American History buffs, check it out. 9 million individual items arranged in more than 100 collections. The materials come from the Library of Congress and other institutions, and include writings, sound recordings, prints, even sheet music that document the American experience.
Major headings for the collections include, African American History, Maps, Native American History, Presidents, Religion, and Women’s History.
I haven’t had a chance to do much exploring yet, but this looks to be terrific: www.memory.loc.gov
Tuesday, October 10, 2006
Monday, October 09, 2006
U.S. Population Growth
It will likely happen sometime later this month. The population clock at the website for the U.S. Census Bureau will pass 300,000,000. For the numerically-challenged, that’s 300 million. . . . people.
To get a feel for the recent population growth in the United States, consider: In 1967, that figure was 200 million. In less than 40 years, the number of people in this country has increased by 100 million, the fastest rate of growth among the world’s “developed” countries.
For mission-minded Christians in the United States, at least two facts associated with these numbers are significant.
First, about 40% of the current increase is due to immigration. And, no, they’re not all from Mexico. The world is arriving on American shores, in U.S. airports--and, yes, from across this country's borders--every day. Living anywhere around a major population center in the United States provides plenty of anecdotal evidence.
Second, of course, births account for the rest of the increase. And of those, nearly half are Hispanic. Nearly half, with Spanish as a first language.
The world is changing. And if, in the style of “the ugly American,” the world to us is U.S., even (or especially) that world is changing.
Dear God, as servants of Christ, as those entrusted with divine mystery now revealed, please help your church to be faithful and full of courage. In Jesus' name, amen.
--------------
U.S and World population clocks are located in the upper right part of the homepage for the United States Census Bureau, here.
Information Source: Kenneth J. Cooper, "300 Million and Counting," AARP Bulletin (October 2006) pp. 3-4.
To get a feel for the recent population growth in the United States, consider: In 1967, that figure was 200 million. In less than 40 years, the number of people in this country has increased by 100 million, the fastest rate of growth among the world’s “developed” countries.
For mission-minded Christians in the United States, at least two facts associated with these numbers are significant.
First, about 40% of the current increase is due to immigration. And, no, they’re not all from Mexico. The world is arriving on American shores, in U.S. airports--and, yes, from across this country's borders--every day. Living anywhere around a major population center in the United States provides plenty of anecdotal evidence.
Second, of course, births account for the rest of the increase. And of those, nearly half are Hispanic. Nearly half, with Spanish as a first language.
The world is changing. And if, in the style of “the ugly American,” the world to us is U.S., even (or especially) that world is changing.
Dear God, as servants of Christ, as those entrusted with divine mystery now revealed, please help your church to be faithful and full of courage. In Jesus' name, amen.
--------------
U.S and World population clocks are located in the upper right part of the homepage for the United States Census Bureau, here.
Information Source: Kenneth J. Cooper, "300 Million and Counting," AARP Bulletin (October 2006) pp. 3-4.
Saturday, October 07, 2006
The Stone-Campbell Encyclopedia, 2
Picking up my copy of The Encyclopedia of the Stone-Campbell Movement for the first time in months, I remembered how I had first searched in vain for two entries that must have been there, but aren’t:
1. There’s no article on The Spiritual Sword. This is one of those glaring omissions, especially in a reference work that includes entries for journals like “Integrity” and “Mission.” Putting aside one’s religious persuasions and sensibilities, objective assessment would conclude that “The Spiritual Sword” has carried as great or greater an influence--albeit in the opposite direction--than the other two journals. Not to mention that of the three, the Sword is the only one still being published. (“Mission” last appeared in 1987. “Integrity” was last published in 2002).
2. Nor is there an article for Thomas B. Warren (1920-2000). I never met “Brother Warren,” as he’s often been called. But I’ve heard a lot about him.
At different times in his career as an educator, Warren taught at Abilene Christian College, served as the chairman of the Bible Department at Freed-Hardeman College, and was a professor at Harding Graduate School of Religion, where he exerted a tremendous influence on the best and brightest Church of Christ preachers of the post-war generation. Among them was, for example, a young man named Rubel Shelley.
