"Life in Year One" by Scott Korb, a Review

As the old saying goes: the more things change the more they stay the same. That in a nutshell could sum up Scott Korb's highly readable book "Life in Year One: What the World Was Like in First-Century Palestine". Then again, such a summation might encourage you not to read it, which would be an injustice on my part because there is much that we need to take into account when considering the life and times that shaped the the New Testament generation.

Scott Korb sets up his book in a fairly straight forward way by examining ten fairly common things (the world, money, home, food, baths, health, respect, religion, war, and death) as they were in first century Palestine. In so doing he takes the fairly exotic topic of a world two thousand years removed from our own and puts it into terms that we can all readily understand.

Scott Korb not only examines how such familiar things as money and health were understood two thousand years ago in a part of the world that is as foreign to us today as it was way back then, the author also does a good job of putting those ancient situations into contemporary ways of seeing the world. For instance, in his chapter on food, Korb clues us into a huge shift that was happening in year one, in Palestine. That is, there was a large increase in the number of cities as well as a shift in population from rural to urban living. This shift impacted how people fed themselves, from a diversified largely vegetarian diet to a reliance on one crop--corn, or more specifically barelycorn.

In his attempt to get us to understand what this means both to first century people as well as twenty-first century people trying to understand them, he writes:

Indeed, it's hardly going too far to call these years at the start of the first century the birth of big agribusiness. It might be said, in fact, that during the first century a displaced tenant farmer in Galilee was witness to an ancient version of what food writer Michael Pollan, author of The Omnivore's Dilemma, has described in America as the "Conquest of Corn." And in those terms, we might call the dilemma facing the first-century peasant in Palestine the "Conquest of Barleycorn." (Korb, p. 87)

Not only does Korb do a nice job of pointing out similarities between our world and theirs, he also injects wit and humor that remind us of just how human our forebears are. In chapter nine "War in Year One" in his attempt to describe what exactly led to the revolt in year 66 that eventually led to the Romans sack of Jerusalem and destruction of the second Temple, Korb describes everything from the seriously historical to the seriously hysterical, if not down-right absurd.

Relying on first-century sources he shares the following story of what might have initiated the revolt:

Some blame even has to fall on an unnamed Roman soldier who, in the spirit of Monty Python, farted in the general direction of a crowd of Jews: "The people had assembled in Jerusalem for the Feast of Unleavened Bread, and the Roman cohort stood on guard over the Temple colonnade, armed men always being on duty at the feasts to forestall any rioting by the vast crowds. One of the soldiers pulled up his garment and bent over indecently, turning his backside towards the Jews and making a noise as indecent as his attitude." (Korb, p. 175)

These two examples are but just two of many that will make you think about the world of the New Testament in a whole new way.

Also of note, if you purchase or check out this book, Korb's footnotes are just as informative and worthy of attention as the main body of his work. I highly recommend this book to anyone interested in a wider and deeper understanding of the world in which Jesus lived, died and rose again.

Maundy Thursday

So what is this word "maundy"?

According to Donald K. McKim in his "Westminster Dictionary of Theological Terms" Maundy Thursdy (From Latin mandatum, "mandate," "commandment")refers to Holy Thursday, before Good Friday, when Jesus commanded his disciples to follow his example of service in the washing of feet (John 13:5ff.). The term derives from the Latin mandatum novum, "I give you a new commandment, that you love one another" (John 13:34).

It is a little unfortunate that Maundy Thursday falls on the rather annoying secular holiday of April Fools Day this year. But hopefully anyone who perpetrates a prank today will do it with a loving spirit and not out of some other motivation, especially if they call themselves a Christian.

Which makes me wonder if all those so called "Christian Militia" people are going to observe Maundy Thursday? I mean, if they do take the time to observe this holy day do they understand the hypocrisy they are living? Then again, maybe they understand that although they call themselves "Christian" they really aren't in anything but name only. And what about Glenn Beck and his efforts at saying who is and who is not a good enough Christian, does he understand the problem with that especially if, as a member of the LDS church, he takes Jesus words and commandments seriously?

I think you see where I'm going with all of this. How might we all do a better job at following Jesus new commandment to love one another? In what ways might you look at things differently in your life in response to Jesus' Maundy Thursday mandate?

Thoughts on this Week's New Testament Reading

Sunday's Gospel reading, according to the Revised Common Lectionary, contains two stories of healings; the first of a little girl from a distance and the second of a deaf man. While the RCL contains both stories, for various reasons I'm just going to focus on the first story. A less serious reason for focussing on only one of the stories is that it is communion Sunday and I'm conditioned as well are most people at FPC for preaching to endure no more than about fifteen minutes and the more serious reason is that I believe the first story speaks to us more than the second.

