Every time I read a book like this the overwhelming question is, "What do I do with this? How do I need to change? Now what?"
What do we do with a book like this? Do we put it on the shelf and dust it off 5-10 years from now and say, "That was a great book!" or can we use it as an agent for change to better align ourselves with what the scriptures say and what God requires of us? How can we use this to better reflect the God we serve?
The only way books like this will change us is for people, particularly groups of people working with children, to examine our own thoughts and attitudes in light of the thoughts and ideas we find in the scriptures. Hopefully, we change how we think and ultimately how we act to better reflect Godly, Christ-like, scriptural attitudes, and understanding. Books like this deserve groups of parents, seminar students, ministry professionals, and caring community members taking 18 chapters worth of time to read, ponder, and talk about the thoughts, ideas, and implications that these authors share. Especially if you have a thinking, reading community. Some of it is dense reading but most of it is pretty straightforward. Hey! Jenny leaves to go back to school today and I've finished the book!
One person is one person. One person is only the beginning. It takes wise leadership and it takes one community after another to change church society and culture and ultimately the larger community. Social gospel, social change? Maybe, but if it better reflects the nature of God and as a result more people turn to Him, isn't that a good thing? Which comes first, individuals changing or changes in administration/leadership? We serve a God who requires us to do, not just know - as individuals and as organizations. Whether or not we know and what we know is reflected in the choices we make and in our actions.
I think that when we see our attitudes and actions in conflict with the scriptures either as individuals or as an institution and we try to express or explain the things we need to change to someone else, one of the biggest challenges is not just convincing others but using language that cuts through the understandings and perceptions that put our listeners on the defensive, language that cuts through all the understandings that keep them from hearing.
I can read through this book (or the scriptures) and say, why is this so different from what I already know or what I'm already doing? Or I can read through this and see very distinct differences. Maybe some of it is timing and the work of the Holy Spirit but in 1 Corinthians 2:12-14 Paul talks about words. This whole post-modern generation (maybe every generation) struggles with definitions - language- to show differences, neccessary changes in our cultural thinking to hopefully better reflect the God we serve. At the same time we use care with our language when we want to focus, not on the differences, but on the faith we share.
Solomon tells us there is nothing new under the sun so maybe it's not trying to unveil something new but to keep returning to something very very old and helping people see and hear Father, Son, and Holy Spirit through His Word.
May Father, Son, and Holy Spirit be glorified generation after generation and give us grace and wisdom to hear His Word and do His will.
Showing posts with label TCITB. Show all posts
Showing posts with label TCITB. Show all posts
Monday, August 10, 2009
TCITB: Chpt 18:
from TCITB
Chapter 18
"Vulnerable Children, Divine Passion, and Human Obligation
by Walter Brueggemann
Brueggemann greets the reader with imagery of the she - bear of scripture (2 Sam. 17:8, Proverbs 17:12, Hosea 13:8) passionately poised to protect her young. He reminds us that God is like that. [TCITB p. 399-400].
He talks about nurturing our own young, generation after generation, with that same passion in the face of the ever-present temptations to take much easier cultural paths. It's easy to forget that, as he says, these paths are mediocre alternatives compared to the one that calls us to maintain our God-given identity and hold fast to much richer deeper memories, heritage (or tradition), and hope that we share following the Way of Father, Son, and Holy Spirit.
He cites Exodus 12-13. He talks about the Passover celebration as a tool for recognizing that we are part of an "odd" community, a tool that helps impart not only the understanding that we are different but it is also a tool to share identity and worth with children. It gives parents opportunity to share not only what God did for Israel past but for "me," the parent. He talks about redemption in light of God-given value using examples of OT redemption but not without traditional evangelical language. [TCITB p. 400-406]
He talks about the need for saturation. He talks about the tendency for uninvolved children to question and challenge what is so very personal and present for their parents but scripture (and the Passover celebration) equip us and encourage us to be ready with answers. He suggests that perhaps the approach in Exodus 12-13 more targets younger children and Deut. 6, older children. [TCITB p. 402-5]
He reminds us that God told His people, "[when you grow prosperous. . .] do not forget the Lord who brought you out of the land of Egypt..." (Deut. 6:11-12) Among some subtle and less subtle references to affluence he says, "affluence will produce amnesia: by contrast, the sons and daughters of oddness will recognize that they have been treasured." [TCITB p. 407] He says that despite "saturation nurture in oddness . . . [i]t is predictable that in this saturation nurture some impatient, nearly contemptuous teenager will ask, "what is the meaning of the decrees and the statutes and the ordinances that the Lord our God has commanded you?" [TCITB p. 407] He says, "Soon or late, the children of oddness must come to see that the oddness is about a demanding ethic that anticipates response to the requirements of YHWH. This community not only receives the world differently from YHWH; it also enacts the world differently in glad response to the many gifts of YHWH." [TCITB p. 408] He explains this better than I am.
He looks at Joshua 4. He talks about Israel and the stones at the Jordan. He says, "Now the community is moving stones around in the Jordan River. The narrative knows that if you move stones long enough through a complex narrative, some child will ask: 'what do these stones mean?" (Josh. 4:21) And then, once again, the adults are ready with an informed response both proclaiming the promise and acknowledging that we live by it. [TCITB p. 408-409] There is something here too to consider about story-telling and creating curiosity in children. You appreciate food more when you're hungry. I (usually) remember answers to the questions I ask better than random information.
Brueggemann says, "This entire set of transactions between parents and children represented in these three central texts is designed to inculcate the children into a particular version of reality that is rooted in miracle and that eventuates in covenantal obligation." [TCITB p. 409] This is an interesting discussion.
"With the fierce dedication of a she-bear, the parents intend to situate their children in this particular version of reality; the educational process is intense and insistent, because the life and identity of the children are at stake through this interaction, for life and identity of a particular kind are of course in jeopardy if children fall out of the lore of the family, whether by negligence, resistance, or seduction to other versions of reality." [TCITB p. 410] This is not so much a how to as it is vision and encouragement to saturate our children in that which will grow faith, identity, worth, and obligation as one of God's children.
Brueggemann talks about transition. He says, "Nurture and socialization are a process-through education, liturgy, and many forms of saturation-concerned for and contained within family and clan." The socialization process distinguishes between 'us' and 'them'. He sites Joshua 24:14-5. He says, "There is no doubt that the Old Testament expends immense energy on the 'in group'. . . Given that fact, however, it is also clear that the Old Testament, in its final form, also knows that 'the others' are on the horizon of faith and cannot be excluded from covenantal perspective." [TCITB p. 410] God is God of heaven and earth. He says, "In a contemporary society of narcissistic fear and acute self-preoccupation it is important to make the connection between familial peculiarity and a more inclusive awareness that issues in larger responsibility." He looks at how we can do that (extend our caring beyond our own circle) with the biblical passion of the she-bear. He encourages policy making focused on "protection, care and valuing that are as unconditional as the unconditional regard we know for our own children." [TCITB p. 411] Again, this is not a how-to but vision for saturating our children in a faith that will carry them through adversity to reach out and care for a world much greather than their own circle with that same passion they were raised with.
He emphasizes that children left alone without adult advocacy and protection even in our society are as vulnerable today as in ancient times. He proposes that biblical "'welfare' concerned not only food and physical safety, but also nurture in respect, dignity , and well-being" reflecting the very nature of God. [TCITB p. 412]
He cites Deuteronomy 10, Hosea 14, Psalm 10. In Psalm 68, he discusses God as father to those who by definition have no father. He notes the verbs in Psalm 146:7b-9 as powerful "doing" words and notes the people groups who benefit. [TCITB p. 415] He has a wonderful paragraph tying God's character to our obligation to do.
In the last pages of his article (and the book) Brueggemann makes a strong biblical argument in the form of cause and effect focusing on attitude adjustment that will ultimately lead to changes in our choices and actions reflecting IMO an ancient and fast disappearing "fear of the Lord'. [TCITB p. 4:16-4:20]
The author concludes showing us again how nurturing our own children and defending and caring for children who aren't our own are "elements of the same agenda." He cites Matt. 7:9-11, James 1:27, Malachi 4:5-6, John 14:18 to reinforce his point.
A nice conclusion for this book.
Chapter 18
"Vulnerable Children, Divine Passion, and Human Obligation
by Walter Brueggemann
Brueggemann greets the reader with imagery of the she - bear of scripture (2 Sam. 17:8, Proverbs 17:12, Hosea 13:8) passionately poised to protect her young. He reminds us that God is like that. [TCITB p. 399-400].
He talks about nurturing our own young, generation after generation, with that same passion in the face of the ever-present temptations to take much easier cultural paths. It's easy to forget that, as he says, these paths are mediocre alternatives compared to the one that calls us to maintain our God-given identity and hold fast to much richer deeper memories, heritage (or tradition), and hope that we share following the Way of Father, Son, and Holy Spirit.
He cites Exodus 12-13. He talks about the Passover celebration as a tool for recognizing that we are part of an "odd" community, a tool that helps impart not only the understanding that we are different but it is also a tool to share identity and worth with children. It gives parents opportunity to share not only what God did for Israel past but for "me," the parent. He talks about redemption in light of God-given value using examples of OT redemption but not without traditional evangelical language. [TCITB p. 400-406]
He talks about the need for saturation. He talks about the tendency for uninvolved children to question and challenge what is so very personal and present for their parents but scripture (and the Passover celebration) equip us and encourage us to be ready with answers. He suggests that perhaps the approach in Exodus 12-13 more targets younger children and Deut. 6, older children. [TCITB p. 402-5]
He reminds us that God told His people, "[when you grow prosperous. . .] do not forget the Lord who brought you out of the land of Egypt..." (Deut. 6:11-12) Among some subtle and less subtle references to affluence he says, "affluence will produce amnesia: by contrast, the sons and daughters of oddness will recognize that they have been treasured." [TCITB p. 407] He says that despite "saturation nurture in oddness . . . [i]t is predictable that in this saturation nurture some impatient, nearly contemptuous teenager will ask, "what is the meaning of the decrees and the statutes and the ordinances that the Lord our God has commanded you?" [TCITB p. 407] He says, "Soon or late, the children of oddness must come to see that the oddness is about a demanding ethic that anticipates response to the requirements of YHWH. This community not only receives the world differently from YHWH; it also enacts the world differently in glad response to the many gifts of YHWH." [TCITB p. 408] He explains this better than I am.
He looks at Joshua 4. He talks about Israel and the stones at the Jordan. He says, "Now the community is moving stones around in the Jordan River. The narrative knows that if you move stones long enough through a complex narrative, some child will ask: 'what do these stones mean?" (Josh. 4:21) And then, once again, the adults are ready with an informed response both proclaiming the promise and acknowledging that we live by it. [TCITB p. 408-409] There is something here too to consider about story-telling and creating curiosity in children. You appreciate food more when you're hungry. I (usually) remember answers to the questions I ask better than random information.
Brueggemann says, "This entire set of transactions between parents and children represented in these three central texts is designed to inculcate the children into a particular version of reality that is rooted in miracle and that eventuates in covenantal obligation." [TCITB p. 409] This is an interesting discussion.
"With the fierce dedication of a she-bear, the parents intend to situate their children in this particular version of reality; the educational process is intense and insistent, because the life and identity of the children are at stake through this interaction, for life and identity of a particular kind are of course in jeopardy if children fall out of the lore of the family, whether by negligence, resistance, or seduction to other versions of reality." [TCITB p. 410] This is not so much a how to as it is vision and encouragement to saturate our children in that which will grow faith, identity, worth, and obligation as one of God's children.
Brueggemann talks about transition. He says, "Nurture and socialization are a process-through education, liturgy, and many forms of saturation-concerned for and contained within family and clan." The socialization process distinguishes between 'us' and 'them'. He sites Joshua 24:14-5. He says, "There is no doubt that the Old Testament expends immense energy on the 'in group'. . . Given that fact, however, it is also clear that the Old Testament, in its final form, also knows that 'the others' are on the horizon of faith and cannot be excluded from covenantal perspective." [TCITB p. 410] God is God of heaven and earth. He says, "In a contemporary society of narcissistic fear and acute self-preoccupation it is important to make the connection between familial peculiarity and a more inclusive awareness that issues in larger responsibility." He looks at how we can do that (extend our caring beyond our own circle) with the biblical passion of the she-bear. He encourages policy making focused on "protection, care and valuing that are as unconditional as the unconditional regard we know for our own children." [TCITB p. 411] Again, this is not a how-to but vision for saturating our children in a faith that will carry them through adversity to reach out and care for a world much greather than their own circle with that same passion they were raised with.
He emphasizes that children left alone without adult advocacy and protection even in our society are as vulnerable today as in ancient times. He proposes that biblical "'welfare' concerned not only food and physical safety, but also nurture in respect, dignity , and well-being" reflecting the very nature of God. [TCITB p. 412]
He cites Deuteronomy 10, Hosea 14, Psalm 10. In Psalm 68, he discusses God as father to those who by definition have no father. He notes the verbs in Psalm 146:7b-9 as powerful "doing" words and notes the people groups who benefit. [TCITB p. 415] He has a wonderful paragraph tying God's character to our obligation to do.
In the last pages of his article (and the book) Brueggemann makes a strong biblical argument in the form of cause and effect focusing on attitude adjustment that will ultimately lead to changes in our choices and actions reflecting IMO an ancient and fast disappearing "fear of the Lord'. [TCITB p. 4:16-4:20]
The author concludes showing us again how nurturing our own children and defending and caring for children who aren't our own are "elements of the same agenda." He cites Matt. 7:9-11, James 1:27, Malachi 4:5-6, John 14:18 to reinforce his point.
A nice conclusion for this book.
Monday, July 27, 2009
TCITB: Chpt 17 Adoption
from TCITB
Chpt 17 "Adoption in the Bible"
by David L. Bartlett
David Bartlett says, "While it is clear that the Old Testament presupposes that people will take almost parental responsibility for offspring not their own, it is not clear that ancient Israel had formal adoption practices. Many of the examples of adoption in both Old and New Testaments involve or suggest the adoption of adults..." [TCITB p. 375] He looks at adoption as " an image of the life of faith." I think he looks at this from some different angles, particularly the practices of the times the scriptures were written. [TCITB p. 376]
He examines passages about adoption from the Hebrew scriptures, the 1st century Greco-Roman world, and passages from the New Testament. He looks at God and His relationship to king David and to Israel [TCITB p 378-381], Moses, Esther, Joseph's sons. He looks at the roles of men, women, and extended family in providing custodial care and the long term benefits, reiterating that it's not clear that there were formal adoption proceedings. [TCITB p. 381-383] Hebrew families dealt compassionately with orphans and "elders took responsibility for people who were biologically the sons and daughters of other people." [TCITB p. 383] Roman adoption was quite different.[TCITB p. 383-385].
It's easy to forget that Joseph not being Jesus' biological father - Jesus was adopted. [TCITB p. 385-7] The author reminds us that there is no birth narrative for Jesus in Mark's gospel [TCITB p. 383] and wonders God's words during Jesus' baptism (Mark 1:11) suggest "an adoption formula." [TCITB p. 386]
The author explores "The Adoption of Believers" beginning in the Gospel of John. [TCITB p. 388-9] He discusses Paul's references to adoption. [TCITB p. 389-394] Drawing on other sources, he reminds us that Paul uses imagery for both adoption and biological fathering in his letters. [TCITB p. 393-4]
The author concludes 1) "Adoption is the free gift of God, and it brings together disparate people ...2) "Adoption includes inheritance, and therefore there is a strong eschatological component. . ." 3) "Adoption is sealed and certified by the Spirit. . ." He says that "Ephesians 1:1:5-13 strongly suggests baptismal formulas and themes. . . " He says, "The significance of a biblical image cannot be measured by the number of times biblical writers use that image" but rather it's ability to shed light on "a wide range of biblical literature and its "capacity to provide insights for the lives of interested people in every age." [TCITB p. 394]
The author explores implications for our faith communities. He reminds us that our "membership in God's family is always the result of God's activity" as opposed to our making it happen. [TCITB p. 395] He says, "Adoption is a powerful image because adoption transcends the boundaries and barriers set by biological and ethnic identity." [TCITB p. 395] It can apply to both individuals and peoples. There is naming involved and he says, "It reminds us that the identity of faithful people is in the identities God gives us rather than the identities we give ourselves." [TCITB p. 395] There are past, present, and future implications for adoption. Adoption involves both discipline and unconditional love. [TCITB p. 395] He elaborates on these implications for the people of God. He shares some really interesting thoughts about baptism (infant and believer's). [TCITB p. 396]
Interesting conclusions. Given what we know from the scriptures, he challenges the two parent, traditional male-female standard for adoption adding ". . . God of course is the prototypical single parent." Before you jump down anyone's throat, read his whole essay. [TCITB p. 396] I think he asks some realistic and tough questions of the Church as he ends this chapter - realistic and tough questions that challenge us to put policy, action, financial, and community support behind our verbal convictions. [TCITB p. 396-398]
Chpt 17 "Adoption in the Bible"
by David L. Bartlett
David Bartlett says, "While it is clear that the Old Testament presupposes that people will take almost parental responsibility for offspring not their own, it is not clear that ancient Israel had formal adoption practices. Many of the examples of adoption in both Old and New Testaments involve or suggest the adoption of adults..." [TCITB p. 375] He looks at adoption as " an image of the life of faith." I think he looks at this from some different angles, particularly the practices of the times the scriptures were written. [TCITB p. 376]
He examines passages about adoption from the Hebrew scriptures, the 1st century Greco-Roman world, and passages from the New Testament. He looks at God and His relationship to king David and to Israel [TCITB p 378-381], Moses, Esther, Joseph's sons. He looks at the roles of men, women, and extended family in providing custodial care and the long term benefits, reiterating that it's not clear that there were formal adoption proceedings. [TCITB p. 381-383] Hebrew families dealt compassionately with orphans and "elders took responsibility for people who were biologically the sons and daughters of other people." [TCITB p. 383] Roman adoption was quite different.[TCITB p. 383-385].
