Bible Study Wiki - User contributions [en]

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This is the website for a [http://www.umich.edu/~gcf/ University of Michigan GCF] small group Bible study that met from May of 2006 through March of 2009. The site is maintained both to keep a historical record of the study and also in the hope that someone else might find the information useful. Feel free to use the syllabi and other resources on the site if you find them helpful or informative.

== Syllabi ==
* [[Bible Study Syllabus (Revelation)|Revelation Syllabus]]
* [[Bible Study Syllabus (Colossians)|Colossians Syllabus]]
* [[Bible Study Syllabus (Genesis)|Genesis Syllabus]]
* [[Bible Study Syllabus (Topical Series)|Topical Series Syllabus]]
* [[Bible Study Syllabus (Acts)|Acts Syllabus]]
* [[Bible Study Syllabus (Hays)|Hays Syllabus (The Moral Vision of the New Testament)]]
* [[Bible Study Syllabus (Hosea)|Hosea Syllabus]]
* [[Bible Study Syllabus (Romans)|Romans Syllabus]]
* [[Bible Study Syllabus (Mark)|Mark Syllabus]]

== People ==
* [[Augustine of Hippo]]
* [[Thomas Aquinas]]
* [[Larry W. Hurtado]]
* [[N.T. Wright]]
* [[Luke Timothy Johnson]]
* [[Daniel J. Simundson]]
* [[Richard B. Hays]]
* [[Leon Kass]]
* [[Marianne Meye Thompson]]
* [[Elisabeth Schüssler Fiorenza]]

== Primary Texts ==
* [[Gospel of Mark]]
* [[Romans]]
* [[Hosea]]
* [[Acts]]
* [[Genesis]]
* [[Colossians]]
* [[Revelation]]
* [[On Christian Doctrine]]
* [[How Can The Bible Be Authoritative]]
* [[The Moral Vision of the New Testament]]

== Secondary Texts ==
* [[Catena Aurea]]
* [[Mark (Larry W. Hurtado Commentary)|Mark (Larry W. Hurtado's Commentary)]]
* [[Reading Romans|Reading Romans (Luke Timothy Johnson's commentary)]]
* [[Daniel Simundson's commentary on Hosea|Hosea (Daniel Simundson's commentary)]]
* [[The Acts of the Apostles|The Acts of the Apostles (Luke Timothy Johnson's commentary)]]
* [[The Beginning of Wisdom - Reading Genesis (Leon Kass's Commentary)]]
* [[Colossians and Philemon| Colossians and Philemon (Marianne Thompson's Commentary)]]
* [[Revelation: Vision of a Just World| Revelation: Vision of a Just World (Elisabeth Schüssler Fiorenza's Commentary)]]

== Additional Resources ==
* [[Weekly Bible Study Summaries|Weekly Summaries]]
* [[Discussion Questions]]
* [http://biblestudy.definingterms.com/forums/ Forums for discussing the readings]

== Administrivia ==
* [[Bible Study Meeting Time and Place|Time and Place]]
* [[Organizers]]

__NOTOC__

Weekly Bible Study Summaries

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Here are some short summaries of our weekly discussions. These are intended both to be a resource for those who have missed discussions, to see what they missed, and also as reminders for those who made it to the discussions.

== May 25, 2006: On Christian Doctrine ==
* The enjoy/use distinction Augustine uses sounds very harsh to us, but perhaps the language itself is an issue. We should use everything we do, whether interacting with other people or not, to grow closer to enjoyment of God. Exactly what this looks like, in practical terms, is hard to see.
* There is a tension between using the Bible to figure out what faith is and measuring interpretations of scripture against a "rule of faith". It is understood that Augustine is presupposing a Christian audience. It is also presumed that the audience is educated and intelligent (it is expected that large portions of the Bible will be memorized and Greek and Hebrew will be studied), but at the same time he seems to write to anyone interested in reading and interpreting scripture.
* While Augustine has a very one-track mind where all things should be done to further the ability to interpret scripture and enjoy God, he thinks that many different kinds of activity can be used for this purpose. Math, science, dancing, singing, biology, and other disciplines can and should be studied.
* No interpretation of scripture can be true unless it promotes the love of God and the love of man. Any section of the Bible that seems to defy this in a literal interpretation should be interpreted figuratively.

== June 1, 2006: Mark 1 ==
* The patristic commentaries on Mark included in Aquinas' [[Catena Aurea]] read a lot of symbolism into the Markan text. John the Baptist's diet of locusts and honey signifies the failure of the Jews to see the fulfillment of OT prophecies in Christ (Theophylactus); the latchet of Christ's shoe signifies the mystery of the Incarnation, which no Christian can unravel (Pseudo-Chrysostom). Which, if any, of the allegorical readings in [[Catena Aurea]] are right? What are the limits on allegorical interpretations of a text like Mark 1? How did the Fathers arrive at such readings, and how should we respond to them?
* The Gospels do not use the conventions of history or biography: their writers emphasized certain aspects of Jesus' life and left out others altogether in order to nourish the faith of the Christian community. [[Larry W. Hurtado]] goes so far as to suggest that the author of Mark may have fabricated some details (the secrecy of Christ's early ministry, the failure of crowds to recognize Jesus as the Son of God) in order to highlight a theological truth (the Crucifixion is Jesus' key work, therefore any acclamation of Jesus as the Son of God that doesn't take the Cross into account is wrongheaded). If historicism isn't important to the writers of Scripture, should it be important to us? If a text strays from history in order to make a theological point, is historicism irrelevant? Historical and literary readings of Scripture give us different but complementary sets of information: we need not see these approaches as at odds with each other. We should be like Augustine's ideal reader of Scripture, learning as much about all realms of life (including history) in order better to understand Scripture.
* If, as Mark aims to show, neither Jesus' ethical ministry nor His healings can show His identity as God, but rather we can only understand His teachings and healings retrospectively through the lens of the Cross, what are the aims of Jesus' pre-Cross ministry? Jesus sets an example for the Christian life. He repeatedly hammers in the change from law to grace. Every act of Jesus is a mini-Gospel. People need to see the Gospel in miniature over and over before they can wrap their minds around the idea that God would incarnate Himself to take away the sins of their souls.
* The very first people Jesus drew close to Himself were not logicians or academics: God wanted to work in and through unlettered fisherman. This presents a challenge to graduate students and self-identified intellectuals. Jesus said only, "Come, follow me, and I will make you fishers of men," and Simon and Andrew responded to His call "at once" (Mark 1: 17-18). If "I will make you fishers of men" was the only thing Jesus said to them, and that was enough for them to follow Him, should that call be central to our understanding of following Christ? What does Jesus mean by "fishers of men"? Must we read evangelism into the call, or can we understand it more generally to mean always putting service of God and others first? The sheer speed of the first disciples' response presents another dilemma for us: our response to Christ can't look like theirs, because Christ isn't physically present. Just how the "immediately" and "at once" and "without delay" of the first disciples should inform us as we wake up for work or school 2000 years later - how vocation plays out now - is a complicated question.
* Who is Mark's ideal reader? Does Mark, like Augustine, expect his reader to have faith from the outset? The reader of Mark has the idea that he sees more than the people involved in the story. The ironic positioning of the reader "in the know" by giving him the punchline right at the start perhaps resembles a key technique of mystery writing: the reader will experience satisfaction in figuring out Christ's identity when others remain in the dark. Mark, then, doesn't seem to presuppose a Christian reader: his text is evangelistic.
* An interesting mental exercise for the rest of the Bible study would be to try to read Scripture as both Markan and Augustinian readers. We should ask what aspects of the text stand out to the reader who doesn't have faith and what things stand out to the reader who does.

== June 8, 2006: Mark 2 ==
* The story of the healing of the paralytic raises interesting questions about personal and corporate faith. The faith in the passage is a faith of community and brings with it everything (forgiveness, healing) we normally associate with personal faith. Is a view of faith as primarily personal tenable? What is the conection between personal and corporate faith?
* The story also presents the coupling of spiritual and physical healing. The story connects a physical act of pre-cross ministry (the healing) with an act of atonement which points forward to the all-important cross. We look back to the atoning act of the cross and are presumably to act in the world in a similar manner. The cross is a pivot point for both types of action. Bede's five causes for suffering are satisfactory, or unsatisfactory to us in varying degrees.
* Jesus actively seeks controversy in the passage; here is a Jesus who confronts us directly. His actions are very purposeful.
* Hurtado mentions that 'most scholars' consider the Eucharist to have its roots not only in the Last Supper, but also in communal meals such as the one Christ eats with sinners. (This is something to look into). What does this mean for modern communion practices, e.g. who is allowed to participate? How does this passage reflect on how or how much we interact with non-Christians. If we approach the table with divisions among us we do not fully understand the table.
* Jesus's physical presence is something very special. We live in a time when we look back to the work of Christ, presently experience the Holy Spirit, and look forward to Christ's return. The disciples are not to fast while the bridegroom is present, but their later fasting is foretold. What does fasting mean for us? An act of remembrance or mourning, a spiritual discipline, a community witness for distinctness and solidarity with the poor, 'fasting of goodwill', a regular practice, reserved for particular occasions (at our own discretion!?)?

== June 15, 2006: Mark 3 ==
* Mark 3 gives us several pictures of following Jesus: the crowds who scramble after His healing and whose clamor is largely responsible for Jesus's notoriety, the disciples who are described in Mark 3 as specially chosen to conduct the same basic activities as Jesus (preaching and driving out demons) but who throughout Mark oscillate between faithful association with Jesus's ministry and an obtuse failure to understand Jesus, the unfaithful disciple Judas, and Jesus's family, who appear not to follow Jesus. Where are we as twenty-first century Christians to position ourselves with respect to all of these pictures of following Jesus?
* Jesus's healing of the man with the withered hand in the temple is a very confrontational move. Indeed, up to this point in the text we have encountered several instances of Jesus inciting those around him. But to what extent is Jesus intentionally provocative? Jesus is so fundamentally different from the world around Him that we might productively think of Him, not only as intentionally provocative, but also as causing a dramatic disruption that can't be helped: He causes eddies in the water around Him wherever He walks; dramatic things simply happen because His nature is so radically different from that of the world around Him.
* A key Markan narrative technique is to begin one story and then insert another story before bringing the first story to a conclusion. Mark 3 presents the first instance of this technique by sandwiching the conflict over Jesus's exorcisms between the story of how Jesus's family responds to His ministry (3:20-20). This narrative technique resembles the frame story, a convention of postmodern narratives, and parallel stories, a convention of Shakespearean drama. One effect of the Markan Story Sandwich is to highlight similarities between the stories or to position one of the stories as the interpretive key to the other.
* The Church Fathers go to great lengths in the [[Catena Aurea]] to try to show that the family construed as rejecting Jesus (3:21, 3:31-35) is not His biological family.

== June 22, 2006: Mark 4 ==
* The Parable of the Sower. It seems as if the focus of the parable is to describe Jesus’ ministry and the ministry that awaits the disciples in the near future and about spreading the Kingdom of God rather than a description of salvation itself. Therefore when Jesus speaks of the different types of soils he is referring to the various types of receptivity that one encounters when preaching the gospel.
* What is the purpose of parables? This question arose when we see that Jesus takes time to explain the significance of the parables to his disciples away from the general public. Why do the parables tend to be obscure and difficult for people to interpret? Could it be that Jesus wanted to induce curiosity in order for the audience to desire to re-visit the parable, to study it in depth? It is clear that for now Jesus chooses to reveal the secrets of the Kingdom of God to his disciples so that they may later on spread their knowledge to others . In time, the secrets of the Kingdom of God shall be reveled once Christ’s mission is complete after his sacrifice and resurrection.
* The secret of the Kingdom of God. The secret is not a secret because it is hidden but because it is of divine origin requiring divine assistance through the Holy Spirit in order to fully comprehend it’s importance and significance.
* Hurtado mentions that once again Mark brings up the question of Jesus’ identity. Is the term “Son of Man” deliberately ambiguous? Mark’s purpose is to once more provoke his reader to question who Jesus is.
* Jesus calms the sea. His divinity is made clear to the reader in this account when the troubled disciples awaken Christ in the middle of a storm. Christ does not pray before calming the sea, to invoke external power, instead with words of authority he commands the sea to be still to the astonishment of his followers.
* The Parable of the Growing Seed. Is Jesus the sower or is man intended to be the sower? Hurtado is inclined to believe that here the sower is meant to be man to point out our role in building up the Kingdom of God. The emphasis of the parable is to show how God is the one primarily responsible for the manifestation of his Kingdom. This should serve as encouragement for us, his disciples, in that despite of how effective or not our efforts may seem to spread the Kingdom of God, it will prosper because ultimately it is God who allows it to be fruitful.

== July 6, 2006: Mark 6 ==
* In his Treatise On Religious Affections, Jonathan Edwards argues that each and every Christian must have balance in every aspect of life: a Christian cannot just take care of the bodies of people he helps; he must also minister to their souls. But what about specialization and vocation? How do we reconcile Edwards' call to a holistic view of the person with, for example, Paul's theology of the Church as a body with different members performing different specialized tasks? Perhaps we should look for balance within Christian community and use Edwards' point to emphasize the importance of reliance on community.
* Edwards presents a holistic model for looking at people and their needs. Edwards' argument that Christian ministry must strike a balance between physical and spiritual help exactly parallels a pattern in Mark's representation of Jesus's ministy, which links spiritual and physical needs in symbolic ways. For example, in the healing of the paralytic man (2:1-5), Jesus first forgives the paralytic and then heals the body that symbolizes the soul's imprisonment in sin.
* Edwards argues that we shouldn't show preferential love to some but should give a "symmetrical" amount and kind of love to all: we should avoid "disproportion in the love of some, in its exercises towards different persons". He thus presents a view of love that contrasts markedly with Augustine's, who argues that if we have enough resources to help only one person, and we encounter two who need the help, we can do nothing more just than to draw straws to determine who will receive the resources. Augustine's notion of what constitutes just love relates to the idea that our primary responsibility of love is toward those with whom God has put us into immediate proximity (family, friends). Jesus's repeated trips into Gentile territory and healings of Gentiles (cf. chapters 5, 7) present an answer to the question of love posed by Edwards and Augustine.
* According to the NIV translation of Mark, Jesus "could not do any miracles" among the Nazarenes and "was amazed at their lack of faith" (6:5-6). This passage addresses the question of what is faith by showing us what kind of faith "works". We have seen examples of poor faith so far in Mark (e.g. the crowds that follow Jesus for his notoriety). This passage suggests that right faith is asking who Jesus is, asking who is the person of Jesus Himself. The Nazarenes don't ask about Jesus's identity, but about the forces that this normal man has somehow acquired from outside himself: they ask "where did this man get these things" (6:2). We can compare the Nazarene reaction to the rejection of Jesus as working under the auspices of demons (3:22) which also fails to ask about Jesus's person and instead attributes his power to an outside force. The main thrust of the Jesus's encounter with the Nazarenes is that faith, work, and healing go together always.
* In Mark 6:8-11 Jesus instructs his disciples to rely on the hospitality of strangers during their ministry. This method contrasts with that of Paul, who emphasizes the fact that he makes his own living so as not to be a burden to the churches he ministers to (1 Thess. 2:9). The writers of the [[Catena Aurea]] interpret Jesus's instruction in various ways. One Catena writer argues that the disciples thereby set an example for the poor: they proclaim a lifestyle of poverty in order to reconcile the poor to their condition. Another argues that they set an example for the preacher to trust totally in God to provide material goods. What does responsible reliance on God look like?

== July 13, 2006: Mark 7 ==
* The conflict between Jesus and the Pharisees concerning Jesus's disciples higlights a conflict between traditions of men and commandments of God. Does the story give us clues for what role tradition should play in our faith? Perhaps there are criteria for good traditions. The story may be a call to respect the basics of the faith while dealing with traditions that have been piled on top of them.
* In the discussion of what makes someone unclean Jesus notes that all evil comes from within a person. How do we reconcile this with the numerous demon stories found in Mark's gospel? Those stories have led us to see a strong connection between the physical and the spiritual aspects of Jesus's ministry; does Jesus's statement change our outlook on this?
* The encounter with the Syrophonecian woman raises interesting questions about faith. She seems to be rewarded for her persistence, and even her rhetorical skill in arguing with Jesus. How much does she really understand the metaphor about the Jews and Gentiles that Jesus presents? Does her example of persistence lend a good example for faith?
* The healing of the deaf mute is an interesting contrast to previous healings by Jesus. Jesus seems to use some of the 'magic' techniques that Hurtado has earlier pointed out are noticeably absent from his healings. (Hurtado points out that Mark, by translating the word 'Ephphatha' deliberately diminishes any appearance of magic in the scene.) Is this healing an example of a very intimate encounter with Jesus?

== August 3, 2006: Mark 10 ==
* Jesus raises the bar with his statements about divorce. Is divorce ever appropriate given Jesus's statement that it is a sin? We should keep in mind that as Jesus raises the ethical bar he also is soon to provide the sacrifice necessary for dealing with sin.
* The concern with divorce may spring in large part from a desire to protect women, those most vulnerable in marriages of the times. The following passage deals with children, the most vulnerable in society. What does it mean to be 'as a little child'? Hurtado suggests that Mark refers to the social position of children as those who are completely dependent on those around them. In the same way we are to come to God in complete dependence.
* In the story of the rich man, how do riches inhibit his search for eternal life? Is it an undue concern with money that is the problem, or is wealth in and of itself problematical. Looking to the previous passage, perhaps wealth keeps one from coming to God in full dependence.
* The healing story that closes the chapter is the last such story in Mark. Jesus does not comand the healed man to be silent. Is this because this miracle is closest to Jesus's work on the cross?

==Summary of Alisdair MacIntyre, "The Virtues in Heroic Societies," from After Virtue (Notre Dame: University of Notre Dame Press, 1984): 19-28.==

P. 19:
Every culture has stories about a vanished heroic age. The Homeric poems from around the 7th century B.C. are one example. Whether such ages actually existed or not, they provide the moral background of a culture. Cultures have transcended this background, but only partially so. Therefore, it is worthwhile to examine the heroic age in order to understand our own origins.

P. 20:
The values in a heroic society are predetermined by a person's place in that society. A person knows his role by her or his position in structures of kinship and household. A place in society comes with certain debts and obligations, and all members of a society have a clear understanding of what actions are required to pay off this debt. In a heroic age, a person his defined solely by these actions.

The Greek word for virtue is aretê, or "excellence." Aretê is a quality, such as speed, courage, skill, that manifests when a human _performs_ a socially required action. Therefore, virtues and courage cannot be separated from kinship and friendship. Virtues require a larger social network in order to exist.

P. 21:
The fact that virtues are embedded in a social group also means that kûdos, or glory, is simply a recognition of an individual's excellence by his or her household or community. Just as virtues require a larger community to be displayed, a larger community requires virtues in order to sustain itself. For example, courage is a crucial ingredient in friendship, because we can only rely on a friend if we know that he or she is courageous. Fidelity is also a prime virtue in friendship.

P. 22:
In summary, in the Heroic age, virtue is always tied to a social structure. There are no questions about morality in the abstract.

Without society, there is no morality; in the heroic age, we are only defined by our place in society. All foreigners, therefore, have the same status, that of "alien/guest".

A common theme in heroic society is that _death awaits all_. In addition, someone might display an uncontrollable outbursts of passion, or there might be accidents that no one can control. But one important social role is to scry and accept our fate.

P. 23-24:
In Heroic narratives, one's character is revealed only in incident and action. There is no self-detachment in a heroic age; the heroes are unable to view their own culture from an outside perspective. Moral questions are always tied to a local and social situation. Heroes feel a social debt, but may not be able to explain or articulate it.

The _poet's_ job, by contrast, is to provide such an explanation that the heroes cannot. The poet illuminates this structure that undergirds society. Whether such a society ever actually existed remains an open question.

P. 25:
The Heroic age might serve as a reminder that we can only possess virtues if they are part of some tradition. The modern viewpoint of virtue, in which our moral values come through our free choice, would be utterly incomprehensible in a heroic society.

Death in the Homeric age is an unmixed evil. Burial rites, which frequently play a significant role in epics, allow a community to restore their integrity after the death of what was part of the community. The slave, in Heroic societies, is merely one step from death.

P. 26:
At the same time, however, death is the end that awaits all heroes. It is the job of a poet to see the broader end that the heroes cannot. The poet sees that winning can be a form of losing (as when Achilles makes peace with Priam and returns Hector's body), and that losing can be a form of winning (as when Gisli and his companions defend themselves from bounty hunters).

P. 27-28:
At a deeper level, to be virtuous is to pay one's debt to death. Nietszhe viewed the heroic age as one of bare self-assertion and the rule of the strongest. MacIntyre argues that Nietszhe was mistaken. The heroic age was one of an assertion of a social role, not a self, and as it is part of our past, it still informs our concept of morality.

Thomas Aquinas

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'''Saint Thomas Aquinas''' ['''Thomas of Aquin''', or '''Aquino'''] (c. 1225 – 7 March 1274) was an Italian Catholic philosopher and theologian in the scholastic tradition, known as '''Doctor Angelicus, Doctor Universalis'''. He is the most famous classical proponent of natural theology. He gave birth to the Thomistic school of philosophy, which was long the primary philosophical approach of the Catholic Church. Considered by the Catholic Church to be its greatest theologian, Aquinas is numbered among the thirty-three Doctors of the Church. There have been many institutions of learning named after him.

== See Also ==
* [[Catena Aurea]]

== External Links ==
* [http://en.wikipedia.org/wiki/Thomas_Aquinas Wikipedia Article]

The Moral Vision of the New Testament

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''The Moral Vision of the New Testament'' is a book on Christian ethics by [[Richard B. Hays]]. The Bible study is reading it in the summer of 2007.

The Beginning of Wisdom - Reading Genesis (Leon Kass's Commentary)

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This is Leon Kass's commentary on the book of Genesis. It is available [http://www.amazon.com/Beginning-Wisdom-Reading-Genesis/dp/0226425673/ here].

The Acts of the Apostles

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The Acts of the Apostles is a commentary in the Sacra Pagina series. It was written by [[Luke Timothy Johnson]], who also wrote the [[Reading Romans|Romans commentary]] that was used by the Bible study.

St. Thomas Aquinas

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#REDIRECT [[Thomas Aquinas]]

Saint Augustine

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#REDIRECT [[Augustine of Hippo]]

Rustic Camping Carpooling

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== Justin's Car ==
*Departure Time from AA: Friday ca. 6:30-7:00 pm
*Departure Time from Waterloo: Saturday evening or...
*Capacity: 1-2 other than me. 2 others will be cozy.
Let me know if you want a ride: 734-476-7401.

== Adam's Car ==
*Departure Time From AA: Friday 5:30pm
*Departure Time From Waterloo: Sunday Morning (exact time TBD)
*Capacity: 4-5 people
*Fuel Economy: 24 city / 30 hwy (Is that right? Seems low.)
*Passengers:
**Adam
**Pawel
**Jim
**Matt G.

