway

-removal of "insulators"

-listen for the word "lament"

-removing the boundary (or "box") of a bounded set.

-how "texting" can literally save lives

-the power of unplanned and unscripted interruptions

-help for Philemon. Listen for a Paul text: 2 Corinthians 6

see complete album of sketchnotes here

There is a difference between ownership and possession. I own the guitar, but Joey possesses it in ways I can’t. We own the Jeff Condon painting, but our friend possessed it in ways we don’t.
You can own something and not possess it.
You can possess something and not own it.

One of the first Christians, a man named Paul, wrote about his “troubles, hardships, distresses, beatings, imprisonments, riots, hard work, sleepless nights, and hunger.” This is a man who suffered, yet he doesn’t end his list with despair.
-Bell, Rob (2012-07-24). Drops Like Stars: A Few Thoughts on Creativity and Suffering

Chiasm from the film:

--When Jesus died, he:

---

N.T. Wright video: Why begin with Philemon? It's "pressing your nose against the window to see the landscape"

We read Philemon in 3 translations
click this

. common problems:

-make thesis clear and obvious.
-evidence from the text for any assumption/conclusion
-practical app
-DO of letter
use class translation
-sign/paragraph
-2 rules/mechanical

Click here for a complete signature paper, which would flunk due to mechanical errors alone. They are all noted in red and corrected.

Here are the "13 Commandments"--that is the most common mechanical errors in signature papers over the years

1)contractions/you

2)clauses and fragments that are not full sentences
3)commas where they don't belong (or no commas where they do)
4) CAPS: a)words like king, president, pastor, apostle are NOT capitalized unless used as a title. "Barrack Obama is the President" is not correct. "President Obama says.." is.
b)often students capitalize words because they are important: faith, prayer,altar.. Incorrect
c)"Bible" is capitalized; "biblical" is not Some formats allow Bible to not be capitalized; if you choose that, be consistent throughout paper
5)Careful with plurals, possessives, apostrophes etc. Google if you need help.
This sign is all over the country, but dead wrong!

6)For historical figures whose name ends in 's, you write "Jesus' disciples," not "Jesus's." Note you have a lot of these who may appear in your paper: Onesimus, Moses, et al
7)Traditions and translations vary as to whether or not "He" "Him" "His" are capitalized when referring to God or Jesus. Either way you choose, be consistent thought the paper.
8)"Their" vs "they're" type errors
9)It's vs its. Read this for help. Think in your mind about our textbook title:
"How to Read the Bible For All Its Worth"

or is it

"How to Read the Bible For All It's Worth"

Answer and the look. Most students guess incorrectly, This is even explained in the preface.

10)singular and plural disagreement across sentences Google for help
11)Departments vary in this. For biblical studies, spell out numbers under 100.
12)HUGE: "who" for people; "that" for things. "A person that likes cookies" is wrong
13)miselanyaous speling errrors

This sign in a church is incorrect:

THESES ON PHILEMON: REDUCTION OF SEDUCTION

Philemon help http://bsn24bible.blogspot.com/2014/09/philemon-help.html --------------------------------------------

--When Jesus died, he:

died naked (but not in Christian art and movies) to subvert shame

I am not here to offend anyone unnecessarily.
But I believe Corrie Ten Boom was right and right on:

Jesus died naked.

Even the (very conservative) Dallas Theological commentaries assume this, so this is not just some "liberal" agenda:

"That Jesus died naked was part of the shame which He bore for our sins. " -link

Which means this picture
(found on a blog with no credit)
is likely wrong(Jesus looks too white).

...and largely right (What Jesus is wearing).

I answered a question about this a few years ago, I would write it a bit differently know, but here it is:

First of all, it is probable that (again, contrary to nearly all artwork and movies), Jesus hung on the cross absolutely naked. This was a typical way of crucifixion, to increase the shame factor. Romans might occasionally add a loincloth type of garment as a token concession and nod to Jewish sensitivity; but not very often, it would seem. Of course, once we get past the emotive and cultural shock of imagining Jesus naked, we realize that if He indeed die naked, the symbolism is profound and prophetic: In Scripture, Jesus is called the "Second Adam". As such, it would make sense that He died "naked and unashamed." We are also told that "cursed is he who dies on a tree." The nakedness was a sign and enfolding of shame and token of curse. And the wonderful story of Corrie ten Boom and family, told in the book and movie "The Hiding Place," relates. One of the turning points of her ability to endure the Ravensbruck concentration camp, particularly the shame of walking naked past the male guards, was her conviction that Jesus too was shamed and stripped naked before guards. "Finally, it dawned on me," she preached once," that this (shaming through nakedness) happened to Jesus too..., and Jesus is my example, and now it is happening to me, then I am simply doing what Jesus did." She concluded, "I know that Jesus gave me that thought and it gave me peace. It gave me comfort and I could bear the shame and cruel treatment."
continued