It's easy to forget that Joseph not being Jesus' biological father - Jesus was adopted. [TCITB p. 385-7] The author reminds us that there is no birth narrative for Jesus in Mark's gospel [TCITB p. 383] and wonders God's words during Jesus' baptism (Mark 1:11) suggest "an adoption formula." [TCITB p. 386]
The author explores "The Adoption of Believers" beginning in the Gospel of John. [TCITB p. 388-9] He discusses Paul's references to adoption. [TCITB p. 389-394] Drawing on other sources, he reminds us that Paul uses imagery for both adoption and biological fathering in his letters. [TCITB p. 393-4]
The author concludes 1) "Adoption is the free gift of God, and it brings together disparate people ...2) "Adoption includes inheritance, and therefore there is a strong eschatological component. . ." 3) "Adoption is sealed and certified by the Spirit. . ." He says that "Ephesians 1:1:5-13 strongly suggests baptismal formulas and themes. . . " He says, "The significance of a biblical image cannot be measured by the number of times biblical writers use that image" but rather it's ability to shed light on "a wide range of biblical literature and its "capacity to provide insights for the lives of interested people in every age." [TCITB p. 394]
The author explores implications for our faith communities. He reminds us that our "membership in God's family is always the result of God's activity" as opposed to our making it happen. [TCITB p. 395] He says, "Adoption is a powerful image because adoption transcends the boundaries and barriers set by biological and ethnic identity." [TCITB p. 395] It can apply to both individuals and peoples. There is naming involved and he says, "It reminds us that the identity of faithful people is in the identities God gives us rather than the identities we give ourselves." [TCITB p. 395] There are past, present, and future implications for adoption. Adoption involves both discipline and unconditional love. [TCITB p. 395] He elaborates on these implications for the people of God. He shares some really interesting thoughts about baptism (infant and believer's). [TCITB p. 396]
Interesting conclusions. Given what we know from the scriptures, he challenges the two parent, traditional male-female standard for adoption adding ". . . God of course is the prototypical single parent." Before you jump down anyone's throat, read his whole essay. [TCITB p. 396] I think he asks some realistic and tough questions of the Church as he ends this chapter - realistic and tough questions that challenge us to put policy, action, financial, and community support behind our verbal convictions. [TCITB p. 396-398]
Tuesday, July 21, 2009
TCITB: Chpt 16 "...Child in the Midst..."
from TCITB
Chapter 16 "'He Placed a Little Child in the Midst": Jesus, the Kingdom, and Children
by Keith J. White
Mr White explores the Gospel of Matthew in light of the child that Jesus placed in their midst. [TCITB p. 355] He finds ". . . some of the most significant child-related actions and teachings of Jesus" in Matthew 18:1-14. Jesus talks about greatness in His kingdom, child-likeness, welcoming children, God not wanting any to be lost. The author says, ". . . Jesus freely and deliberately chooses a little child as a way of challenging and illuminating the disciples' theological "discussion" or "argument" about the kingdom [TCITB p. 353] Given all the other possible types of people Jesus could have chosen to place in their midst as examples, the author sees children as, among other things, a source of hope.[TCITB p. 354]
Jesus placed a child in their midst. The author asks, what does this mean? He asks whether this act of placing a child in their midst was a running theme or the exception. He says, "The placing of a child in the midst of a theological discussion also prompts questions about one of the central and continuous themes in Matthew's Gospel: the kingdom of heaven." [TCITB p. 354] His footnotes about distinguishing between church and the kingdom of God are worth reading. [TCITB p. 354-5] This chapter is full of detail worth pondering.
The author notes that Matthew's Gospel opens with a child in the center of God's narrative. Matthew 1-2 focuses on Jesus' lineage and childhood. Prophetic scriptures from the Old Testament are fulfilled on many levels through the birth of this child. Even more significant, the author says, "his birth story is also an account of God placing a child, His beloved Son, at the center of history" - in our midst, as it was. [TCITB p 358] The author tells us Jesus came with a promise about what he would become but about the child Jesus placed in their midst he says, "no promise about what he will become in adulthood is attached." [TCITB p. 359] Still, Jesus used that child to make a point.
Mr. White journeys from birth narrative to John the Baptist, Jesus, and their proclamation of the Gospel and the Kingdom of God. He looks at the significance of placing a child in their midst in the context the other stories in Matthew. Jesus, the Beloved Son, is baptized and Mr. White says, "the kingdom is not only near but is revealed in and through his person." [TCITB p. 359]
Mr. White sees "Seek first his kingdom and his righteousness" (Matt 6:33) as the theme of Matt 5:1-7:29. Like other contributors to TCITB, White sees Jesus' Sermon on the Mount highlighting "a reversal of expected roles and experiences. . . ." He reminds us that young children don't store up treasure on earth. They don't worry about tomorrow. He says, in the Lord's prayer "'Our Father...' assumes we are children of a heavenly Father." In footnotes he references learning to say "abba" again and explores Matthew's references to physical children and use of metaphor. [TCITB p. 360] White fills this chapter with insights showing us that the individual references to children are perhaps less significant than the ways that Jesus (and God the Father) are using children to reveal a much bigger picture.
White's discussion of Matt. 11: 25-26 and Peter is worth reading. [TCITB p 361-2] He notes that children "become a key sign of the kingdom after the Transfiguration as Jesus sets his face towards Jerusalem (Matt. 17:14-21:16). He notes that ". . . coming down from the mountain Jesus finds a boy suffering from seizures" [TCITB p. 363-4] He looks at Jesus' journey, His teachings about the kingdom, and His references to children in context of one another. He points out details that make the Matthew story of Jesus placing a child in their midst distinct from the same story in the other Gospels. He makes some wonderful observations. [TCITB p. 364-7]
Something to chew on from a footnote: ". . . one fruitful line of inquiry concerns the congruity between the kingdom of heaven, which is both 'now and not yet,' and children , who are also fully human and yet still in the process of becoming mature adults." [TCITB p. 367]
Mr. White begins his discussion of the last seven chapters of Matthew in light of his previous observations saying, "...the grain of mustard seed is falling to the ground. The time for teaching is over: the pivotal crisis on the way toward the realization of all that this kingdom is and means has arrived." [TCITB p. 369] White says, "From the time Jesus began to teach his disciples about the fact that the Son of Man must suffer and die, the presence of children as signs of the kingdom can be detected." The author elaborates in poignant terms [TCITB p. 369] a much needed description of the kingdom of God. [TCITB p.370]
He summarizes and then concludes having shown us that "children are in a real sense" [not just as metaphor] "God's language in and through which he reveals his true nature and therefore the nature of His kingdom." [TCITB p. 373] He elaborates.
Considering all the authors of this book are used to writing scholarly articles, some chapters are easier to read than others. This is one of the easier chapters to read.
So, my daughter asked, "Mom, how long have you been reading that book? You were reading it when I started college."
"Last September?" Hopefully not September '07 . . .
Two chapters left. I will try to finish before she goes back in four weeks! Two chapters, three posts left...
Chapter 16 "'He Placed a Little Child in the Midst": Jesus, the Kingdom, and Children
by Keith J. White
Mr White explores the Gospel of Matthew in light of the child that Jesus placed in their midst. [TCITB p. 355] He finds ". . . some of the most significant child-related actions and teachings of Jesus" in Matthew 18:1-14. Jesus talks about greatness in His kingdom, child-likeness, welcoming children, God not wanting any to be lost. The author says, ". . . Jesus freely and deliberately chooses a little child as a way of challenging and illuminating the disciples' theological "discussion" or "argument" about the kingdom [TCITB p. 353] Given all the other possible types of people Jesus could have chosen to place in their midst as examples, the author sees children as, among other things, a source of hope.[TCITB p. 354]
Jesus placed a child in their midst. The author asks, what does this mean? He asks whether this act of placing a child in their midst was a running theme or the exception. He says, "The placing of a child in the midst of a theological discussion also prompts questions about one of the central and continuous themes in Matthew's Gospel: the kingdom of heaven." [TCITB p. 354] His footnotes about distinguishing between church and the kingdom of God are worth reading. [TCITB p. 354-5] This chapter is full of detail worth pondering.
The author notes that Matthew's Gospel opens with a child in the center of God's narrative. Matthew 1-2 focuses on Jesus' lineage and childhood. Prophetic scriptures from the Old Testament are fulfilled on many levels through the birth of this child. Even more significant, the author says, "his birth story is also an account of God placing a child, His beloved Son, at the center of history" - in our midst, as it was. [TCITB p 358] The author tells us Jesus came with a promise about what he would become but about the child Jesus placed in their midst he says, "no promise about what he will become in adulthood is attached." [TCITB p. 359] Still, Jesus used that child to make a point.
Mr. White journeys from birth narrative to John the Baptist, Jesus, and their proclamation of the Gospel and the Kingdom of God. He looks at the significance of placing a child in their midst in the context the other stories in Matthew. Jesus, the Beloved Son, is baptized and Mr. White says, "the kingdom is not only near but is revealed in and through his person." [TCITB p. 359]
Mr. White sees "Seek first his kingdom and his righteousness" (Matt 6:33) as the theme of Matt 5:1-7:29. Like other contributors to TCITB, White sees Jesus' Sermon on the Mount highlighting "a reversal of expected roles and experiences. . . ." He reminds us that young children don't store up treasure on earth. They don't worry about tomorrow. He says, in the Lord's prayer "'Our Father...' assumes we are children of a heavenly Father." In footnotes he references learning to say "abba" again and explores Matthew's references to physical children and use of metaphor. [TCITB p. 360] White fills this chapter with insights showing us that the individual references to children are perhaps less significant than the ways that Jesus (and God the Father) are using children to reveal a much bigger picture.
White's discussion of Matt. 11: 25-26 and Peter is worth reading. [TCITB p 361-2] He notes that children "become a key sign of the kingdom after the Transfiguration as Jesus sets his face towards Jerusalem (Matt. 17:14-21:16). He notes that ". . . coming down from the mountain Jesus finds a boy suffering from seizures" [TCITB p. 363-4] He looks at Jesus' journey, His teachings about the kingdom, and His references to children in context of one another. He points out details that make the Matthew story of Jesus placing a child in their midst distinct from the same story in the other Gospels. He makes some wonderful observations. [TCITB p. 364-7]
Something to chew on from a footnote: ". . . one fruitful line of inquiry concerns the congruity between the kingdom of heaven, which is both 'now and not yet,' and children , who are also fully human and yet still in the process of becoming mature adults." [TCITB p. 367]
Mr. White begins his discussion of the last seven chapters of Matthew in light of his previous observations saying, "...the grain of mustard seed is falling to the ground. The time for teaching is over: the pivotal crisis on the way toward the realization of all that this kingdom is and means has arrived." [TCITB p. 369] White says, "From the time Jesus began to teach his disciples about the fact that the Son of Man must suffer and die, the presence of children as signs of the kingdom can be detected." The author elaborates in poignant terms [TCITB p. 369] a much needed description of the kingdom of God. [TCITB p.370]
He summarizes and then concludes having shown us that "children are in a real sense" [not just as metaphor] "God's language in and through which he reveals his true nature and therefore the nature of His kingdom." [TCITB p. 373] He elaborates.
Considering all the authors of this book are used to writing scholarly articles, some chapters are easier to read than others. This is one of the easier chapters to read.
So, my daughter asked, "Mom, how long have you been reading that book? You were reading it when I started college."
"Last September?" Hopefully not September '07 . . .
Two chapters left. I will try to finish before she goes back in four weeks! Two chapters, three posts left...
Sunday, July 12, 2009
TCITB: Chpt 15 Child Characters
from TCITB
Chapter 15: Child Characters in Biblical Narratives: The Young David (1 Samuel 16-17) and the Little Israelite Servant Girl (2 Kings 5:1-19)
Ester M. Menn
Ester Menn helps us see that the scriptures are full of young characters from babies to adolescents. Some play major roles, some are unnamed and overshadowed by named adult characters. She says that though there are many examples of children in the scriptures, "they are rarely the focus of biblical interpretation." [TCITB p. 324] She says minor characters are most often overlooked but even young characters who play major roles "are rarely examined in depth." They are highlighted more in children's Bibles than by Biblical scholars. She notes that even in the story of David, stories from his childhood are often seen only as "a prelude to the 'real' story of his actions as an adult king." [TCITB p. 324]
She is only examining two of these characters: David, and the servant girl of Naaman's wife. One is a major character and plays a major role through much of scripture. One is a minor character. Barely mentioned, she remains unnamed. The author commends these young people reminding us that , "both stories depict young people finding solutions to problems, intervening when adults are threatened and ineffectual, offering theological insights into God's ways, and acting within the context of international conflict and tensions between cultures and national identities. " She reminds us that these characters are only two of many. [TCITB p. 325]
Closely focusing on the roles of children in scripture, she defines children as "those who haven't yet attained full adult status." She is looking at familiar stories through a different lens, "recognizing the amazing range and depth of young characters and their essential contributions." She recognizes that "their agency, insight, and presence determine the course and outcome of many stories, whether they dominate the front stage of the narrative . . . appear briefly" or remain behind the scenes. She recognizes these child characters as the ones who often articulate the central theme of the story "[providing] a theological witness otherwise absent in the story." She speaks of their active roles as leaders and witnesses "perhaps not in spite of their youth but because of it " sharing valuable observations and comments. [TCITC p 325]
Ms. Menn describes David's influence not only in his own family but in national conflict. She describes his gifts and talents reminding us that he is developing his gifts even while watching his father's sheep alone. She draws our attention to the fact that there are a number of introductory stories about David referring to his childhood. She says, "Childhood seems to be an indispensable stage of life for pivotal characters in religious history." [TCITB p. 327]
She notes that David's absence through most of the story of his annointing as king - the youngest, the least of 8 sons - is not unusual. No one in the story notes his absence yet God does. He is God's choice. [TCITB p. 328] She reminds us that it is David's heart and God's annointing - not his appearance or experience that God sees. [TCITC p. 329]
In the course of her discussion she refers to other Biblical child characters. Speaking of David and Goliath she says, though the story is familiar "[Usually] . . . the narrative is stripped of its historical context, its territorial dimensions, and its gory details in order to render it suitable for the Sunday school curriculum." She makes some rather profound observations about the violence that followed. [TCITC p 331] She notes that in the beginning of the story, before the battle, David has tremendous responsibility doing work generally assigned to children [TCITB p 333] yet, over the course of the story David's role shifts from that of a child representing his father among adults to that of an adolescent representing God between nations. [TCITB p. 334] She draws attention to the many factors that emphasize David's immaturity [TCITB p 335] but also the benefits of his youthful strength, agility, and his childlike ingenuity finding a few suitable stones, the only ammunition he needs, in a creek bed. She makes some wonderful fresh observations from this oft-read story even noting qualities that would later bode badly for David. [TCITB p 339]
She examines David the Shepherd, further exploring her comment, "Shepherding is a metaphor for royalty in the Bible" [TCITB p 339] She talks about David the Musician. [TCITB p. 340-341] She notes various skills and sides of David, according to the scriptures, that were clearly being formed in him even as a youth - skills, experience, and character but adds ". . . childhood involves much more than preparation for adult occupations. The activities and accomplishments of a young person can be taken as an achievement and an end in themselves." The scriptures show us the accomplishments of a child being formed and later an adult living out that which was formed in him as a child. [TCITB p. 342]
The second character Ms. Menn explores in depth is the little Israelite girl servant of Namaan's wife. It's interesting that this child knew about the prophet in Samaria. It's interesting that she was brave enough to suggest him to her master and mistress. How would a child know this? What kind of courage or relationship did she have with her owners that gave her the freedom to make suggestion about something so serious? What kind of caring? Ms Menn tells us that she appears only once and speaks only one line. She is referenced in only three verses. "Her small role matches her insignificance as a spoil of war and a house servant for the wife of the commander who defeated her people." Menn tells us her nation couldn't protect her from the enemy, she is vulnerable, yet her "words challenge the pretensions of the mighty and offer hope for healing and life." She says this is another story that God tells us contrasting that which seems big with that which seems small. She explores this contrast, delightfully highlighting the amazing influence of this female child. [TCITB p. 343] This section nicely reminds us of God's being very present caring for a "vulnerable and marginalized" child in a strange place in a time of national upheaval and war.
The author observes that the little girl's words came in the form of a wish. "If only. . ." The author paints a very clear picture of a confident little girl with great understanding and a big heart being cared for by the enemies of her people but secure enough to offer a healing solution to a grown up affliction. The author sees her so steeped in the life-giving understandings of her people that she seems to suggest this prophet of her people to her suffering master without considering any consequences except that her master be healed. [TCITB p. 344]
Ms Menn continues to capture this child's heart - a heart that crosses international borders and recognizes power. [TCITB p 344-5] She looks at how the adults acted on a little girl's suggestion and how this child-like wish for only good had international adult complications. She contrasts the power of human rulers and the power of God. [TCITB p. 345-6] She contrasts large and small, governing authorities and prophetic powers, significant fanfare and mundane. Referring to Naaman being told to dip in the Jordan seven times, the author notes that this too is "in keeping with the theme of the power of small things, exemplified also in the power of the 'little girl to recognize the healing gift of the prophet in Samaria" which might not be a big deal if the grown-ups were doing the same. Funny to think about that as simple, concrete faith- the little girl believed God. God did something very physical and very real. The author's observations are worth reading. Among them, she says, "The mighty Naaman becomes a worshiper of Israel's God through his experience of the power of small things." Speaking of small and mundane, she has a whole section about dirt. [TCITB p. 346-347]
Funny to think of faith and healing as a spoil of war because a little girl blessed the enemy of her people. [TCITB p. 348]
After sharing her observations about David and Naaman's servant girl she looks at common threads saying, "These are especially worth noting since many other stories that feature child characters in the scriptures pick up some of the same themes and develop them in distinctive ways. " [TCITB p. 349] Ms Menn shares insights and expressions of faith that perhaps we should watch for in our own children. She recognizes the vulnerability of children who find themselves involved in social and international situations. She mentions many other child characters in the scriptures. I never thought about Jacob as a runaway teen. There are many many child and youth characters to explore in the scriptures - faith-filled characters that we can learn from. She concludes citing Zechariah 4:6 - one of my favorites! [TCITB p. 350-2]
Three chapters left.