So what about the first of the two healing stories is more relevant? Well, for one it speaks to all of who are parents because the little girl who is healed from a distance receives the blessing as a result of her mother persistently pestering Jesus to heal her daughter. The first part of the passage appeals to anyone who has ever had a sick child and wants to see her made well. I can't imagine anyone upon hearing Mark 7:24-30 not feeling the aching heart of the mother who boldly approaches Jesus and asks for her daughter to be made whole.

Although this mother goes unnamed by Mark, she is a model of persistent faith and prayer. She is someone we can all bring to mind when faced with adversity. She is someone whose trust in God gives us all an idea of what it means to trust in God no matter what we are facing. It is a powerful story in the middle of Mark's Gospel and one I am looking forward to preaching.

Though I must say, since it is about healing it is awfully tempting to bring up the healthcare debate and make the sermon that much more "relevant". That being said, the problem with those kind of sermons is that they really don't proclaim the gospel, the good news that no matter what we face, God walks with us. So I won't give into that particular temptation no matter how alluring it may be.

"Jesus, Interrupted" by Bart D. Ehrman, a short review

Are you looking for a challenging read? Have you read the Bible and it raised more questions than it answered? Then perhaps you should consider picking up Bart D. Ehrman's new book, "Jesus, Interrupted". Interestingly, as I've talked about this book with a few while I've been reading it, I've thought the title was "Jesus, Interpreted", perhaps that was intentional on Ehrman's part. But be warned, if you do pick up this book, you may have some of your preconceived notions of faith heavily challenged.

On the whole, as Ehrman argues throughout, the book is a summary of what most pastors learned in seminary, that is the historical-critical approach to Biblical Interpretation. I try to bring some of these ideas to Sunday School classes and occasionally bring them to light in a sermon, but even for me, reading these ideas again was at times shocking. That being said, though, it wasn't really anything new, at least to one who has been through a fully accredited Presbyterian Seminary.

So what is the historical-critical approach to Biblical Interpretation? Donald K. McKim in his concise "Westminster Dictionary of Theological Terms" defines it as "A means of biblical criticism that studies the texts according to their historical setting(s). This includes their time and place of composition, circumstances, author(s), how they came to be written, and audience(s) addressed. To reconstruct the historical situation is the main task."

That is, how did the Bible come to be? The short answer is that it did not descend from heaven as so much manna but instead developed over a long period of time and continues to be understood in various ways by a variety of people. Now that may not sound very "Christian", but then again it depends on your definition of "Christian" does it not?

For me, the long and the short of the Bible is that it can be looked at in its original context and that does not diminish my faith, in fact, a better understanding of how the Bible came to be only strengthens my faith. Does it lead me to question some of the central beliefs of the church? Absolutely, but does that mean I stop trusting in Jesus Christ? No way. Could some see this as a problem in their pastor or in a pastor? No doubt.

In fact, some of my colleagues in ministry did everything they could to challenge the idea of historical-critical interpretation of the Bible while they were in Seminary and now that they are serving in churches, by "protecting" the church (as they see it) from candidates for ministry who might hold such perspectives as well as from pastors who dare bring credulity to such ideas. That, truth be told, can be frustrating. But it does not deter me from enjoying good scholarship wherever it comes from.

So if you're up to it, look into Ehrman's latest book and along the way check in with me if you have questions or if you want to chat about it over coffee, virtually or in the flesh.

"Kings", NBC & the Bible

Just when you might have thought that religion was dead or dying in America NBC has chosen to make one of its biggest shows since "West Wing" based not on contemporary American politics, but on the story of Saul and David beginning in the Bible at 1 Samuel. Granted, in NBC's new Drama "Kings" they have changed Saul's name to "Silas", but David's remains the same. And the show does not take place in the pre-history of Israel but in what looks like Manhattan and North America, minus any branding that would make a direct connection to our culture.

Be forewarned, however, this is not a Hallmark Family Special. It is presented as grittily as the times in which David and Saul lived with all the political intrigue, sex, lust, and power presented if not explicitly in the Bible then certainly implied in Holy Writ. So I don't know if this is a recommendation or merely a WOW that a major network has taken a story from the Old Testament as the subtext for a major investment of time and money. It should be interesting over the next twelve weeks of this Season One of "Kings" to see how closely and how far apart the story on the small screen parallels and diverges wildly from what is laid out in the Bible.

But for all those who wonder where religion in America is going, you have to be a little curious that such a foundational story of the Bible is being presented with so much thought and energy by one of the Big Three TV Networks.

God's Tapestry, by W. Eugene March: Chapter 4 "Hearing with Our Hearts"

With March's fourth chapter we move from Part One A New Context: Opening Our Eyes into Part Two A New World: Opening Our Ears and in particular in his fourth chapter we consider anew what it means to hear what God is saying to us through the Bible with our Hearts. I think one thing that March wants us to do is move beyond the preconceived notions we have of the Bible; preconceived notions that are largely the result of what others have told us what to believe about the Bible and not really digging in and letting God speak to us today and tomorrow.

He accomplishes this by reminding us in the first words of this chapter "The Bible, in many places, is shocking!" Now, if you are tempted to say, "Well, yes the Bible is difficult to understand" then you don't quite get the gist of what he's saying hear. It's not that the Bible is difficult, it is that it is shocking, as in, it makes you do a double take. Take for instance Isaiah 29:9-10

Stupefy yourselves and be in a stupor,
blind yourselves and be blind!
Be drunk, but not from wine,
stagger, but nor from strong drink!
For the LORD has poured out upon you
a spirit of deep sleep;
He has closed your eyes, you prophets,
and covered your heads, you seers.

March goes on to point out that this is not a very complimentary passage, especially when you take it at face value: the religious establishment and the people, including the leaders of the people are without vision or the ability to see? But I think March's deeper point is that for too long this passage and others like it have not been applied to us, but have been used by the religious establishment and political leaders to talk about others, those who may be different from us.

And it is from that perspective that he outlines three new ways to begin to "Hear with Our Hearts" what the Bible is saying to us:

1. What does the Bible say to me versus how do I think the Bible applies to you? This changes things pretty drastically doesn't it? Taking Isaiah 29 for example in what ways am I missing the point? How, as part of the religious establishment, have I misrepresented the Gospel or God's intentions?

2. We need to remember that God always sought to keep hope alive rather than our old standby of leaning on despair or incomplete memories of the past. When considering the Bible and Isaiah 29 in particular: what new thing is God bringing about in this increasingly diverse world we live in? How does God want us to respond to the richness that is spreading across the globe?

3. In the midst of difficulty we are to seek discernment we are to ask God to help us open our eyes. That is, just as God originally spoke the words of the Bible to a particular people in a particular time and place, how do these words speak to us in our time and place? In what ways do difficult passages convict us once more?

God's Tapestry, by W. Eugene March: Chapter 3 "No Longer Number One"

When did North America lose it's hold on being the center of Christianity? Did you even know that we were no longer "Number One" in terms of Global Christianity? Sure, we are a very religious country, even while some claim the more specific "Christian Nation" title; but globally speaking the center of Christianity has shifted South, to South & Central America, Africa, and South East Asia. In March's third chapter he says:

Since 1900 the Christian population of Africa has grown from an estimated 9 million to some 380 million in 2000. In 1900 about 80% of the Christians in the world lived in Europe and North American. In 2000 some 60% of the Christians lived in the global South or East.

Sure, we still have some of the most "famous" pastors and mega-churches and publishing houses and Christian media empires, but as March points out of one billion Christians worldwide "there are approximately three times as many who live outside North America as within it.

So why does it matter that we are no longer "Number One" in Global Christianity? One big reason is that we no longer have the final say in how to interpret the Bible. For the last thousand years the key theologians and Biblical scholars of the faith have come from either Europe or North America. In this next thousand years of Christianity it is just as likely that profound theological thought and Biblical interpretation will be generated in Africa or India and with the wonder of the world wide web, blogs, and other digital forms of communication that our faith will be shaped by someone whose ancestry, culture, worldview and therefore interpretation of the Bible is far different from our own. Or as March says in chapter three:

We as the "forebears," if no longer the "directors," of our Christian brothers and sisters around the world have a responsibility to do some serious thinking about how we are all to live in this world of such enormous religious diversity.

How will we respond to this new shift in the center of Christianity? Will we petulantly pound our fists on the floor and yearn for the past? Or will we embrace an opening up of what our faith will be and broadening our perspective of who we are as children of God?

God's Tapestry, by W. Eugene March: Chapter 2 "The Diversity Matrix"

In chapter one Eugene March laid out some pretty extensive statistics and demographics to show how diverse the world in which we live today and American in particular are. And as I have noted, just one road in Twin Falls shows off a pretty diverse set of churches, not to mention the little Iranian girl in my son's kindergarten class and his Jewish art teacher from a few summers back.

In chapter two March reminds us of something we all probably knew, but have forgotten. That is, from the time of Christ through the fourth century the Christian movement was a decidedly minority group within Judaism, not to mention the very diverse and pluralistic nature of the vast Roman Empire. He reminds us of this little bit of history as a way of reminding us that how we read and interpret the Bible is influenced not only by the culture in which we find ourselves, but also within the original context of the culture and cultures in which the Bible was written.

