BIb 314 Main Campus June -July 13

There are two words you should never use:

CASE STUDY:

If you turned in your case study draft by deadline, I emailed it back to you with detailed comments

and thoughts

Online Instruction:

Case study draft..all else cancelled!! See instructions below for posting yours (either in the forum or as a Word Document by Tues July 9. Comment on the posts of at least two other students by our class on July 11

From Syllabus:

Guidelines-Case Study·     Cover page: student name, cohort, location of class, assignment, course number, faculty name·     Formatting: 12 point Times New Roman font; double-spaced; one inch margins.
·     Length: 7-10 pages (page range indicates expected depth and thoroughness of discussion)
·     Mechanics: use formal, academic writing; avoid the use of second person (“you”); avoid the use of contractions; utilize your word processor’s spelling and grammar tool.
References: Cite all sources used in a parenthetical format in the body of the essay and provide a list of works cited at the end. Failure to cite sources is an act of plagiarism and will be treated accordingly. If your paper has red marks in every paragraph (typos, grammar), it will fail.
Grading and Assessment Rubric is at tiny.cc/bib314rubric

Most problems in the case study:
1)Not following syllabus/rubric
2)Grammar/spelling/typos

-The whole idea is to use and integrate course material.
--Some papers (especially if they choose the FORGIVENESS case) draw on all kinds of material other than --Some papers do not utilize the minimum number of sources (Matthew plus 2 other class sources)
-Make it clear when you are using a source
-Use your three (plus) sources extensively...or draw from many for briefer references.

Huge issues:

capitalize B in Bible
possessive for Jesus: Jesus' (link)
commas: when to use and not use
semicolons
apostrophes/contractions
incomplete phrases; clauses (not full sentences)
spell out numbers under ten

<remember the huge syllabus rule we mentioned many times: no contractions or “you” language

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QUIZ:
Literary World "Signs"

This below will be the quiz for week 5 NOT the one in syllabus

Chiasm

a)Chiasm
b)Recurrence
c)Anomaly
d)Inclusio(n)
e)Generalization/Particularization
f)Double Paste
g)Units/Divisions
h)Intertextuality/Hyperlinking
i)Venn it
j)Drop-Down Box
k)Remix/Revisitation
l)Irony

1)Chiasm: reverse parallelism structure; ring structure, AB B' A' pattern. Ex. in Matthew: The first shall be last and the last shall be first," The Golden Rule

2)Recurrence (called "epistrophe" when it occurs at the end of a text): a word or phrase is repeated for emphasis; encourages thre reader to connect the dots thematically. Pay attention to symbolic numbers. Ex. The five teaching blocks of Matthew. See H and Y. p. 269

3)Anomaly: a break in pattern of recurrences (see c); one (or more, as long as it's s clear minority) items are different. Ex. Jesus geneology includes five sexually suspect women

4)Inclusio/Inclusion: a word or phrase is repeated at the beginning and end (and often in the middle) of a unit or book: bookends; implies everything in between the bookends is commentary on the theme/phrase of the bookend. Ex: The "with you"s of Matt 1:23 and 28:20

5)Generalization/Particularization: x. In Matthew 3, God says Jesus is the Son (general statement) ; in chapter 4, he is tempted in three specific ways (particularization) re: what kind of son he will to compare//contrast related texts through a Venn diagram. Ex. The Matt. and Luke birth/Christmas narratives; the two accounts of the Ten Commandments (Ex. 20 and Ex. 34)

6)Double Paste: Two texts are "pasted" together (cut and paste) and create a new text. Ex. Matt. 21:13=Isaiah 56:6-8 + Jeremiah 7:11

7)Units/Divisions the natural "literary world" way (vs. chapters and verses, see q) of organizing/outlining/charting a book or text. Ex. Matt. 4:17 and 16:21

8)Intertextuality/Hyperlinking: one text quotes another text Jesus says "My God, why have you firsaken me?" in Matt 27:46, referencing Psalm 22:1. See Chris Harrisson's rainbow in "Visualizing the Bible"

9)Venn it! It can be helpful o compare//contrast related texts through a Venn diagram. Ex. The Matt. and Luke birth/Christmas narratives; the two acccounts of the Ten Commandments (Ex. 20 and Ex. 34)

10)Drop-down box: Phrases that are near-synonymous, and help interpret each other.
Ex. Matt 4 temptations: "If" or "since,"; Kingdom of Heaven (Matt) and Kingdom of God (other gospels); Be perfect (Matt 5:48) and Be merciful (Luke 6:36)

11)Remix/revisitation: Especially in terms of the three temptations of Jesus in Matthew 4; throughout his life, he re-encounters newer variations on the same core temptation. See notes on Week 2 and Kraybill page 34

12)Irony! the use of words or ideas to express something other than and especially the opposite of the literal meaning See Hauer and Young pp

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Here is a 5fold strRECURRENCE in 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

diagram credit

See page 269 of your Hauer/Young textbook (the three paragraphs underneath the "Higher Righteousness" section) for more on this..