Chapter 15: Child Characters in Biblical Narratives: The Young David (1 Samuel 16-17) and the Little Israelite Servant Girl (2 Kings 5:1-19)
Ester M. Menn
Ester Menn helps us see that the scriptures are full of young characters from babies to adolescents. Some play major roles, some are unnamed and overshadowed by named adult characters. She says that though there are many examples of children in the scriptures, "they are rarely the focus of biblical interpretation." [TCITB p. 324] She says minor characters are most often overlooked but even young characters who play major roles "are rarely examined in depth." They are highlighted more in children's Bibles than by Biblical scholars. She notes that even in the story of David, stories from his childhood are often seen only as "a prelude to the 'real' story of his actions as an adult king." [TCITB p. 324]
She is only examining two of these characters: David, and the servant girl of Naaman's wife. One is a major character and plays a major role through much of scripture. One is a minor character. Barely mentioned, she remains unnamed. The author commends these young people reminding us that , "both stories depict young people finding solutions to problems, intervening when adults are threatened and ineffectual, offering theological insights into God's ways, and acting within the context of international conflict and tensions between cultures and national identities. " She reminds us that these characters are only two of many. [TCITB p. 325]
Closely focusing on the roles of children in scripture, she defines children as "those who haven't yet attained full adult status." She is looking at familiar stories through a different lens, "recognizing the amazing range and depth of young characters and their essential contributions." She recognizes that "their agency, insight, and presence determine the course and outcome of many stories, whether they dominate the front stage of the narrative . . . appear briefly" or remain behind the scenes. She recognizes these child characters as the ones who often articulate the central theme of the story "[providing] a theological witness otherwise absent in the story." She speaks of their active roles as leaders and witnesses "perhaps not in spite of their youth but because of it " sharing valuable observations and comments. [TCITC p 325]
Ms. Menn describes David's influence not only in his own family but in national conflict. She describes his gifts and talents reminding us that he is developing his gifts even while watching his father's sheep alone. She draws our attention to the fact that there are a number of introductory stories about David referring to his childhood. She says, "Childhood seems to be an indispensable stage of life for pivotal characters in religious history." [TCITB p. 327]
She notes that David's absence through most of the story of his annointing as king - the youngest, the least of 8 sons - is not unusual. No one in the story notes his absence yet God does. He is God's choice. [TCITB p. 328] She reminds us that it is David's heart and God's annointing - not his appearance or experience that God sees. [TCITC p. 329]
In the course of her discussion she refers to other Biblical child characters. Speaking of David and Goliath she says, though the story is familiar "[Usually] . . . the narrative is stripped of its historical context, its territorial dimensions, and its gory details in order to render it suitable for the Sunday school curriculum." She makes some rather profound observations about the violence that followed. [TCITC p 331] She notes that in the beginning of the story, before the battle, David has tremendous responsibility doing work generally assigned to children [TCITB p 333] yet, over the course of the story David's role shifts from that of a child representing his father among adults to that of an adolescent representing God between nations. [TCITB p. 334] She draws attention to the many factors that emphasize David's immaturity [TCITB p 335] but also the benefits of his youthful strength, agility, and his childlike ingenuity finding a few suitable stones, the only ammunition he needs, in a creek bed. She makes some wonderful fresh observations from this oft-read story even noting qualities that would later bode badly for David. [TCITB p 339]
She examines David the Shepherd, further exploring her comment, "Shepherding is a metaphor for royalty in the Bible" [TCITB p 339] She talks about David the Musician. [TCITB p. 340-341] She notes various skills and sides of David, according to the scriptures, that were clearly being formed in him even as a youth - skills, experience, and character but adds ". . . childhood involves much more than preparation for adult occupations. The activities and accomplishments of a young person can be taken as an achievement and an end in themselves." The scriptures show us the accomplishments of a child being formed and later an adult living out that which was formed in him as a child. [TCITB p. 342]
The second character Ms. Menn explores in depth is the little Israelite girl servant of Namaan's wife. It's interesting that this child knew about the prophet in Samaria. It's interesting that she was brave enough to suggest him to her master and mistress. How would a child know this? What kind of courage or relationship did she have with her owners that gave her the freedom to make suggestion about something so serious? What kind of caring? Ms Menn tells us that she appears only once and speaks only one line. She is referenced in only three verses. "Her small role matches her insignificance as a spoil of war and a house servant for the wife of the commander who defeated her people." Menn tells us her nation couldn't protect her from the enemy, she is vulnerable, yet her "words challenge the pretensions of the mighty and offer hope for healing and life." She says this is another story that God tells us contrasting that which seems big with that which seems small. She explores this contrast, delightfully highlighting the amazing influence of this female child. [TCITB p. 343] This section nicely reminds us of God's being very present caring for a "vulnerable and marginalized" child in a strange place in a time of national upheaval and war.
The author observes that the little girl's words came in the form of a wish. "If only. . ." The author paints a very clear picture of a confident little girl with great understanding and a big heart being cared for by the enemies of her people but secure enough to offer a healing solution to a grown up affliction. The author sees her so steeped in the life-giving understandings of her people that she seems to suggest this prophet of her people to her suffering master without considering any consequences except that her master be healed. [TCITB p. 344]
Ms Menn continues to capture this child's heart - a heart that crosses international borders and recognizes power. [TCITB p 344-5] She looks at how the adults acted on a little girl's suggestion and how this child-like wish for only good had international adult complications. She contrasts the power of human rulers and the power of God. [TCITB p. 345-6] She contrasts large and small, governing authorities and prophetic powers, significant fanfare and mundane. Referring to Naaman being told to dip in the Jordan seven times, the author notes that this too is "in keeping with the theme of the power of small things, exemplified also in the power of the 'little girl to recognize the healing gift of the prophet in Samaria" which might not be a big deal if the grown-ups were doing the same. Funny to think about that as simple, concrete faith- the little girl believed God. God did something very physical and very real. The author's observations are worth reading. Among them, she says, "The mighty Naaman becomes a worshiper of Israel's God through his experience of the power of small things." Speaking of small and mundane, she has a whole section about dirt. [TCITB p. 346-347]
Funny to think of faith and healing as a spoil of war because a little girl blessed the enemy of her people. [TCITB p. 348]
After sharing her observations about David and Naaman's servant girl she looks at common threads saying, "These are especially worth noting since many other stories that feature child characters in the scriptures pick up some of the same themes and develop them in distinctive ways. " [TCITB p. 349] Ms Menn shares insights and expressions of faith that perhaps we should watch for in our own children. She recognizes the vulnerability of children who find themselves involved in social and international situations. She mentions many other child characters in the scriptures. I never thought about Jacob as a runaway teen. There are many many child and youth characters to explore in the scriptures - faith-filled characters that we can learn from. She concludes citing Zechariah 4:6 - one of my favorites! [TCITB p. 350-2]
Three chapters left.
Monday, June 15, 2009
TCITB: Chapter 14 "Children and the Image of God"
from TCITB Chapter 14
Children and the Image of God
by W. Sibley Towner
Sorry about the long breaks but it takes me a while to read and digest these chapters and even as slow as this is I feel like I'm racing through. I may not be doing the best job of taking the discussion to the next step, "What do we do with this? How does this change or reinforce how we think and our everyday interactions with children?" but you can!
This is the beginning of Part III: Thematic Essays. The Image of God is the theme of this essay - created in the image of God, even as children. The author supports the idea that our being created in the "image"or "likeness" of God includes children "underscoring the full humanity and dignity of all children". [TCITB p 308-9] Some of you may read this and say, "But of course children are created in the image of God." Mr. Towner explores a bit of what this means and his discussions of original sin and dominion are most interesting to me.
The author gives us 9 different ways to interpret the "image of God " as it occurs in the scriptures, emphasizing that the one thing they seem to have in common is that this image is something God shares with man but not with animals. [TCITB p. 309-311]
He then examines seven "exegetical issues raised by the foundational texts" that influence how we understand this and "how they are generally addressed by scholars today." [TCITB p. 311-316] This is a lengthy discussion looking at the language: similarities and differences in the use of different words for "image" and "likeness". [TCITB p 313-15] the use and implication of the writers using plural referring to God and later to Adam and collective implications. He also looks at gender. [TCITB 312-13]
His discussion about authority is wonderfully insightful. [TCITB p 312-316] He focuses on a simple conjunction suggesting an alternative translation - "Let us make 'adam in our image, according to our likeness, so that they may have dominion. . . " - implying something different from the "trampling, enslavement, and harsh rule by the powerful over the weak." [TCITB p. 315] Given this, he asks "how are we to represent God?" He talks about exercising our "kingly rule within the ecosphere in God's manner, the way God would do it. That means treating the creation with tenderness and appreciation for its intrinsic goodness and beauty." He says, "such a meaning coheres nicely with the natural curiosity about and admiration of other creatures that are exhibited by children." [TCITB p. 316] Later, at the end of the chapter he says "[f]rom a right relationship with God flows nurturing 'dominion' in the world." [TCITB p. 323] From my perspective, that attitude would also naturally flow to the way we treat children.
Towner then asks, given what we know, "what can we say about the meaning of the image of God and how it might apply to children and childhood?" The author sees the image of God in "relational terms". He talks about how we relate to the One who placed His divine image in us, how we relate to one another and how we extend those bonds to children (male-female, extended family, parent chld, grandchildren). He talks about our relationship with with God's creation revisiting the meaning of the word "dominion" emphasizing respect, interacting, charity, and disciplined stewardship. [TCITB p. 317-318]
Contrasting ancient Israel to other cultures of the time, the author says that "only kings and related elites were living images of the high god. Israel 'democratized' and generalized the imago dei concept to the point that all human beings bore it and bore the consequent responsibility of exercising rule over the earth as kings would do." There's more in these pages. [TCITB p. 318].
He emphasized that 1) though humans are created in the image of God, God and and man remain distinctly different. 2) "although the image of God in human beings can be obscured or distorted, it cannot be smashed or erased."[TCITB p. 319] Towner's discussion of the dissonance between God and Man will challenge your ideas about "original sin." [TCITB p 319-21]
From the author's perspective, the idea that children are human beings created in the image of God may not be directly stated in the Hebrew scriptures but it is implied, and he believes well supported. [TCITB p. 321-323] From my perspective, the fact that Jesus came to us as a child instead of through some divine miracle as an already grown adult, fully relating to God His Father, and the world He was born into, as well as the fact that He only walked with us until His early thirties just underscores all this.
So, he is examining what "image" means . . . we still have to keep learning about the One who created us in His image. Then, we are created in the image of God even as children. . . what does that mean? How does that affect our interactions with children? Their interactions with God and the world around them? God's interactions with all of us?
We don't answer questions here, we ask them. :) They need smiley faces on Blogger...
Children and the Image of God
by W. Sibley Towner
Sorry about the long breaks but it takes me a while to read and digest these chapters and even as slow as this is I feel like I'm racing through. I may not be doing the best job of taking the discussion to the next step, "What do we do with this? How does this change or reinforce how we think and our everyday interactions with children?" but you can!
This is the beginning of Part III: Thematic Essays. The Image of God is the theme of this essay - created in the image of God, even as children. The author supports the idea that our being created in the "image"or "likeness" of God includes children "underscoring the full humanity and dignity of all children". [TCITB p 308-9] Some of you may read this and say, "But of course children are created in the image of God." Mr. Towner explores a bit of what this means and his discussions of original sin and dominion are most interesting to me.
The author gives us 9 different ways to interpret the "image of God " as it occurs in the scriptures, emphasizing that the one thing they seem to have in common is that this image is something God shares with man but not with animals. [TCITB p. 309-311]
He then examines seven "exegetical issues raised by the foundational texts" that influence how we understand this and "how they are generally addressed by scholars today." [TCITB p. 311-316] This is a lengthy discussion looking at the language: similarities and differences in the use of different words for "image" and "likeness". [TCITB p 313-15] the use and implication of the writers using plural referring to God and later to Adam and collective implications. He also looks at gender. [TCITB 312-13]
His discussion about authority is wonderfully insightful. [TCITB p 312-316] He focuses on a simple conjunction suggesting an alternative translation - "Let us make 'adam in our image, according to our likeness, so that they may have dominion. . . " - implying something different from the "trampling, enslavement, and harsh rule by the powerful over the weak." [TCITB p. 315] Given this, he asks "how are we to represent God?" He talks about exercising our "kingly rule within the ecosphere in God's manner, the way God would do it. That means treating the creation with tenderness and appreciation for its intrinsic goodness and beauty." He says, "such a meaning coheres nicely with the natural curiosity about and admiration of other creatures that are exhibited by children." [TCITB p. 316] Later, at the end of the chapter he says "[f]rom a right relationship with God flows nurturing 'dominion' in the world." [TCITB p. 323] From my perspective, that attitude would also naturally flow to the way we treat children.
Towner then asks, given what we know, "what can we say about the meaning of the image of God and how it might apply to children and childhood?" The author sees the image of God in "relational terms". He talks about how we relate to the One who placed His divine image in us, how we relate to one another and how we extend those bonds to children (male-female, extended family, parent chld, grandchildren). He talks about our relationship with with God's creation revisiting the meaning of the word "dominion" emphasizing respect, interacting, charity, and disciplined stewardship. [TCITB p. 317-318]
Contrasting ancient Israel to other cultures of the time, the author says that "only kings and related elites were living images of the high god. Israel 'democratized' and generalized the imago dei concept to the point that all human beings bore it and bore the consequent responsibility of exercising rule over the earth as kings would do." There's more in these pages. [TCITB p. 318].
He emphasized that 1) though humans are created in the image of God, God and and man remain distinctly different. 2) "although the image of God in human beings can be obscured or distorted, it cannot be smashed or erased."[TCITB p. 319] Towner's discussion of the dissonance between God and Man will challenge your ideas about "original sin." [TCITB p 319-21]
From the author's perspective, the idea that children are human beings created in the image of God may not be directly stated in the Hebrew scriptures but it is implied, and he believes well supported. [TCITB p. 321-323] From my perspective, the fact that Jesus came to us as a child instead of through some divine miracle as an already grown adult, fully relating to God His Father, and the world He was born into, as well as the fact that He only walked with us until His early thirties just underscores all this.
So, he is examining what "image" means . . . we still have to keep learning about the One who created us in His image. Then, we are created in the image of God even as children. . . what does that mean? How does that affect our interactions with children? Their interactions with God and the world around them? God's interactions with all of us?
We don't answer questions here, we ask them. :) They need smiley faces on Blogger...
Tuesday, May 26, 2009
TCITB: Chapter 13 "A Place of Belonging..."
from TCITB
Chapter 13: "A Place of Belonging: Perspectives on Children from Colossians and Ephesians"
by Margaret Y. MacDonald
Although scholars debate whether or not these letters were written by Paul, Ms MacDonald believes they were. She tells us "the household code" appears for the first time in the NT in these books. [TCITC p 278] She says, "At its most basic, the code comprises a series of commands aimed at different relationship pairs. . . with the intent of ensuring correct behavior and attitudes in all roles..." [TCITB p 279] Drawing on recent research about the Roman family she focuses on the audience for these letters, their understanding of "family" as members of Roman society and how this "household code"was the same and different.
She draws our attention to the fact that in Colossians and Ephesians "references to childhood move from the metaphorical and the indirect . . . to the concrete and direct." She believes that if children were specifically addressed in these letters ("the household codes address children as one of the groupings requiring exhortation for life in the Lord") this suggests that they are present in the assembly when letter was read. She says, "The references are short. . .But their significance far outweighs their length. She says it shows how important the parent child relationship was to the early church. [TCITB p 279]
The author points to Ephesians 6:4 as "the earliest expression in the New Testament of the education of children as a community priority." [TCITB p. 280] She tells us Aristotle's model and other influential cultural models for family at the time (including the OT) would give the models we find in the New Testament with their references to obedience and honor a familiar ring. [TCITB p 281-3] In some ancient cultural models parents stood only a little lower than God/gods. In others, parents stood alongside their children under God/gods. [TCITB 184-5]
Ms. MacDonald examines the "apologetic intent" of these household codes and their references to children. [TCITB p 285-6]
She puts Col 3:20-21 and Eph. 6:1-4 in the context of Josephus, Roman households, Jewish households, and the Law. [TCITB p 286-8] She notes the importance of "obedience in everything" for children in both Jewish and Roman families. Paul addresses comments directly to fathers. Josephus emphasizes the importance of educating children in the law but describes this ". . . concept of religious instruction being absorbed by young children (but here under the influence of mothers and grandmothers) . . . referenced in 2 Tim 1:5 ". She says the passage in Eph. 6:4 can refer not only to the upbringing of a child but also to the training or orientation of an adult-suggesting the life-course process that is also inherent in the teaching of the Law." [TCITB p 288] She sites other examples.
