Review
Signs-finish
-------------------------------------
KINGDOM:
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,
"The presence of the Kingdom of God was seen 
as
God’s dynamic reign invading the present age without (completely)
transforming it into the age to come ” (George Eldon Ladd, p.149,The Presence of the Future.)
Here are some articles that may help:
------------------
SINGULAR PLURALS/USTEDES VA:
A Crash of Rhinos...a Committee of Buzzards
"Rhino Crash Church"
from The Barbarian Way, Erwin McManus
A
few years ago I took my kids to a wildlife animal park near San Diego.
As we rode on a tram through the open terrain, a guide pointed out the
unique features of the different species that we encountered. I suppose I
always knew it in part, but I had not come to realize how most groups
of animals have unique names or designations when they dwell together.
With
insects most of us know that bees are called swarms, and ants are
called colonies. Among ocean life, I was aware that whales are pods, and
fish are schools. Cattle are herds, birds are flocks, and if you watch
Lion King, you know a tribe of lions is a pride. If you grew up in the
country, you might know that crows are murders. Maybe the most unnerving
one is an ambush of tigers.
I was surprised to learn that a
group of buzzards waiting around together to feast on leftover carnage
is called a committee. Just this one insight is worth the price of the
whole book. This explains so much of what’s going on in churches—a lot
of committees waiting around to live off human carnage.
Flamingos
are called flamboyants, which for some reason reminds me of TV
evangelists. And the less glamorous owls are known as parliaments. They
do seem sort of British.
But my favorite of all is the group
designation for rhinos. You see, rhinos can run thirty miles an hour,
which is pretty fast when you consider how much weight they’re pulling.
They’re actually faster than squirrels, which can run up to twenty-six
miles an hour. And even then who’s going to live in dread of a charging
squirrel! (Sorry—that was a bit off the point.) Running at thirty miles
an hour is faster than a used Pinto will go. Just one problem with this
phenomenon. Rhinos can see only thirty feet in front of them. Can you
imagine something that large moving in concert as a group, plowing ahead
at thirty miles an hour with no idea what’s at thirty-one feet? You
would think that they would be far too timid to pick up full steam, that
their inability to see far enough ahead would paralyze them to
immobility. But with that horn pointing the way, rhinos run forward full
steam ahead without apprehension, which leads us to their name.
Rhinos
moving together at full speed are known as a crash. Even when they’re
just hanging around enjoying the watershed, they’re called a crash
because of their potential. You’ve got to love that. I think that’s what
we’re supposed to be. That’s what happens when we become barbarians and
shake free of domestication and civility. The church becomes a crash.
We become an unstoppable force. We don’t have to pretend we know the
future. Who cares that we can see only thirty feet ahead? Whatever’s at
thirty-one feet needs to care that we’re coming and better get out of
the way.
We need to move together as God’s people, a barbarian
tribe, and become the human version of the rhino crash. The future is
uncertain, but we need to move toward it with confidence. There’s a
future to be created, a humanity to be liberated. We need to stop
wasting our time and stop being afraid of what we cannot see and do not
know. We need to move forward full force because of what we do know.
Yesterday
Mariah was in a store with her mom. She saw a man working with fabrics,
and for some reason he caught Mariah’s attention. Mariah looked at Kim
and pointed to the man, and she said, “Mom, look at the man. He’s the
loneliest person I’ve ever seen.” Mariah began to weep uncontrollably.
We
may not be able to see what’s at thirty-one feet, but we don’t have to
be blind to what’s right in front of us. There’s a world that
desperately needs God, a world filled with loneliness, hopelessness, and
fear. We have somehow become deaf to a cry that reaches heaven coming
from the souls of men. But God hears.
Erwin McManus
--
FROM WIKIPEDIA:
List of collective nouns in English
How
does it change your interpretation of the Bible to realize that many
passages are to a "plural you":
Ephesians: 2:8-10, 3:16, 6:10-20 ?
Temple and Soreq:
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
---
More on Jesus' temple tantrum as against the racist religious system, and not all about "don't sell stuff in church.":
By intercalating the story of the cursing of the fig tree within that of Jesus' obstruction of the normal activity of the temple, Mark interprets Jesus' action in the temple not merely as its cleansing but its cursing. For him, the time of the temple is no more, for it has lost its fecundity. Indeed , read in its immediate context, Jesus' subsequent instruction to the disciples, "Truly I tell you, if you say to this mountain, 'Be taken up and thrown into the sea'" can refer only to the mountain on which the temple is built!