There is huge signicance of fiveteaching 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:

Jesus as the new Moses in Matthew

Jesus as New Moses,

BTW: Note an inclusio in that the first and last teachings happen on a mountain..hmmmm

>>SEE HAUER AND YOUNG, p, 246, first two paragraphs

>>See your class Bible, page 1746, section called "Literary Form"

IRONY! :

"As a feature of language, irony is a sentiment

whose intended meaning is the opposite of its literal meaning,

As a quality of life, irony is a discrepancy

between an expected outcome and a real outcome.' (Handbook of Literary Terms by Kennedy, Gioia, Bauerlein)

'Jesus' irony is marked by subtle insight and paradox, leading to comic self-discovery." (Viola & Sweet , "

Jesus: A Theography"

, p203) ....read more

Daniel Nainan, bicultural comedian from "Thou Shalt Laugh"

:I always enjoy asking classes these
four questions below..
just fill in the blank (or answer the question)for #1-4 below with your first gut-instinct before reading any further down.

1)"In England, they drive on the ___________ right side of the road."
2)What continent is Israel on?
3)"Man, you can sure tell _____ is at work nowadays in the secular world! All you have to do is look around!"
4)Raise your hand if you are in a cross-cultural marriage

Remember our definitions of:

Text?
Sign?

How would you define 'culture'?

CULTURE=
a way of

thinking
feeling
valuing and
acting

by one or more persons.

So, re: culture, and the central question of our class,
Who is Jesus is Matthew?:

He is:

a) someone who is cultural:
he was a member of a culture ( Was Jesus bicultural in any way?
How did you respond to the suggestion that Jesus was Asian? What other 'cultures' was he part of?).
Consider: "All divine revelation is culturally mediated." (Leonard Sweet, "Aqua Church 2.0," p.. 67...context).

b)someone who often was, and whose message often was, counter-cultural. ('the first shall be last," etc.... see The Upside Down Kingdom textbook)

c)someone whose ministry and message were cross-cultural (not just to Jews, etc).

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That's so UPSIDE DOWN!

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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."

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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:

Essenes Zealots

See also H and Y Chapter 10, and Upside Down book, pp for more info on the four parties.

What does the Upside Down book (p, 64( say is the WATERSHED DIFFERENCE between Pharisees and Sadducees??
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Remember the "Orthodox Triangle" of Three Villages vs. "Decapolis"/Ten Cities?
We'll take a field trip all the way to the dreaded "other side" of the lake today..

RECURRENCE OF THE PHRASE "the other side" IN CHAPTERS 8-10:

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It's called THE OTHER SIDE....The circle is the Sea of Gallilee. On the NW corner, you see the "Orthodox Triangle" of Three Jewish Villages (Capernaum, Korazim, Bethsaidad)

vs. the SE side (OR "THE OTHER SIDE"...the pagan side of the "Decapolis"/Ten Cities.
We'll take a field trip all the way to the dreaded "other side" of the lake today..

We watched two Van Der Laan videos:
"When Storms Come"

and
"Piercing the Darkness"

Too bad these are not online..but here and here are some notes.

And here's the slideshow of the first "field trip" we'll take today:

>>"When Storms Come (Sea of Galilee)"

From that slideshow, pay special attention to a)why bodies of water had negative "historical world" symbolism and b)"The Orthodox Triangle" vs. "the other side": the Decapolis,

More: here is a significant VanDer Laan article on the Sea of Galilee which touches on its symbolism.
Here also are notes on water:

>>"Piercing The Darkness (Decapolis on the Other Side of the Lake" (CLICK)

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Note the cross-cultural implications of Jesus' two feedings of the multitude:

see:

(diagram below by John Stevenson, see 2nd link above)

Feeding of the 5,000	Feeding of the 4,000
Mark 6:34-44	Mark 8:1-9
Took place after the multitude had been with Jesus for one day.	Took place after the multitude had been with Jesus for three days.
The multitude was mostly Jewish.	The multitude would have been mostly Gentile.
Took place near Bethsaida on the northwestern shore of the Sea of Galilee.	Took place in the Decapolis on the southeastern shore of the Sea of Galilee.
Jesus used 5 loaves and 2 fish.	Jesus used 7 loaves and a few small fish.
There were 12 small baskets of leftovers.	There were 7 large baskets of leftovers.