She discusses writings from the time the epistles were written that emphasize Jewish and early Christian care and respect for infants, widows, orphans, the unborn, and slaves. She discusses this in detail. [TCITB p. 289-291] She also poses the case against Christians of the time, claiming that they would draw children away from their families into prayer vigils and were accused of sexual improprieties during festivals. [TCITB p. 291-292]
Ms. MacDonald discusses family ideals, paternal authority, and Christian parenting practices. She notes the diverse and often complicated relationships that Paul calls to obedience noting that the author of these letters doesn't specify whether or not listeners are believers, unbelievers or some combination. (a believing slave father with an unbelieving master, an unbelieving husband or father, a slave father in another household are examples that she gives.) She notes the warning against extensive severity in verses like Col 3:21 and the need to monitor children. The penalties for rebellion in most of these cultures was severe.I think this means that knowing the penalty for children caught rebelling against their families would require the church to understand that and carefully monitor the children from families of non-believers that they cared for for their protection. She notes that the scriptures don't seem focus on severity of discipline the way other writings of the time do. [TCITB p 293-4]
". . . the emphasis on the authority of the paterfamilias that runs through the household code, spanning his role as father, master,and teacher, needs to be considered in relation to the real influence of mothers . . . Research on the Roman family has revealed that even very restrictive legal pronouncements upholding the formal authority of the fathers in the house need to be understood in conjunction with a multitude of conventions lacking formal authority but nevertheless constituting a coordinating sphere of maternal influence. . . those who heard the household codes of Colossians and Ephesians probably assumed that mothers were being granted informal authority in managing household affairs." She says, mothers "mapped out futures for their children, including education and marriage." [TCITB p 295] Mothers were known to take the role of advocate and protector in the courts. [TCITB p 296]
Paternal authority was to be both "recognized and tempered" The qualifications for church leadership required a man to "know how to manage his own household (NRSV)". [TCITB p 296]. MacDonald contrasts this with the "informal authority" given to women. "The Pastorals restrict women's formal leadership opportunities; but, at the same time, instructions such as we find in 1 Timothy 5:14, that young widows should marry, bear children, and manage their households, would have created opportunities for women to exercise influence in a house-based movement." Caring for children was part of this. [TCITB p 297]
Older women were to teach younger women. She says, "Although different roles for men and women are being articulated, the choice of terminology- the use of the recognized word for teacher. . .- implies that women's coordinating role is highly valued by the author . . . this recognition of women's authority should not be underestimated. " [TCITB p. 298] Women played a role instructing young women and also teaching boys. [TCITB p 298]
She talks about children in neighborhoods and the wide range of people who would be part of a child's daily life and the fluid physical space of neighborhoods. [TCITB p 298] She talks about affects of the early house churches and hospitality and learning experiences around the dinner table. Looking at a house-based church, children would be there.[TCITB p 300-1] She asks many questions related to slave and free, mingling and care. [TCITB p 298-303]
She reminds us that household codes were the ideal and believes relationships and groups at the time to be much less rigid than we might suppose. She also reminds us that children had many grown-ups they were required to listen to: parents, grand-parents, aunts, uncles, slaves, tutors, masters. She reminds us that some of these people would be believers, some not. But these letters offered listeners (even children both slave and free-born) a place to belong. [TCITB p 303-4]
Alot of really interesting cultural perspective. Lots to think about regarding family and women and authority. Lots to think about regarding the role of house-based churches.
Chapter 13: "A Place of Belonging: Perspectives on Children from Colossians and Ephesians"
by Margaret Y. MacDonald
Although scholars debate whether or not these letters were written by Paul, Ms MacDonald believes they were. She tells us "the household code" appears for the first time in the NT in these books. [TCITC p 278] She says, "At its most basic, the code comprises a series of commands aimed at different relationship pairs. . . with the intent of ensuring correct behavior and attitudes in all roles..." [TCITB p 279] Drawing on recent research about the Roman family she focuses on the audience for these letters, their understanding of "family" as members of Roman society and how this "household code"was the same and different.
She draws our attention to the fact that in Colossians and Ephesians "references to childhood move from the metaphorical and the indirect . . . to the concrete and direct." She believes that if children were specifically addressed in these letters ("the household codes address children as one of the groupings requiring exhortation for life in the Lord") this suggests that they are present in the assembly when letter was read. She says, "The references are short. . .But their significance far outweighs their length. She says it shows how important the parent child relationship was to the early church. [TCITB p 279]
The author points to Ephesians 6:4 as "the earliest expression in the New Testament of the education of children as a community priority." [TCITB p. 280] She tells us Aristotle's model and other influential cultural models for family at the time (including the OT) would give the models we find in the New Testament with their references to obedience and honor a familiar ring. [TCITB p 281-3] In some ancient cultural models parents stood only a little lower than God/gods. In others, parents stood alongside their children under God/gods. [TCITB 184-5]
Ms. MacDonald examines the "apologetic intent" of these household codes and their references to children. [TCITB p 285-6]
She puts Col 3:20-21 and Eph. 6:1-4 in the context of Josephus, Roman households, Jewish households, and the Law. [TCITB p 286-8] She notes the importance of "obedience in everything" for children in both Jewish and Roman families. Paul addresses comments directly to fathers. Josephus emphasizes the importance of educating children in the law but describes this ". . . concept of religious instruction being absorbed by young children (but here under the influence of mothers and grandmothers) . . . referenced in 2 Tim 1:5 ". She says the passage in Eph. 6:4 can refer not only to the upbringing of a child but also to the training or orientation of an adult-suggesting the life-course process that is also inherent in the teaching of the Law." [TCITB p 288] She sites other examples.
She discusses writings from the time the epistles were written that emphasize Jewish and early Christian care and respect for infants, widows, orphans, the unborn, and slaves. She discusses this in detail. [TCITB p. 289-291] She also poses the case against Christians of the time, claiming that they would draw children away from their families into prayer vigils and were accused of sexual improprieties during festivals. [TCITB p. 291-292]
Ms. MacDonald discusses family ideals, paternal authority, and Christian parenting practices. She notes the diverse and often complicated relationships that Paul calls to obedience noting that the author of these letters doesn't specify whether or not listeners are believers, unbelievers or some combination. (a believing slave father with an unbelieving master, an unbelieving husband or father, a slave father in another household are examples that she gives.) She notes the warning against extensive severity in verses like Col 3:21 and the need to monitor children. The penalties for rebellion in most of these cultures was severe.I think this means that knowing the penalty for children caught rebelling against their families would require the church to understand that and carefully monitor the children from families of non-believers that they cared for for their protection. She notes that the scriptures don't seem focus on severity of discipline the way other writings of the time do. [TCITB p 293-4]
". . . the emphasis on the authority of the paterfamilias that runs through the household code, spanning his role as father, master,and teacher, needs to be considered in relation to the real influence of mothers . . . Research on the Roman family has revealed that even very restrictive legal pronouncements upholding the formal authority of the fathers in the house need to be understood in conjunction with a multitude of conventions lacking formal authority but nevertheless constituting a coordinating sphere of maternal influence. . . those who heard the household codes of Colossians and Ephesians probably assumed that mothers were being granted informal authority in managing household affairs." She says, mothers "mapped out futures for their children, including education and marriage." [TCITB p 295] Mothers were known to take the role of advocate and protector in the courts. [TCITB p 296]
Paternal authority was to be both "recognized and tempered" The qualifications for church leadership required a man to "know how to manage his own household (NRSV)". [TCITB p 296]. MacDonald contrasts this with the "informal authority" given to women. "The Pastorals restrict women's formal leadership opportunities; but, at the same time, instructions such as we find in 1 Timothy 5:14, that young widows should marry, bear children, and manage their households, would have created opportunities for women to exercise influence in a house-based movement." Caring for children was part of this. [TCITB p 297]
Older women were to teach younger women. She says, "Although different roles for men and women are being articulated, the choice of terminology- the use of the recognized word for teacher. . .- implies that women's coordinating role is highly valued by the author . . . this recognition of women's authority should not be underestimated. " [TCITB p. 298] Women played a role instructing young women and also teaching boys. [TCITB p 298]
She talks about children in neighborhoods and the wide range of people who would be part of a child's daily life and the fluid physical space of neighborhoods. [TCITB p 298] She talks about affects of the early house churches and hospitality and learning experiences around the dinner table. Looking at a house-based church, children would be there.[TCITB p 300-1] She asks many questions related to slave and free, mingling and care. [TCITB p 298-303]
She reminds us that household codes were the ideal and believes relationships and groups at the time to be much less rigid than we might suppose. She also reminds us that children had many grown-ups they were required to listen to: parents, grand-parents, aunts, uncles, slaves, tutors, masters. She reminds us that some of these people would be believers, some not. But these letters offered listeners (even children both slave and free-born) a place to belong. [TCITB p 303-4]
Alot of really interesting cultural perspective. Lots to think about regarding family and women and authority. Lots to think about regarding the role of house-based churches.
Monday, May 04, 2009
TCITB: Chpt 12 "Like a Child"
from TCITB
Chapter 12 "Like a Child: Paul's Rhetorical Uses of Childhood"
by Reidar Aasgaard
This is just a glimpse of the topics that Mr. Aasgaard touches in his chapter. He goes into more detailed discussion than what's here. There are so many trails to follow in these chapters. So much more to think about. And then the application - what does this mean for us?
He begins his article by saying, "The apostle Paul very rarely mentions real, living children as is clearly shown in this volume's [TCITB] article by Beverly R. Gaventa. Still, children turn up on virtually every leaf of his letters especially in the shape of metaphors drawn from the world of childhood and parent/child relations." [TCITB p 249]
He notes Paul's use of complex "kinship language" and childhood language all through his writing [TCITB p. 249] but notes that scholars have focused more on "parent" language than on "the study of the place of children in Paul's thinking." He notes "apparent contradictions in Paul's use of childhood imagery" that have yet to be fully explored. [TCITB p. 250]
The author's discussion of Paul's references to kinship, succession and property transfer [TCITB p. 253-256] made me realize that I never fully grasped or appreciated Paul's multi-faceted brilliance.
Mr. Aasgaard makes interesting observations about 1 Corinthians 7:14 - a passage about believing and unbelieving spouses and their children. The author comments not only on what Paul says, but also what he doesn't say about children in the context of the passage. [TCITB p 256]
When Paul refers to himself as a fetus and to his untimely birth, Mr. Aasgaard notes, Paul compared himself to one of the most vulnerable and least respected members of society. [TCITB p. 258-9] The author explores Paul's use of "orphaned" not only from the perspective of an orphaned child but from that of an adult left childless. He looks at emotional implications tied to Paul's metaphorical perspectives. [TCITB p. 259-60]
Paul refers to immaturity, maturity, and potential in 1 Corinthians 13 . [TCITB p. 261] The author says that Paul's seeing children as yet imperfect and unformed (not miniature adults) and his seeing children as immature and in need of formation are consistent with his time. He reminds us that "[T]he standard [for formation] of the ideal human being . . . was the (male) adult." At the same time, Paul seems to have more respect for a child's capabilities than other writer/thinkers of his time. [TCITB p. 260]
His discussion of I Thess. 2:7 is thought-provoking. Paul likens himself to a nurse. [TCITB p. 263] If all the seeming contradictions in Paul's letters are equally true, the author's observations lead to some rather profound implications for leadership. [TCITB p. 263-265]
The author wonders if Paul's seeming lack of attention to obedience is because obedience was already a societal expectation in Paul's culture [TCITB p. 265] - less so in our own.
Aasgaard notes that Paul views childhood as a life stage characterized by an innocence and purity that doesn't exist during other life stages. (The author sites Philippians 2:14-15) Apparently Paul's contemporaries believed that childhood purity made a child more apt to be used for divine purposes by the gods. [TCITB p. 265-6]
He talks about belonging (family, faith, community) . Regarding children in community he says "...issues on the place of children within the communities are almost untouched by Paul. Why this is so we can only guess." He shares some thoughts about this. [TCITB p. 271]
Summing up Paul's attitudes and strategies regarding children Mr. Aasgaard notes 1) "the omnipresence of childhood language: its use is conspicuous, in both frequency and variety" - which, the author says, means that children must play a significant role in Paul's thinking. [TCITB p. 271]
2) The incongruity - Aasgaard notes that for the frequency of Paul's use of childhood language "it is striking that he speaks so little of real children, concerning their place both in the family and in church . . . " He adds "There is also little in the letters to suggest that he has an interest in changing their living conditions or to influence people's notions and evaluation of them." [TCITB p. 271-272]
3) Paul's "theological use of childhood language in many respects, conforms to contemporary ideas about children". The author sees the points at which Paul holds to conventional thinking and the points at which his thoughts diverge, both as significant and elaborates on this. [TCITB p272-273]
4) Paul uses these metaphors "to regulate the relations between himself and his co-Christians. . . he adapts the . . . language to the situation of each letter and to his relations to his addressees. " [TCITC p. 273] The author's exploration of Paul as father is quite interesting. Traditionally we have focused more on Paul's harsh patriarchal authoritarian tendencies and failed to notice the ways Paul is ". . . concerned with his children and attentive to their abilities and needs: he communicates with them according to their level...acts lovingly...strives to increase their inheritance...and exhorts them in a benevolent way, as a firm, yet loving father..." The author also notes passages where Paul places himself in maternal roles using maternal imagery - not the way most of us see Paul. [TCITB p 273]
5) The author says that when Paul refers to himself as a child and to "childhood as a phase of life" there is tension between what Paul is saying and common thinking. [TCITB p 274 - 276] The author believes that when Paul willingly identifies "with beings at the rim of the human world - one untimely born, a baby, an orphan - he presses the matter far indeed. Thus what can be seen as rhetorical cleverness may just as likely be interpreted as the opposite, namely, as Paul here employing metaphors that in fact are not meant to enhance his authority but to make him vulnerable and left to the mercy of his addressees." Paul could have used other metaphors that would have fostered greater respect from his listeners but he didn't. Referring to himself this way, Aasgaard says, was "fundmentally daring." [TCITB p. 276]
As Aasgaard concludes this chapter it's clear that we not only have much to learn from Paul's thinking about children, but we have much to learn about Paul. [TCITB p. 277]
Chapter 12 "Like a Child: Paul's Rhetorical Uses of Childhood"
by Reidar Aasgaard
This is just a glimpse of the topics that Mr. Aasgaard touches in his chapter. He goes into more detailed discussion than what's here. There are so many trails to follow in these chapters. So much more to think about. And then the application - what does this mean for us?
He begins his article by saying, "The apostle Paul very rarely mentions real, living children as is clearly shown in this volume's [TCITB] article by Beverly R. Gaventa. Still, children turn up on virtually every leaf of his letters especially in the shape of metaphors drawn from the world of childhood and parent/child relations." [TCITB p 249]
He notes Paul's use of complex "kinship language" and childhood language all through his writing [TCITB p. 249] but notes that scholars have focused more on "parent" language than on "the study of the place of children in Paul's thinking." He notes "apparent contradictions in Paul's use of childhood imagery" that have yet to be fully explored. [TCITB p. 250]
The author's discussion of Paul's references to kinship, succession and property transfer [TCITB p. 253-256] made me realize that I never fully grasped or appreciated Paul's multi-faceted brilliance.
Mr. Aasgaard makes interesting observations about 1 Corinthians 7:14 - a passage about believing and unbelieving spouses and their children. The author comments not only on what Paul says, but also what he doesn't say about children in the context of the passage. [TCITB p 256]
When Paul refers to himself as a fetus and to his untimely birth, Mr. Aasgaard notes, Paul compared himself to one of the most vulnerable and least respected members of society. [TCITB p. 258-9] The author explores Paul's use of "orphaned" not only from the perspective of an orphaned child but from that of an adult left childless. He looks at emotional implications tied to Paul's metaphorical perspectives. [TCITB p. 259-60]
Paul refers to immaturity, maturity, and potential in 1 Corinthians 13 . [TCITB p. 261] The author says that Paul's seeing children as yet imperfect and unformed (not miniature adults) and his seeing children as immature and in need of formation are consistent with his time. He reminds us that "[T]he standard [for formation] of the ideal human being . . . was the (male) adult." At the same time, Paul seems to have more respect for a child's capabilities than other writer/thinkers of his time. [TCITB p. 260]
His discussion of I Thess. 2:7 is thought-provoking. Paul likens himself to a nurse. [TCITB p. 263] If all the seeming contradictions in Paul's letters are equally true, the author's observations lead to some rather profound implications for leadership. [TCITB p. 263-265]
The author wonders if Paul's seeming lack of attention to obedience is because obedience was already a societal expectation in Paul's culture [TCITB p. 265] - less so in our own.
Aasgaard notes that Paul views childhood as a life stage characterized by an innocence and purity that doesn't exist during other life stages. (The author sites Philippians 2:14-15) Apparently Paul's contemporaries believed that childhood purity made a child more apt to be used for divine purposes by the gods. [TCITB p. 265-6]
Really interesting section on formation. As mentioned before, Mr. Aasgaard tells us that in ancient thinking children were in need of formation in order to become adults. [TCITB p. 266] He suggests that perhaps Paul's referring to the adult Corinthians as babies was more potent for those who heard the original message than it is to us reading it today. He talks about training agents and tools: from parental models to slaves teaching the very young to advanced levels of training requiring "soul guardians". The task of "soul guardian" was "the task of the educated man, in particular the philosopher."[TCITB p. 267] Aasgaard reminds us that Paul's model adult male was Christ. [TCITB p. 270] What would it look like to train children to model Christ, the man? How do the Greco-Roman teaching/learning/formation model differ from the Hebrew?
He talks about belonging (family, faith, community) . Regarding children in community he says "...issues on the place of children within the communities are almost untouched by Paul. Why this is so we can only guess." He shares some thoughts about this. [TCITB p. 271]
Summing up Paul's attitudes and strategies regarding children Mr. Aasgaard notes 1) "the omnipresence of childhood language: its use is conspicuous, in both frequency and variety" - which, the author says, means that children must play a significant role in Paul's thinking. [TCITB p. 271]
2) The incongruity - Aasgaard notes that for the frequency of Paul's use of childhood language "it is striking that he speaks so little of real children, concerning their place both in the family and in church . . . " He adds "There is also little in the letters to suggest that he has an interest in changing their living conditions or to influence people's notions and evaluation of them." [TCITB p. 271-272]
3) Paul's "theological use of childhood language in many respects, conforms to contemporary ideas about children". The author sees the points at which Paul holds to conventional thinking and the points at which his thoughts diverge, both as significant and elaborates on this. [TCITB p272-273]
4) Paul uses these metaphors "to regulate the relations between himself and his co-Christians. . . he adapts the . . . language to the situation of each letter and to his relations to his addressees. " [TCITC p. 273] The author's exploration of Paul as father is quite interesting. Traditionally we have focused more on Paul's harsh patriarchal authoritarian tendencies and failed to notice the ways Paul is ". . . concerned with his children and attentive to their abilities and needs: he communicates with them according to their level...acts lovingly...strives to increase their inheritance...and exhorts them in a benevolent way, as a firm, yet loving father..." The author also notes passages where Paul places himself in maternal roles using maternal imagery - not the way most of us see Paul. [TCITB p 273]
5) The author says that when Paul refers to himself as a child and to "childhood as a phase of life" there is tension between what Paul is saying and common thinking. [TCITB p 274 - 276] The author believes that when Paul willingly identifies "with beings at the rim of the human world - one untimely born, a baby, an orphan - he presses the matter far indeed. Thus what can be seen as rhetorical cleverness may just as likely be interpreted as the opposite, namely, as Paul here employing metaphors that in fact are not meant to enhance his authority but to make him vulnerable and left to the mercy of his addressees." Paul could have used other metaphors that would have fostered greater respect from his listeners but he didn't. Referring to himself this way, Aasgaard says, was "fundmentally daring." [TCITB p. 276]
As Aasgaard concludes this chapter it's clear that we not only have much to learn from Paul's thinking about children, but we have much to learn about Paul. [TCITB p. 277]
Monday, April 27, 2009
TCITB: Chpt 11 Paul's Letters
from TCITB
Chapter 11: "Finding a Place for Children in the Letters of Paul"
Beverly Roberts Gaventa
Ms. Gaventa looks at explicit and implicit references to children in "Pauline congregations," she reflects on Paul's metaphorical use of children adding, "It is Paul's theology, with its claims about God's grace-filled intervention in human life, that calls for a radical reconsideration of who children are, how they are to be assessed, and what roles they play in human community." [TCITB p. 234]
She suggests that Paul's greetings to households and families given what we know of the culture would include children, extended families and even the families of slaves. [TCITB p. 235] She notes parent/child relationships that Paul references from the OT as well as those in the congregations he addresses. [TCITB p. 236] She spends a paragraph looking at 1 Cor. 7:14. I guess I never really thought about how profound that passage is as a statement about God's grace extended to a family, and particularly it's children.
She says, "Paul's eschatological expectations were such that he did not imagine himself to be constructing a church that would endure and thrive in the generations that followed his own..." and "...Paul probably assumed that the actions of parents automatically involved their children..." [TCITB p 236] There are two separate thoughts here to ponder individually and together that we probably take for granted. We live as though Jesus won't come in our lifetime or we live as though He will. Either way of thinking causes us to make different choices. The way we choose to think affects all our choices. We think about our kids and make choices that we hope will keep them safe, healthy, and happy but I don't know that we consciously recognize that every grown-up choice we make affects them.
I would have liked to hear the author explore elaborate more on Paul's use of "childlikeness." She does spend time exploring Paul's references to himself as parent, paternal and maternal. I was particularly drawn to the picture of Paul (an open-hearted parent) entreating the Corinthian church (a close-hearted child). I was drawn to the picture of parent/child interaction in 2 Cor 12:14b-15a . Both images and the other images she mentions (all involving children) leave us to ponder not only parents interacting with their children but leaders interacting with their congregations. [TCITB p 238-240]
Paul alluding to children at all gives children importance, just as Jesus using children to paint pictures for us gave children importance. The children in their lives weren't all-consuming but neither were they invisible. The ways that both Paul and Jesus used children and alluded to children to teach and the particular pictures presented also place children in the context of something relational. Both Paul and Jesus being aware of the particular moments with children that they draw our attention to, says something about their awareness of children.
On pages 240-243 Ms. Gaventa takes Paul's focus on sin (which would include children if it's universal) and specifically targets our speech and it's affect on children. She only scratches the surface here. Lots to ponder here.
She draws our attention to the way Corinthians points back to the Gospels as more than a new "set of propositions to which people give assent" but as "an event, an action of God that calls into being a new way of thinking and perceiving." [TCITB p 244] She extends Paul's understanding of all that the cross signifies to include children. She takes this a step farther targetting the way children are commodified and robbed of childhood not only in developing countries but in the west as well. This paragraph, I believe is the beginning of a detailed wake up call to families living in a modern western culture.
Ms. Gaventa ends saying, "The Pauline conviction that believers belong together to the single body of Christ proves enormously provocative for reflection about children." [TCITB p. 246] As Paul explores the Body, gifts, and worship Ms. Gaventa poses questions nudging us to ponder the gifts and roles (perhaps unnoticed) of children in His body and in His household. Her observations are delightful. [TCITB p. 247]
In conclusion, Ms. Gaventa finds Paul's perspective very different from his contemporaries who believed that "the household existed for the sake of the polis, the city or state." She finds his thinking very different from our own western thinking that the nuclear family exists unto itself - independent, self-sufficient yet (whether we realize it or not) profoundly controlled by the marketplace. In contrast to both, Paul places us in God's house, a place of extended family and that image in itself deserves more pondering. [TCITB p. 248]
In Chapter 12 Reidar Aasgaard continues the discussion of children in Paul's letters.
Chapter 11: "Finding a Place for Children in the Letters of Paul"
Beverly Roberts Gaventa
Ms. Gaventa looks at explicit and implicit references to children in "Pauline congregations," she reflects on Paul's metaphorical use of children adding, "It is Paul's theology, with its claims about God's grace-filled intervention in human life, that calls for a radical reconsideration of who children are, how they are to be assessed, and what roles they play in human community." [TCITB p. 234]
She suggests that Paul's greetings to households and families given what we know of the culture would include children, extended families and even the families of slaves. [TCITB p. 235] She notes parent/child relationships that Paul references from the OT as well as those in the congregations he addresses. [TCITB p. 236] She spends a paragraph looking at 1 Cor. 7:14. I guess I never really thought about how profound that passage is as a statement about God's grace extended to a family, and particularly it's children.
She says, "Paul's eschatological expectations were such that he did not imagine himself to be constructing a church that would endure and thrive in the generations that followed his own..." and "...Paul probably assumed that the actions of parents automatically involved their children..." [TCITB p 236] There are two separate thoughts here to ponder individually and together that we probably take for granted. We live as though Jesus won't come in our lifetime or we live as though He will. Either way of thinking causes us to make different choices. The way we choose to think affects all our choices. We think about our kids and make choices that we hope will keep them safe, healthy, and happy but I don't know that we consciously recognize that every grown-up choice we make affects them.
I would have liked to hear the author explore elaborate more on Paul's use of "childlikeness." She does spend time exploring Paul's references to himself as parent, paternal and maternal. I was particularly drawn to the picture of Paul (an open-hearted parent) entreating the Corinthian church (a close-hearted child). I was drawn to the picture of parent/child interaction in 2 Cor 12:14b-15a . Both images and the other images she mentions (all involving children) leave us to ponder not only parents interacting with their children but leaders interacting with their congregations. [TCITB p 238-240]
Paul alluding to children at all gives children importance, just as Jesus using children to paint pictures for us gave children importance. The children in their lives weren't all-consuming but neither were they invisible. The ways that both Paul and Jesus used children and alluded to children to teach and the particular pictures presented also place children in the context of something relational. Both Paul and Jesus being aware of the particular moments with children that they draw our attention to, says something about their awareness of children.
On pages 240-243 Ms. Gaventa takes Paul's focus on sin (which would include children if it's universal) and specifically targets our speech and it's affect on children. She only scratches the surface here. Lots to ponder here.
She draws our attention to the way Corinthians points back to the Gospels as more than a new "set of propositions to which people give assent" but as "an event, an action of God that calls into being a new way of thinking and perceiving." [TCITB p 244] She extends Paul's understanding of all that the cross signifies to include children. She takes this a step farther targetting the way children are commodified and robbed of childhood not only in developing countries but in the west as well. This paragraph, I believe is the beginning of a detailed wake up call to families living in a modern western culture.
Ms. Gaventa ends saying, "The Pauline conviction that believers belong together to the single body of Christ proves enormously provocative for reflection about children." [TCITB p. 246] As Paul explores the Body, gifts, and worship Ms. Gaventa poses questions nudging us to ponder the gifts and roles (perhaps unnoticed) of children in His body and in His household. Her observations are delightful. [TCITB p. 247]
In conclusion, Ms. Gaventa finds Paul's perspective very different from his contemporaries who believed that "the household existed for the sake of the polis, the city or state." She finds his thinking very different from our own western thinking that the nuclear family exists unto itself - independent, self-sufficient yet (whether we realize it or not) profoundly controlled by the marketplace. In contrast to both, Paul places us in God's house, a place of extended family and that image in itself deserves more pondering. [TCITB p. 248]
In Chapter 12 Reidar Aasgaard continues the discussion of children in Paul's letters.
Tuesday, April 14, 2009
TCITB: Chpt 10 Acts
from TCITB
Chapter 10: "Tell Me a Story"
Perspectives on Children from the Acts of the Apostles
Joel B. Green
Though Mr. Green begins by contrasting all the references to children in Luke's gospel to noticeably few in Acts, somehow, he finds them!
He begins by pointing out that the long narratives from the Old Testament are full of references to children. He points out that not only did God take care of them in the dire circumstances referenced in the OT but they are critical to God keeping His promises to Israel. [TCITB p. 216]
Green says, "[S]harply put, the narrative of Acts provides us with almost nothing by way of raw material for assembling how we might think about children or act toward them. However, Acts does promote the formation of communities and persons-in-community whose discipleship of Jesus, whose allegiance to God, and whose empowerment by the Holy Spirit lead to dispositions and practices of faith and hospitality among children, together with other inhabitants of the margins of our world." [TCITB p. 217]
He discusses "household baptism" with it's implications for baptizing children reminding us that the practice emphasized the value of infants in a culture that didn't value infants. [TCITB p 217]
He discusses the "importance of narrative in identity development and moral formation". [TCITB p. 218] He shares some fascinating thoughts about how "story" shapes our identity and practices culturally and Biblically. [TCITB p. 219] This is a must-read!
He discusses "the narrative of conversion" particularly in the context of community - focusing less on the individual and more on the larger scheme of the purposes of God in ways you probably haven't heard before. [TCITB p. 222-223]
He refers to Luke, making astute observations about the intermingling and shaking of old and new as the early church emerged with implications for today. [TCITB p. 223-224]
His short but succinct reminder that "there is no escaping the inclusion of children in the 'all flesh' of Acts 2:37 "and his comments are inclusive and affirming of children sharing and communicating God's vision with the faith community. [TCITB p. 224]
Mr. Green discusses the inter-relationship between the early church's proclamation of the Resurrection and her voluntarily selling her possessions in order to give and to care for the needy [TCITB p. 226-227].
He talks about the deliverance of children being used for financial gain [TCITB p. 227], and attention to otherwise endangered children [TCITB p. 227].
His discussion of home, household, hospitality, and the presence of God in unexpected places is profound in part, but not exclusively, because children live in homes. The implications are far-reaching and worth pondering . . . [TCITB p. 227-228]
Mr Green succeeds finding children and implications for the church today regarding children in a place where they are hard to find. Alot to ponder in this chapter.
Chapter 10: "Tell Me a Story"
Perspectives on Children from the Acts of the Apostles
Joel B. Green
Though Mr. Green begins by contrasting all the references to children in Luke's gospel to noticeably few in Acts, somehow, he finds them!
He begins by pointing out that the long narratives from the Old Testament are full of references to children. He points out that not only did God take care of them in the dire circumstances referenced in the OT but they are critical to God keeping His promises to Israel. [TCITB p. 216]
Green says, "[S]harply put, the narrative of Acts provides us with almost nothing by way of raw material for assembling how we might think about children or act toward them. However, Acts does promote the formation of communities and persons-in-community whose discipleship of Jesus, whose allegiance to God, and whose empowerment by the Holy Spirit lead to dispositions and practices of faith and hospitality among children, together with other inhabitants of the margins of our world." [TCITB p. 217]
He discusses "household baptism" with it's implications for baptizing children reminding us that the practice emphasized the value of infants in a culture that didn't value infants. [TCITB p 217]
He discusses the "importance of narrative in identity development and moral formation". [TCITB p. 218] He shares some fascinating thoughts about how "story" shapes our identity and practices culturally and Biblically. [TCITB p. 219] This is a must-read!
He discusses "the narrative of conversion" particularly in the context of community - focusing less on the individual and more on the larger scheme of the purposes of God in ways you probably haven't heard before. [TCITB p. 222-223]
He refers to Luke, making astute observations about the intermingling and shaking of old and new as the early church emerged with implications for today. [TCITB p. 223-224]
His short but succinct reminder that "there is no escaping the inclusion of children in the 'all flesh' of Acts 2:37 "and his comments are inclusive and affirming of children sharing and communicating God's vision with the faith community. [TCITB p. 224]
Mr. Green discusses the inter-relationship between the early church's proclamation of the Resurrection and her voluntarily selling her possessions in order to give and to care for the needy [TCITB p. 226-227].
He talks about the deliverance of children being used for financial gain [TCITB p. 227], and attention to otherwise endangered children [TCITB p. 227].
His discussion of home, household, hospitality, and the presence of God in unexpected places is profound in part, but not exclusively, because children live in homes. The implications are far-reaching and worth pondering . . . [TCITB p. 227-228]
Mr Green succeeds finding children and implications for the church today regarding children in a place where they are hard to find. Alot to ponder in this chapter.
Wednesday, April 08, 2009
Saturday, March 28, 2009
postscript...
My husband graciously listened to my two sentence synopsis of detail and spaces from the last two posts. "The stories of scripture are full of details and spaces where God leaves out the details. Do you think the spaces are opportunities to explore the spaces to know God better?"
He thought about it for a few minutes and said, "maybe the missing details just aren't relevant."
Saves a lot of thinking time ...
He thought about it for a few minutes and said, "maybe the missing details just aren't relevant."
Saves a lot of thinking time ...
Tough Stories II
What if . . .
What if I focus on being that child staring up at my father standing over me raising his knife? When I was little, I never would have considered that story from that angle and I was a very imaginative child. There was no reason for me to think like that. The grown-ups around me wouldn't have imagined that scenario either. But what of the child who has seen his father like that? In the stillness of pondering the story, one child can take one trail, another child can take a different trail. God knows. They have different experiences, different needs. God can bring His story to each of them individually in ways they can handle. They won't both interact with the story (or with God) the same way. They may discover different sides of God but God is the same. God is there. God is faithful. God will provide.
God's Word will accomplish what He intends it to accomplish which leaves me wanting to stand back and let the story of scripture be the primary speaker free to do whatever the Spirit of God wants to do with individuals, even children. I'm trying to learn that I don't have to comment on everything. I don't have to explain everything. I don't have to have an answer for everything. Does that make me less a teacher?
I do need to know what the Word says and what it doesn't say - the details and the spaces - even if I refrain from forcing people to see through my eyes. There is a time to correct someone's understanding - if they're wrong about what the scriptures say or what they don't say otherwise we can end up in the worst kind of mess . . . but we need to let the details and spaces be what they are.
I think correcting wrong-thinking because someone thinks the Bible says something it doesn't or doesn't think something it does is different from a child's developmental perceptions. The sprout in the ground isn't "not a crocus" it's just not mature. It's still growing. A child's understanding is like that. Should I squash it or pull it up because it's not full grown? If I recognize poison ivy, let's pull it. If I don't know, I'd best let it grow 'til I know for sure.
What of the child who has seen his father, knife raised, ready to kill - a child who faces hard realities? I may never face those realities. None of the children I know may ever face those realities. We don't have to go there in our group discussions but what if a child initiates? What if he asks? God gives you the words you need when you need them. At the same time meditating on the Word regularly, chewing it prayerfully, interacting with Him constantly as you go through life gives you wisdom that flows from a deeper place (still from His Holy Spirit) - something that doesn't just fly off the top of your head when you're desperate and need a quick answer. It's also ok to say, "That's a really good question. I don't know the answer. Let's pray and think about that."
Wrestling with God changes us but sometimes the wrestling just brings us back to the simplest (but not simplistic) of truths. In that story, "God was there." "God provided." "We don't know all the answers."
What of that child who needs more than simple answers? Is there something in this story for him? Is there something in scripture for him? The story of Joseph - sold a slave, Naaman's slave girl, Daniel in exile? Did you ever think about those children in those situations or how they got there to begin with and the realities that went with it? Scripture doesn't give us the details but chances are they are the same hard cold details that children experience in abusive or oppressive situations today - maybe worse. If we knew all the details we would know that they aren't sterile stories. But God chose not to give us those details.
We don't want those details for children. Not in story, not in life. We would never condone treating children like that. No one rescued the children in these stories. Yet these children are examples to us. They give us hope. God was with those children.God came through for them. God provided. Those children were faithful to God (and it appears that they respected their captors). God used those children in powerful ways not just to stand strong and survive, not just to affect the people around them, but their lives and stories carry God's story to nations and generations. It would be interesting to revisit those stories and see what happened to the peoples responsible for taking those children captive. It's a scary story. Not only the real circumstances those children were in but what God did. Most of us have no idea how incredibly fearsome and awesome He is.
What if I focus on being that child staring up at my father standing over me raising his knife? When I was little, I never would have considered that story from that angle and I was a very imaginative child. There was no reason for me to think like that. The grown-ups around me wouldn't have imagined that scenario either. But what of the child who has seen his father like that? In the stillness of pondering the story, one child can take one trail, another child can take a different trail. God knows. They have different experiences, different needs. God can bring His story to each of them individually in ways they can handle. They won't both interact with the story (or with God) the same way. They may discover different sides of God but God is the same. God is there. God is faithful. God will provide.
God's Word will accomplish what He intends it to accomplish which leaves me wanting to stand back and let the story of scripture be the primary speaker free to do whatever the Spirit of God wants to do with individuals, even children. I'm trying to learn that I don't have to comment on everything. I don't have to explain everything. I don't have to have an answer for everything. Does that make me less a teacher?
I do need to know what the Word says and what it doesn't say - the details and the spaces - even if I refrain from forcing people to see through my eyes. There is a time to correct someone's understanding - if they're wrong about what the scriptures say or what they don't say otherwise we can end up in the worst kind of mess . . . but we need to let the details and spaces be what they are.
I think correcting wrong-thinking because someone thinks the Bible says something it doesn't or doesn't think something it does is different from a child's developmental perceptions. The sprout in the ground isn't "not a crocus" it's just not mature. It's still growing. A child's understanding is like that. Should I squash it or pull it up because it's not full grown? If I recognize poison ivy, let's pull it. If I don't know, I'd best let it grow 'til I know for sure.
What of the child who has seen his father, knife raised, ready to kill - a child who faces hard realities? I may never face those realities. None of the children I know may ever face those realities. We don't have to go there in our group discussions but what if a child initiates? What if he asks? God gives you the words you need when you need them. At the same time meditating on the Word regularly, chewing it prayerfully, interacting with Him constantly as you go through life gives you wisdom that flows from a deeper place (still from His Holy Spirit) - something that doesn't just fly off the top of your head when you're desperate and need a quick answer. It's also ok to say, "That's a really good question. I don't know the answer. Let's pray and think about that."
Wrestling with God changes us but sometimes the wrestling just brings us back to the simplest (but not simplistic) of truths. In that story, "God was there." "God provided." "We don't know all the answers."
What of that child who needs more than simple answers? Is there something in this story for him? Is there something in scripture for him? The story of Joseph - sold a slave, Naaman's slave girl, Daniel in exile? Did you ever think about those children in those situations or how they got there to begin with and the realities that went with it? Scripture doesn't give us the details but chances are they are the same hard cold details that children experience in abusive or oppressive situations today - maybe worse. If we knew all the details we would know that they aren't sterile stories. But God chose not to give us those details.
We don't want those details for children. Not in story, not in life. We would never condone treating children like that. No one rescued the children in these stories. Yet these children are examples to us. They give us hope. God was with those children.God came through for them. God provided. Those children were faithful to God (and it appears that they respected their captors). God used those children in powerful ways not just to stand strong and survive, not just to affect the people around them, but their lives and stories carry God's story to nations and generations. It would be interesting to revisit those stories and see what happened to the peoples responsible for taking those children captive. It's a scary story. Not only the real circumstances those children were in but what God did. Most of us have no idea how incredibly fearsome and awesome He is.
Wednesday, March 25, 2009
Tough Stories I
Thinking more about that 1st chapter of TCITB (Abraham and Issac) and about the author's observations and comments regarding abuse and the imagery of a child staring at dad standing over him with a knife and the scariness of that scenario . . . (the author was Terence E. Fretheim)
One of the things about scripture - I think the people from Young Children in Worship (YCIW) said this - is that sacred story, unlike modern media, doesn't fill in all the details. It doesn't tell you everything. It leaves room to ruminate, to ponder. It leaves space for the imagination - doors and windows for the Holy Spirit to help us see just a little more of life through His eyes.
I want to believe that the details God gives us and the details He leaves out are intentional. As we ponder the detail and the spaces that lack detail in God's stories, as we meditate on a passage - words from God's own mouth - we can draw near to Him and know Him just a little better. Sometimes He fills in spaces, sometimes He doesn't. We aren't all little clones. Our life experiences aren't identical. There is some freedom attached to those spaces. The spaces also give us the freedom to see the stories through the eyes and experience of the children without going beyond that.
Here is the space that a grown-up was pondering through the eyes of a child: What did Isaac see when he was lying on the table and his father was standing over him? Did Abraham have anger in his eyes. . . or. . was he trying not to be angry at God. . . or . . . was he emotion-less (the Lord gives, the Lord takes away) . . . Maybe he was a passionate man who wasn't afraid to express his emotions . . . Maybe tears streamed down his face. These are spaces. God doesn't tell us the details. We can only ask questions. We don't really know. But that's ok. We don't need to know. Without changing the scriptures at all - space or detail- none of the scenarios I've explored are true or not true. We just don't know. The spaces leave possibilities to ponder. Is that lack of detail insignificant ("don't think about that because we don't know") or can the possibilities - the missing details draw us closer to God than details - places where the Spirit of God can minister to different people in different ways about different things. Maybe the spaces just give God room to be God.
But what if . . . ?
One of the things about scripture - I think the people from Young Children in Worship (YCIW) said this - is that sacred story, unlike modern media, doesn't fill in all the details. It doesn't tell you everything. It leaves room to ruminate, to ponder. It leaves space for the imagination - doors and windows for the Holy Spirit to help us see just a little more of life through His eyes.
I want to believe that the details God gives us and the details He leaves out are intentional. As we ponder the detail and the spaces that lack detail in God's stories, as we meditate on a passage - words from God's own mouth - we can draw near to Him and know Him just a little better. Sometimes He fills in spaces, sometimes He doesn't. We aren't all little clones. Our life experiences aren't identical. There is some freedom attached to those spaces. The spaces also give us the freedom to see the stories through the eyes and experience of the children without going beyond that.
Here is the space that a grown-up was pondering through the eyes of a child: What did Isaac see when he was lying on the table and his father was standing over him? Did Abraham have anger in his eyes. . . or. . was he trying not to be angry at God. . . or . . . was he emotion-less (the Lord gives, the Lord takes away) . . . Maybe he was a passionate man who wasn't afraid to express his emotions . . . Maybe tears streamed down his face. These are spaces. God doesn't tell us the details. We can only ask questions. We don't really know. But that's ok. We don't need to know. Without changing the scriptures at all - space or detail- none of the scenarios I've explored are true or not true. We just don't know. The spaces leave possibilities to ponder. Is that lack of detail insignificant ("don't think about that because we don't know") or can the possibilities - the missing details draw us closer to God than details - places where the Spirit of God can minister to different people in different ways about different things. Maybe the spaces just give God room to be God.
But what if . . . ?
Wednesday, March 18, 2009
TCITB: Chpt 9 Gospel of John
from TCITB
Chapter 9 : Children in the Gospel of John
Marianne Meye Thompson
Ms. Thompson took on a challenging assignment. The first thing she notes about children in the Gospel of John is that, compared to the other gospels, "children are essentially missing..." I wonder if the fact that John was still a young adult - a youth, himself- affected his perspective. Was he a young man leaving children and childhood behind and focused on embracing his adulthood? We don't know. She observes "However, the metaphor 'children of God' does occur in John." [TCITB p. 195]
She asks how the absence of children in John's gospel affects our thinking about children [TCITB p. 195] and how our thinking about children affects how we read John's gospel. She explores John's focus on Life - not just spiritual life and that Life includes children. She reminds us that children and children of God have physical, social, economic, and spiritual needs and they are all important. [TCITB p. 196] She reminds us that because of the life we've been given in relationship to our Creator and Life Source, that children have value and their lives matter. [TCITB p. 197]
She reminds us that John's use of the word "all" includes children. It isn't just for adults. [TCITB p. 197]. That's a big one to ponder.
She addresses gnosticism and the unity of the God who creates our physical world and the God who is Spirit, the God who saves and fills us with His Spirit. She talks about the incarnation and dualism. This is a really interesting discussion, especially if you've never thought about this. [TCITB p. 198] She says, especially when we read John, we tend to "characterize what Jesus does for human beings solely in 'spiritual' terms..." We interpret so much of the Gospel of John as "spiritual" but John doesn't differentiate between spiritual and physical. I think what she is saying is that what Jesus did wasn't just spiritual - "Life, in all its forms, comes from the hand of God." There's alot to ponder here. She differentiates between miracles and signs and talks of Jesus meeting the needs of desperate people at all levels. [TCITB p 198-201]
She examines the context of children in the ancient Roman world. The childhood mortality rate was high. She refers to Thomas Wiedemann who says: "Life expectancy was probably between 20-25 years, it was likely that a child had a fifty-fifty chance of surviving to age 10 , and a less than one in two chance of living into adulthood." She talks about children and the gods. She talks about the marginalization of children in society and children who were considered disposable in ancient society. In what we consider a highly developed world I see us fearful of things with any potential for harm but she reminds us that much of the world still lives with the reality of high infant mortality. [TCITB p. 201-203]
She says, ". . . God is the giver of all life and . . .the law of God protects those to whom God has given life." She looks at our responsibilities today in light of Jewish and Christian tradition in regards to abortion and infanticide. [TCITB p. 204-205]
She looks at "children of God" - born and given physical life, born again and given a new life by the Spirit. [TCITB p 206-7] She says we often read John and look at it though very individualistic eyes but, in John, the children of God are gathered by God into His family and into His community. She differentiates between the children of God and human beings created by God and loved by God but not yet part of His family. She talks about natural family and the family of God - conflict and caring. [TCITB p. 207-210]
Light and darkness were also themes in John's gospel. She comments on the "ordinariness" of Jesus' life and how light that shines there, however small, still extinguishes darkness. Jesus lived as an example. [TCITB p. 211-213]
This is a powerful statement: "Children need to be meaningful participants in the mission of Jesus in the world. Children can neither be ignored not idealized, nor made to serve adult programs, projects, and desires, nor can they be left out of the call to discipleship or the mission of the church. They, too, are called to love as Jesus commanded, and so to imitate the one in and through whom they are created." She tells us that to treat children as less than first class citizens is to do them a disservice. She says that this enables them to relate to God in a way that gives them "identity, value, and belonging that is drawn from relationship to the God who made them." [TCITB p. 213] She suggests that the Gospel of John applies to children of God - all ages including the youngest. God's family includes children of all ages and through His family, He makes His light shine in the darkness.
So we've been challenged to read the Gospel of John as not only a book for grown-ups or about grown-ups but as a book for and about children, too. It's not only a book about Spirit but about God, coming to us, interacting with us, giving to us, and changing every part of us.
Chapter 9 : Children in the Gospel of John
Marianne Meye Thompson
Ms. Thompson took on a challenging assignment. The first thing she notes about children in the Gospel of John is that, compared to the other gospels, "children are essentially missing..." I wonder if the fact that John was still a young adult - a youth, himself- affected his perspective. Was he a young man leaving children and childhood behind and focused on embracing his adulthood? We don't know. She observes "However, the metaphor 'children of God' does occur in John." [TCITB p. 195]
She asks how the absence of children in John's gospel affects our thinking about children [TCITB p. 195] and how our thinking about children affects how we read John's gospel. She explores John's focus on Life - not just spiritual life and that Life includes children. She reminds us that children and children of God have physical, social, economic, and spiritual needs and they are all important. [TCITB p. 196] She reminds us that because of the life we've been given in relationship to our Creator and Life Source, that children have value and their lives matter. [TCITB p. 197]
She reminds us that John's use of the word "all" includes children. It isn't just for adults. [TCITB p. 197]. That's a big one to ponder.
She addresses gnosticism and the unity of the God who creates our physical world and the God who is Spirit, the God who saves and fills us with His Spirit. She talks about the incarnation and dualism. This is a really interesting discussion, especially if you've never thought about this. [TCITB p. 198] She says, especially when we read John, we tend to "characterize what Jesus does for human beings solely in 'spiritual' terms..." We interpret so much of the Gospel of John as "spiritual" but John doesn't differentiate between spiritual and physical. I think what she is saying is that what Jesus did wasn't just spiritual - "Life, in all its forms, comes from the hand of God." There's alot to ponder here. She differentiates between miracles and signs and talks of Jesus meeting the needs of desperate people at all levels. [TCITB p 198-201]
She examines the context of children in the ancient Roman world. The childhood mortality rate was high. She refers to Thomas Wiedemann who says: "Life expectancy was probably between 20-25 years, it was likely that a child had a fifty-fifty chance of surviving to age 10 , and a less than one in two chance of living into adulthood." She talks about children and the gods. She talks about the marginalization of children in society and children who were considered disposable in ancient society. In what we consider a highly developed world I see us fearful of things with any potential for harm but she reminds us that much of the world still lives with the reality of high infant mortality. [TCITB p. 201-203]
She says, ". . . God is the giver of all life and . . .the law of God protects those to whom God has given life." She looks at our responsibilities today in light of Jewish and Christian tradition in regards to abortion and infanticide. [TCITB p. 204-205]
She looks at "children of God" - born and given physical life, born again and given a new life by the Spirit. [TCITB p 206-7] She says we often read John and look at it though very individualistic eyes but, in John, the children of God are gathered by God into His family and into His community. She differentiates between the children of God and human beings created by God and loved by God but not yet part of His family. She talks about natural family and the family of God - conflict and caring. [TCITB p. 207-210]
Light and darkness were also themes in John's gospel. She comments on the "ordinariness" of Jesus' life and how light that shines there, however small, still extinguishes darkness. Jesus lived as an example. [TCITB p. 211-213]
This is a powerful statement: "Children need to be meaningful participants in the mission of Jesus in the world. Children can neither be ignored not idealized, nor made to serve adult programs, projects, and desires, nor can they be left out of the call to discipleship or the mission of the church. They, too, are called to love as Jesus commanded, and so to imitate the one in and through whom they are created." She tells us that to treat children as less than first class citizens is to do them a disservice. She says that this enables them to relate to God in a way that gives them "identity, value, and belonging that is drawn from relationship to the God who made them." [TCITB p. 213] She suggests that the Gospel of John applies to children of God - all ages including the youngest. God's family includes children of all ages and through His family, He makes His light shine in the darkness.
So we've been challenged to read the Gospel of John as not only a book for grown-ups or about grown-ups but as a book for and about children, too. It's not only a book about Spirit but about God, coming to us, interacting with us, giving to us, and changing every part of us.
Wednesday, March 04, 2009
TCITB Chapter 8
from TCITB Chapter 8
"What Then Will This Child Become?": Perspectives on Children in the Gospel of Luke
John T. Carroll
We all ask that question when we hold a newborn baby in our arms, don't we? This is the book of scripture that tells us the most about the events surrounding the births of Jesus and John the Baptist and Jesus' childhood on this earth. The book is full of children. Mr. Carroll only briefly refers to many of the events in Jesus' life that occur in the other gospels and were explored in depth in the previous chapter of TCITB though they also occur in Luke. He notes that the Greek words that Luke uses to describe the children are more specific than in the other Gospels relating the same events. (TCITB p. 177)
Luke's audience is "a world of and for the adult, and especially, at least in the public realm, the male adult. Luke knows this reality well . . . Yet as this narrative begins, the pace of the action slows dramatically so as to highlight the conversation between two pregnant women, who discuss their circumstance and the fortunes and promise borne by the children to whom they will soon give birth. . . " (TCITB p. 178)
I think growing up with the scriptures we take God's involvement in the lives of women and children for granted. Considering the fact that the scriptures came to people with less regard for women and children these stories make His involvement even more significant. He lingers over Jesus' childhood. "The cultural disorientation attending the story's beginning would prepare Luke's audience for the surprising and radical role reversals that lie ahead . . . " (TCITB p. 178)
Growing up in a "Christian" culture, whatever form, I don't think we have any idea how radical Jesus was. I don't think we have any idea.
He shows us how Luke looks at children and families from multiple perspectives. (TCITB pp 179-182) "[Luke's] affirmation of family cohesion and of children's obedience to their parents would trouble none of Luke's first readers, whatever their cultural roots and social location; this was the culturally expected pattern in the Greco -Roman world of the late first century CE." Carroll points out that ". . .the social reversals . . . that Jesus announces and enacts in his ministry are part of a longer story of God with God's people" Children receive with God what they can't receive in their own social world. "The upside-down world of God's reign as Jesus sees and practices it shows that, when it comes to children, God's ways are not our ways." God is our model. His ways are to become our ways in this world. "So hospitality extended to the vulnerable one, the one of low status, becomes welcome extended to God." (TCITB p. 182) It's worth re-looking at our culture and parent-child relationships, church-child relationships to see if we have in fact embraced what Jesus taught us. If not, how do we do it.
Carroll looks at children and parents. He says though both Jesus and John were both born into religiously observant families poised to receive God's promises to Israel, "[A]s the story unfolds, readers discover that eschatological fulfillment of ancient promise, at least as Jesus proclaims and embodies it, does not bless ancient social patterns but instead brings disruption." (TCITB p. 182) What are the social patterns in our culture. How do they affect children? Are they the patterns God gave us?
Carroll says, "The duty of loyalty and obedience to parents is a social - and clearly, a religious - obligation of the utmost importance. The cohesion, stability, and economic viability of the community depend on such an ordered family structure." (TCITB p. 183) What does ordered family structure look like in our culture? How does it contribute to or hinder community and family cohesion, stability, and economic viability?
Carroll discusses Jesus' call to leave all and follow. He says, "If the disciples come to realize that God's claim may collide with allegiance to parents and household, this is a discovery that Jesus made before them. . ." I forget that Jesus did, in fact walk the line and embraced before us both leaving and loving his family. He briefly points out that "Joseph . . . remains intriguingly silent. . . throughout [Luke's] narrative." (TCITB p. 185) We may not think about this with so many missing fathers in our culture but in a patriarchal society, this would be very significant. There was a non-silent, present Father in Jesus' story.
He discusses the meaning of the language when Jesus says that anyone who doesn't "hate" family "and even life itself, can not be my disciple." (TCITB p. 186) He says, "These are not words designed to comfort parents, but they can be liberating and empowering for their children, especially in a social world in which one's place as dutiful son or daughter within the household was the primary determinant of identity, role, and vocation." (TCITB p. 187) He reminds us that Jesus found this with His heavenly father (TCITB p 185) without abandoning his natural family and maintained the tension required to keep both ends intact. (TCITb p. 187) These were very interesting comments. We, perhaps, are more apt to encourage kids to break away than generations before us but his discussion and the places in scripture where Jesus does this are worth exploring.
Carroll looks at children and status in the kingdom of God. God's ways reversed status. His disciples don't get it. They argue about who was greatest. Jesus responds to this conflict by drawing a child beside Him. He tells His disciples if they welcome this little one, they welcome Him. Treat this young person the way you would treat My representative. When the disciples want honor, Jesus tells them they must extend hospitality to and receive a little child. You want to honor Jesus? You want to honor God? Honor a little child. The disciples push the children away, Jesus pulls the children close. This is a facinating discussion. It's not only worth reading but it's worth going back to the scriptures to see what the disciples are saying or asking for and how Jesus responds using children. (TCITB p. 189) Carroll points out that "Jesus sides with the young against his disciples; even infants have right of access to him, because, after all, they already have a place within God's realm." (TCITB p. 190) He signifies the manger as "a powerful symbol of the reversals that lie ahead." (TCITB p. 191)
He looks at play and community hospitality. It's interesting that for all of Jesus' using children as examples, so many of these authors point to the fact that Jesus doesn't ever really define "child-like." Luke, however, draws attention to children playing. Carroll's discussion and what it said about the community Jesus was addressing is worth reading and I'm guessing there is more to ponder here. (TCITB p. 191-2)
His concluding remarks largely target the role of the faith community assisting, reinforcing, and intervening. (TCITB p. 193-4) It makes me wonder what became of those children that Jesus met. Surely their lives were better for it.