From 1969-1989, Warren was the editor of “The Spiritual Sword.” He was also a staff writer for “Gospel Advocate” magazine. He also wrote and edited a number of books that were widely circulated among people in the Church of Christ.
Warren was also a significant religious debater of the mid-20th century. Most notably, he debated the question of the existence of God against the well-known British philosopher and atheist Antony G. N. Flew.
I still think The Encyclopedia of the Stone-Campbell Movement is a fine reference work. I just think it would be even better if it included entries under the two omissions I’ve named here.
1. There’s no article on The Spiritual Sword. This is one of those glaring omissions, especially in a reference work that includes entries for journals like “Integrity” and “Mission.” Putting aside one’s religious persuasions and sensibilities, objective assessment would conclude that “The Spiritual Sword” has carried as great or greater an influence--albeit in the opposite direction--than the other two journals. Not to mention that of the three, the Sword is the only one still being published. (“Mission” last appeared in 1987. “Integrity” was last published in 2002).
2. Nor is there an article for Thomas B. Warren (1920-2000). I never met “Brother Warren,” as he’s often been called. But I’ve heard a lot about him.
At different times in his career as an educator, Warren taught at Abilene Christian College, served as the chairman of the Bible Department at Freed-Hardeman College, and was a professor at Harding Graduate School of Religion, where he exerted a tremendous influence on the best and brightest Church of Christ preachers of the post-war generation. Among them was, for example, a young man named Rubel Shelley.
From 1969-1989, Warren was the editor of “The Spiritual Sword.” He was also a staff writer for “Gospel Advocate” magazine. He also wrote and edited a number of books that were widely circulated among people in the Church of Christ.
Warren was also a significant religious debater of the mid-20th century. Most notably, he debated the question of the existence of God against the well-known British philosopher and atheist Antony G. N. Flew.
I still think The Encyclopedia of the Stone-Campbell Movement is a fine reference work. I just think it would be even better if it included entries under the two omissions I’ve named here.
Friday, October 06, 2006
The Stone-Campbell Encyclopedia
The latest issue of Restoration Quarterly (Volume 48, number 3) includes a review of the Encyclopedia of the Stone-Campbell Movement, edited by Douglas A. Foster, Paul M. Blowers, Anthony L. Dunnavant, and D. Newell Williams, and published by Eerdmans in 2004.
One of the things that makes this review interesting to me is that it’s written by a non-Campbellite historian, James D. Bratt, who teaches at Calvin College. It’s not that often that you get to hear how others see you and your family. Not only that, the review is wise and well-written, a fair and candid assessment of what used to be called the American Restoration Movement, and this new encyclopedia about it. For a taste, here’s the opening paragraph:
“This is a monument to a movement. As a monument, it tells of persons great and small, the beliefs that animated them, the organizations they formed, the works they accomplished. It is also a monument in the other sense of the term, orienting the traveler to a landscape that, beneath its surface simplicity, hides no end of twisting paths. The movement it memorializes aimed to be the final and definitive reformation of the Christian church, clearing out the thick underbrush of creeds that had accumulated over eighteen hundred years of history with the blade of the Bible plainly read and rationally understood under the fair sun of American liberty. That, the movement’s prophets hoped, would open the door to the one house of Christian unity.”
Nice, huh? Anyway, reading the review sent me back to my copy of the Encyclopedia. I had spent a lot of time looking through it when it first arrived last year. But since then, I’ve busied myself with a million other things and had almost forgotten it.
Thumbing through it again made me want to read it from beginning to end. (Yeah, I guess Michele is right. I really am one of those geeky people who would enjoy reading an encyclopedia). But this one really is a fine piece of work and belongs in the library of any student of American religious history. Which is not to say that it’s perfect. In fact, there are a couple of omissions that I want to mention next time.
One of the things that makes this review interesting to me is that it’s written by a non-Campbellite historian, James D. Bratt, who teaches at Calvin College. It’s not that often that you get to hear how others see you and your family. Not only that, the review is wise and well-written, a fair and candid assessment of what used to be called the American Restoration Movement, and this new encyclopedia about it. For a taste, here’s the opening paragraph:
“This is a monument to a movement. As a monument, it tells of persons great and small, the beliefs that animated them, the organizations they formed, the works they accomplished. It is also a monument in the other sense of the term, orienting the traveler to a landscape that, beneath its surface simplicity, hides no end of twisting paths. The movement it memorializes aimed to be the final and definitive reformation of the Christian church, clearing out the thick underbrush of creeds that had accumulated over eighteen hundred years of history with the blade of the Bible plainly read and rationally understood under the fair sun of American liberty. That, the movement’s prophets hoped, would open the door to the one house of Christian unity.”
Nice, huh? Anyway, reading the review sent me back to my copy of the Encyclopedia. I had spent a lot of time looking through it when it first arrived last year. But since then, I’ve busied myself with a million other things and had almost forgotten it.
Thumbing through it again made me want to read it from beginning to end. (Yeah, I guess Michele is right. I really am one of those geeky people who would enjoy reading an encyclopedia). But this one really is a fine piece of work and belongs in the library of any student of American religious history. Which is not to say that it’s perfect. In fact, there are a couple of omissions that I want to mention next time.
Thursday, October 05, 2006
Just in Time for Halloween
And now for something entirely different:
To my knowledge, Jesus has yet to endorse “Frankly Speaking.” And no, I’m not holding my breath.
However, He does do advertising for a church website called Cross Rev Connect. When Jesus gets through with his announcement, move your cursor around the frame and notice how his eyes follow it. It’s like the incarnate Lord is one of the Brady kids lookin’ over at Alice. This should get a few votes in the Creepy Website contest, which I just started. Other nominations?
To my knowledge, Jesus has yet to endorse “Frankly Speaking.” And no, I’m not holding my breath.
However, He does do advertising for a church website called Cross Rev Connect. When Jesus gets through with his announcement, move your cursor around the frame and notice how his eyes follow it. It’s like the incarnate Lord is one of the Brady kids lookin’ over at Alice. This should get a few votes in the Creepy Website contest, which I just started. Other nominations?
Tuesday, October 03, 2006
Learning How to Teach
This morning, the New Testament Survey class is getting better acquainted with the life and letters of Paul. For their exercise in contextual thinking, the students are being asked to pair off and to read Romans 14:1-6 and Galatians 4:8-11. The questions are:
1. Does a first-time (or “surface”) reading of these two passages suggest that Paul has a consistent view on whether it’s alright for Christians to observe special days?
2. Is it possible that, between the writing of Galatians and Romans, Paul has not changed his mind, and that his viewpoint on this topic is consistent?
3. If your answer to question 2 is “No,” then explain why the two passages cannot be reconciled. And if your answer to question 2 is “Yes,” explain how these two apparently-inconsistent passages can be reconciled.
I’m passing this along as an example of how one teacher raises the issue of contextual interpretation. It’s just one part of my attempt to develop and identify good models and strategies for changing the dynamics of class time from “my answers” to “their questions.”
It seems that the old and usually-inefficient model of “the sage on the stage” is dying. (I say “usually-inefficient” because I’ve known a few fabulous lecturers). The model that seems to work better for most teachers and which students increasingly expect and prefer is “the knowledgeable tour guide.”
Thoughts? Suggestions? Ideas?
1. Does a first-time (or “surface”) reading of these two passages suggest that Paul has a consistent view on whether it’s alright for Christians to observe special days?
2. Is it possible that, between the writing of Galatians and Romans, Paul has not changed his mind, and that his viewpoint on this topic is consistent?
3. If your answer to question 2 is “No,” then explain why the two passages cannot be reconciled. And if your answer to question 2 is “Yes,” explain how these two apparently-inconsistent passages can be reconciled.
I’m passing this along as an example of how one teacher raises the issue of contextual interpretation. It’s just one part of my attempt to develop and identify good models and strategies for changing the dynamics of class time from “my answers” to “their questions.”
It seems that the old and usually-inefficient model of “the sage on the stage” is dying. (I say “usually-inefficient” because I’ve known a few fabulous lecturers). The model that seems to work better for most teachers and which students increasingly expect and prefer is “the knowledgeable tour guide.”
Thoughts? Suggestions? Ideas?
Thursday, September 28, 2006
Questioning Tradition, Looking for Answers
I recently came across a blog post and discussion about the tradition of church meetings on Wednesday and Sunday nights.
One fairly-common response might be characterized like this: “I understand mid-week meetings. A few days after Sunday, it’s good to be with your church family and to be reminded of the things that matter most. In fact, some of my best times, highest moments, have been on Wednesday nights. But I just don’t get the Sunday-night thing.”
Maybe not, but if you’re a long-time member of the Church of Christ, chances are the habit of “Sunday morning, Sunday night, Wednesday night” feels sacrosanct. Doesn’t it?
Not only that, to even suggest that maybe we should perhaps think about considering (dare I say it?) not meeting a second time on Sunday seems like a deal with the devil.
But having now touched the ground where Faust might have feared to tread (brave me), not to mention that I’m well into my fifth decade of going to church meetings three times a week, I want to ask:
1. Where did Sunday-night meetings come from anyway? Where and when were the beginnings of that tradition? An armchair church historian, I’m embarrassed to admit that I don’t have a clue about this one. Yes, I could start digging on my own. But I won’t make the time to do that these days; and, besides, I can ask you.
2. I’m aware that things are done differently from church to church. In fact, assuming the norms as much as they often do, Church of Christ people might just be surprised to discover the real diversity among the congregations. (I say that, of course, believing that I have visited many more congregations of the Church of Christ than most of our people. And I’m right about that). But here’s my question: For those who have tampered with the time-honored tradition, what are the variations? Why were the changes made? And how has that alternate weekly rhythm worked out for the church?
Anyone?
One fairly-common response might be characterized like this: “I understand mid-week meetings. A few days after Sunday, it’s good to be with your church family and to be reminded of the things that matter most. In fact, some of my best times, highest moments, have been on Wednesday nights. But I just don’t get the Sunday-night thing.”
Maybe not, but if you’re a long-time member of the Church of Christ, chances are the habit of “Sunday morning, Sunday night, Wednesday night” feels sacrosanct. Doesn’t it?
Not only that, to even suggest that maybe we should perhaps think about considering (dare I say it?) not meeting a second time on Sunday seems like a deal with the devil.
But having now touched the ground where Faust might have feared to tread (brave me), not to mention that I’m well into my fifth decade of going to church meetings three times a week, I want to ask:
1. Where did Sunday-night meetings come from anyway? Where and when were the beginnings of that tradition? An armchair church historian, I’m embarrassed to admit that I don’t have a clue about this one. Yes, I could start digging on my own. But I won’t make the time to do that these days; and, besides, I can ask you.
2. I’m aware that things are done differently from church to church. In fact, assuming the norms as much as they often do, Church of Christ people might just be surprised to discover the real diversity among the congregations. (I say that, of course, believing that I have visited many more congregations of the Church of Christ than most of our people. And I’m right about that). But here’s my question: For those who have tampered with the time-honored tradition, what are the variations? Why were the changes made? And how has that alternate weekly rhythm worked out for the church?
Anyone?
Monday, September 25, 2006
Test Answers
True or False? Here and there, I provide a little explanation. For those places where I don’t, take a look in Luke.