Q>Who is Jesus in Matthew?
A>The one who is not afraid to go to "THE OTHER SIDE"

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.

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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 bebound in heaven, and whatever you [all of you] loose on earth will beloosed 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

>>How does it help you interpret the passage?Here below is summary of the Vander Lann video "Gates of Hell".

Gates of Hell

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

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.
The day Metallica Came to Church: What do you think as soon as you see this headline?:

Jesus Asks Church To Host Anti-Christian Concert

NOW..watch the video below, and do you feel differently?

Check out this chart ,and note re: each title:

where in the gospel
how often
and on whose lips
where they cluster
inclusios etc.

click chart(and then click again once on a new page) to enlarge

-Son of God (7x..or 8, if you count 3:17)

-Son of the Living God (once, hmm)

-Son of Man (29x.....and all by one person!)

-Son of David (9x)

>>Click to read the context of each time each title occurs:

To get more info on the titles, and a sense of how they are used in other biblical books, see this.

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Atonement (At-one-ment): what does the death of Jesus accomplish?

Tonight we look at two key models:

Penal substitution and Christus Victor.

Both show up in Colossians 2:13-15:

When you were dead in your sins and in the uncircumcision of your flesh, God made you[a] alivewith Christ. He forgave us all our sins, 14 having canceled the charge of our legal indebtedness, which stood against us and condemned us; he has taken it away, nailing it to the cross. 15 And having disarmed the evil powers and authorities, he made a public spectacle of them, tricking and triumphing over them by the cross.[b]

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---Matrix Revolutions...ending:

Click here to watch all 4 parts at once..

OR
Part 1 (click here)
(Check the cross over Neo's head at 1:26 at that click)
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Part 2: is embedded below..
Check the crosses at 2:00 amd 2:56
What Scripture at 3:15?

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part 3Here

part 4:

...........

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see also:

"Christus Victor" atonement (see p, 148 of "Teaching the Bible through popular culture and the arts"by Mark Roncace, Patrick Gray)
: Neo Victor and the "literal Deus ex machina"

Christus Victor

Christus Victor (Christ the Victor) is a view of the atonement taken from the title ofGustaf Aulén’s groundbreaking book, first published in 1931, where he drew attention back to the early church’s Ransom theory. In Christus Victor, the atonement is viewed as divine conflict and victory over the hostile powers that hold humanity in subjection. Aulén argues that the classic Ransom theory is not so much a rational systematic theory as it is a drama, a passion story of God triumphing over the powers and liberating humanity from the bondage of sin. As Gustav Aulén writes, “the work of Christ is first and foremost a victory over the powers which hold mankind in bondage: sin, death, and the devil.”^[1]
The Ransom Theory was predominant in the early church and for the first thousand years of church history and supported by all Greek Church Fathers from Irenaeus toJohn of Damascus. To mention only the most important names Origen, Athanasius,Basil the Great, Gregory of Nyssa, Gregory of Nazianzus, and John Chrysostom. The Christus Victor view was also dominant among the Latin Fathers of the Patristic period including Ambrose, Augustine, Leo the Great, and Gregory the Great.
A major shift occurred when Anselm of Canterbury published his Cur Deos Homoaround 1097 AD which marks the point where the predominate understanding of the atonement shifted from the ransom theory to the Satisfaction Doctrine in the Roman Catholic Church and subsequently the Protestant Church. The Eastern OrthodoxChurch still holds to the Ransom or Christus Victor view. This is built upon the understanding of the atonement put forward by Irenaeus, called “recapitulation”.^[2]
As the term Christus Victor indicates, the idea of “ransom” should not be seen in terms (as Anselm did) of a business transaction, but more of a rescue or liberation of humanity from the slavery of sin. Unlike the Satisfaction or Penal-substitution views of the atonement rooted in the idea of Christ paying the penalty of sin to satisfy the demands of justice, the Christus Victor view is rooted in the incarnation and how Christ entered into human misery and wickedness and thus redeemed it. Irenaeus called this “Recapitulation” (re-creation). As it is often expressed: “Jesus became what we are so that we could become what he is”. LINK

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Where else does a "Christus Victor": show up in literature/film?
C.S. Lewis, "The Lion, the Witch and the Wardrobe" :

Examples in music and literature:

The Lion The Witch and the Wardrobe (C.S. Lewis). Aslan tricks the White Witch into giving up her claim on Edmund by offering his life as a ransom in place of Edmund's..

(1) Quoted from The Story of Christian Theology, by Roger Olson, page 323

LINK

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N. T. Wright, Atonement Theories: Penal Substitution and Christus Victor: