More timelines:
Here's the version they did at Super Bowl after 9/11. It enable public and national LAMENT.
We watched just a couple minutes of the ending of this interview:
- WE DID THIS FROM FORUM 4.1
B)Watch this song carefully. Pay careful attention.Watch through 4:55 mark, and stop and male an initial post: How did you review it? Do you like it or is it
like being on crack"?Only after masking those inititial comments, finish the song.Then post a response as to how you responded to the song . What was interesting? Surprising Controversial? What seemed to be the message? Was there anything in the second half that changed your opinion or caught your attention? Should it be sung in church? Would it ever be sung in your church?One "historical world" clue: the writer does give some background on the "world behind the text" (why he wrote it).
KEY WORD FOR THIS SONG: LAMENT.
---
--
-OH, here's the live webcam on the Western Wall ("Wailing Wall") of the temple. Why are people praying and LAMENTing there right now?
------
Watch for the word LAMENT in your Fee and Stuart reading this week .
------------------------------
We did all three PHILEMON worksheets IN CLASS
--
Remember our manger scene test.
---
Watch for the word LAMENT in your Fee and Stuart reading this week .
------------------------------
We did all three PHILEMON worksheets IN CLASS
--
Remember our manger scene test.
- It nowhere says there were three.
- It no where says they were wise
- It nowhere says they were men.
We didn't watch these:
Erie Chapman, author of one of your textbooks ("Radical Loving Care") was interviewed here below about the book, and his Baptist Healing Trust foundation:
Philemon chiasm? verse 5;
-
- ENDICOTT: VERSE 5 Your love and faith, which you have toward the Lord Jesus, and toward all saints.—This
description of a faith directed not only to the Lord Jesus, but to all
the saints, has perplexed commentators, and called out various
explanations. (1) One is that “faith” here (as in Romans 3:3; Galatians 5:22)
is simply fidelity; but this can hardly be accepted as an explanation
of so well-known and almost technical a phrase as “faith toward the Lord
Jesus Christ.” (2) Another, noting the distinction in the original
between the two prepositions here—the former (pros) signifying direction towards, and the latter (eis)
actual contact with, its object—explains the phrase as signifying “the
faith which has as its object the Lord Jesus Christ, but which shows
itself practically towards all saints.” But this, even if the word
“hast” will bear this gloss, seems too artificial for such a Letter as
this. (3) The comparison with the contemporaneous Letter to the
Colossians—where we read, “your faith in the Lord Jesus, and your love
toward all the saints” (Colossians 1:4)—seems to clear up the matter. We have here an equivalent phrase, in which, however (by what the grammarians called chiasmus), the
extremes and means correspond to each other. The idea which runs
through the Letter is Philemon’s “love to the saints.” In writing of
that love St. Paul cannot refrain from (4) referring it to its true
origin—the faith towards the Lord Jesus Christ. Hence the broken phrase.
The sense seems therefore to be that which in some MSS. has been
brought out by a natural correction, “thy faith towards the Lord Jesus,
and thy love to all the saints.
- ENDICOTT: VERSE 5 Your love and faith, which you have toward the Lord Jesus, and toward all saints.—This description of a faith directed not only to the Lord Jesus, but to all the saints, has perplexed commentators, and called out various explanations. (1) One is that “faith” here (as in Romans 3:3; Galatians 5:22) is simply fidelity; but this can hardly be accepted as an explanation of so well-known and almost technical a phrase as “faith toward the Lord Jesus Christ.” (2) Another, noting the distinction in the original between the two prepositions here—the former (pros) signifying direction towards, and the latter (eis) actual contact with, its object—explains the phrase as signifying “the faith which has as its object the Lord Jesus Christ, but which shows itself practically towards all saints.” But this, even if the word “hast” will bear this gloss, seems too artificial for such a Letter as this. (3) The comparison with the contemporaneous Letter to the Colossians—where we read, “your faith in the Lord Jesus, and your love toward all the saints” (Colossians 1:4)—seems to clear up the matter. We have here an equivalent phrase, in which, however (by what the grammarians called chiasmus), the extremes and means correspond to each other. The idea which runs through the Letter is Philemon’s “love to the saints.” In writing of that love St. Paul cannot refrain from (4) referring it to its true origin—the faith towards the Lord Jesus Christ. Hence the broken phrase. The sense seems therefore to be that which in some MSS. has been brought out by a natural correction, “thy faith towards the Lord Jesus, and thy love to all the saints.
s
This week you get a chance to re-do this survey.