"What Then Will This Child Become?": Perspectives on Children in the Gospel of Luke
John T. Carroll
We all ask that question when we hold a newborn baby in our arms, don't we? This is the book of scripture that tells us the most about the events surrounding the births of Jesus and John the Baptist and Jesus' childhood on this earth. The book is full of children. Mr. Carroll only briefly refers to many of the events in Jesus' life that occur in the other gospels and were explored in depth in the previous chapter of TCITB though they also occur in Luke. He notes that the Greek words that Luke uses to describe the children are more specific than in the other Gospels relating the same events. (TCITB p. 177)
Luke's audience is "a world of and for the adult, and especially, at least in the public realm, the male adult. Luke knows this reality well . . . Yet as this narrative begins, the pace of the action slows dramatically so as to highlight the conversation between two pregnant women, who discuss their circumstance and the fortunes and promise borne by the children to whom they will soon give birth. . . " (TCITB p. 178)
I think growing up with the scriptures we take God's involvement in the lives of women and children for granted. Considering the fact that the scriptures came to people with less regard for women and children these stories make His involvement even more significant. He lingers over Jesus' childhood. "The cultural disorientation attending the story's beginning would prepare Luke's audience for the surprising and radical role reversals that lie ahead . . . " (TCITB p. 178)
Growing up in a "Christian" culture, whatever form, I don't think we have any idea how radical Jesus was. I don't think we have any idea.
He shows us how Luke looks at children and families from multiple perspectives. (TCITB pp 179-182) "[Luke's] affirmation of family cohesion and of children's obedience to their parents would trouble none of Luke's first readers, whatever their cultural roots and social location; this was the culturally expected pattern in the Greco -Roman world of the late first century CE." Carroll points out that ". . .the social reversals . . . that Jesus announces and enacts in his ministry are part of a longer story of God with God's people" Children receive with God what they can't receive in their own social world. "The upside-down world of God's reign as Jesus sees and practices it shows that, when it comes to children, God's ways are not our ways." God is our model. His ways are to become our ways in this world. "So hospitality extended to the vulnerable one, the one of low status, becomes welcome extended to God." (TCITB p. 182) It's worth re-looking at our culture and parent-child relationships, church-child relationships to see if we have in fact embraced what Jesus taught us. If not, how do we do it.
Carroll looks at children and parents. He says though both Jesus and John were both born into religiously observant families poised to receive God's promises to Israel, "[A]s the story unfolds, readers discover that eschatological fulfillment of ancient promise, at least as Jesus proclaims and embodies it, does not bless ancient social patterns but instead brings disruption." (TCITB p. 182) What are the social patterns in our culture. How do they affect children? Are they the patterns God gave us?
Carroll says, "The duty of loyalty and obedience to parents is a social - and clearly, a religious - obligation of the utmost importance. The cohesion, stability, and economic viability of the community depend on such an ordered family structure." (TCITB p. 183) What does ordered family structure look like in our culture? How does it contribute to or hinder community and family cohesion, stability, and economic viability?
Carroll discusses Jesus' call to leave all and follow. He says, "If the disciples come to realize that God's claim may collide with allegiance to parents and household, this is a discovery that Jesus made before them. . ." I forget that Jesus did, in fact walk the line and embraced before us both leaving and loving his family. He briefly points out that "Joseph . . . remains intriguingly silent. . . throughout [Luke's] narrative." (TCITB p. 185) We may not think about this with so many missing fathers in our culture but in a patriarchal society, this would be very significant. There was a non-silent, present Father in Jesus' story.
He discusses the meaning of the language when Jesus says that anyone who doesn't "hate" family "and even life itself, can not be my disciple." (TCITB p. 186) He says, "These are not words designed to comfort parents, but they can be liberating and empowering for their children, especially in a social world in which one's place as dutiful son or daughter within the household was the primary determinant of identity, role, and vocation." (TCITB p. 187) He reminds us that Jesus found this with His heavenly father (TCITB p 185) without abandoning his natural family and maintained the tension required to keep both ends intact. (TCITb p. 187) These were very interesting comments. We, perhaps, are more apt to encourage kids to break away than generations before us but his discussion and the places in scripture where Jesus does this are worth exploring.
Carroll looks at children and status in the kingdom of God. God's ways reversed status. His disciples don't get it. They argue about who was greatest. Jesus responds to this conflict by drawing a child beside Him. He tells His disciples if they welcome this little one, they welcome Him. Treat this young person the way you would treat My representative. When the disciples want honor, Jesus tells them they must extend hospitality to and receive a little child. You want to honor Jesus? You want to honor God? Honor a little child. The disciples push the children away, Jesus pulls the children close. This is a facinating discussion. It's not only worth reading but it's worth going back to the scriptures to see what the disciples are saying or asking for and how Jesus responds using children. (TCITB p. 189) Carroll points out that "Jesus sides with the young against his disciples; even infants have right of access to him, because, after all, they already have a place within God's realm." (TCITB p. 190) He signifies the manger as "a powerful symbol of the reversals that lie ahead." (TCITB p. 191)
He looks at play and community hospitality. It's interesting that for all of Jesus' using children as examples, so many of these authors point to the fact that Jesus doesn't ever really define "child-like." Luke, however, draws attention to children playing. Carroll's discussion and what it said about the community Jesus was addressing is worth reading and I'm guessing there is more to ponder here. (TCITB p. 191-2)
His concluding remarks largely target the role of the faith community assisting, reinforcing, and intervening. (TCITB p. 193-4) It makes me wonder what became of those children that Jesus met. Surely their lives were better for it.
Monday, February 23, 2009
TCITB Chapter 7 "Children in the Gospel of Mark . . ."
Back to the book. I get easily distracted but I've not forgotten. It may take a while but we do actually get through these books.
from Chapter 7
Children in the Gospel of Mark, with Special Attention to Jesus' Blessing of the Children (Mark 10:13-16) and the Purpose of Mark
Judith M. Gundry
The chapter is longer than the title. :) 'Tis the price for reading scholarly writing. And this lady asks more questions than I do.
She asks why and for whom Mark wrote his gospel. (TCITB p. 143-146) She includes a lengthy and interesting discussion of the cross from the cultural perspective of Mark's readers at the time. (TCITB p. 144-146) She asks what children did Mark include in his gospel and how old were they. (TCITB p. 146-148)
She draws attention to the fact that Mark's text "combines Jesus' teaching about little children and the kingdom of God and Jesus' ministry to children and shows the relationship between them. This teaching and ministry are occasioned by the disciples' rebuke of those bringing little children to Jesus on the way to Jerusalem, and they are set in contrast to the disciples' views and actions." (TCITB p. 149) She points out that these children probably weren't old enough to keep the law, they weren't doing anything to warrant Jesus' favor or attention and yet He not only blessed them but used them as examples and while all this was going on He rebuked His own adult disciples for trying to keep these children away.
She points out that Jesus was doing miracles right and left, even for children, and when people brought the children to Jesus the reader expects Jesus to do more miracles but He takes them in His arms and blesses them. (TCITB p. 150) Was that a miracle? She points out that He blessed children who were brought to him by others - perhaps too young to come to Him on their own. (TCITB p. 152)
She says ". . . despite children's inaction, absence, and even resistance, Mark's Jesus brings the blessings of the kingdom to children solely on the basis of their need." (TCITB p. 152) She explores the idea that even though the parents brought their children to Jesus, He uses the children (not the adults who brought them) as models of faith. (TCITB p. 153)
She says, "Little children were the weakest and most vulnerable link in the social chain and therefore in many and profound ways dependent on God's rule being implemented in their lives" (TCITB p. 154-5) implying that adults have that role to play and that role isn't defined by or confined to what we call "Christian Education" or even "Spiritual Formation". She reminds us that Jesus told the adults "do not prevent them. . . from coming to me." (TCITB p. 154)
She made me think about comments in previous essays about the Hebrew people understanding God's promises to be something apprehended by future generations on this earth as opposed to something to be apprehended later in some heavenly place. And that even in this context Jesus tells us that the kingdom of heaven belongs to them - the children. What does that mean?
She wonders whether Jesus' hug of blessing was reflective of his taking on a parental and protective role. (TCITB p. 156) Her footnotes some discussion of the story of the Prodigal Son. She talks about Jesus extending "kinship" and the benefits of his "kinship"to the children He blessed. She discusses Jesus extending his own household to those who do His will but that it doesn't replace their own families. She sees all of this in the larger context of the mutual dependence of those in community present and future. (TCITB p. 158-162)
All of the essays in this book so far, explore the roles of children in the scriptures but at the same time put them in the larger context, the bigger picture - not only in the immediate context of family and society but as heirs and descendants who will continue into a new generation. I think, as Americans we are more used to thinking about ourselves and other people as individuals in the immediate present than we are thinking about individuals in the larger context of an interdependent social community past, present, and future.
She looks at how children were seen in the world when the gospel of Mark was written. She finishes asking why the disciples kept the children from coming to him after he healed so many of them. She proposes that perhaps this was because they didn't want anything to get in the way of or slow down Jesus coming into what they believed would be his Davidic reign and their place with Him. (TCITB p. 164-168) She says, Jesus "succeeds in putting the young before the old, the disabled before the able, and the poor before the rich" (TCITB p. 168) suggesting that Jesus' pastoral attention to the needs of his sheep (and his lambs) continue to take precedence over His coming into His glory (as we know glory). I personally believe that His glory is, in fact, the way He bends down to the lowly. He continues to give "the most dependent . . . the highest priority." (TCITB p. 168) People might argue whether or not a needs-orientation is always God's priority for anyone nurturing the most dependent members of our society, it is.
She goes on to say, "Jesus goes from 'let the little children come' to become 'like a little child" but asks what it means to be childlike in order to receive God's kingdom. (TCITB p. 169) She explores this. Even her footnotes raise some really interesting questions and draw pictures that tie back into other images from scripture examined in previous essays, not necessarily because the essays were intentionally tied to this one but because the scriptures tie together. She cites other images from scripture to describe childlike. (TCITB p. 170-1)
She discusses Herodias' daughter asking for the head of John the Baptist. (TCITB p. 172-3)
She concludes her essay looking at how Mark's pictures of the ways that Jesus interacted with the children contribute to the purpose of his gospel and his larger picture of Jesus. She describes Jesus as having an "'in your face' way of treating and talking about little children." You gotta love it!
One of the things that I find most frustrating as I read and blog about each of these essays is that there is so much to ponder, both in detail and big picture. The authors' intimate understanding of the language and culture of the scriptures gives us so much to think about without even tackling the potential implications for practical application. I may change my approach.
from Chapter 7
Children in the Gospel of Mark, with Special Attention to Jesus' Blessing of the Children (Mark 10:13-16) and the Purpose of Mark
Judith M. Gundry
The chapter is longer than the title. :) 'Tis the price for reading scholarly writing. And this lady asks more questions than I do.
She asks why and for whom Mark wrote his gospel. (TCITB p. 143-146) She includes a lengthy and interesting discussion of the cross from the cultural perspective of Mark's readers at the time. (TCITB p. 144-146) She asks what children did Mark include in his gospel and how old were they. (TCITB p. 146-148)
She draws attention to the fact that Mark's text "combines Jesus' teaching about little children and the kingdom of God and Jesus' ministry to children and shows the relationship between them. This teaching and ministry are occasioned by the disciples' rebuke of those bringing little children to Jesus on the way to Jerusalem, and they are set in contrast to the disciples' views and actions." (TCITB p. 149) She points out that these children probably weren't old enough to keep the law, they weren't doing anything to warrant Jesus' favor or attention and yet He not only blessed them but used them as examples and while all this was going on He rebuked His own adult disciples for trying to keep these children away.
She points out that Jesus was doing miracles right and left, even for children, and when people brought the children to Jesus the reader expects Jesus to do more miracles but He takes them in His arms and blesses them. (TCITB p. 150) Was that a miracle? She points out that He blessed children who were brought to him by others - perhaps too young to come to Him on their own. (TCITB p. 152)
She says ". . . despite children's inaction, absence, and even resistance, Mark's Jesus brings the blessings of the kingdom to children solely on the basis of their need." (TCITB p. 152) She explores the idea that even though the parents brought their children to Jesus, He uses the children (not the adults who brought them) as models of faith. (TCITB p. 153)
She says, "Little children were the weakest and most vulnerable link in the social chain and therefore in many and profound ways dependent on God's rule being implemented in their lives" (TCITB p. 154-5) implying that adults have that role to play and that role isn't defined by or confined to what we call "Christian Education" or even "Spiritual Formation". She reminds us that Jesus told the adults "do not prevent them. . . from coming to me." (TCITB p. 154)
She made me think about comments in previous essays about the Hebrew people understanding God's promises to be something apprehended by future generations on this earth as opposed to something to be apprehended later in some heavenly place. And that even in this context Jesus tells us that the kingdom of heaven belongs to them - the children. What does that mean?
She wonders whether Jesus' hug of blessing was reflective of his taking on a parental and protective role. (TCITB p. 156) Her footnotes some discussion of the story of the Prodigal Son. She talks about Jesus extending "kinship" and the benefits of his "kinship"to the children He blessed. She discusses Jesus extending his own household to those who do His will but that it doesn't replace their own families. She sees all of this in the larger context of the mutual dependence of those in community present and future. (TCITB p. 158-162)
All of the essays in this book so far, explore the roles of children in the scriptures but at the same time put them in the larger context, the bigger picture - not only in the immediate context of family and society but as heirs and descendants who will continue into a new generation. I think, as Americans we are more used to thinking about ourselves and other people as individuals in the immediate present than we are thinking about individuals in the larger context of an interdependent social community past, present, and future.
She looks at how children were seen in the world when the gospel of Mark was written. She finishes asking why the disciples kept the children from coming to him after he healed so many of them. She proposes that perhaps this was because they didn't want anything to get in the way of or slow down Jesus coming into what they believed would be his Davidic reign and their place with Him. (TCITB p. 164-168) She says, Jesus "succeeds in putting the young before the old, the disabled before the able, and the poor before the rich" (TCITB p. 168) suggesting that Jesus' pastoral attention to the needs of his sheep (and his lambs) continue to take precedence over His coming into His glory (as we know glory). I personally believe that His glory is, in fact, the way He bends down to the lowly. He continues to give "the most dependent . . . the highest priority." (TCITB p. 168) People might argue whether or not a needs-orientation is always God's priority for anyone nurturing the most dependent members of our society, it is.
She goes on to say, "Jesus goes from 'let the little children come' to become 'like a little child" but asks what it means to be childlike in order to receive God's kingdom. (TCITB p. 169) She explores this. Even her footnotes raise some really interesting questions and draw pictures that tie back into other images from scripture examined in previous essays, not necessarily because the essays were intentionally tied to this one but because the scriptures tie together. She cites other images from scripture to describe childlike. (TCITB p. 170-1)
She discusses Herodias' daughter asking for the head of John the Baptist. (TCITB p. 172-3)
She concludes her essay looking at how Mark's pictures of the ways that Jesus interacted with the children contribute to the purpose of his gospel and his larger picture of Jesus. She describes Jesus as having an "'in your face' way of treating and talking about little children." You gotta love it!
One of the things that I find most frustrating as I read and blog about each of these essays is that there is so much to ponder, both in detail and big picture. The authors' intimate understanding of the language and culture of the scriptures gives us so much to think about without even tackling the potential implications for practical application. I may change my approach.
Saturday, February 14, 2009
TCITB Chapter 6 "Israel, My Child" . . . Biblical Metaphor
from TCITB Chapter 6
"Israel, My Child": The Ethics of a Biblical Metaphor
Brent A. Strawn
I want to be careful that I don't say so much that it keeps you from reading the book but also give you something to think about. So let's try this chapter again. What I feared would be a very boring chapter was, in fact, very rich indeed.
This chapter falls at the end of the chapters discussing the OT and before the chapters discussing the NT. Mr. Strawn focuses on the parent-child metaphor- "God as a divine parent. . . with human offspring..." (TCITB p. 103) He tells us that much of what we understand of scripture we understand through the lens of the parent-child relationship. (TCITB, p. 117)
He says:
1) "explicitly, the metaphor shaped how Israel represented and understood God's actions toward itself and its actions toward God. . ." (TCITB p. 105)
2) "implicitly, the metaphor affected how Israelite parents may have (and ought to have) treated their own children, providing them a divine example to emulate at their (and it's) best moments . . ." (TCITB p. 105)
3) He asks "Does the portrayal of God as our parent make any difference when we consider our own relationship with our children? Once we have children of our own, do we parent differently and better if we believe that God is a parent both to us and to others?" (TCITB p. 105)
He says that despite the parts of the parent-child metaphor that we may find harsh, (TCITB p. 107) "What is crucial . . . is that we remember, despite the power of the God-as-father/mother/parent metaphor, that we are dealing with a metaphor: God, even in biblical construction, is beyond gender." (TCITB p. 108) Strawn tells us that metaphors help us see similarities and differences.
If I understand him correctly, when he discusses the ethics of metaphor he is affirming that non-literal, artistic forms engage us at many levels and they are more powerful than the literal. "Some [metaphors] are more powerful than others." He says this requires caution and care on the part of artist or writer but it also opens doors and windows to viewer/listener. (TCITB p. 109-110) These are pictures. From my perspective, even if two metaphors or pictures in scripture seem to contradict one another, somehow both are "true" because these are God's metaphors. He is revealing Himself to us but we are human and He is God. On one hand you can only carry metaphors so far. On the other hand, devices like metaphors and figurative language leave more room for us to grasp concepts that are greater than our literal understanding.
Part of the strength of the parent-child metaphor isn't only it's role in ancient Hebrew society but the fact that the concept of "family" is a universal. He talks about Exodus and God the Father's passionate protection and deliverance of His first-born son, Israel (TCITB, 113-117) and negative effects of the metaphor on our perception of God and Israel. (TCITB p. 118-128) I especially loved his attention to the sides of God as father that we tend to de-emphasize. (TCITB p. 1181-126) reminding us that God parents very challenging children.
Mr. Strawn reminds us that Israel is the one who has recorded these observations and experiences with God. "The fact that it is the child, Israel, who presents and preserves these God-depictions says much about Israel itself. This is, after all, how Israel perceived and represented its LORD." (TCITB p. 126) The author explores Israel's perception of itself. His comment about God and Israel's interdependence is thought-provoking. (TCITB p. 128)
". . . a closer look at the 'father' texts demonstrates that several of them employ language that is an amalgam of mother and father imagery [he give examples] -underscoring by means of the mixed-metaphorical construction that God is neither mother nor father, male nor female, or at least neither of these exclusively. These are, and remain, metaphors." (TCITB p. 129) Knowing God has such a profound understanding of both mothering and fathering is awesome to me.
In the last part Strawn discusses the "Ethics of the Divine Parent-Human Child Metaphor". He differentiates between the ethics of metaphor then and now. He asks more questions. (TCITB p 132-3) At the heart of it he asks, can it, [the parent-child metaphor] does it, help us parent better?" (TCITB p. 134-5) discussing it in more depth.
Pondering the parent-child metaphor caused him to reflect on the way children in ancient times carried on the work, mission, and purpose of a father over the course of many generations - more thinking that isn't given much attention. His mention of Steven A Rogers' discussion of the maturation of the parent-child relationship as reflected in Genesis, is facinating. (TCITB p. 138)
He reminds us that the scriptures tell us there is potential for growth and conflict, resolution and reconciliation in the parent-child metaphor (TCITB p. 140). Despite the negatives, we've been given the best of God's divine image to emulate.
His detailed discussions of all these elements is worth reading. Nine chapters to go!
"Israel, My Child": The Ethics of a Biblical Metaphor
Brent A. Strawn
I want to be careful that I don't say so much that it keeps you from reading the book but also give you something to think about. So let's try this chapter again. What I feared would be a very boring chapter was, in fact, very rich indeed.
This chapter falls at the end of the chapters discussing the OT and before the chapters discussing the NT. Mr. Strawn focuses on the parent-child metaphor- "God as a divine parent. . . with human offspring..." (TCITB p. 103) He tells us that much of what we understand of scripture we understand through the lens of the parent-child relationship. (TCITB, p. 117)
He says:
1) "explicitly, the metaphor shaped how Israel represented and understood God's actions toward itself and its actions toward God. . ." (TCITB p. 105)
2) "implicitly, the metaphor affected how Israelite parents may have (and ought to have) treated their own children, providing them a divine example to emulate at their (and it's) best moments . . ." (TCITB p. 105)
3) He asks "Does the portrayal of God as our parent make any difference when we consider our own relationship with our children? Once we have children of our own, do we parent differently and better if we believe that God is a parent both to us and to others?" (TCITB p. 105)
He says that despite the parts of the parent-child metaphor that we may find harsh, (TCITB p. 107) "What is crucial . . . is that we remember, despite the power of the God-as-father/mother/parent metaphor, that we are dealing with a metaphor: God, even in biblical construction, is beyond gender." (TCITB p. 108) Strawn tells us that metaphors help us see similarities and differences.
If I understand him correctly, when he discusses the ethics of metaphor he is affirming that non-literal, artistic forms engage us at many levels and they are more powerful than the literal. "Some [metaphors] are more powerful than others." He says this requires caution and care on the part of artist or writer but it also opens doors and windows to viewer/listener. (TCITB p. 109-110) These are pictures. From my perspective, even if two metaphors or pictures in scripture seem to contradict one another, somehow both are "true" because these are God's metaphors. He is revealing Himself to us but we are human and He is God. On one hand you can only carry metaphors so far. On the other hand, devices like metaphors and figurative language leave more room for us to grasp concepts that are greater than our literal understanding.
Part of the strength of the parent-child metaphor isn't only it's role in ancient Hebrew society but the fact that the concept of "family" is a universal. He talks about Exodus and God the Father's passionate protection and deliverance of His first-born son, Israel (TCITB, 113-117) and negative effects of the metaphor on our perception of God and Israel. (TCITB p. 118-128) I especially loved his attention to the sides of God as father that we tend to de-emphasize. (TCITB p. 1181-126) reminding us that God parents very challenging children.
Mr. Strawn reminds us that Israel is the one who has recorded these observations and experiences with God. "The fact that it is the child, Israel, who presents and preserves these God-depictions says much about Israel itself. This is, after all, how Israel perceived and represented its LORD." (TCITB p. 126) The author explores Israel's perception of itself. His comment about God and Israel's interdependence is thought-provoking. (TCITB p. 128)
". . . a closer look at the 'father' texts demonstrates that several of them employ language that is an amalgam of mother and father imagery [he give examples] -underscoring by means of the mixed-metaphorical construction that God is neither mother nor father, male nor female, or at least neither of these exclusively. These are, and remain, metaphors." (TCITB p. 129) Knowing God has such a profound understanding of both mothering and fathering is awesome to me.
In the last part Strawn discusses the "Ethics of the Divine Parent-Human Child Metaphor". He differentiates between the ethics of metaphor then and now. He asks more questions. (TCITB p 132-3) At the heart of it he asks, can it, [the parent-child metaphor] does it, help us parent better?" (TCITB p. 134-5) discussing it in more depth.
Pondering the parent-child metaphor caused him to reflect on the way children in ancient times carried on the work, mission, and purpose of a father over the course of many generations - more thinking that isn't given much attention. His mention of Steven A Rogers' discussion of the maturation of the parent-child relationship as reflected in Genesis, is facinating. (TCITB p. 138)
He reminds us that the scriptures tell us there is potential for growth and conflict, resolution and reconciliation in the parent-child metaphor (TCITB p. 140). Despite the negatives, we've been given the best of God's divine image to emulate.
His detailed discussions of all these elements is worth reading. Nine chapters to go!
Thursday, January 29, 2009
TCITB: Cht 5 - Isaiah
from Chapter 5
"Look! The Children and I Are as Signs and Portents in Israel"
Children in Isaiah
Jacqueline E. Lapsley
Isaiah is known as a prophetic book. Various faith communities define "prophetic" in different ways. My brain started a bit distracted by prophetic implications but soon refocused on the rich picture language of the book, made richer by Ms. Lapsley's understanding of language and culture, and it's implications for our attitudes towards children. There is a lot in this chapter that I am not even remotely qualified to explore in a blog - endless opportunities to ponder her observations and what they mean to us but here are some basic things that jumped out at me.
Ms. Lapsley examines various "images of children that appear in Isaiah, including the prophet's own children, his focus on orphans, and the way Israel itself is described metaphorically as a child in the book." (TCITB p. 82) She says that the children in Isaiah may seem "background figures for the primary drama of God's judgement and promise of redemption, but upon closer reading they come to the fore. . . The fortunes and faithfulness of Israel are represented in the welfare of Israel's children" and, she believes, humanity in general. (TCITB p. 82-3) and likewise, God's judgement. It's rather interesting that children are so much a part of the scriptures but we don't see them unless we look.
"Regarding the need to protect the powerless from the greed of the powerful, the emphasis in the Torah is less on rights and more on the responsibilities of those in power." She says the language used in the OT for what we think of as "rights" has less to do with the rights of the victim and more to do with "the responsibility of making sure that the welfare of these vulnerable individuals be upheld according to the law." (TCITB p. 86) The way I understand it, this means that responsibility for justice and mercy lies in the hands of those making the decisions.
"The relationship between the child Israel and God the parent is a fundamental one that pervades much of the Hebrew Bible." (TCITB p. 87) She discusses different dimensions of this role including but not limited to God's understanding of motherhood, God's experience with rebellious children and adoption, God's tenderness and His delight and playfulness, naming. (TCITB 91-102)
I'm wondering where our system falls on God's spectrum. The scriptures were written in a time when women worked hard but widows, orphans, and the fatherless were very dependent on marriage and family for economic and social welfare. Today, women are encouraged (allowed? expected?) to look out for themselves (and their children). Yet in ancient Israel God judged Israel for intentionally withholding legal justice and provision from widows and orphans. Ms. Lapsley's explorations of this book suggest that God's expectations far exceeded basic charity and hard-work.(TCITB p. 88)
Referring to language used (and the words used to name one of Isaiah's children) she says, "The appearance here of 'spoil' and 'prey,' which are wartime practices, signals that, far from engaging in benign neglect, the rulers are waging war against their own helpless women and children." Lapsley continues, "that the enemies are one's own leaders is shocking indeed." (TCITB p. 89) God is judging them because the practices of their leaders, in a sense, wage war on widows and orphans - on those who have no power.
Her understanding and the word pictures that she paints add great depth to our traditional understanding of Isaiah 9-12. (TCITB p. 89-90) Earlier she mentions that an after-life wasn't part of Hebrew thinking but that God's promises for the future were promises for future generations in this life. Another Hebrew scholar I've read said the same thing. I find that profound for more reasons than I can post here. I have to say that lions lying down with lambs, children safely working to contribute to the good of their families, and nursing babes safely playing beside the holes of venomous snakes in this life is even more awe-inspiring to me as evidence of God's blessing than visualizing those things in heaven. (TCITB p. 90)
This is a very small dose of all there is to ponder in this chapter. I'm impressed by her ability to "see" the children in this book. There is also a very different long-range, though not sentimental, multi-faceted appreciation for children in Isaiah that may be fast disappearing in our own culture. But who knows. Maybe this is the generation that will take it back.
"Look! The Children and I Are as Signs and Portents in Israel"
Children in Isaiah
Jacqueline E. Lapsley
Isaiah is known as a prophetic book. Various faith communities define "prophetic" in different ways. My brain started a bit distracted by prophetic implications but soon refocused on the rich picture language of the book, made richer by Ms. Lapsley's understanding of language and culture, and it's implications for our attitudes towards children. There is a lot in this chapter that I am not even remotely qualified to explore in a blog - endless opportunities to ponder her observations and what they mean to us but here are some basic things that jumped out at me.
Ms. Lapsley examines various "images of children that appear in Isaiah, including the prophet's own children, his focus on orphans, and the way Israel itself is described metaphorically as a child in the book." (TCITB p. 82) She says that the children in Isaiah may seem "background figures for the primary drama of God's judgement and promise of redemption, but upon closer reading they come to the fore. . . The fortunes and faithfulness of Israel are represented in the welfare of Israel's children" and, she believes, humanity in general. (TCITB p. 82-3) and likewise, God's judgement. It's rather interesting that children are so much a part of the scriptures but we don't see them unless we look.
"Regarding the need to protect the powerless from the greed of the powerful, the emphasis in the Torah is less on rights and more on the responsibilities of those in power." She says the language used in the OT for what we think of as "rights" has less to do with the rights of the victim and more to do with "the responsibility of making sure that the welfare of these vulnerable individuals be upheld according to the law." (TCITB p. 86) The way I understand it, this means that responsibility for justice and mercy lies in the hands of those making the decisions.
"The relationship between the child Israel and God the parent is a fundamental one that pervades much of the Hebrew Bible." (TCITB p. 87) She discusses different dimensions of this role including but not limited to God's understanding of motherhood, God's experience with rebellious children and adoption, God's tenderness and His delight and playfulness, naming. (TCITB 91-102)
I'm wondering where our system falls on God's spectrum. The scriptures were written in a time when women worked hard but widows, orphans, and the fatherless were very dependent on marriage and family for economic and social welfare. Today, women are encouraged (allowed? expected?) to look out for themselves (and their children). Yet in ancient Israel God judged Israel for intentionally withholding legal justice and provision from widows and orphans. Ms. Lapsley's explorations of this book suggest that God's expectations far exceeded basic charity and hard-work.(TCITB p. 88)
Referring to language used (and the words used to name one of Isaiah's children) she says, "The appearance here of 'spoil' and 'prey,' which are wartime practices, signals that, far from engaging in benign neglect, the rulers are waging war against their own helpless women and children." Lapsley continues, "that the enemies are one's own leaders is shocking indeed." (TCITB p. 89) God is judging them because the practices of their leaders, in a sense, wage war on widows and orphans - on those who have no power.
Her understanding and the word pictures that she paints add great depth to our traditional understanding of Isaiah 9-12. (TCITB p. 89-90) Earlier she mentions that an after-life wasn't part of Hebrew thinking but that God's promises for the future were promises for future generations in this life. Another Hebrew scholar I've read said the same thing. I find that profound for more reasons than I can post here. I have to say that lions lying down with lambs, children safely working to contribute to the good of their families, and nursing babes safely playing beside the holes of venomous snakes in this life is even more awe-inspiring to me as evidence of God's blessing than visualizing those things in heaven. (TCITB p. 90)
This is a very small dose of all there is to ponder in this chapter. I'm impressed by her ability to "see" the children in this book. There is also a very different long-range, though not sentimental, multi-faceted appreciation for children in Isaiah that may be fast disappearing in our own culture. But who knows. Maybe this is the generation that will take it back.
Saturday, January 24, 2009
TCITB: Cht 4 - Proverbs
from Chapter 4
To Discipline without Destruction:
The Multifaceted Profile of the Child in Proverbs
William P. Brown
This chapter is full of inspiring imagery - especially the picture of wisdom. I think we have a tendency to take pieces out of scripture and focus on heeding the pieces when, in reality, each piece (though important) is only a piece of a much larger picture. Especially taken out of context, that piece is rarely the be-all, end-all. Discipline for example. This chapter is a very compelling discussion of individual pieces in the context of the larger picture.
"The search for wisdom, according to Proverbs, is an open-ended, dynamic enterprise, one based on observation and inquiry in which there is no final word. The quest for understanding is ongoing." (TCITB p. 63) Learning to fear God (last post) is only the beginning of wisdom (there are multiple references in scripture). Many Christians think that using words like quest and journey are evidence of eastern thinking as opposed to Biblical thinking. But growing in the knowledge of the Almighty. . . if eternal life is to know God and He is the beginning and the end how could there possibly be an end to that quest? I suggest we enjoy the journey.
Brown says, "Indeed, the label 'child' (literally 'son' in most instances in Proverbs) extends far beyond what is normally associated with childhood today. Those dimensions of this profile that highlight the complex and abiding relationship between child, parent, and wisdom constitute the focus of this essay." (TCITB p. 64)
In pages 65- 67 he touches on the child as a reflection of those who came before him and the worth of the child's work economically to his family. A wise servant was worth more to a family than a lazy child. He tells us that how a child is raised affects the emotional welfare of his parents. A child has potential to bring blessing or cause shame. (TCITB p. 67-79)
Mr. Brown's discussion of discipline, instruction, and the rod are insightful to say the least. He also tackles anger and fear. (TCITB, 69-73) A very nice discussion. You would do best to read his discussion yourself.
He says, "Discipline applies to everyone, both child and adult alike. As a 'wise child loves discipline' (Prov 13:1a), so 'whoever loves discipline, loves knowledge' (12:1a). The implication is that what is cultivated in the child, namely a love for discipline, is carried into adulthood as a disposition for learning. . . in the Hebrew. . . the word for 'discipline' is the same word for 'instruction.'" (TCITB p. 73) The wise will seek instruction, accept correction graciously, and keep growing, even as adults.
In pages 75-81 he talks about wisdom as portrayed in Proverbs. An inspiring portrait, indeed, and one you probably haven't seen before! Here, too, I can't do it justice in a blog post. You have to read it.
This makes me smile: ". . . maturity in wisdom does not discount or outgrow wide-eyed wonder. Far from rejecting wonder, wisdom cultivates it." (TCITB p. 79) That's why "worship" is one of the tags below.
To Discipline without Destruction:
The Multifaceted Profile of the Child in Proverbs
William P. Brown
This chapter is full of inspiring imagery - especially the picture of wisdom. I think we have a tendency to take pieces out of scripture and focus on heeding the pieces when, in reality, each piece (though important) is only a piece of a much larger picture. Especially taken out of context, that piece is rarely the be-all, end-all. Discipline for example. This chapter is a very compelling discussion of individual pieces in the context of the larger picture.
"The search for wisdom, according to Proverbs, is an open-ended, dynamic enterprise, one based on observation and inquiry in which there is no final word. The quest for understanding is ongoing." (TCITB p. 63) Learning to fear God (last post) is only the beginning of wisdom (there are multiple references in scripture). Many Christians think that using words like quest and journey are evidence of eastern thinking as opposed to Biblical thinking. But growing in the knowledge of the Almighty. . . if eternal life is to know God and He is the beginning and the end how could there possibly be an end to that quest? I suggest we enjoy the journey.
Brown says, "Indeed, the label 'child' (literally 'son' in most instances in Proverbs) extends far beyond what is normally associated with childhood today. Those dimensions of this profile that highlight the complex and abiding relationship between child, parent, and wisdom constitute the focus of this essay." (TCITB p. 64)
In pages 65- 67 he touches on the child as a reflection of those who came before him and the worth of the child's work economically to his family. A wise servant was worth more to a family than a lazy child. He tells us that how a child is raised affects the emotional welfare of his parents. A child has potential to bring blessing or cause shame. (TCITB p. 67-79)
Mr. Brown's discussion of discipline, instruction, and the rod are insightful to say the least. He also tackles anger and fear. (TCITB, 69-73) A very nice discussion. You would do best to read his discussion yourself.
He says, "Discipline applies to everyone, both child and adult alike. As a 'wise child loves discipline' (Prov 13:1a), so 'whoever loves discipline, loves knowledge' (12:1a). The implication is that what is cultivated in the child, namely a love for discipline, is carried into adulthood as a disposition for learning. . . in the Hebrew. . . the word for 'discipline' is the same word for 'instruction.'" (TCITB p. 73) The wise will seek instruction, accept correction graciously, and keep growing, even as adults.
In pages 75-81 he talks about wisdom as portrayed in Proverbs. An inspiring portrait, indeed, and one you probably haven't seen before! Here, too, I can't do it justice in a blog post. You have to read it.
This makes me smile: ". . . maturity in wisdom does not discount or outgrow wide-eyed wonder. Far from rejecting wonder, wisdom cultivates it." (TCITB p. 79) That's why "worship" is one of the tags below.
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