Stephen Seamands, in "Wounds That Heal," (much of it a free read here) stirs me to wonder if shaming is always perpetrated in two stages:

1)forced/involuntary/public nakedness (literal or emotional) nakedness of soul may be even worse)
2)the promise of continued shaming beyond death (by dishonoring our name after we are gone, or sending us to hell in the afterlife ).

Seamands quotes the most important theologian you have never heard of, Frank Lake, and that section reminds how vital it might be to doggedly defend the doctrine (that most evangelicals seem to think is unspeakable.... even though as we mentionedh very conservative Dallas Seminary professors claim it is necessary, let alone Martin Hengel in his classic book "Crucifixion)"that Jesus died completely naked...especially that he might completely identify with, incarnate; convert and subvert our shame, particularly of sexual abuse or memories:

Crucifixions were purposely carried out in public..Executioners heightened the shame by turning the gruesome personal ordeal into grisly public entertainment.. In most paintings, films and artistic depictions, the crucified figure of Jesus is partially covered with a loincloth. But in the ancient world, the victim was always crucified naked. The shameful exposure often continued after death since it was common for the victim to be denied burial.. Hengel explains, ...'What it meant for man in antiquity to be refused burial, and the dishonor that went with it, can hardly be appreciated by modern man.' ...Frank Lake expresses the truth powerfully in describing Christ's experience of shame in nakedness: 'He hangs on the Cross naked. Both the innocent who were not loved and the guilty who have spurned love are ashamed. Both have something to hide. Clothing is the symbol of hiding what we are ashamed to reveal. In His own innocence He is identified with the innocent in nakedness...He was so deprived of His natural clothing of transfigured beauty and glory that men, seeing Him thus, shrank away from Him. The whole world will see this King appearing in all beauty and glory, because He allowed both..to be utterly taken away.' -Seamands, pp 49-50

More posts on Jesus dying naked? See:.
"The Last Temptation of Movie Boycotters,"

That some well-meaning folks suggest we should never mention his nakedness,
that doing so is so wrong as to be satanic...
that we should fear thinking about genitalia,
is represented here:

That he may have been naked is as about as important as what kind of nails were used to nail him there. Copper? Bronze? Iron? Who cares?! Was the crown of thorns made of Briar thorns or Thistle? Who cares?

Did Jesus die? Who cares? (Bear with me).

Did Jesus lay down his life willingly and by his own power, and then take it back up again just as willingly and just as powerfully? THAT is the point.

Don't get distracted by images of genetalia! [sic] And let's face it; as soon as you hear someone say "Jesus died naked on a cross", that's the first thing that pops into your carnal, fleshly, sinful mind. As soon as you hear it, you are IMMEDIATELY distracted.
That man who is telling you that may not know that he's being used as a servant of Satan; but he is.
-link

Of course, I feel for this position, and am aware that the naked Jesus doctrine could be terribly abused...But I fear that ironically, it may be crucial to recover/uncover.
It may not be a "required doctrine,"....but..

Anyway..

Several pages later, Seamands, in a

discussion on the practical relevance of the Trinity (Note:see his entire wonderful book on this important topic):

'My God, My God, why have you forsaken me?' On the cross, Christ gave expression not only to his own sorrow and disappointment, and ours, but also to God's...At the foot of the cross, our mournful cries of lament are always welcome...

...This cry is the only place in the gospels where Jesus didn't address God with the personal, intimate, 'My Father,'...

..On the cross, the bonds of trust between the Father and the Son seem to disintegrate. As theologian Jurgen Moltmann says, 'The love that binds the one to the other is transformed into a dividing curse.'....Yet at the cross, the Father and the Son are never more united, never more bound together. They are one in their surrender, one in their self-giving. The Father surrenders the Son...The Son, in turn, surrenders himself...So {they} are united even in their separation, held together by their oneness of will and purpose
-Seamands, 67-68

More on the dynamics of God forsaking God here, and more on the trinitarian centrality of all this by clicking the "trinity" label below this post.