== Dennis' Car ==
* Departure Time From AA from Miller house: Friday 6:00pm
* Departure Time From Waterloo: Saturday sometime
* Capacity: 4-5 people
* Fuel Economy: 25 city / 32 hwy (that's right, it's slightly better than Adam's)
* Passengers:
** Jenn
** Deb (?)
** Dennis

== Dave's Car ==
* Departure Time From AA from Miller house: Friday 2:30pm
* Departure Time From Waterloo: Sunday ~1pm
* Capacity: 4-5 people
* Fuel Economy: ?
* Passengers:
** Olivia
** Diane

== Cat's Car ==
* Departure Time From AA from Somewhere: Friday 7pm-ish
* Departure Time From Waterloo: Saturday morning (11am?) to return Saturday evening (7pm) then leave again Sunday morning (8am?)
* Capacity: 4-5 people
* Fuel Economy: not as good :)
* Passengers:
** Cat
** Mark

Romans

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'''The Epistle of St. Paul the Apostle to the Romans''' is one of the letters of the New Testament canon of the Christian Bible. Often referred to simply as Romans, it is one of the seven currently undisputed letters of Paul. It is even counted among the four letters accepted as authentic (known in German scholarship as Hauptbriefe) by F. C. Baur and the Tübingen School of historical criticism of texts in the 19th century.

Richard B. Hays

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Richard B. Hays is a professor at Duke Divinity School and a New Testament scholar. He has written [[The Moral Vision of the New Testament]], a book on Christian ethics that the Bible study read in the summer of 2007.

== External Links ==
* [http://en.wikipedia.org/wiki/Richard_B._Hays Wikipedia Article]
* [http://www.divinity.duke.edu/portal_memberdata/rhays Faculty profile page at Duke Divinity School]

Revelation: Vision of a Just World

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This is Elisabeth Schüssler Fiorenza's commentary on the book of Revelation. It is available [http://www.amazon.com/Revelation-Vision-World-Proclamation-Commentaries/dp/0800625102/ref=sr_1_1?ie=UTF8&s=books&qid=1230870985&sr=8-1 here].

Revelation

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Revelation is the final book in the NT. It is attributed to John of Patmos.

Reading Romans

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Reading Romans is a commentary on the book of Romans written by [[Luke Timothy Johnson]]. It was used for weekly readings in the Bible study when we were studying Romans.

Organizers

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Since the Bible study isn't currently meeting, there are no organizers.

A former organizer, Adam Goforth, maintains this website. He can be contacted via email at: [[Image:adam.png]][[Image:umich.png]]

On Christian Doctrine

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'''On Christian Doctrine''' is a book written by [[Augustine of Hippo|Saint Augustine]] describing his methods for interpreting scripture.

== Copies of the Text ==
* [http://biblestudy.definingterms.com/Readings/On_Christian_Doctrine.pdf Printable PDF version used in the first meeting of the Bible study]
* [http://www.ccel.org/ccel/augustine/doctrine.html The translation used in the Bible study, in a variety of formats]

== External Links ==
* [http://en.wikipedia.org/wiki/On_Christian_Doctrine Wikipedia Article]

N.T. Wright

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Nicholas Thomas "Tom" Wright (born 1948) is the Bishop of Durham in the Church of England and a leading British New Testament scholar. His academic work has always been published under the name N.T. Wright. He is generally perceived as coming from a moderately evangelical perspective. He is associated with the so-called Third Quest for the Historical Jesus, and the New Perspective on Paul (a complex movement with many unique positions, originating from the probing works of James Dunn and E. P. Sanders). He argues that the current understanding of Jesus must be connected with what is known to be true about him from the historical perspective of first-century Judaism and Christianity.

Wright gave a lecture entitled "[[How Can The Bible Be Authoritative|How Can The Bible Be Authoritative?]]", which the Bible study read before beginning its study of Romans.

== External Links ==
* [http://en.wikipedia.org/wiki/Tom_Wright_(theologian) Wikipedia Article]
* [http://www.fulcrum-anglican.org.uk/page.cfm?ID=334 The Bible and Tomorrow's World (talk at Lambeth 2008)]
* [http://www.regentbookstore.com/product_details.php?item_id=11864 Regent University crash course lecture series on Romans ($30)]
* [http://www.dur.ac.uk/kevin.bywater/DunnWrightB.mp3 audio conversation with James Dunn on the New Perspective]
* [http://www.ntwrightpage.com/ N.T. Wright Page (collects articles, sermons etc)]

Mark (Larry W. Hurtado Commentary)

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[[Image:Mark_hurtado_cover.jpg|right]]
'''Mark''' is a commentary on the [[Mark|Gospel of Mark]] that was used in the Bible study. It is a part of the '''New International Biblical Commentary''' series and was written by [[Larry W. Hurtado]].

Mark

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#REDIRECT [[Gospel of Mark]]

Marianne Meye Thompson

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Marianne Meye Thompson is a professor of New Testament Interpretation at Fuller Theological Seminary. She wrote [[Colossians and Philemon]], the commentary the bible study used in Fall 2008.

Main Page

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Luke Timothy Johnson

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Luke Timothy Johnson is the Robert W. Woodruff Professor of New Testament and Christian Origins in the Candler School of Theology at Emory University. His research interests include Greco-Roman contexts of early Christianity (particularly moral discourse), Luke-Acts, the Pastoral Letters, and the Letters of James. Professor Johnson is the author of 19 books, including The Writings of the New Testament: An Interpretation; A Commentary on the Gospel of Luke; Reading Romans: A Literary and Theological Commentary; and Living Jesus: Learning the Heart of the Gospels. In addition, he has written numerous articles and book reviews.

Johnson wrote [[Reading Romans]] as well as [[The Acts of the Apostles]], commentaries that were used in the Bible study.

== External Links ==
* [http://www.law.emory.edu/cms/site/index.php?id=1877 Luke Timothy Johnson page at Emory's website]

Leon Kass

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Leon Kass is the author of the commentary The Beginning of Wisdom: Reading Genesis. He is on the faculty at the University of Chicago and has written on bioethics.

Larry W. Hurtado

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'''Larry W. Hurtado''' is a Biblical scholar and professor at the Edinburgh University School of Divinity. He specializes in New Testament studies and early Christianity. He has authored a number of books and many articles, including the Mark commentary that was used in the Bible study.

== See Also ==
* [[Mark (Larry W. Hurtado Commentary)]]

== External Links ==
* [http://www.div.ed.ac.uk/larryhurtado Larry W. Hurtado's page at the Edinburgh University School of Divinity web site]

Kass Chapter 4

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'''1. What are we to make of Kass’s discussion of farming versus shepherding'''?

<tt>What are we to make of Kass' discussion regarding Cain and Abel's chosen professions? Is he right when he claims "the shepherd may be more open to the edifying and elevating call of the Lord" (p. 132)? Or that "there is a direct line from the plowshare to the sword"?</tt>

'''2. If we view Cain as a human prototype, what does the story teach us about human nature? Is this view congruent with Girard’s?'''

<tt>How does reading Cain as the "truly human prototype" (Kass p. 126) affect how we read this chapter?

Does Girard's theory of mimetic desire make sense to you as the foundational aspect of what it is to be human? Why or why not? Does his discussion of the origins of humanity's violence bring something new to your understanding of violence?

Does Kass’s discussion of the nature of “knowledge of good and evil” in the previous chapters--that it represents human free will and a desire to live by one’s own lights--help to make sense of Cain’s first conversation with God and his committing a premeditated murder?</tt>

'''3. What are motivations for human beings to offer sacrifice? Is sacrifice good, or is it problematic, as Kass suggests?'''

<tt>How do we as Christians view sacrifice? A practice fraught with potential for abuse (Kass 134-5)? The origin of religion and basic response to troublesome things about humans (Girard)? The height of external works-righteousness? Part of an old dispensation? Having some fundamental connection to the work of Christ?

Is sacrifice ultimately an expression of human pride, as Kass suggests? (p. 134-5)</tt>

'''4. What relation does the Cain and Abel story have to Christ’s Passion? What relation does sacrifice in general have to Christ’s Passion?'''

<tt>Does Girard's placement of the Crucifixion in a series of murdered victims starting with Abel bring something new to your understanding of Christ's sacrifice or does it diminish it?

Is Girard right that the Passion of Christ is an example of (or response to also?) this pattern of sacrifice and then adoration of the victim? If so, what does this viewpoint help us understand about the work of Christ? In particular, if Christ's death is an outgrowth of (or response to?) the way civilization works, and deals with a problem (mimetic desire) that is inherently social, does Christ die for individuals or for civilizations?</tt>

'''5. What is the significance of the fact that a murderer founded the first city? What is the relation between human nature and civilization?'''

<tt>Do you agree that the city is originally founded on fear of death, violence, and a desire to dominate?

What does the fact that a murderer founded the first city tell us about the nature of human civilization? See Kass 145–147.

Kass sees Ch 4 as revealing basic patterns of how humans live without moral instruction (p. 124). Girard sees here a story of the institution of religion via ritualized murder. Compare and contrast their approaches. What can Gen 4 tell us about the relation between human nature and human culture?</tt>

'''6. What theological information can we get from passage?'''

<tt>Kass again reads (mostly) anthropologically (the text tells us about ourselves). Girard wants to uncover religion as the root of culture, but is still focused on human religious practices. What can we get theologically (about God) from Gen Ch 4? If Girard is right that the story encodes the founding of civilization by the institution of ritual murder, how do we get theological info from this chapter?

Compare God’s conversation with Cain with His conversation with Adam and Eve in the garden. Do parallels in their structure provide information on His character and the nature of sin?</tt>

Kass Chapter 2-3

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Kass advocates treating the two creations narratives as two completely separate stories, each of which illuminates a different facet of human nature and its relation to God. What is the effect of placing the first narrative first? Would the effect of the story be different if the order of the two narratives were reversed?

In his discussion of Eve's conversation with the serpent, Kass speaks of the ability of human language and reason to distort our perceptions in order serve our own interest, to claim ownership, and to create hypothetical situations that negate received commands. How does this view of language contrast with the view of language given in the first creation narrative? How do we reconcile this view of language with the fact that it is written language that is our primary source of revelation?

Romans 5:18-19 reads: “Consequently, just as the result of one trespass was condemnation for all men, so also the result of one act of righteousness was justification that brings life for all men. For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous.” Paul frames the Garden story as a matter of obedience versus disobedience. Because Adam and Eve chose to disobey God’s command, they were punished with death, and we inherit a fallen nature. Kass, by contrast, frames the story as a gradual awakening of human nature, with its glories as well as its problems. Can we reconcile these two views? What evidence supports each?

Kass’s description of the tree of knowledge and the “rise” of man treats as problematic the human power of choice, the power of reason to divide and classify, the power of imagination. Yet these are the aspects of the human being that we most often celebrate. Does Genesis take an ambivalent view of human nature? Does a Christian viewpoint offer a different perspective on the human being?

John Milton would likely be disappointed to find that the figure of Satan is absent in Kass’s explanation of Gen. chapter 2. What do we think of the omission of this character? What do the tree and serpent represent in Kass’s view? Is this interpretation compatible with Christian theology?

What is your definition of shame? According to Kass, why does awareness of oneself as a sexual inevitably being lead to shame? Is shame a necessary ingredient in any romantic love that does not consist merely of lust?

How is the creative power of language a mirror of God’s creative power, and how does human desire corrupt that power?

What do you think about this quote: “Like every truly great story, it seeks to show us not what happened (once) but what always happens, what is always the case. Like every truly great story, its truth may lie not so much in its historical or even philosophical veracity as in its effects on the soul of the reader.”

What do you think about approaching Genesis 2 by thinking about the “proto-human” adam?

Does Kass’s account of the “rise” of man show the doctrine of “free will,” central to
so many theodicies, to be an illogical self-contradiction? (In other words, does the very
idea of rationality / autonomy always already entail a turn away from God, so that to
create a rational creature with free will is necessarily to create a being that will choose to lean on itself rather than its Creator? Kass seems to think so – I’m not so sure he’s correct. See esply p. 95)

There’s a tension between Kass’s account of the “fall” on p. 65 (where we see very clearly the limits of human reason; man's decision to live by his own lights, w/o dependence on a higher authority, is ultimately a choice of self-destruction) and the “rise” on pp. 89-96 (where man’s choice to live by his own lights, rather than in obedient relationship to God, engenders all the complex, painful goods of civilization: arts and crafts, ornament, agriculture, interest in God, religion). It seems to me that Kass too hastily glosses over the problem of “the limitations of human reason and its (our) dependence on a higher source” (p. 96) in his account of the “rise,” and that his alternatives of Edenic puerility, with all its unthinking desire, versus post-Edenic civilization, with all its awesome complexity and depth and adulthood, are way too simple.

So here are my questions:

Can we imagine more alternatives than Kass does in our reading of the passages before and after the “fall” – in other words, can we imagine the development of reason and the maturation of the human mind *in obedience to God*, or (another way of phrasing my first question) does rationality necessitate grounding one’s being in the self and its assessments rather than in God’s authority?

Does God’s warning against freedom and autonomy demand theism and negate Kass’s wisdom project?

On p. 57, Kass maps the differences between the two creation stories onto the “two
utterly disjoined aspects of our world,” the “metaphysical-cosmological” and “the
moral-political.” This relates directly, I think, to some of our previous conversations
about ethics. What implications does the text’s separation of “the metaphysical-cosmological” from the “moral-political” have for our ideas about civilization, law, public policy, etc? Historically societies haven’t always recognized this clean division (think divine right monarchy). Does this separation justify Christian pragmatism?

On Kass’s dual treatment of knowledge / freedom as the source of humanity’s fall and its
rise: what is the significance to Kass’s argument of humanity’s Genesis 2 & 3 knowledge
being “autonomous,” “natural,” “uninstructed” (64)? (Note: Part I of this book is
subtitled “The Uninstructed Ways” Part II is “Educating the Fathers”; maybe this tells us
where he is headed?)

The presence of God in the text decreases dramatically from the first to the second
creation story. Kass’s reading of the second story is then very strongly anthropological – concerned with sorting out characteristics of humans. Do we have to read it that way, or is there a way to put anthropology and theology together as we read this story?

Does our sexuality “consitute our humanity” (89 and elsewhere)?

On the bottom of 116 Kass points out that God's pronouncement to Adam ends by reminding the man that he will return to his beginning - the dust. God’s pronouncement to Eve is parallel; she will return via her desire to her husband and be ruled over. As a very loose riff on this: how does what we understand about our origins as gendered humans inform our understanding of our ends or goals as regards gender?

Should we read the first few chapters of Genesis as “a descriptive and realistic picture of human nature” or as “a normative and idealistic one” (100)? At the top of p. 99, Kass argues that the Garden of Eden story “does not offer moral teaching on human sexuality; neither does it present a picture of the ideal relations between man and woman.” By contrast, Roman Catholic theology of the body grounds its sexual ethics – and particularly its emphasis on abstaining from the use of contraceptives – in a close reading of the creation stories and the Garden of Eden story. [Although, IMHO Kass *does* derive a normative sexual ethic from Genesis – see bottom of p. 121 / top of p. 122.]

The original Adam is gender-indifferent / androgynous, and God creates woman in response to a deficiency that God perceives (“it is not good for the man to be alone”). What does the story of God’s creation of woman (in response to observing Adam’s solitude as “not good”) tell us about the nature / character of God?
“Sexual shame becomes the mother of invention, art, and new modes of cooperative
sociality; note well, it is not the woman alone who sews. If the needle is the first
tool, clothing is the first product, and hiding is the first goal of art” (109). Discuss.

“Human self-consciousness is radically sexual self-consciousness” (89). Discuss.

As a famous bio ethicist, Kass' conducts a well-developed and thought-provoking anthropological reading of Genesis 2 and 3. By contrast, his theological reflections are sparse and leave much to be desired (note his brief descriptions of God's actions on pp. 58, 63, 54, 66, 67...) Another bible study member raised the following question: "Should we read the first few chapters of Genesis as 'a descriptive and realistic picture of human nature' or as 'a normative and idealistic one' (100). I'd like to expand the question by asking us to reflect on what these chapters tell us about God's nature. How do the two creation narratives, as two distinct stories, illumine aspects of God's nature and why did the Biblical redactors choose incorporate both within the canon of scripture?

The 18th Century Enlightenment appears to have influenced Kass' understanding of human freedom (64-66). For him, human freedom and autonomy seem to be synonymous. By contrast, Karl Barth (in one of last week's readings) defined freedom differently. For him, true human freedom occurs when the Christian acknowledges that they are a "creature" and not the "Creator" (p. 155, Barth). "To be wholly and unreservedly under the lordship of God, to be wholly and unreservedly a creaturely subject, is not in any sense a constraint, a misfortune, an outrage or a humiliation for the man who as a Christian can see actualised in Jesus Christ both the lordship of God and also the subordination of the creature... If the relation between the Creator and the creature is the relation which he can see in Jesus Christ, then existence in this relation is the existence which is to be truly desired, an existence in the highest possible freedom and felicity" (pp. 156, 157, Barth). I'm hoping that this theological definition of human freedom will help us to find alternatives to Kass' reading of the "fall" and "rise," and consequently enable us to envision how reason and the mind can be developed in obedience to God.

Kass interprets the Tree of the Knowledge of Good and Bad as symbolic of rational, free choice: "the knowledge prohibited is in fact the knowledge implied in violating all prohibitions, or in other words, the knowledge implied in any act of free choice." (p. 65, and throughout) How do we reconcile this reading with Christian understandings of sin? Is a traditional Christian narration of the fall in tension with or complementary to Kass's reading?

Related to question 1: Kass, on pp. 38-39 explains the image of God in humankind chiefly in terms of rationality. Yet it is rational choice that he sees displayed when
Eve partakes of the apple. Does the text really support such a reading? And is such a reading Christian?

Kass claims that the sewing together of fig leaves is representative of the human "disposition to art" (p. 90, also elsewhere). Is it proper to view these first garments as an artistic enterprise? And how does this very human-centered reading of the fig girdles fit with God's provision of garments when He expels A&E from the Garden?

How Can the Bible be Authoritative

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#REDIRECT [[How Can The Bible Be Authoritative]]

How Can The Bible Be Authoritative

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"How Can The Bible Be Authoritative?" is the title of a lecture given by [[N.T. Wright]] in 1989. It was first published in "Vox Evangelica". This text was the basis of the first week's discussion before the Romans study.

== External Links ==
* [http://www.ntwrightpage.com/Wright_Bible_Authoritative.htm Copy of the lecture at ntwrightpage.com]

Hosea

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Hosea is an OT book of prophecy.

Gospel of Mark

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The '''Gospel of Mark''' is traditionally the second of the New Testament Gospels. It narrates the life of Jesus from his baptism by John the Baptist to his resurrection, but it concentrates particularly on the last week of his life. Usually dated around 65-80, it is regarded by most modern scholars as the earliest of the canonical gospels, contrary to the traditional view of the Augustinian hypothesis.

== See Also ==
* [[Mark (Larry W. Hurtado Commentary)]]
* [[Catena Aurea]]

== Additional Resources ==
* [http://homepage.mac.com/shanerosenthal/reformationink/mlsermsindex.htm Five sermons from Martin Luther on Mark]

== External Links ==
* [http://en.wikipedia.org/wiki/Gospel_of_Mark Wikipedia Article]
* [http://www.sacred-texts.com/jud/t01/ The Babylonian Talmud, Tract Sabbath (Sabbath law is referenced in Mark 2:23-28)]

Genesis

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Genesis is the first book of the Pentateuch.

Elisabeth Schüssler Fiorenza

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Elisabeth Schüssler Fiorenza is the Krister Stendahl professor of Divinity at Harvard Divinity School. She is a renowned NT scholar and leading feminist theologian. She wrote [[Revelation: Vision of a Just World]], the commentary the bible study used in Winter 2009.

Discussion Questions

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== Leon Kass, ''The Beginning of Wisdom'' ==

*[[Kass Chapter 2-3]]
*[[Kass Chapter 4]]

Daniel Simundson's commentary on Hosea (Abington OT commentary series)

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#REDIRECT [[Daniel Simundson's commentary on Hosea]]

Daniel Simundson's commentary on Hosea

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Daniel J. Simundson's commentary on Hosea (in ''Hosea, Joel, Amos, Obadiah, Micah'' - part of the Abington Old Testament Commentary series) is being used for weekly readings in the Bible study.

Daniel J. Simundson

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Simundson is Professor Emeritus of Old Testament at Luther Seminary. He is the author of ''Message of Job: A Theological Commentary'' and ''Renewing Hope: Faith Under Fire'' in addition to a commentary on Hosea that was used in the Bible study.

== External Links ==

* [http://www.luthersem.edu/faculty/fac_profile.asp?contact_id=dsimunds Simundson's faculty profile at Luther Seminary's website]

Colossians and Philemon

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This is Marianne Thompson's commentary on the books of Colossians and Philemon. It is available [http://www.amazon.com/Colossians-Philemon-Two-Horizons-Commentary/dp/0802827152/ref=pd_bbs_sr_2?ie=UTF8&s=books&qid=1227029995&sr=8-2 here].

Colossians & Philemon (Marianne Thompson's Commentary)

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Colossians

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The Epistle to the Colossians is traditionally ascribed to the Apostle Paul, although its Pauline authorship is now often disputed. Dates of composition correspondingly range from 62 to the 80's.

Catena Aurea

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'''Catena Aurea''' ("The Golden Chain") is a collection of comments from the church fathers on each verse of the four gospels. Pope Urban IV commissioned [[Thomas Aquinas]] to compile the commentaries of the church fathers and these books were the result. Although the first volume, on the book of Matthew, was started at the end of 1262 or beginning of 1263 and completed before the Pope's death in October of 1264, the other three books were written after his passing, between 1265 and 1268.

The books fit into the tradition of the catenas, which were efforts to compile the comments of the patriarchs of the faith. To this end, Aquinas brought together the writings of at least 57 Greek and 22 Roman church fathers within the Catena Aurea, introducing a number of yet unknown Greek patriarchs to the west.

== Copies of the Text ==
* [http://biblestudy.definingterms.com/Readings/Catena_Aurea_Mark.pdf Printable PDF version used in the Bible study]
* [http://www.ccel.org/ccel/aquinas/catena2.html English translation of Gospel of Mark commentaries at CCEL]
* [http://www.corpusthomisticum.org/cmc00a.html Original Latin text of the Gospel of Mark commentaries]

== External Links ==
* [http://www.saintaustin.org/autoframeset.html?catena.html Short introduction to the book]
* [http://www.newmanreader.org/works/britishcritic/catena.html Article from '''British Critic''']
* [http://www.catena-aurea.de/einlcat.html Longer introduction to the book with more history (German)]

Bible Study Syllabus (Topical Series)

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This was the syllabus for the Topical Series portion of the Bible study. We did a series of studies on topics that varied from week to week. The leader and organizer of the study rotated each week.

== Schedule ==
=== February 11 ===
----
==== Leader ====
Dave
==== Topic ====
Gender Issues: Galatians 3:28
==== Readings ====
* [http://biblestudy.definingterms.com/Readings/esf.pdf No Male and Female ''Galations 3:28 - Alternative Vision and Pauline Modification'' - Elisabeth Schussler Fiorenza]
* [http://biblestudy.definingterms.com/Readings/Heidebrecht_Distinction_and_Function.pdf Distinction and Function in the Church: Reading Galatians 3:28 in Context - Doug Heidebrecht]
* [http://biblestudy.definingterms.com/Readings/jjdavis_gal_3_28.pdf Some Reflections on Galations 3:28, Sexual Roles, and Biblical Hermeneutics - John Jefferson Davis]

=== February 18 ===
----
==== Leader ====
Kristina
==== Topic ====
Humility: Micah 6:6-8, Luke 4:1-13
==== Readings ====
* [http://biblestudy.definingterms.com/Readings/Campese_Walk_Humbly.pdf Walk Humbly with Your God! Notes on a Spirituality for Missionaries with Migrants - Gioacchino Campese]
* [http://biblestudy.definingterms.com/Readings/Nelson_Virtue_of_Humility.pdf The Virtue of Humility in Judaism: A Critique of Rationalist Hermeneutics - Daniel M. Nelson]

=== February 25 ===
----
==== No Meeting ====
U of M Spring Break

=== March 3 ===
----
==== Leader ====
Jim
==== Topic ====
Talking About Sex
==== Readings ====
* 1 Corinthians 6
* Romans 14
* Why Won't Paul Just Say No? Purity and Sex in 1 Corinthians 6 by Mark Gravrock
* Romans 14:1-15:7--Unity in the Essentials, Opinions in the Non-Essentials, Charity in Everything by Susan Miller
* Can We Talk? Theological Ethics and Sexuality by James F. Keenan, SJ.

=== March 10 ===
----
==== Leader ====
Deborah
==== Topic ====
Keeping the Sabbath

==== Readings ====
* Keeping Sabbath, Chapter 6 from "Keeping our Faith" by Dorothy C. Bass
* The Sabbath Opens Creation for Its True Future, Chapter 4 from "Receiving the Day" by Dorothy C. Bass

=== March 17 ===
----
==== Leader ====
Olivia
==== Topic ====
Gender and Sexuality
==== Readings ====
* Sexuality and Culture, Chapter 6 from "Sexuality and Holy Longing" by Lisa McMinn
* [optional] Sleeping Alone, Chapter 3 from "Sexuality and Holy Longing" by Lisa McMinn

=== March 24 ===
----
==== Leader ====
Lauren
==== Topic ====
Beauty

==== Readings ====
The first "reading" will be a program on NPR's Speaking of Faith. Krista Tippett interviews John O'Donohue, an Irish poet on "The Inner Landscape of Beauty." You can listen to the program by downloading it or streaming it here http://speakingoffaith.publicradio.org/programs/john_odonahue/index.shtml. If you don't have time to listen to it, you could read the transcript. SOFs websites are pretty awesome, with lots of extra information and pictures.

The second reading is "How Beauty Will Save the World: William Blake's Prophetic Vision" by Susanne Sklar, ''Spiritus'' 7 (2007): 30-39. I'll send it out by email. I found some things difficult to understand in the article, but other things very thought-provoking. I hope it will be worth our time. You might want to google some of the poetry talked about in the article. Blake's poetry is mostly in the public sector.

The Bible Reading is Psalm 27.

=== March 31 ===
----
==== Leader ====
Matt
==== Topic ====
Worship
==== Readings ====
* [http://www.reformed.org/documents/wcf_standards/index.html?mainframe=/documents/wcf_standards/p369-direct_pub_worship.html The Publick Worship of God from The Westminster Confession]
* Excerpt from "For the Life of the World" by Alexander Schmemann

=== April 7 ===
----
==== Leader ====
Deborah
==== Topic ====
Women in Ministry
==== Readings ====
* [http://biblestudy.definingterms.com/Readings/Debs_autobio_statement.pdf Deborah's autobiographical statement]
* Male and Female: A Test Case for Metaphorical Method, Lecture by Richard B. Hays

=== April 14 ===
----
==== Leader ====
Adam
==== Topic ====
Transgender and Transexuality
==== Readings ====
* [http://www.christianitytoday.com/ct/2008/february/25.54.html The Transgender Moment by John W. Kennedy]
* Transgendered Body Theology, Chapter 8 from "Trans-gendered" by Justin Tanis

Bible Study Syllabus (Romans)

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This is the syllabus for the study of Romans that the Bible study did in the fall of 2006. Throughout the Romans study we consistently read one extra-scriptural text each week, [[Reading Romans]]. Additionally, there were supplemental readings each week.

== Schedule ==
=== September 14 ===
----
==== Topic ====
Authority of Scripture
==== Readings ====
* [[How Can the Bible be Authoritative|NT Wright, How Can the Bible be Authoritative?]]
* [http://www.nationalcatholicreporter.org/word/wright.htm N.T. Wright Interviewed by National Catholic Reporter]

----
=== September 21 ===
==== Topic ====
Romans 1
==== Readings ====
* Romans Chapter 1
* [[Reading Romans]] Introduction and commentary on Romans 1
* [http://www.sojo.net/index.cfm?action=magazine.article&mode=printer_friendly&issue=soj9903&article=990349 Reading Romans Anew by Reta Halteman Finger]

----
=== September 28 ===
==== Topic ====
Romans 2
==== Readings ====
* Romans Chapter 2
* [[Reading Romans]] Commentary on Romans 2 (pages 37-44)
* John Calvin - Commentary on Romans Ch. 2

----
=== October 5 ===
==== Topic ====
Romans 3
==== Readings ====
* Romans Chapter 3
* [[Reading Romans]] Commentary on Romans 3 (pages 45-65)
* [http://www.ccel.org/ccel/luther/romans/files/romans.html Martin Luther - Preface to Romans]

----
=== October 12 ===
==== Topic ====
Romans 4
==== Readings ====
* Romans Chapter 4
* [[Reading Romans]] Commentary on Romans 4 (pages 67-81)
* [http://www.religion-online.org/showarticle.asp?title=1 Richard B. Hays - Salvation By Trust? Reading the Bible Faithfully]

----
=== October 19 ===
==== Topic ====
Romans 5
==== Readings ====
* Romans Chapter 5
* [[Reading Romans]] Commentary on Romans 5 (pages 83-99)
* [http://biblestudy.definingterms.com/Readings/hodge_romans_5.pdf Charles Hodge - Commentary on Romans 5:1-11]

----
=== October 26 ===
==== Topic ====
Romans 6
==== Readings ====
* Romans 6
* [[Reading Romans]] Commentary on Romans 6 (pages 101-112)
* [http://www.ccel.org/fathers/NPNF1-11/Chrysostom/Romans/Rom-Hom11.html St. John Chrysostom - Homily XI]

----
=== November 2 ===
==== Topic ====
Romans 7
==== Readings ====
* Romans 7
* [[Reading Romans]] Commentary on Romans 7 (pages 112-123)
* [http://biblestudy.definingterms.com/Readings/barth_romans.pdf Karl Barth - Excerpts from his commentary on Romans]

----
=== November 9 ===
==== Topic ====
Romans 8
==== Readings ====
* Romans 8
* [[Reading Romans]] Commentary on Romans 8 (pages 125-148)
* [http://biblestudy.definingterms.com/Readings/wesley_romans_8.pdf John Wesley - Wesley's Notes on the Bible (Romans Chapter 8)]

----
=== November 16 ===
==== Topic ====
Romans 9
==== Readings ====
* Romans 9
* [[Reading Romans]] Commentary on Romans 9:1-29 (pages 149-166)
* [http://biblestudy.definingterms.com/Readings/Julian_shewings.doc Julian of Norwich - Excerpts from "Shewings #13"]

----
=== November 23 ===
==== Thanksgiving Day ====
There will be no meeting this week.

----
=== November 30 ===
==== Topic ====
Romans 10
==== Readings ====
* Romans 10
* [[Reading Romans]] Commentary on Romans 10 (pages 166-175)
* [http://www.jcrelations.net/en/?id=789 Re-reading Romans - Ed. by Robert Anderson]

----
=== December 7 ===
==== Topic ====
Romans 11
==== Readings ====
* Romans 11
* [[Reading Romans]] Commentary on Romans 11 (pages 176-186)
* [http://biblestudy.definingterms.com/Readings/Universalism_and_the_Bible.pdf Universalism and the Bible - Keith DeRose]
** Document originally retrieved from DeRose's [http://pantheon.yale.edu/~kd47/univ.htm web page]

----
=== December 14 ===
==== Topic ====
Romans 12
==== Readings ====
* Romans 12
* [[Reading Romans]] Commentary on Romans 12 (pages 187-197)
* [http://www.ccel.org/ccel/spurgeon/sermons25.ii.html Constant, Instant, Expectant - C.H. Spurgeon]

----
=== January 11 ===
==== Topic ====
Romans 13
==== Readings ====
* Romans 13
* [[Reading Romans]] Commentary on Romans 13 (pages 197-207)
* [http://www.directionjournal.org/article/?849 Submission to Governing Authorities: A Study of Romans 13:1-7 - Matthew G. Neufeld]

----
=== January 18 ===
==== Topic ====
Romans 14
==== Readings ====
* Romans 14
* [[Reading Romans]] Commentary on Romans 14 (pages 209-216)
* [http://rockefeller.uchicago.edu/Sermons/guests/042504sermon.html Interpreting and Living Holiness - Rabbi Susan Laemmle]

----
=== January 25 ===
==== Topic ====
Romans 15
==== Readings ====
* Romans 15
* [[Reading Romans]] Commentary on Romans 15
* [http://www.ccel.org/ccel/eckhart/sermons.ix.html Meister Eckhart's sermon on sanctification]

----
=== February 1 ===
==== Topic ====
Romans 16
==== Readings ====
* Romans 16
* [[Reading Romans]] Commentary on Romans 16
* [http://www.luthersem.edu/word&world/Archives/6-4_Romans/6-4_Fiorenza.pdf Elisabeth Schüssler Fiorenza on women in Romans 16 and Feminist Biblical Criticism]

Bible Study Syllabus (Revelation)

2014-04-10T23:45:52Z

Wikiadmin: 2 revisions

This is the syllabus the Bible study used while studying Revelation, in the winter/spring of 2009. The commentary used was Elisabeth Schüssler Fiorenza's ''Revelation: Vision of a Just World''.

== Schedule ==
=== January 12 ===
----
==== Topic ====
Revelation 1:1-8
==== Readings ====
* Revelation 1:1-8
* ESF commentary pp. 39-45 and Introduction pp. 1-5.
* Judith L. Kovacs, "The Revelation to John: Lessons from the History of the Book's Reception", from ''Word & World'', Volume 25, Number 3
* Klaus Koch, "What is Apocalyptic? An Attempt at a Preliminary Definition"

=== January 19 ===
----
==== Topic ====
Revelation 1:9-3:22
==== Readings ====
* Revelation 1:9-3:22
* ESF commentary pp. 45-57 and Reading Strategies pp. 5-15.
* [http://biblestudy.definingterms.com/Readings/augustine_eusebius_revelation.pdf St. Augustine from ''City of God'', Eusebius from ''Church History'']

=== January 26 ===
----
==== Topic ====
Revelation 4 & 5
==== Readings ====
* Revelation 4 & 5
* ESF commentary pp. 57-62 and Reading Strategies pp. 15-20.
* Mazie Nakhro, "The Meaning of Worship According to the Book of Revelation"

=== February 2 ===
----
==== Topic ====
Revelation 6 & 7
==== Readings ====
* Revelation 6-8:1
* ESF commentary pp. 62-69 and Rhetorical Analysis pp. 20-26.
* Allan Boesak, ''Comfort and Protest'', Chapter 3: "The Seven Seals Opened"

=== February 9 ===
----
==== Topic ====
Revelation 8 & 9
==== Readings ====
* Rev 8:2-9:21
* ESF Commentary pp. 69-73, Rhetorical Analysis pp. 26-31
* [http://kenraggio.com/KRPN-SevenTrumpets.htm Ken Raggio, "The Seven Trumpets of Revelation"]

=== February 16 ===
----
==== Topic ====
Revelation 10 & 11
==== Readings ====
* Rev 10-11
* ESF Commentary pp. 73-80, Rhetorical Analysis pp. 31-37
* Allan McNicol, "Revelation 11:1-14 and the Structure of the Apocalypse" from ''Restoration Quarterly''

=== March 2 ===
----
==== Topic ====
Revelation 12-14
==== Readings ====
* Rev 12-15:4
* ESF Commentary pp. 80-92, Rhetorical Analysis pp. 117-124
* Paul S. Minear, "Far as the Curse is Found: The Point of Revelation 12:15-16" from ''Novum Testamentum XXXIII''

=== March 9 ===
----
==== Topic ====
Revelation 15-17
==== Readings ====
* Rev 15:5-17:18
* ESF Commentary pp. 92-98, Rhetorical Analysis pp. 124-129
* [http://biblestudy.definingterms.com/Readings/Edwards_Sinners_in_the_Hands.pdf Jonathan Edwards, "Sinners in the Hands of an Angry God"]

=== March 16 ===
----
==== Topic ====
Revelation 18-20
==== Readings ====
* Rev 18-20
* ESF Commentary pp. 98-109, Rhetorical Analysis pp. 129-131
* St. Augustine, excerpts from ''City of God'': [http://www.ccel.org/print/schaff/npnf102/iv.XX.7 Part 1] [http://www.ccel.org/print/schaff/npnf102/iv.XX.8 Part 2] [http://www.ccel.org/print/schaff/npnf102/iv.XX.9 Part 3]

=== March 23 ===
----
==== Topic ====
Revelation 21 & 22
==== Readings ====
* Rev 21-22
* ESF Commentary pp. 109-115, Rhetorical Analysis pp. 132-139

Bible Study Syllabus (Mark)

2014-04-10T23:45:52Z

Wikiadmin: 1 revision

This is the syllabus that was used for the Bible study during the summer of 2006. See [[Bible Study Syllabus]] for the current syllabus.

== Schedule ==
=== May 25 ===
----
==== Topic ====
Interpreting Scripture
==== Readings ====
* [[On Christian Doctrine]], books I-III

=== June 1 ===
----
==== Topic ====
Introduction to the Gospel of Mark, Mark Chapter 1 (John the Baptist, Temptation, Calling the First Disciples, Solitary Prayer, Exorcism, Healings)
==== Readings ====
* [[Gospel of Mark|Mark]] Chapter 1
* [[Mark (Larry W. Hurtado Commentary)|Hurtado Commentary]] - Introduction and the first two chapters (pages 1-34)
* [[Catena Aurea]] - Sections on Mark 1 (pages 1-24)
* [http://www.ccel.org/ccel/schaff/npnf104.v.v.iv.xxxvii.html Augustine's "Answer to the Letters of Petilian the Donatist"] - read paragraph 87
* [http://www.ccel.org/ccel/schaff/anf03.vi.iii.x.html#vi.iii.x-Page_674 Tertullian's "On Baptism" Chapter X]
* [http://www.ccel.org/ccel/schaff/anf09.xv.iii.i.xiv.html Origen's "Commentary on John" Chapter 14]

=== June 8 ===
----
==== Topic ====
Mark Chapter 2 (Healing a Paralytic, Calling of Levi, Fasting, The Sabbath)
==== Readings ====
* [[Gospel of Mark|Mark]] Chapter 2
* [[Mark (Larry W. Hurtado Commentary)|Hurtado Commentary]] - Chapters 3 and 4 (pages 35-55)
* [[Catena Aurea]] - Sections on Mark 2 (pages 25-35)
* [http://www.orthodox.net/articles/orthodox-christian-fasting-john-chrysostom.html St. John Chrysostom - From "Concerning the Statues", Excerpts from Homily III]
* [http://www.firstthings.com/ftissues/ft0503/opinion/duffy.html Eamon Duffy "To Fast Again" (optional)]

=== June 15 ===
----
==== Topic ====
Mark Chapter 3 (Crowds Follow Jesus, the Twelve Apostles, Jesus and Beelzebub, Jesus' Family)
==== Readings ====
* [[Gospel of Mark|Mark]] Chapter 3
* [[Mark (Larry W. Hurtado Commentary)|Hurtado Commentary]] - Chapters 5 and 6 (pages 56-60)
* [[Catena Aurea]] - Sections on Mark 3 (pages 36-47)
* [http://www.ccel.org/a/aquinas/summa/FP/FP114.html Aquinas - Of Assaults of the Demons, Summa Theologica I.114]

=== June 22 ===
----
==== Topic ====
Mark Chapter 4 (Parable of the Sower, Parable of the Mustard Seed, Jesus Calms the Storm)
==== Readings ====
* [[Gospel of Mark|Mark]] Chapter 4
* [[Mark (Larry W. Hurtado Commentary)|Hurtado Commentary]] - Chapters 7 and part of 8 (pages 71-82)
* [[Catena Aurea]] - Sections on Mark 4 (pages 48-59)
* [http://virtualreligion.net//primer/mustard.html Synoptic Gospels Primer - Mustard & Leaven] Look at the parallel texts, then read the [http://virtualreligion.net//primer/mustard_2.html Analysis] section (skip the portion on the Parable of the Leaven).

=== June 29 ===
----
==== Topic ====
Mark Chapter 5 (Pigs That Ran Straightaway Into The Water, A Bleeding Woman, A Dead Girl)
==== Readings ====
* [[Gospel of Mark|Mark]] Chapter 5
* [[Mark (Larry W. Hurtado Commentary)|Hurtado Commentary]] - End of Ch. 8 and beginning of Ch. 9 (pages 82-88)
* [[Catena Aurea]] - Sections on Mark 5 (pages 60-70)
* [http://religion-cults.com/spirit/charisms.htm J. Domínguez, M.D. - Gifts, Charisms, and Ministries of the Holy Spirit]

=== July 6 ===
----
==== Topic ====
Mark Chapter 6 (Prophet Without Honor, John the Baptist Beheaded, Jesus Feeds the Five Thousand)
==== Readings ====
* [[Gospel of Mark|Mark]] Chapter 6
* [[Mark (Larry W. Hurtado Commentary)|Hurtado Commentary]] - Chapters 9 - 11 (pages 88-107)
* [[Catena Aurea]] - Sections on Mark 6 (pages 71-87)
* [http://www.ccel.org/ccel/edwards/works1.vii.iv.xi.html Jonathan Edwards - A Treatise Concerning Religious Affections, part III, section X]

=== July 13 ===
----
==== Topic ====
Mark Chapter 7 (Clean and Unclean, Healing the Gentile woman's daughter, healing a deaf man)
==== Readings ====
* [[Gospel of Mark|Mark]] Chapter 7
* [[Mark (Larry W. Hurtado Commentary)|Hurtado Commentary]] - Chapters 12 - 13 (pages 108-120)
* [[Catena Aurea]] - Sections on Mark 7 (pages 88-98)
* [http://virtualreligion.net/iho/pharisee.html] Pharisees and Sadducees
* [http://virtualreligion.net/iho/purity.html] Purity and Social Relations

=== July 20 ===
----
==== Topic ====
Mark Chapter 8 (Jesus Feeds the Four Thousand, The Yeast of the Pharisees and Herod, The Healing of a Blind Man at Bethsaida, Peter's Confession of Christ, Jesus Predicts His Death)
==== Readings ====
* [[Gospel of Mark|Mark]] Chapter 8
* [[Mark (Larry W. Hurtado Commentary)|Hurtado Commentary]] - Chapters 14 - 15 (pages 121-143)
* [[Catena Aurea]] - Sections on Mark 8 (pages 99-110)
* [http://homepage.mac.com/shanerosenthal/reformationink/mlmk08.htm Martin Luther's sermon "Jesus Feeds the Four Thousand"]

=== July 27 ===
----
==== Topic ====
Mark Chapter 9 (The Transfiguration, Healing of a Boy with an Evil Spirit, Disciples' Argument about Who is the Greatest, Causing "Little Ones" to Sin)
==== Readings ====
* [[Gospel of Mark|Mark]] Chapter 9
* [[Mark (Larry W. Hurtado Commentary)|Hurtado Commentary]] - Chapters 16-17
* [[Catena Aurea]] - Sections on Mark 9 (pages 111-130)
* [http://www.ccel.org/ccel/macdonald/unspoken1.ii.html George MacDonald, Unspoken Sermons]

=== August 3 ===
----
==== Topic ====
Mark Chapter 10 (Divorce, Children, Wealth, Jesus Predicts His Death and Resurrection, Sitting at Jesus's Right Hand, Jesus Heals a Blind Man)
==== Readings ====
* [[Gospel of Mark|Mark]] Chapter 10
* [[Mark (Larry W. Hurtado Commentary)|Hurtado Commentary]] - Chapters 18-19
* [[Catena Aurea]] - Sections on Mark 10 (pages 131-148)
* [http://www.luthersem.edu/word&world/Archives/14-3_Sex/14-3_Juel.pdf Donald H. Juel, The Way of the Cross: Markan Texts for Late Penetecost]

=== August 10 ===
----
==== Topic ====
Mark Chapter 11 (The Triumphal Entry, Jesus in the Temple, Cursing the Fig Tree)
==== Readings ====
* [[Gospel of Mark|Mark]] Chapter 11
* [[Mark (Larry W. Hurtado Commentary)|Hurtado Commentary]] - Chapters 20-start of 21
* [[Catena Aurea]] - Sections on Mark 11 (pages 149-159)

=== August 17 ===
----
==== Topic ====
Mark Chapter 12 (The Parable of the Tenants, Paying Taxes to Caesar, Marriage at the Resurrection, The Greatest Commandment, Whose Son Is the Christ, The Widow's Offering)
==== Readings ====
* [[Gospel of Mark|Mark]] Chapter 12
* [[Mark (Larry W. Hurtado Commentary)|Hurtado Commentary]] - Sections on Mark 12
* [[Catena Aurea]] - Sections on Mark 12 (pages 160-171)

=== August 24 ===
----
==== Topic ====
Mark Chapter 13 (Signs of the End of the Age, The Day and Hour Unknown)
==== Readings ====
* [[Gospel of Mark|Mark]] Chapter 13
* [[Mark (Larry W. Hurtado Commentary)|Hurtado Commentary]] - Sections on Mark 13
* [[Catena Aurea]] - Sections on Mark 13 (pages 172-184)
* [http://www.lectionarystudies.com/studyg/sunday33bagt.html Rev. Bryan Findlayson (Anglican priest), "Lectionary Bible Studies and Sermons", Mark 13:1-13]

=== August 31 ===
----
==== Topic ====
Mark Chapter 14
==== Readings ====
* [[Gospel of Mark|Mark]] Chapter 14
* [[Mark (Larry W. Hurtado Commentary)|Hurtado Commentary]] - Sections on Mark 14
* [[Catena Aurea]] - Sections on Mark 14 (pages 185-208)

=== September 7 ===
----
==== Topic ====
Mark Chapters 15-16
* [[Gospel of Mark|Mark]] Chapters 15-16
* [[Mark (Larry W. Hurtado Commentary)|Hurtado Commentary]] - Sections on Mark 15-16
* [[Catena Aurea]] - Sections on Mark 15-16 (pages 209-235)

Bible Study Syllabus (Hosea)

2014-04-10T23:45:52Z

Wikiadmin: 12 revisions

This is the syllabus used when the Bible study was reading the book of Hosea, in the spring of 2007. Throughout the Hosea study we referred to one extra-scriptural text each week, Daniel J Simundson's commentary. Additionally, there were supplemental readings each week.

== Schedule ==
=== February 15 ===
----
==== Topic ====
The Biblical Text
==== Readings ====
* [http://biblestudy.definingterms.com/Readings/A_text_that_redescribes_brueggemann.pdf A Text That Redescribes - Walter Brueggemann]
* [http://biblestudy.definingterms.com/Readings/neuhaus_salvation_is_from_the_jews.pdf Salvation is from the Jews - Richard John Neuhaus]

=== February 22 ===
----
==== Topic ====
Hosea 1
==== Readings ====
* Hosea, Joel, Amos, Obadiah, Jonah, Micah: Introduction and section on Hosea Chapter 1 - Daniel J Simundson
* [http://biblestudy.definingterms.com/Readings/hosea_1_rashi.pdf Hoshea 1 Commentary from Rashi, 11th century Jewish rabbi]

=== March 8 ===
----
==== Topic ====
Hosea 2
==== Readings ====
* Hosea, Joel, Amos, Obadiah, Jonah, Micah: Section on Hosea Chapter 2 - Daniel J Simundson
* [http://biblestudy.definingterms.com/Readings/Day_Teaching_Marriage_Metaphor_Texts.pdf Linda Day - Teaching the Prophetic Marriage Metaphor Texts]

=== March 15 ===
----
==== Topic ====
Hosea 3
==== Readings ====
* Hosea, Joel, Amos, Obadiah, Jonah, Micah: Section on Hosea Chapter 3 - Daniel J Simundson
* [http://biblestudy.definingterms.com/Readings/calvin_hosea_commentary.pdf John Calvin - Commentary on Hosea 3]

=== March 22 ===
----
==== Topic ====
Hosea 4
==== Readings ====
* Hosea, Joel, Amos, Obadiah, Jonah, Micah: Section on Hosea Chapter 4 - Daniel J Simundson
* [http://biblestudy.definingterms.com/Readings/spurgeon_unknown_giver.pdf Charles Spurgeon - The Unknown Giver and the Misused Gifts]

=== March 29 ===
----
==== Topic ====
Hosea 5
==== Readings ====
* Hosea, Joel, Amos, Obadiah, Jonah, Micah: Section on Hosea Chapter 5 - Daniel J Simundson
* [http://biblestudy.definingterms.com/Readings/VanGemeren.pdf Willem VanGemeren - Perspectives on Prophesy, Chapter from "Interpreting the Prophetic Word"]

=== April 5 ===
----
==== Topic ====
Hosea 6
==== Readings ====
* Hosea, Joel, Amos, Obadiah, Jonah, Micah: Section on Hosea Chapter 6 - Daniel J Simundson
* [http://biblestudy.definingterms.com/Readings/packer.pdf J.I. Packer - "Knowing God" Chapters 2 and 3]

=== April 12 ===
----
==== Topic ====
Hosea 7
==== Readings ====
* Hosea, Joel, Amos, Obadiah, Jonah, Micah: Section on Hosea Chapter 7 - Daniel J Simundson
* [http://theologytoday.ptsem.edu/search/display-page.asp?Path=/jul1985/v42-2-article3.htm Stanley Hauerwas - The Gesture of a Truthful Story]
** [http://biblestudy.definingterms.com/Readings/Hauerwas_Gesture_of_a_Truthful_Story.pdf PDF Version]

=== April 19 ===
----
==== Topic ====
Hosea 8
==== Readings ====
* Hosea, Joel, Amos, Obadiah, Jonah, Micah: Section on Hosea Chapter 8 - Daniel J Simundson
* [http://biblestudy.definingterms.com/Readings/Aquinas_Summa_Theologica_Idolatry.pdf Saint Thomas Aquinas - Summa Theologica: Question 94 - Of Idolatry]

=== April 26 ===
----
==== Topic ====
Hosea 9
==== Readings ====
* Hosea, Joel, Amos, Obadiah, Jonah, Micah: Section on Hosea Chapter 9 - Daniel J Simundson
* [http://biblestudy.definingterms.com/Readings/niebuhr_beyond_tragedy.pdf Reinhold Niebuhr - Beyond Tragedy, Chapters 4 and 5]

=== May 3 ===
----
==== Topic ====
Hosea 10
==== Readings ====
* Hosea, Joel, Amos, Obadiah, Jonah, Micah: Section on Hosea Chapter 10 - Daniel J Simundson
* [http://biblestudy.definingterms.com/Readings/pusey.pdf Edward Pusey - Commentary on Hosea 10]

=== May 10 ===
----
==== Topic ====
Hosea 11
==== Readings ====
* Hosea, Joel, Amos, Obadiah, Jonah, Micah: Section on Hosea Chapter 11 - Daniel J Simundson
* [http://www.gospeltruth.net/1839OE/391009_emotions_of_god.htm Charles Grandison Finney - Affections and Emotions of God]
* [http://www.firstthings.com/article.php3?id_article=2262&var_recherche=hosea Thomas G. Weinandy - Does God Suffer?]

=== May 17 ===
----
==== Topic ====
Hosea 12
==== Readings ====
* Hosea, Joel, Amos, Obadiah, Jonah, Micah: Section on Hosea Chapter 12 - Daniel J Simundson
* [http://www.uscj.org/israelcenter/haftarahEdit.php?id=28 Rabbi Mordechai (Mitchell) Silverstein - Parshat Vayetze]
* [http://www.ou.org/torah/frankel/haftarot/vayeitzei61.htm Rabbi Pinchas Frankel - Haftarah of Parshat Vayetze]

=== May 24 ===
----
==== Topic ====
Hosea 13
==== Readings ====
* Hosea, Joel, Amos, Obadiah, Jonah, Micah: Section on Hosea Chapter 13 - Daniel J Simundson
* [http://biblestudy.definingterms.com/Readings/bandstra_samuel_8-12.pdf Barry L. Bandstra - Excerpt from Reading the Old Testament]
** [http://www.hope.edu/bandstra/RTOT/CH8/CH8_1C.HTM Original text]
* [http://biblestudy.definingterms.com/Readings/vft_origin_of_kingship.pdf Vine & Fig Tree - The State as Rejection of God]
** [http://members.aol.com/XianAnarch/1sam8.htm Original text]

Bible Study Syllabus (Hays)

2014-04-10T23:45:51Z

Wikiadmin: 1 revision

This is the syllabus that the Bible study used in the summer of 2007. We read Richard B. Hays' ''The Moral Vision of the New Testament''. Below is the weekly reading schedule.

== Schedule ==
=== June 14 ===
----
==== Topic ====
Introduction and Paul
==== Readings ====
* Everyone reads the introduction (pp. 1-12)
* Each person picks one of the below to read:
** Paul: The Koinonia of His Suffering (pp. 16-59) or
** Developments in the Pauline Tradition (pp. 60-72)

=== June 21 ===
----
==== Topic ====
The Gospels
==== Readings ====
* Each person chooses one of the following four chapters to present to the rest of the group:
** The Gospel of Mark: Taking Up the Cross (pp. 73-92)
** The Gospel of Matthew: Training for the Kingdom of Heaven (pp. 93-111)
** Luke-Acts: Liberation through the Power of the Spirit (pp. 112-137)
** The Gospel and Epistles of John: Loving One Another (pp. 138-157)

=== June 28 ===
----
==== Topic ====
The Historical Jesus and Revelation
==== Readings ====
* Everyone reads pp. 158-185.
** Excursus: The Role of the Historical Jesus in New Testament Ethics
** Revelation: Resisting the Beast

=== July 5 ===
----
==== Topic ====
The Synthetic Task
==== Readings ====
* Everyone reads pp. 187-205
** All of Part Two, The Synthetic Task: Finding Coherence in the Moral Vision of the New Testament

=== July 12 ===
----
==== Topic ====
Introduction to Christian Ethicists, Niebuhr, and Barth
==== Readings ====
* Everyone reads pp. 207-238.
** How Do Ethicists Use Scripture? Diagnostic Questions
** Niebuhr and Barth sections of Five Representative Hermeneutical Strategies

=== July 19 ===
----
==== Topic ====
Yoder and Hauerwas
==== Readings ====
* Everyone reads pp. 239-265
** Yoder and Hauerwas sections of Five Representative Hermeneutical Strategies

=== July 26 ===
----
==== Topic ====
Schussler-Fiorenza and Normative Proposals
==== Readings ====
* Everyone reads pp. 266-312.
** Schussler-Fiorenza section from Five Representative Hermeneutical Strategies
** How Shall We Use the Texts: Normative Proposals

=== August 2 ===
----
==== Topic ====
Test Case: Abortion
==== Readings ====
* Everyone reads pp. 444-461.

=== August 9 ===
----
==== Topic ====
Test Case: Violence in Defense of Justice
==== Readings ====
* Everyone reads pp. 317-346.

=== August 16 ===
----
==== Topic ====
Test Case: Homosexuality
==== Readings ====
* Everyone reads pp. 379-406.

=== August 23 ===
----
==== Topic ====
Test Case: Anti-Judaism and Ethnic Conflict
==== Readings ====
* Everyone reads pp. 407-443.

Bible Study Syllabus (Genesis)

2014-04-10T23:45:51Z

Wikiadmin: 1 revision

This is the syllabus used when the Bible study was reading the book of Genesis, in the summer of 2008. Throughout the study of the book of Genesis we used Leon R Kass' commentary called The Beginning of Wisdom: Reading Genesis.

== Schedule ==
=== May 13 ===
----
==== Topic ====
Genesis 1
==== Readings ====
* Chapter 1 of Kass's Commentary
* Selections from Barth's '''Church Dogmatics'''

=== May 20 ===
----
==== Topic ====
Genesis 2 & 3
==== Readings ====
Chapters 2 & 3 of Kass's Commentary

=== May 27 ===
----
==== Topic ====
Genesis 4 & 5
==== Readings ====
* Chapter 4 of Kass's Commentary
* Forward and chapter "The Founding Murder" from '''I See Satan Fall Like Lightning''' by Rene Girard

=== June 3 ===
----
==== Topic ====
Genesis 6
==== Readings ====
* Chapter 5 of Kass's Commentary
* "The Virtues in Heroic Societies" by Alasdair MacIntyre

=== June 10 ===
----
==== Topic ====
Genesis 7 & 8
==== Readings ====
* Chapter 6 of Kass's Commentary
* [http://biblestudy.definingterms.com/Readings/calvin_genesis8.pdf Commentary on Genesis 8 by John Calvin]

=== June 17 ===
----
==== Topic ====
Genesis 9: 18-28
==== Readings ====
* Chapter 7 of Kass's Commentary
* [http://www.straightdope.com/mailbag/mdrunknoah.html Straight Dope on Drunken Noah]. Note that there are actually two pages to this website (I originally and accidentally sent out only page 2). The first page is about the text and the second about the historical use of the text. Feel free to read one or both. I look forward to questions and discussion in the forum.

=== June 24 ===
----
==== Topic ====
Genesis 10 & 11
==== Readings ====
* Chapter 8 of Kass's Commentary
* God Came Down... and God Scattered: Acts of Punishment or Acts of Grace? by Nancy deClaisse-Walford

=== July 1 ===
----
==== Topic ====
Genesis 10 & 11
==== Readings ====
* Chapter 9 of Kass's Commentary

=== July 8 ===
----
==== Topic ====
Abraham and Sarah
==== Readings ====
* Chapter 10 of Kass's Commentary
* Two devotional passages from Charles Spurgeon on God's promises: [http://www.ccel.org/ccel/spurgeon/morneve.d0428am.html one] [http://www.ccel.org/ccel/spurgeon/morneve.d0418pm.html two]
* [http://www2.ida.net/graphics/shirtail/patrairc.htm Abraham in Egypt: A Collation of Evidence for the Case of the Missing Wife by Thomas W. Mackay] - A Mormon analysis of Abram and Sarai in Egypt

=== July 15 ===
----
==== Topic ====
Patriarchy
==== Readings ====
* Chapter 11 of Kass's Commentary

=== July 22 ===
----
==== Topic ====
"Inheriting the Way", from Abraham to Isaac
==== Readings ====
* Chapter 12 of Kass's Commentary

Bible Study Syllabus (Colossians)

2014-04-10T23:45:51Z

Wikiadmin: 23 revisions

This is the syllabus for the Bible study for the fall of 2008. This semester we are doing a two-part series on Paul. The first half of the semester consists of a book by N.T. Wright called "Paul: In Fresh Perspective". The second half of the semester consists of a study of Colossians.

== Schedule ==
=== September 7 ===
----
==== Topic ====
Faith and Politics: From the Left
==== Readings ====
* Jim Wallis - High Stakes For Church and State
** [http://biblestudy.definingterms.com/Readings/high_stakes_wallis.pdf Printable Version]
** [http://www.sojo.net/index.cfm?action=magazine.article&mode=printer_friendly&issue=soj0411&article=041110 Original Web Version]
* Ariel Sabar - Barack Obama: Putting faith out front
** [http://biblestudy.definingterms.com/Readings/csmonitor_obama.pdf Printable Version]
** [http://www.csmonitor.com/2007/0716/p01s01-uspo.html?page=1 Original Web Version]

=== September 14 ===
----
==== Topic ====
Faith and Politics: From the Right
==== Readings ====
* [http://www.firstthings.com/article.php3?id_article=5358 Evangelicals and Catholics Together - That They May Have Life]
* [http://www.eppc.org/printVersion/print_pub.asp?pubID=2108 George Weigel - Religious Conviction and Democratic Etiquette]

=== September 21 ===
----
==== Topic ====
Paul in Fresh Perspective: Introduction
==== Readings ====
* Paul in Fresh Perspective, Chapters 1 & 2 (pp. 1-39)

=== September 28 ===
----
==== Topic ====
Paul in Fresh Perspective
==== Readings ====
* Paul in Fresh Perspective, Chapters 3 & 4

=== October 5 ===
----
==== Topic ====
Paul in Fresh Perspective
==== Readings ====
* Paul in Fresh Perspective, Chapters 5 & 6

=== October 12 ===
----
==== Topic ====
Paul in Fresh Perspective
==== Readings ====
* Paul in Fresh Perspective, Chapters 7 & 8

=== October 26 ===
----
==== Topic ====
Colossians 1:1-14
==== Readings ====
* Colossians 1:1-14
* Thompson pp. 1-27, 131-143

=== November 2 ===
----
==== Topic ====
Colossians 1:15-29
==== Readings ====
* Colossians 1:15-29
* Thompson pp. 27-47, 111-123
* John Howard Yoder, "Christ and Power" from ''The Politics of Jesus''

=== November 9 ===
----
==== Topic ====
Colossians 2
==== Readings ====
* Colossians 2
* Thompson pp. 47-68, 143-154
* Martin Luther "On Christian Freedom"

=== November 16 ===
----
==== Topic ====
Colossians 3:1-3:11
==== Readings ====
* Colossians 3:1-3:11
* Thompson pp. 68-80, 125-131, 155-163
* Michael Barram "Colossians 3:1-17"

=== November 23 ===
----
==== Topic ====
Colossians 3:12-4:1
==== Readings ====
* Colossians 3:12-4:1
* Thompson pp. 80-97, 163-177

Bible Study Syllabus (Acts)

2014-04-10T23:45:50Z

Wikiadmin: 1 revision

This is the syllabus used when the Bible study was reading the book of Hosea, in the fall of 2007. Throughout the study of the book of Acts we used [[Luke Timothy Johnson|Luke Timothy Johnson's]] commentary from the Sacra Pagina series entitled ''[[The Acts of the Apostles]]''.

== Schedule ==
=== August 30 ===
----
==== Topic ====
Chillaxin'
==== Event ====
Grilling at Dave's house

=== Monday September 10 ===
----
==== Topic ====
History and Christianity
==== Readings ====
* [http://biblestudy.definingterms.com/Readings/the-new-testament-and-the-people-of-god-chapter-4.pdf The New Testament and the People Of God - N.T. Wright]
** Read sections 1, 2, 3, 5ii, 5iii
** Right click on the document to rotate it so that you can read it (for windows users).

=== September 17 ===
----
==== Topic ====
Acts Chapter 1
==== Readings ====
* The Book of Acts, Chapter 1
* [http://biblestudy.definingterms.com/Readings/The_Acts_of_the_Apostles_Chapters_1-3.pdf The Acts of the Apostles Chapters 1 and 2 (pages 23-40)]
* [http://www.ccel.org/ccel/schaff/npnf111.vi.i.html St. John Chrysostom's first Homily on Acts]

=== September 24 ===
----
==== Topic ====
Acts Chapters 2 & 3
==== Readings ====
* The Book of Acts, Chapters 2 & 3
* [http://biblestudy.definingterms.com/Readings/The_Acts_of_the_Apostles_Chapters_1-3.pdf The Acts of the Apostles Chapters 3-6 (pages 41-75), Interpretation sections only]
* [http://biblestudy.definingterms.com/Readings/Williams_The_Event_of_the_Holy_Spirit.pdf J. Rodman Williams - Chapter 2: The Event of the Holy Spirit]
** [http://www.regent.edu/acad/schdiv/williams/pent2.html Original source]

=== October 1 ===
----
==== Topic ====
Acts Chapters 4 & 5
==== Readings ====
* The Book of Acts, Chapters 4 & 5
* Relevant parts of The Acts of the Apostles
* [http://www.ccel.org/ccel/white/acts.x.html Ellen White - A Warning Against Hypocrisy]

=== October 8 ===
----
==== Topic ====
Acts Chapters 6 & 7
==== Readings ====
* The Book of Acts, Chapters 6 & 7
* Relevant parts of The Acts of the Apostles
* Moessner - 'The Christ must suffer': new light on the Jesus-Peter, Stephen, Paul parallels in Luke-Acts

=== October 15 ===
----
==== No Bible Study ====
We're taking a break because of fall break and the camping trip.

=== October 22 ===
----
==== Topic ====
Acts Chapters 8 & 9
==== Readings ====
* The Book of Acts, Chapters 8 & 9
* Relevant parts of The Acts of the Apostles
* [http://biblestudy.definingterms.com/Readings/Callahan_Claritas_Scripturae.pdf James Patrick Callahan - Claritas Scripturae: The Role of Perspicuity In Protestant Hermeneutics]
** [http://www.biblicalstudies.org.uk/article_perspicuity.html Original text (with footnotes)]

=== October 29 ===
----
==== Topic ====
Acts Chapters 10 & 11
==== Readings ====
* The Book of Acts, Chapters 10 & 11
* Relevant parts of The Acts of the Apostles
* [http://biblestudy.definingterms.com/Readings/cornelius.pdf David Matson and Warren Brown - Tuning the Faith: The Cornelius Story in Resonance Perspective]

=== November 5 ===
----
==== Topic ====
Acts Chapters 12 & 13
==== Readings ====
* The Book of Acts, Chapters 12 & 13
* Relevant parts of The Acts of the Apostles
* [http://biblestudy.definingterms.com/Readings/meeks_making_up_history.pdf Wayne Meeks - Assisting the Word by Making (Up) History: Luke's Project and Ours]

=== November 12 ===
----
==== Topic ====
Acts Chapters 14 & 15
==== Readings ====
* The Book of Acts, Chapters 14 & 15
* Relevant parts of The Acts of the Apostles
* [http://biblestudy.definingterms.com/Readings/martyrdom_of_polycarp.pdf The Martyrdom of Saint Polycarp, Bishop of Smyrna]
** [http://www.ccel.org/ccel/richardson/fathers.vii.i.html Original source at CCEL]

=== November 19 ===
----
==== Topic ====
Acts Chapters 16 & 17
==== Readings ====
* The Book of Acts, Chapters 16 & 17
* Relevant parts of The Acts of the Apostles
* [http://biblestudy.definingterms.com/Readings/Calvin_Acts_Volume_II.pdf John Calvin - Commentary on Acts - Read the pages numbered 56-65 (pages 62-71 of the PDF)]

=== November 26 ===
----
==== Topic ====
Acts Chapters 18 & 19
==== Readings ====
* The Book of Acts, Chapters 18 & 19
* Relevant parts of The Acts of the Apostles
* [http://biblestudy.definingterms.com/Readings/Cavanaugh_When_Enough_Is_Enough.pdf William T. Cavenaugh - When Enough is Enough]
** [http://www.sojo.net/index.cfm?action=magazine.article&issue=soj0505&article=050510 Original source at Sojourners]

=== December 3 ===
----
==== Topic ====
Acts Chapters 20 & 21
==== Readings ====
* The Book of Acts, Chapters 20 & 21
* Relevant parts of The Acts of the Apostles
* "Pentecostal Missiology in Ecumenical Perspective: Contributions, Challenges, Controversies" by Veli-Matti Karkkainen

=== December 10 ===
----
==== Topic ====
Acts Chapters 22 & 23
==== Readings ====
* The Book of Acts, Chapters 22 & 23
* Relevant parts of The Acts of the Apostles

=== December 17 ===
----
==== Topic ====
Acts Chapters 24 & 25
==== Readings ====
* The Book of Acts, Chapters 24 & 25
* Relevant parts of The Acts of the Apostles
* [http://biblestudy.definingterms.com/Readings/Whitford_Two_Kingdoms.pdf David M Whitford - Cura Religionis or Two Kingdoms: The Late Luther on Religion and the State in the Lectures on Genesis 1]
** [http://www.servetus.org/en/news-events/articulos/ensayo240206.htm Original Source]

=== January 7 ===
----
==== Topic ====
Acts Chapters 26, 27 & 28
==== Readings ====
* The Book of Acts, Chapters 26, 27 &28
* Relevant parts of The Acts of the Apostles
* [http://www.sbl-site.org/publications/article.aspx?articleId=695 Micah Kiel - Did Paul Get Whacked? - The endings of the Sopranos and the Acts of the Apostles]

Bible Study Syllabus

2014-04-10T23:45:49Z

Wikiadmin: 11 revisions