online resources: week 1 bsn47 sp 19

Great to meet you; here's the pic of me studying for this class, and my family pic

TOPICS COVERED WEEK 1

Introductions
Name
Tell me about yourself
work
Musical group or singer
,
Final exam prep: Philemon
Texts and Worlds
Chiasm (Sign of the Week)
Venn it: Genesis 1 and 2
Which 10 Commandments
Jokes in Syllabus

How many noticed this on the way in?

"That makes you half Asian?"

Jesus was Asian!

What continent is Israel on?

"What continent is Israel on?"

How did you answer the question?

Answer it in your mind, and then scroll down.

There is only one right answer, obviously.

But every time I ask the question--in Israel or in class--people stumble, and tentatatively give the wrong answers: Europe? Africa? Middle East?

The only right answer is:

Asia.

Does that sound surprising or shocking?

Sooo..that means: Jesus was Asian.

People laugh when you say that. But it's true...and important that Jesus lived in Asia; born and died there. That was his home. In our contemporary world, we think Asian means only Chinese, Japanese etc.

Jesus was Asian! Note I didn't say He IS Asian, as I believe He is bigger than that now, but while on earth as a human he was ethnically Jewish...and Asian. So He thought and lived an Eastern, Mediterranean, Hebrew, Occidental, ASIAN worldview. This will become important later in class.

POST the phrase "Jesus was Asian" on Facebook, Instagram or Twitter..or text or say it to at least three people. Then post below some of the responses you got. Some people will accuse you of being crazy.

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Note: If you have not yet taken BIB 314, save your answers, as you may have this exact assignment again. If you have already taken it, you may paste in your answers from that class (Note: this will be the case for a few other assignments later). i)List at least two examples of chiasm used in the class and/or video ii)List at least two examples of chiasm you find online, create, or know of (that were not used in class/video). iii)Talk about chiasm. Is this a new idea/term for you? Interesting? Why or why not? How might catching chiasm help you in reading the Bible, or any text?

I took a version of this class at FPC (it wasn't a U yet), I had cool typewriter

I look forward this class..I think you'll' enjoy it, too..
...I did when I took it in 1983>>

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STRATEGY:
BIB 314 asks, "Who is Jesus?"

and "What is Church?"

This class asks

"1)How do I read a text of Scripture via a Three Worlds approach?"
2)"What does Scripture have to say about community?
3)What does Scripture have to say about my major?

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The Three Worlds approach to reading the Bible

: here is an introduction.

This below is how one student summarized the worlds (she has more detail here)

Literary World--The literary world of the Bible is simply the text itself, apart from anything outside the text. We mean the world (or, better, worlds) created by the text; the words on the page, by the stories, songs, letters and the myriad other types of literature that make up the Bible. All good literature (and the Bible is, among other things, good literature) creates in readers' minds magnificent, mysterious, and often moving worlds that take on a reality of their own, whether or not they represent anything real outside the pages (Hauer and Young ch 2).

Historical World--The historical world of the Bible isthe world "behind the text" or "outside the text". It is the context in which the Bible came to be written, translated, and interpreted over time, until the present. In studying the historical world of the Bible, we look for evidence outside the text that helps us answer questions such as, who wrote this text, when was it written, to whom was it written, and why was it written. We also probe the text itself for evidence that links it to historical times, places, situations, and persons (Hauer and Young 2)..

Contemporary World--The contemporary world is the "world in front of the text" or the "world of the reader." In one sense, there are as many contemporary worlds of the Bible as there are readers, for each of us brings our own particular concerns and questions to the text. They inevitably shape our reading experience. We are all interested in answering the questions of whether the Bible in general, or particular texts, have any relevance to our personal lives

--

- CHIASMS (see forum 1.1)

Finish these sentences. How did you know what to say?

------
The first shall be last...
When the going gets tough....
I am stuck on Band-Aid...
It's not the size of the dog in the fight..
You should do unto others...
God is good all the time
John F Kennedy; "Ask not what your country can do for you...."
Am I drinking wine, or is..
Accept rejection..
Whoever exalts themself will be humbled.
Never let a fool kiss you....
Zaccheus was a wee little man...
There's no understanding without...
Woe to those who call good evil..
They don't care about how much you know until ...
The right to bear arms is slightly less ridiculous than ...
Let us never negotiate out of fear..
The sabbath is made for man..
You come to be baptized by me, when..

CHIASM

From the ridiculous:

"I am stuck on Band Aid..

"Never let a kiss fool you..

To the sublime:

"Ask not what your country can do for you..

"God is good all the time.."

"When the going gets tough.."

"Accept rejection.."

To the biblical:

The first shall be last...

Whoever humbles themself will be exalted...

You do unto others...

\

Chiasm(definition) ).. once you are attuned to seeing them in Scripture (and most ancient literature) it seems they are everywhere.

Sometimes they are.

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"Final Exam" prep/Philemon: First read.
What do you remember from our discussion?

-FOR YOUR PAPER, Be sure to include: Evidence from the text re: whether the slavery (of Onesimus) and brotherhood of Philemon and Onesimus are literal, metaphorical, or both. Evidence from the text re: whether Onesimus ran away.

-CHALLENGE: MEMORIZE PHILEMON in our class translation by Week 6.

your notes:

PHILEMON:

Paul, a prisoner of Christ Jesus,

and Timothy our brother,

To Philemon our dear friend and fellow worker

also to Apphia our sister and

Archippus our fellow soldier

—and to the church

that meets in your home:

³Grace and peace

to you^(plural)

from God our Father

and the Lord Jesus Christ.

⁴I always thank my God as I remember you in my prayers,

⁵because I hear about your

love and faith

towards Lord Jesus and all the saints

⁶I pray that your partnership with us in the faith may be effective

in deepening your understanding of every good thing we share for the sake of Christ.

⁷Your love has given me great joy

and encouragement,

because you, brother, have refreshed the hearts of the saints.

⁸Therefore

although in Christ I could be bold, and order you to do what you ought to do,

⁹yet I prefer to appeal to you on the basis of love.

It is as none other than Paul— an old man (elder)

and now also a prisoner of Christ Jesus—

¹⁰that I appeal to you for my son--

Onesimus,^["Useful"]"

who became my son while I was in chains.

¹¹Formerly he was useless to you,

but now he has become useful both to you and to me.

¹²I am sending him

—who is my very heart

—back to you.

¹³I would have liked to keep him with me

so that

he could take

your place

in helping me

while I am in chains for the gospel.

¹⁴But I did not want to do anything without your consent,

so that any favor you do would not seem forced

but would be voluntary.

¹⁵Perhaps the reason he was separated from you for a little while

was that you might have him back forever—

¹⁶no longer as a slave,

but more than a slave,

as a dear brother.

He is that to me,

but even more so to you,

both in the flesh

and in the Lord.

¹⁷So..

if you consider me a partner,

welcome him

as you would welcome me.

¹⁸If he has done you any wrong or owes you anything,

charge it to me.

¹⁹I, Paul, am writing this with my own hand:

I will pay it back!

(not to mention that you owe me your very self)

²⁰I do wish, brother, that I may have some benefit or usefulness from you in the Lord;

refresh my heart in Christ.

²¹Confident of your obedience,

I write to you,

knowing that you will do even more than I ask.

²²And one thing more:

Prepare a guest room for me,

because I hope to be restored to you ^(plural)

in answer to your (^plural) prayers.

²³Epaphras,

my fellow prisoner in Christ Jesus,

sends you greetings.

²⁴And so do Mark,

Aristarchus,

Demas

and Luke,

my fellow workers.

²⁵The grace of the Lord Jesus Christ be with your ^(plural) spirit.

Keep observations of Philemon, already preparing for your signature paper. Remember to look for any clues/cues to tome/emotion/volume.

Biblical Perspectives Signature Assignment (final paper)

Due: 3 days following this module

TASK

The signature assignment (final paper) for Biblical Perspectives is designated as a significant 5-7 page paper that is designed addresses the meaning of a biblical text. Using the skills gained in the course, develop a paper that combines an understanding of the historical, literary and contemporary worlds of the text. (Don’t resign the class until you are done. Resignation often comes too soon).

PURPOSE

The paper is meant to demonstrate the student’s own analysis and ability to work with a biblical text and as such need not utilize other resources as in a traditional research paper.

This is a NOT a research paper; it is a SEARCH paper, where you search out what you think is the meaning/message of Philemon.

However, it could be hugely helpful (and improve your grade) to draw in one (or perhaps more) lessons from class to build your thesis.

FORM

Thesis: The paper should include a clear thesis statement in the form of “the book of Philemon is about…” Note: by “about,” we mean not just “about” in the sense of storyline and characters—though you definitely include that somewhere in your paper, as well. We mean what the book is ultimately “about”—life lesson, message, moral, sermon point or Contemporary World “app.” Make it general; do not include characters from the story in your statement. Be as specific and concise as possible.

Body: The body of the paper should demonstrate a recognizable structure that argues from the text of Philemon and articulates why the thesis is viable. The body of the paper may take the form of a verse by verse analysis, follow the categories of historical/literary/contemporary worlds, or use any thematic analysis that is most useful.

Conclusion: The conclusion should restate the thesis and the support in summary fashion. The conclusion is also a place for reflection on the implications for your life and work.

SIGB: Throughout this course we have been using signs. Based on your study of the book of Philemon, develop your own symbol/sign that you feel adequately conveys the message of the book and explain it in a paragraph. Papers will not be accepted without the sign and explanation. (The sign is something you draw or create, not anything you find online or elsewhere)

Be sure to also include: Evidence from the text re: whether the slavery (of Onesimus) and brotherhood of Philemon and Onesimus are literal, metaphorical, or both. Evidence from the text re: whether Onesimus ran away.

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REMEMBER SIMPLIFIED INSTRUCTIONS TO NEXT WEEK PREP ASSIGNMENT #1

1) Following the New Testament letter form outlined in class and on page 59 of Fee/Stuart (Hmm, what should be the first word of your letter?), write a letter to your classmates. The content of the letter should focus on one of the following:

a) Relate family, class, work, or other important traditions that draw from and help to pass on central stories or that are important to shaping the identity of a group.

b) Write about spoken and unspoken laws that govern group actions at home, work, school, or another important setting.

Be prepared to share this letter with a small group of 2-3 in class.

OR (better): ignore a and b above, and just write about a tradition of any kind that you keep

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Texts:

TEXTS
TEXT: the word does not mean just written words, or text message..
a TEXT is technically ":any message in any medium, designed to communicate anything"
so obviously the Bible counts as a TEXT message.
.

But so does everything.

All you ever do is send and receive and interpret texts:
Every conversation, film, book is a text.

Students: send me a random text message (see my phone number on syllabus), It can be anything; you don't even have to identify yourself. I will read some of these in class for fun...and to show that texts need context

Because several of the classes I teach have to do with how to read and interpret texts (particularly biblical texts) , contexts, and intertextuality...I actually encourage students to send me text messages in class.

They often look at me as if I am kidding, even afraid I will confiscate their phone if they do.

...Or worse! Check out this shocking video , revealing one professor's policy on texting :in class:

Here's one teacher who welcomes texting in class:

DID YOU TEXT ME YET? I'M SERIOUS>>DO IT NOW

One church's policy on cell phones (video below)

FPU professor (and Textpert) Greg Camp introduced me to thebrilliant idea of having students text me in class.

I ask them to send me a random text message (anything) or to forward

me a text message from their inbox. These become our curriculum for the next few minutes as we interpret them.

This opens great discussion..

And very often I get a text that says, "The university president just emailed, notifying that all classes get out early today."

(:

Suffice to say the whole idea of texting in class has proven to be a fruitful means of discussing the only thing we ever engage in, and the only job we have:

interpreting text messages.

Huh?

Increasingly, the definition of text is becoming:

"any message, in any medium, intended to communicate anything"

Movies are texts; conversations at St. Arbuck's are texts. etc

So the primary discipline/skill/art we should cultivate is that of sending and interpreting text messages.

All of life is a text message.

Of course, when dealing with The Text (Scripture), how much more...

Text, subtext, and context is everything.

Text me..

Thanks for texting me in class.

What do you remember about the BUTT CHEEKS (BUT CHEEKS) story?

Texts need contexts.

Video of what I said in class and more:

Thanks for texting me (cell phone) random text messages during class to illustrate that

texts need contexts.

GODISNOWHERE: is it GOD IS NOWHERE or GOD IS NOW HERE?

How you read the text changes as much as everything.

Spaces matter.

Like this:

Professor Ernest Brennecke of Columbia is credited with inventing a sentence that can be made to have eight different meanings by placing ONE WORD in all possible positions in the sentence:

"I hit him in the eye yesterday."

The word is "ONLY".

The Message:

1.ONLY I hit him in the eye yesterday. (No one else did.)

2.I ONLY hit him in the eye yesterday. (Did not slap him.)

3.I hit ONLY him in the eye yesterday. (I did not hit others.)

4.I hit him ONLY in the eye yesterday. (I did not hit outside the eye.)

5.I hit him in ONLY the eye yesterday. (Not other organs.)

6.I hit him in the ONLY eye yesterday. (He doesn't have another eye..)

7.I hit him in the eye ONLY yesterday. (Not today.)

8.I hit him in the eye yesterday ONLY. (Did not wait for today.)

-link

Like this 'text message' from Jesus:

I SAY TO YOU TODAY, "YOU WILL BE WITH ME IN PARADISE.'

or is it,

I SAY TO YOU, " TODAY YOU WILL BE WITH ME IN PARADISE."

The original manuscripts of the Bible not only run all letters, all caps, together, but include no punctuation.

Punctuation matters.

Everything is context.

context is everything.

--

T the two stories of creation: Gen 1:1 – 2:3 and Gen. 2:4-25).

Even many people well-seasoned in the Bible don't realize there are two accounts (not one) of creation in the Bible. A helpful Three Worlds discipline to hone is this: when there are more than one version of a story (ex. Matthew, Mark, Luke and John all tell the story of the miraculous feeding), it is productive to compare and contrast accounts. Read the first account of creation in Genesis Chapter 1, continuing through Genesis 2:4. Then read the second account (beginning with Genesis 2.4 through the end of chapter 2. What are the characteristics of each account? How are they the same/different? Did they feel like they were written in different styles, genres, even by different writers? Jot down some informal notes about your observations in the forum below, bullet points might be helpful.

with the two stories of creation:

the two stories of creation: Gen 1:1 – 2:3 and Gen. 2:4-25).

what do you remember about your observations?

Camp and Roberts (FPU faculty) note:

The two accounts are separate but complementary, like the four gospels. They can be read at different levels, from literal to figurative, with no bearing on the truth of it. Poetry is not less true than a newspaper, just a different kind or mode of truth. And, one must always ask the question what the implied author intended and what the implied audience would have understood. Ancient notions of history are very different from ours.

Genesis 1:

repetitious, tabular, formal

days of creation reported in the same way, formulaic

authority and brevity

style of ordering material into a series of similar solemn commands are unchallenged

content presents major divisions of creation known to writer

catalog or tabulation of events and commands

vocabulary = create (bara), humanity as likeness/image, male/fernale

God = Elohim, characterized as powerful cosmic organizer, speaks things into being, stands outside of cosmos and controls it

Humanity = created as vice regent, created in image gives representative status

polemic against mythical concepts of life and creation

Genesis 2:

relationship of characters emphasized

language is picturesque and flowing, poetic terms, colorful

God's actions more interrelated than separated by divisions of time or set expressions (idioms)

no two acts are alike and none are preceded by divine command

vocabulary = form (yasar), humanity as living being, man/woman

God = Yahweh, characterized by immanence, personal nearness, involvement on human scene, intimate master, depicted humanly (hands, walking, digging)

Humanity = ready contact with and immediate responsibility to God. Humanity's creation linked to ground (word play on adam = man and adamah = ground) and curse is alienation from the land, is distinctive because Yahweh personally addresses him

polemic against fertility cults in Canaan

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Compare Genesis accounts to Babylonian Creation story (read an excerpt here). Significant similarities – Genesis is not written in a vacuum. Significant differences – lack of violence, struggle, multiple gods, etc.

Enuma Elish:

a.     creation by word - Marduk has this power. They tell him to open his mouth. At the word of his mouth XXX vanishes or reappears.

b.    command over elements - Marduk enlists wind and storm to defeat Tiamat, but battles with elements too.

c.     Tiamat is split in two and body is used to retain waters and set firmament and ground.

d.    sets stars in their place, gives moon and sun jurisdiction, setting days

e.     creation of man - "blood I will make and bones I will cause to be" new idea like Genesis but he creates out of a dead god's body and for the purpose of "the relief of the gods".
In Genesis, we see a carefully structured account, bringing order out of chaos. The sea and darkness are elements of chaos in the ancient world. No work can be done in the dark; salt water kills agriculture; unknown depths and sea creatures are in the sea. God has ability to control and limit these. Chaos is not eliminated or bounded. God creates out of nothing (vs. other creation myths of the day), and the verb used for "create" (bara) is something no human ever does in the Old Testament. Only God does this action. There are also no elements of struggle or battle to create, which is typical of other contemporary creation myths. God simply speaks or shapes things into being. There are also no birthing images, which are common in other myths, and quickly lead to a confusion between Creator and creature (vs. God as wholly other), and to fertility cults. Also, most other creation myths were a people’s story (how the Mesopotamians came to be, for instance). Genesis is not presented as Israel’s story, but as the story of the world. ( to really appreciate the beauty and brilliance of these chapters, one has to read Hebrew. These verses are packed with wordplays and puns. It may not immediately occur to one that puns are a good form of theological education, but…)

-Camp and Roberts
-

Nurses have gifts and skills that help them interpret a "text"...incljuding the Bible, well:

Here's some of your comments

another cohort said:

MYSTERY TO SOLVE FOR NEXT CLASS:

Which list of the Ten Commandments is the "real" list??

We joked you could win $100 by saying, :Let me read you a list of the Ten Commandments, the only list the Bible explicity calls the Ten Commandments. Tell if this is the list. A hundred bucks says I'm right. Then read them the Ten Commandments from Exodus 34!!:

Exodus 20 Exodus 34: Note: this list, NOT THE
OTHER, is the one that says "THESE ARE
THE TEN COMMANDMENTS"

1. I am the Lord your God, who brought you out of the land of Egypt, out of the house of bondage. You shall have no other gods before me.		1. Thou shalt worship no idol. (For the Lord is a jealous god). Smash all idols,
2. You shall not make for yourself a graven image. You shall not bow down to them or serve them.		2. Thou shalt make thee no molten gods.
3. You shall not take the name of the Lord your God in vain.		3. The feast of unleavened bread shalt thou keep in the month when the ear is on the corn.
4. Remember the Sabbath day, to keep it holy.		4. All the first-born are mine.
5. Honor your father and your mother.		5. Six days shalt thou work, but on the seventh thou shalt rest.
6. You shall not kill.		6. Thou shalt observe the feast of weeks, even of the first fruits of the wheat harvest, and the feast of ingathering at the year's end.
7. You shall not commit adultery.		7. Thou shalt not offer the blood of my sacrifice with leavened bread.
8. You shall not steal.		8. The fat of my feast shall not remain all night until the morning.
9. You shall not bear false witness against your neighbor.		9. The first of the first fruits of thy ground thou shalt bring unto the house of the Lord thy God.
10. You shall not covet.		10. Thou shalt not boil a baby goat in its mother's milk.