What is Jesus' concern with the temple? Why does he regard it as extraneous to God's purpose?
Hints may be found in the mixed citation of Mark 11:17, part of which derives from Isaiah 56:7, the other from 11:7. Intended as a house of prayer for all the nations, the temple has been transformed by the Jewish leaders in Jerusalem into a den of brigands. That is, the temple has been perverted in favor of both socioreligious aims (the exclusion of Gentiles as potential recipients of divine reconciliation) and politico-economic purposes (legitimizing and
consolidating the power of the chief priests, whose teaching might be realized even in the plundering of even a poor widow's livelihood-cf 12:41-44)....
...In 12:10-11, Jesus uses temple imagery from Psalm 118 to refer to his own rejection and vindication, and in the process, documents his expectation of a new temple, inclusive of 'others' (12:9, Gentiles?) This is the community of his disciples.
-John T, Carroll and Joel B. Green, "The Death of Jesus in Early Christianity," p. 32-33
--
Van Der Laan on Court of the Gentiles here
-
Temple Warning Inscription:
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
--
link
Fig Tree:
s to the significance of this passage and what it means, the answer to that is again found in the chronological setting and in understanding how a fig tree is often used symbolically to represent Israel in the Scriptures. First of all, chronologically, Jesus had just arrived at Jerusalem amid great fanfare and great expectations, but then proceeds to cleanse the Temple and curse the barren fig tree. Both had significance as to the spiritual condition of Israel. With His cleansing of the Temple and His criticism of the worship that was going on there (
Matthew 21:13;
Mark 11:17), Jesus was effectively denouncing Israel’s worship of God. With the cursing of the fig tree, He was symbolically denouncing Israel as a nation and, in a sense, even denouncing unfruitful “Christians” (that is, people who profess to be Christian but have no evidence of a relationship with Christ).
The presence of a fruitful fig tree was considered to be a symbol of blessing and prosperity for the nation of Israel. Likewise, the absence or death of a fig tree would symbolize judgment and rejection. Symbolically, the fig tree represented the spiritual deadness of Israel, who while very religious outwardly with all the sacrifices and ceremonies, were spiritually barren because of their sins. By cleansing the Temple and cursing the fig tree, causing it to whither and die, Jesus was pronouncing His coming judgment of Israel and demonstrating His power to carry it out. It also teaches the principle that religious profession and observance are not enough to guarantee salvation, unless there is the fruit of genuine salvation evidenced in the life of the person. James would later echo this truth when he wrote that “faith without works is dead” (James 2:26). The lesson of the fig tree is that we should bear spiritual fruit (Galatians 5:22-23), not just give an appearance of religiosity. God judges fruitlessness, and expects that those who have a relationship with Him will “bear much fruit” (John 15:5-8). -LINK
--
"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 religious 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.”
------------
"The word about the mountain being cast into the sea.....spoken in Jerusalem, wouldnaturally 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."
 |
| Actual sign found from soreq. It suggests that any Gentile passing this point may not live to tell about it |
In Ephesians 2;14, there is a good chance, by 'dividing wall,' Paul is referencing the dividing wall in the temple, the "soreq" or "balustrade.":
---------
We watched the 2nd half of "City of a Great King," focusing on the Court of the Gentiles, soreq and temple tantrum. Video not online, but notes
here, and below
David's City and Temple
Jesus brought his message to the Temple Mount, but the Temple leaders never recognized Jesus for who he was-the greatest king of all.
Jerusalem's Temple Mount was an impressive structure. Herod the Great expanded the former temple area to a length greater than four football fields by filling in huge retaining walls with earth. He constructed a magnificent temple modeled after the original temple Solomon built years before.
Just south of the Temple Mount stood David's City, the Jerusalem of David's time. This section of Jerusalem was about ten acres in size, and was flanked by the Kidron Valley to the east and the Tyropean Valley to the west. Religious pilgrims visiting the Temple passed through David's City before entering the southern entrances of the Temple Mount.
Jesus probably visited both of those areas during his life. His family traveled to Jerusalem for the Passover each year, likely passing through David's City before reaching the Temple Mount (see Luke 2:41).
It was in the temple courts that Jesus and his family worshiped during their Passover journeys. Even as a boy, Jesus began sharing his passion for the Text, and it was on the Temple Mount where he, as a boy of twelve, impressed the teachers of the law (Luke 2:41-52).