Take a look at the number of essential E items you and others listed.
Homework
Gospel and Culture
Gospel and Culture
By Paul Hiebert, from “Anthropological Insights for Missionaries”
This exercise is intended to help you test your own theological consistency on a number of issues that Protestants in various denominations have felt important. As a Christian in a cross-cultural setting, you will need to learn the differences between
those elements essential to the church in every culture, and those elements which are not.
Part One
Separate all the items that follow into two categories, based on these definitions:
Essential: These items (commands, practices, customs) are essential to the church in
every age and place. [Mark these. “E” on the list.]
Negotiable. These items (commands, practices, customs) may or may not be valid
for the church in any given place or time. [Mark these “N” on the list.]
1. Greet each other with a holy kiss.
2. Do not go to court to settle issues between Christians.
3. Do not eat meat used in pagan ceremonies.
4. Women in the assembly should be veiled when praying or speaking.
5. Wash feet at the Lord’s Supper (Eucharist).
6. Lay on hands for ordination.
7. Sing without musical accompaniment.
8. Abstain from eating blood.
9. Abstain from fornication.
10. Share the Lord’s Supper (Eucharist).
11. Use only real wine and unleavened bread for your Eucharist meals.
12. Use only grape juice for Eucharist meals.
13. Anoint with oil for healing.
14. Women are not to teach men.
15. Women are not to wear braided hair, gold, or pearls.
16. Men are not to have long hair.
17. Do not drink wine at all.
18. Slavery is permissible if you treat slaves well.
19. Remain single.
20. Seek the gift of tongues.
21. Seek the gift of healing.
22. Lift your hands when you pray.
23. People who don’t work don’t eat.
24. Have a private “devotional time” every day.
25. Say Amen at the end of prayers.
26. Appoint elders and deacons in every congregation.
27. Elect the leaders.
28. Confess sins one to another.
29. Confess sins privately to God.
30. Give at least ten percent of your income/goods/crops to God.
31. Construct a building for worship.
32. Confess Christ publicly by means of baptism.
33. Be baptized by immersion.
34. Be baptized as an adult.
35. Be baptized as a child/infant.
36. Do not be a polygamist.
37. Do not divorce your spouse for any reason.
38. Do not divorce your spouse except for adultery.
Part Two
Reflect on the process by which you distinguished the “essential” from the
“negotiable” items. What principle or principles governed your decision? Write out the
method you used, in a simple, concise statement. Be completely honest with yourself
and accurately describe how you arrived at your decisions. Your principle(s) should
account for every decision.
Part ThreeReview your decisions again, and answer the following questions:
Are your “essential” items so important to you that you could not associate with a
group that did not practice all of them?
Are there some “essential” items that are a little more “essential” than others?
Are there any items that have nothing explicitly to do with Scripture at all?
-By Paul Hiebert, from “Anthropological Insights for Missionaries”
- Anyone forget this mug in class?
- I stuck it in our cabinet
Be thinking of how the temple tantrum was about RACISM more than overcharging/selling.
Most people think the "traditional interpretation" is that it was about selling. But note Kraybill is in tune with the fact that Three Worlds readers of the Bible see clearly that it's about prejuidice. So obvious that he calls THAT the traditional intepretation. So "obvious" it's a footnote:
Most people think the "traditional interpretation" is that it was about selling. But note Kraybill is in tune with the fact that Three Worlds readers of the Bible see clearly that it's about prejuidice. So obvious that he calls THAT the traditional intepretation. So "obvious" it's a footnote:
These were to remind us of how shocking, sSUBversive, surprisingJesus' temple tantrum was.
Here's BSN 12 getting pranked. Click here
---
--
==
--------------------
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.
-----
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.
-----
--
--
SOREQ
Read this Temple Warning Inscription:
What did Jesus think when he saw this stone?
An inscription was discovered on a Greek tablet, attached to the Soreg, forbidding Gentiles to pass beyond that point. [Israel Department of Antiquities and Museums]
What did Jesus think when he saw this stone?An inscription was discovered on a Greek tablet, attached to the Soreg, forbidding Gentiles to pass beyond that point. [Israel Department of Antiquities and Museums]
When king Herod had rebuilt the Temple in Jerusalem between 19 and 9 B.C. he enclosed the outer court with colonnades. The large separated area was referred to as the Court of the Gentiles because the "gentiles" (non-Jews from any race or religion) were permitted to enter this great open courtyard of the Temple area. They could walk within in it but they were forbidden to go any further than the outer court. They were excluded from entering into any of the inner courts, and warning signs in Greek and Latin were placed giving strict warning that the penalty for such trespass was death. The Romans permitted the Jewish authorities to carry out the death penalty for this offence, even if the offender were a Roman citizen. The engraved block of limestone was discovered in Jerusalem in 1871. It's dimensions are about 22 inches high by 33 inches long. Each letter was nearly 1 1/2 inches high and originally painted with red ink against the white limestone. Part of another sign was unearthed in 1936. It's current location is in the Archaeological Museum of Istanbul, Turkey. Jerusalem was part of the Ottoman Empire in Turkey when the stone was found.
Josephus the Jewish historian of the first century A.D. wrote about the warning signs in Greek and Latin that were placed on the barrier wall that separated the court of the gentiles from the other courts in the Temple. Not until 1871 did archaeologists actually discover one written in Greek. Its seven line inscription reads as follows:
NO FOREIGNER
IS TO GO BEYOND THE BALUSTRADE
AND THE PLAZA OF THE TEMPLE ZONE
WHOEVER IS CAUGHT DOING SO
WILL HAVE HIMSELF TO BLAME
FOR HIS DEATH
WHICH WILL FOLLOW
IS TO GO BEYOND THE BALUSTRADE
AND THE PLAZA OF THE TEMPLE ZONE
WHOEVER IS CAUGHT DOING SO
WILL HAVE HIMSELF TO BLAME
FOR HIS DEATH
WHICH WILL FOLLOW
------------------------
The Jewish Temple in Jerusalem was surrounded by a fence (balustrade) with a sign (soreq) that was about 5 ft. [1.5 m.] high. On this fence were mounted inscriptions in Latin and Greek forbidding Gentiles from entering the temple area proper.One complete inscription was found in Jerusalem and is now on display on the second floor of the “Archaeological Museum” in Istanbul.The Greek text has been translated: “Foreigners must not enter inside the balustrade or into the forecourt around the sanctuary. Whoever is caught will have himself to blame for his ensuing death.” Compare the accusation against Paul found in Acts 21:28 and Paul’s comments in Ephesians 2:14—“the dividing wall.”Translation from Elwell, Walter A., and Yarbrough, Robert W., eds. Readings from the First–Century World: Primary Sources for New Testament Study. Encountering Biblical Studies, general editor and New Testament editor Walter A. Elwell. Grand Rapids, MI: Baker, 1998, p. 83. Click Here
-00000000000000000000000000000000000000000000000000000000000000000000000000
Three thought experiments.
- -Think if I offered you a drivers license, claiming i had authority to issue it
- -Think if someone destroyed all bank records and evidence of any debt you have owe
- -Think what would happen if you pointed at something, hoping your dog would look at it.
Now watch this short and important video for explanations...Temple as SIGN-post.
EMINDER OF TWO ITEMS TO BRING TO CLASS NEXT TIME:
1)"BRING YOUR SOAP BACK IN A DIFFERENT FORM" Hmmm..
It's all in the text and context: They ought to be done now!
1)"BRING YOUR SOAP BACK IN A DIFFERENT FORM" Hmmm..
=
2)As many as can do it without getting in trouble, BRING A PATIENT GOWN TO CLASS NEXT WEEKIt's all in the text and context: They ought to be done now!