Finally, Seamands helps me grasp that Jesus died not only for our shame, but our rage
(rage, of course, is often enacted as a reaction to shame). Rage, ironically, is what literally killed Jesus (and shamed him into nakedness):

Christ became the innocent, willing victim of their rage. But not only their [those at the cross] rage -ours too. Frank Lake is right: 'We attended the Crucifixion in our crowds, turned on our Healer..' -Seamands, 69

Which of course, leads to Jesus healing us precisely when we deserve it least and need it most.
Naked and (un)ashamed.

-------

More:

'do i love or know jesus?”

b>Temple Tantrum continued:

three new signs/symbols to help with the discussion below on Matthew 21:

-INTERCALATION/SANDWICHING
-DOUBLE PASTE
-HEMISTICHE

INTERCALATION is a "sandwiching" technique. where a story/theme is told/repeated at the beginning and ened of a section, suggesting that if a different story appears in between, it too is related thematically. We looked at this outline of Mark 11:

CURSING OF FIG FREE
CLEANSING OF THE TEMPLE
CURSING OF THE FIG TREE

We discussed how the cursing of the fig tree was Jesus' commentary of nationalism/racism/prejudice, because fig trees are often a symbol of national Israel. That the fig tree cursing story is "cut in two" by the inserting/"intercalating" of the temple cleansing, suggested that Jesus action in the temple was also commentary on prejuidice...which become more obvious when we realize the moneychangers and dovesellers are set up in the "court of the Gentiles," which kept the temple from being a "house of prayer FOR ALL NATIONS (GENTILES).

This theme becomes even more clear when we note that Jesus statement was a quote from Isaiah 56:68, and the context there (of course) is against prejudice in the temple.

double paste: Often, two Scriptures/texts are combined into a new one. Ex. : Jesus says “My house shall be a house of prayer for all nations, but you have made it a den of thieves.” The first clause (before the comma) is from Isaiah 56:6-8, and the second is from Jeremiah 7:11

hemistiche/ellipsis: when the last section of a well-known phrase is omitted foremphasis: Matthew says "My house shall be a house of prayer......," intentionally
leaving out
the "...for all nations" clause.
”

=
the money changers were in the Gentile courts of the temple..Jesus' action opened up the plazaso that Gentiles could pray." -Kraybill, Upside Down Kingdom, p. 151.
-----

FOR ALL THE NATIONS: BY RAY VANDER LAAN:

Through the prophet Isaiah, God spoke of the Temple as ?a house of prayer for all the nations? (Isa. 56:7). The Temple represented his presence among his people, and he wanted all believers to have access to him.
Even during the Old Testament era, God spoke specifically about allowing non-Jewish people to his Temple: ?And foreigners who bind themselves to the Lord ? these I will bring to my holy mountain and give them joy in my house of prayer? (Isa. 56:7).
Unfortunately, the Temple authorities of Jesus? day forgot God?s desire for all people to worship freely at the Temple. Moneychangers had settled into the Gentile court, along with those who sold sacrificial animals and other religious merchandise. Their activities probably disrupted the Gentiles trying to worship there.
When Jesus entered the Temple area, he cleared the court of these moneychangers and vendors. Today, we often attribute his anger to the fact that they turned the temple area into a business enterprise. But Jesus was probably angry for another reason as well.
As he drove out the vendors, Jesus quoted the passage from Isaiah, ?Is it not written: ?My house will be called a house of prayer for all nations??? The vendors had been inconsiderate of Gentile believers. Their willingness to disrupt Gentile worship and prayers reflected a callous attitude of indifference toward the spiritual needs of Gentiles.
Through his anger and actions, Jesus reminded everyone nearby that God cared for Jew and Gentile alike. He showed his followers that God?s Temple was to be a holy place of prayer and worship for all believers. - Van Der Laan

---

--
Excerpts from a good Andreana Reale article in which she sheds light on Palm Sunday and theTemple Tantrum:

,, Jesus’ entrance into Jerusalem actually echoes a custom that would have been familiar to people living in the Greco-Roman world, when the gospels were written.

Simon Maccabeus was a Jewish general who was part of the Maccabean Revolt that occurred two centuries before Christ, which liberated the Jewish people from Greek rule. Maccabeus entered Jerusalem with praise and palm leaves—making a beeline to the Temple to have it ritually cleansed from all the idol worship that was taking place. With the Jewish people now bearing the brunt of yet another foreign ruler (this time the Romans), Jesus’ parade into Jerusalem—complete with praise and palm leaves—was a strong claim that He was the leader who would liberate the people.
Except that in this case, Jesus isn’t riding a military horse, but a humble donkey. How triumphant is Jesus’ “triumphant entry”—on a donkey He doesn’t own, surrounded by peasants from the countryside, approaching a bunch of Jews who want to kill Him?
And so He enters the Temple. In the Greco-Roman world, the classic “triumphant entry” was usually followed by some sort of ritual—making a sacrifice at the Temple, for example, as was the legendary case of Alexander the Great. Jesus’ “ritual” was to attempt to drive out those making a profit in the Temple.
The chaotic commerce taking place—entrepreneurs selling birds and animals as well as wine, oil and salt for use in Temple sacrifices—epitomized much more than general disrespect. It also symbolised a whole system that was founded on oppression and injustice.
In Matthew, Mark and John, for example, Jesus chose specifically to overturn the tables of the pigeon sellers, since these were the staple commodities that marginalised people like women and lepers used to be made ritually clean by the system. Perhaps it was this system that Jesus was referring to when He accused the people of making the Temple “a den of robbers” (Mt 21.13; Mk 11.17; Lk 19.46).
Andreana Reale

So Jesus is intertexting and ddouble pasting two Scriptures and making a new one.

But he leaves out the most important part "FOR ALL NATIONS"...which means he is hemistiching and making that phrase even more significant by it's absence,
-----

"If anyone says to this mountain, 'Go throw yourself into the sea, and does not doubt in his heart but believes that what he says will happen, it will be done.' (Mark 11:23). If you want to be charismatic about it, you can pretend this refers to the mountain of your circumstances--but that is taking the passage out of context. Jesus was not referring to the mountain of circumstances. When he referred to 'this mountain,' I believe (based in part on Zech 4:6-9) that he was looking at the Temple Mount, and indicating that "the mountain on which the temple sits is going to be removed, referring to its destruction by the Romans..

Much of what Jesus said was intended to clue people in to the fact that the religous system of the day would be overthrown, but we miss much if it because we Americanize it, making it say what we want it to say, We turn the parables into fables or moral stories instead of living prophecies that pertain as much to us as to the audience that first heard them."
-Steve Gray, "When The KIngdom Comes," p..31

“Indeed, read in its immediate context, Jesus’ subsequent instruction to the disciples, ‘Truly I tell you, if you say to this mountain..’ can refer only to the mountain on which the temple is built!... For him, the time of the temple is no more.”

-Joel Green and John Carroll, "The Death of Jesus in Early Christianity,” p. 32, emphasis mine).

"The word about the mountain being cast into the sea.....spoken in Jerusalem, would naturallly refer to the Temple mount. The saying is not simply a miscellaneous comment on how prayer and faith can do such things as curse fig trees. It is a very specific word of judgement: the Temple mountain is, figuratively speaking, to be taken up and cast into the sea."

-N,T. Wright, "Jesus and the Victory of God," p.422

it's a sign

As Ted Baxter used to to say, "It all started

at a 5, 000 watt radio station in Fresno, Californiua..."

Well, what you are about to see all started with a slideshow of 50 or so funny signs
(typos, bad translations, double entendres, non-sequiturs, headscratchers etc) from around the world; to accompany my teaching for church, and at camp on the Seven Signs of Jesus in John's Gospel.

It has now become multiple photo albums on Facebook.

Ted Baxter would be proud; Many were taken right here in Fresno, California

Enjoy, and keep 'em coming!

Links below, here you go:

- See more at: http://davewainscott.blogspot.com/2012/04/its-sign.html#sthash.QKec2TTh.dpuf

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":

"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.

Visualizing the Bible

Chris Harrison and Christoph Römhild came up with this graphic, which I often project in Bible classes when talking about structure, chiasm and inclusio. Often the students have heard about this; having googled it under "Bible lights."

"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. "
- LINK (Click to learn more, enlarge, see more examples, or order a copy)

- See more at: http://davewainscott.blogspot.com/2010/01/visualizing-bible.html#sthash.8mZ0FAsA.dpuf

Visualizing the Bible

- See more at: http://davewainscott.blogspot.com/2010/01/visualizing-bible.html#sthash.8mZ0FAsA.dpuf

bib438rocks

Wednesday, February 14, 2018

week 6

--When Jesus died, he:

N.T. Wright video: Why begin with Philemon? It's "pressing your nose against the window to see the landscape"

THESES ON PHILEMON: REDUCTION OF SEDUCTION

--When Jesus died, he:

died naked (but not in Christian art and movies) to subvert shame

FOR ALL THE NATIONS: BY RAY VANDER LAAN:

it's a sign

INTERTEXTUALITY OR HYPERLINKING

Visualizing the Bible

Visualizing the Bible

week 6

Report Abuse