Jesus returned to the Temple Mount as an adult and spoke passionately about God's kingdom, even when it angered and offended Temple leaders. Jesus drove the moneychangers from the Temple Mount (Luke 19:45-49). There he responded to the questions of the Pharisees and Sadducees and pronounced his judgment on the hypocrisy of the religious elite (Matthew 21:23-23:39).
. Sadly, the Temple leaders never recognized Jesus for who he was:the greatest king of all. They rejected his message of peace and began to plot his death.
The Soreq
The Soreq was a five-foot-tall stone wall that surrounded the inner courts of the consecrated temple area and was designed to keep Gentiles and other "unacceptable" people out of the inner courts. Gentiles could not pass the Soreq on pain of death.
Other Walls and Divisions in the Temple
In addition to the Soreq, there were a number of other walls and divisions within the temple. The Court of the Women was an area outside the temple building, which was as close as women were allowed to the temple.
There was also a chamber for the Nazarites because they had been set apart for service to God; a chamber of the Lepers, who had to be separate because they were unclean; a chamber of the Israelites who were separated because they were God's people; and lastly, a chamber of the Priests who were separated by their calling to represent the people.
Paul
Paul was accused of bringing a Gentile into the inner court, past the Soreq. (See Acts 21:27-35.) Paul denied this charge. But later, in Eph. 2:14, Paul wrote that the "dividing wall of hostility" had been destroyed. Paul was possibly referring to all dividing walls, which the Soreq symbolized, that had to come down between Jew and Gentile. Since Jesus' death, the Gentiles would be allowed to experience the blessings the Jews always had.
Application
These walls include the walls of pride, economic status, race, social status, and bitterness that we face today. As Christians, we must be aware of the walls and try to break them down; we can do this by reaching out to other people, getting to know people of different races, volunteering, and helping people in need.
link
-----------
NOTE: We didn't get to this in class
Two groups:
One read Hauer and Young:
section on four parties 198ff and section of Antiochus Epilpanes and Judah Hammerer, p. 198
One read Kraybill:
section on four parties 63-69 and section of Antiochus Epilpanes and Judah Hammerer, p. 36-40
Look for
1)summary, new info about parties, particularly compare P and S
2)Building a fence
3)Antiochus Epiphanes and Judah Hammerer
-
--
--
Each party has their own culture and response to culture.
Since
we will so much time discussing the various "parties" of Jesus
day, it is helpful to our discussion of culture to hear how one writer views and succinctly characterizes each group's approach to culture (even though the following is overstatement:
- "Pharisees separated from culture
- Sadducees blended into the culture
- Zealots ruled over culture/misused it
- Essenes ignored culture....
The Pharisees were sectarian, developing an unending number of laws to separate themselves from the common people.
The Sadducees were syncretists, compromising their beliefs in order to blend into the culture.
The Zealots misused culture as they attempted to usher in God’s kingdom through the use of force.
The Essenes ignored culture altogether, retreating from society where they could seek mystical encounters with God in monkish privacy...
And so we see that sectarians love God but fail to love their neighbors,
And so we see that sectarians
love God but fail to love their neighbors,
while syncretists love their neighbors,
but fail to love God."
--
Many
changes ocurred as the Jews fret (new temple , synagogues, etc. But
key for understanding Matthew are four "parties," groups, sects that
emerged. These are discussed in detail in Hauer/Young, Chapter 10,
Pharisees .lay scholars/ middle class Oral and Written Torah angels, demons, resurrection........
Sadduccees priestly/aristocratic Written Torah only no angels, demons, resurrection
Essenes: quiet, communal, prob connected to Dead Sea Scrolls
Zealots advocated armed rebellion against Rome
Read more on each from Ray VannDer Laan:
What does the Upside Down book (p. 64) say is the
WATERSHED DIFFERENCE between Pharisees and Sadducees??
---
GATES OF HELL
Matthew 16: 13-20 :When Jesus came to the region of Caesarea Philippi, he asked his disciples, “Who do people say the Son of Man is?”
They replied, “Some say John the Baptist; others say Elijah; and still others, Jeremiah or one of the prophets.”
“But what about you?” he asked. “Who do you say I am?”
Simon Peter answered, “You are the Messiah, the Son of the living God.”
Jesus replied, “Blessed are you, Simon son of Jonah, for this was not
revealed to you by flesh and blood, but by my Father in heaven. And I
tell you that you are Peter, and on this rock I will build my church,
and the gates of Hell will not overcome it. I will give you, Peter, the keys of the kingdom of heaven; whatever you, Peter, bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” Then he ordered his disciples not to tell anyone that he was the Messiah.