His main argument in the second chapter seems to be that in remembering that the early Christian movement was not only a minority but also was highly fractured into many different groups following many different leaders and schools of thought and yet the Christian movement grew in this "diversity matrix" should be good news for us.

I want to highlight this line of thought from March, because all too often contemporary Christians who remember the heydays of the 1950s and 1960s lament the loss of status and growth of the church-of-empire and can't really see any good in smaller less influential churches. But as March points out, perhaps this diversity and lack of status will help us focus again on who matters most; that is Jesus Christ, Son of God.

Is this indeed a time of new growth for the church?

Is this a time when we can really grab hold of who God created us to be?

Can we get past stories of the pews being filled and instead be filled with the Holy Spirit and led into the world with the good news that God so loves the world?

Are we ready to face the new realities in which we find ourselves?

How will God bless us now that we are less concerned with maintaining the status quo and more concerned about discerning God's path for us?

God's Tapestry, by W. Eugene March: Chapter 1 "A New Game"

Diversity & Pluralism; in the past decade these words have become "code" for political correctness and as a result of been voiced with sneers and ridiculed by many. But the reality of our world is more than just a rhetorical device of the political left; the facts are just too overwhelming. Whether you live in a major metropolitan area or in a small city like Twin Falls, Idaho the diversity of religion, politics, ethnic make-up, etc. is sometimes hard to believe. And for some their disbelief manifests itself in lashing out and wanting to block out anyone else who is different or who is perceived as being "other". Why do we do so? Perhaps because we have so distorted the Bible and our Faith and turned these great things into something that they were not created to be.

In Eugene March's first chapter he lays out some of the statistics of the nation and world in which we live. While the global numbers are amazing, his question about how diverse "your" local community is can be seen just by driving down one road in Twin Falls, Idaho. Take a drive on Eastland Avenue starting at Pole Line and you'll be treated to a smorgasbord of Christianity (an LDS Temple, two Baptist churches, an Episcopalian church, and a non-denominational congregation that has bought out a "superstore"). And it isn't just our various Christian sects in Twin Falls, but there is the Iranian girl in my son's Kindergarten class, and his art teacher a few two summers ago was Jewish. And then there are the many different peoples who enrich our valley through the College of Southern Idaho's Refugee Center.

So it isn't just the big cities and coastal population centers that are exploding with diversity and pluralism, but also, a small city like Twin Falls in the Reddest of Red states in America. So what are we going to do about it? How are we going to respond? Does scripture encourage us to "circle the wagons" or extend a hand of welcome and hospitality to those who are other?

March ends his opening chapter with the following words from Psalm 22:27 "All the ends of the earth shall remember and turn to the LORD; And all the families of the nations shall worship before him." As you will come to see, these words of the Lord are meant to inspire us to look at our neighbors in new ways and not necessarily to force them against the sword of conversion.

God's Tapesty, by W. Eugene March: Preface

For those of you who have been following my blog, mostly my friends at FPC, Twin Falls; you know that Kathy has returned from her trip to San Antonio where she attended the annual event of the Association of Presbyterian Church Educators (APCE) and while she didn't bring me back a T-shirt, she did bring home an excellent little book that is chock full of some interesting ideas about our world today.

While she was at APCE she went to one of the booksellers in the conference's marketplace and asked "What do you have that is really new?" and the representative shared W. Eugene March's new book, that it was new and that the author was also at the conference, meaning that Kathy could get him to sign it was good enough reason for her to purchase it and give it to me on her return home. So what did I think of this gift, especially in comparison to Eric's gift of a futuristic ray-gun that makes all sorts of noise and a Texas Ranger badge with his name on it? Well, I couldn't hardly put it down and finished it within a few days. So over the next few weeks I want to share some of the ideas from the book with you.

In March's preface he starts with a story about a phone call from his mother expressing concern over a Presbyterian publication referencing God in feminine language. In response he pointed his mother to passages such as Isaiah 42:14, 49:15 and 66:10-13. His mother, a long-standing and very active member of a Presbyterian church was somewhat astonished at feminine images of God in the Bible and wondered why no one had ever informed her of such things.

From that anecdote March felt propmpted to address the concept of Diversity as so much more than simply a politically correct buzz word. He sets out fromt he beginning, from his story of his mother's phone call, to make it his goal to lay out how the Bible itself embraces diversity from it's very core. So why don't we see the Bible that way, well March suggests it is all up to how we interpret the Bible and it is time to reexamine our interpretive models, especially in light of the world in which we find ourselves.

I hope like me, that you come to see the insights addressed in this book as very wise and important for the world and even a place like Twin Falls, Idaho that has become startlingly diverse. How we see the words laid down in scripture may very well change how we see our place in the world in which God has placed us where we are to love God and our neighbor whomever she might be.