--------------------------
Matthew 18:15-19 “If your
brother or sister sins, go and point out their fault, just between the
two of you. If they listen to you, you have won them over.
But if they will not listen, take one or two others along, so that
‘every matter may be established by the testimony of two or three
witnesses.’ If they still
refuse to listen, tell it to the church; and if they refuse to listen
even to the church, treat them as you would a pagan or a tax collector.
“Truly I tell you, whatever you [all of you] bind on earth will be bound in heaven, and whatever you [all of you] loose on earth will be loosed in heaven.
“Again, truly I tell you that if two of you on earth agree about anything they ask for, it will be done for them by my Father in heaven. For where two or three gather in my name, there am I withyou
Here below is summary of the Vander Lann video
"Gates of Hell".
>>How does it help you interpret the passage?
City of Pagans
Caesarea Philippi, which stood in a lush area
near the foot of Mount Hermon, was a city dominated by immoral
activities and pagan worship.
Caesarea
Philippi stood only twenty-five miles from the religious communities of
Galilee. But the city's religious practices were vastly different from
those of the nearby Jewish towns.
In Old Testament times, the northeastern area of Israel became a center
for Baal worship. In the nearby city of Dan, Israelite king Jeroboam
built the high place that angered God and eventually led the Israelites
to worship false gods. Eventually, worship of the baals was replaced
with worship of Greek fertility gods.
Caesarea Philippi, which stood in a lush area near the foot of Mount
Hermon, became the religious center for worship of the Greek god, Pan.
The Greeks named the city Panias in his honor.
Years later, when Romans conquered the territory, Herod Philip rebuilt
the city and named it after himself. But Caesarea Philippi continued to
focus on worship of Greek gods. In the cliff that stood above the city,
local people built shrines and temples to Pan.
Interestingly, Jesus chose to deliver a sort of "graduation speech" to
his disciples at Caesarea Philippi. In that pagan setting, he encouraged
his disciples to build a church that would overcome the worst evils.
The Gates of Hell
To the pagan mind, the cave at Caesarea Philippi
created a gate to the underworld, where fertility gods lived during the
winter. They committed detestable acts to worship these false gods.
Caesarea Philippi's location was especially unique because it stood at
the base of a cliff where spring water flowed. At one time, the water
ran directly from the mouth of a cave set in the bottom of the cliff.
The pagans of Jesus' day commonly believed that their fertility gods
lived in the underworld during the winter and returned to earth each
spring. They saw water as a symbol of the underworld and thought that
their gods traveled to and from that world through caves.
To the pagan mind, then, the cave and spring water at Caesarea Philippi
created a gate to the underworld. They believed that their city was
literally at the gates of the underworld—the gates of hell. In order to
entice the return of their god, Pan, each year, the people of Caesarea
Philippi engaged in horrible deeds, including prostitution and sexual
interaction between humans and goats.
When Jesus brought his disciples to the area, they must have been
shocked. Caesarea Philippi was like a red-light district in their world
and devout Jews would have avoided any contact with the despicable acts
committed there.
It was a city of people eagerly knocking on the doors of hell.
Jesus' Challenge
Jesus presented a clear challenge with his words
at Caesarea Philippi: He didn't want his followers hiding from evil: He
wanted them to storm the gates of hell.
Standing
near the pagan temples of Caesarea Philippi, Jesus asked his disciples
"Who do you say that I am?" Peter boldly replied, "You are the Son of
the living God." The disciples were probably stirred by the contrast
between Jesus, the true and living God, and the false hopes of the
pagans who trusted in "dead" gods.
Jesus continued, "You are Peter, and on this rock I will build my
church, and the gates of Hades will not overcome it" (see Matt.
16:13-20).
Though Christian traditions debate the theological meaning of those
words, it seems clear that Jesus? words also had symbolic meaning. His
church would be built on the "rock" of Caesarea Philippi—a rock
literally filled with niches for pagan idols, where ungodly values
dominated.
Gates were defensive structures in the ancient world. By saying that
the gates of hell would not overcome, Jesus suggested that those gates
were going to be attacked.
Standing as they were at a literal "Gate of Hades," the disciples may
have been overwhelmed by Jesus' challenge. They had studied under their
rabbi for several years, and now he was commissioning them to a huge
task: to attack evil, and to build the church on the very places that
were most filled with moral corruption.
Jesus presented a clear challenge with his words at Caesarea Philippi:
He didn't want his followers hiding from evil: He wanted them to storm
the gates of hell.
Not Ashamed
Jesus' followers cannot successfully confront evil when we are embarrassed about our faith.
After
Jesus spoke to his disciples about storming the gates of hell, he also
gave them another word of caution: "If anyone is ashamed of me and my
words, the Son of Man will be ashamed of him when he comes in his glory"
(Luke 9:26).
Jesus knew that his followers would face ridicule and anger as they
tried to confront evil. And his words came as a sharp challenge: no
matter how fierce the resistance, his followers should never hide their
faith in God.
Jesus taught with passion, even when bystanders may have thought him a
fool. And at Caesarea Philippi, he challenged everyone within hearing:
"What good is it for a man to gain the whole world, and yet lose or
forfeit his very soul?" (v. 25).
In a city filled with false idols, Jesus asked his followers to commit
to the one true God. While false gods promised prosperity and happiness,
they would ultimately fail to deliver. Jesus didn't promise an easy
life, but he delivered on the promise of salvation;the only kind of
prosperity that really matters.
Today, Christians must heed the words of our Rabbi, especially when we
are tempted to hide our faith because of embarrassment or fear. Our
world is filled with those who have "gained the world" but lost their
souls. If we hide our faith, they may never find the salvation they
need.
On the offense
As we listen to Jesus' challenge today, we as
Christians should ask ourselves the important question: When it comes to
the battle against evil, are we on defense or offense?
In a culture that embraces diversity, it is offensive to suggest that
there are certain truths that apply to everyone. Pointing out sin isn't
popular and many Christians are labeled as "intolerant" for refusing to
accept certain behaviors and ideas.
Unfortunately, many people have embraced a distorted Christianity that
tries to be "politically correct." They don't want to offend anyone, so
they accept sin rather than confronting it. Ultimately, their words of
"love" ring empty because they accept sins that ruin people's lives.
Other Christians just try to avoid sinful culture altogether. They have
been taught to go on the defense—to hide in their churches, schools,
and homes and to shut the door on the evil influences of culture.
But Jesus challenged his followers to be on the offense—to proclaim the truth without shame.
Our schools and churches should become staging areas rather than
fortresses; places that equip God's people to confront a sinful world
instead of hiding from it. Jesus knows that the pagan world will resist,
but he challenges us to go there anyway, and to build his church in
those very places that are most morally decayed.
As we listen to Jesus' challenge today, we as Christians should ask
ourselves the important question: Are we on defense or offense? -LINK
--
--
.
The day Metallica Came to Church:
What do you think as soon as you see this headline?:
NOW..watch the video below, and do you feel differently?
--
Here are a few things we wound up talking about:
Was Jesus ugly? (
link)
What did Jesus look like? (
link)![[arabjesus.jpg]](https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjmj83DBVrh6zq_G3PYB0pxMGOgUUX0KMyCBBTYeE6BlUHokDP4Dv8DfBSwdzGRvBnwv3forSgaVzfqrWAEjUD5cV0KQwgr44HAGgqvx4cP5UvONfXgLl2OwuqTWgAiVdkIJBSme9k68dA/s200/arabjesus.jpg)
Week
6
Topics:
Jesus and the Christian Community Today
The Vision and Challenge of The Upside-Down Kingdom
Discussion of Signature Assignment
(final paper) (see description attached to this syllabus)
Preparation
Reading:
Review
Kraybill The Upside-Down Kingdom
(entire)
Preparation
Assignments:
Church Visit, Interview, and Response Essay (see description
attached to this syllabus)
Analysis of Kraybill The
Upside-Down Kingdom
- Write a 3-4 page, typed essay, analyzing The Upside-Down Kingdom using the following format. In one
paragraph describe the main point (thesis) that Kraybill develops in his
book (read the Preface!). Then select three chapters from among chapters 1
and 5-12, and show how Kraybill defends/develops his thesis in those
chapters.
(You may not use chapters 2, 3, or 4 for this assignment.) Finally, include two questions
or issues the book raised for you, for use in class discussion. This
assignment must be submitted to turnitin.com. This assignment is a building block for the final
paper. Turnitin login: Class ID 6639173 and Enrollment Password: bible class
Online Instruction (3 hours during the week after
the face-to-face session)
-------------------
OH MY! I JUST NOTICED YOU ARE CANNIBALS>>PLANNING TO HAVE ME FOR DESSERT?!