1. True
2. False. It’s the Old Testament
3. True
4. False. It’s Luke, chapter 2
5. True
6. True, by far.
7. True
8. False
9. False
10. False, it was Matthew
11. False. Jesus was from Galilee
12. False. It was Capernaum
13. True
14. True
15. True
16. True
17. True
18. True
19. False
20. True
21. True
22. True
23. False
24. True
25. True
B. Multiple Choice
1. b
2. d
3. a
4. b
5. d
6. b
7. c
8. a
9. c
10. b
11. c
12. a
1. True
2. False. It’s the Old Testament
3. True
4. False. It’s Luke, chapter 2
5. True
6. True, by far.
7. True
8. False
9. False
10. False, it was Matthew
11. False. Jesus was from Galilee
12. False. It was Capernaum
13. True
14. True
15. True
16. True
17. True
18. True
19. False
20. True
21. True
22. True
23. False
24. True
25. True
B. Multiple Choice
1. b
2. d
3. a
4. b
5. d
6. b
7. c
8. a
9. c
10. b
11. c
12. a
Saturday, September 23, 2006
From the Rodeo to the Land of the Sacred Cows
On second thought, since it’s so quiet around here on the weekends, I’m waiting till Monday to give the answers for the test in the previous post.
---------
Last night, we went to the big annual fair they have here in Amarillo. Of course, there was a midway with lots of rides and expensive food. We were there mainly for the rodeo, which featured a good number of the world’s top contenders in that rough-and-tumble sport.
I can still remember the days when the National Finals Rodeo was always held in Oklahoma City (a real cow town, unlike Las Vegas which simply out-bid OKC). One year back in the day, I got to tag along with a friend and his family who had tickets to the NFR. Our seats weren’t terrible, but weren’t the best either, which made it all the more surprising when we discovered we were sitting next to Larry Mahan, who struck me as one of those people who wasn’t quite prepared to be semi-famous.
After the rodeo, we walked through the livestock building, peering at all the show horses in their stalls. What beautiful animals they are.
-----------
Who hasn’t had the experience of hearing his or her religion sized up by someone else who clearly doesn’t understand? Consider the following:
“In the beginning was the Divinity in his splendor,
manifested as the sole Lord of creation,
and he upheld the earth and the heavens.
Who is the Deity we shall worship with our offerings?”
The source of the quote? It’s the Rig Veda (X, 121:1), one of the foundational scriptures of the religion known as Hinduism. Notice again the language of “sole Lord.” It doesn’t sound polytheistic, does it? And yet, polytheism and henotheism (a type of polytheism that acknowledges the supremacy of one of its gods) are the terms often used to size up Hinduism.
Ask a well-read Hindu if his or her religion is polytheistic, and you’ll likely hear that all of the different deities in Hinduism are simply different masks on the same Deity. In the same way that I am a son, a brother, a father, and a husband, yet still the same person, so the gods of Hinduism are ultimately not essentially different gods.
Christians are not polytheists. But they do believe that three distinct persons (or however you want to speak of the Father, the Christ, and the Spirit of God) have the character or quality of being God. On this point, I don’t know that the outlook of Hinduism is really that different from the outlook of Christianity.
Other experiences? Thoughts? Comments?
---------
Last night, we went to the big annual fair they have here in Amarillo. Of course, there was a midway with lots of rides and expensive food. We were there mainly for the rodeo, which featured a good number of the world’s top contenders in that rough-and-tumble sport.
I can still remember the days when the National Finals Rodeo was always held in Oklahoma City (a real cow town, unlike Las Vegas which simply out-bid OKC). One year back in the day, I got to tag along with a friend and his family who had tickets to the NFR. Our seats weren’t terrible, but weren’t the best either, which made it all the more surprising when we discovered we were sitting next to Larry Mahan, who struck me as one of those people who wasn’t quite prepared to be semi-famous.
After the rodeo, we walked through the livestock building, peering at all the show horses in their stalls. What beautiful animals they are.
-----------
Who hasn’t had the experience of hearing his or her religion sized up by someone else who clearly doesn’t understand? Consider the following:
“In the beginning was the Divinity in his splendor,
manifested as the sole Lord of creation,
and he upheld the earth and the heavens.
Who is the Deity we shall worship with our offerings?”
The source of the quote? It’s the Rig Veda (X, 121:1), one of the foundational scriptures of the religion known as Hinduism. Notice again the language of “sole Lord.” It doesn’t sound polytheistic, does it? And yet, polytheism and henotheism (a type of polytheism that acknowledges the supremacy of one of its gods) are the terms often used to size up Hinduism.
Ask a well-read Hindu if his or her religion is polytheistic, and you’ll likely hear that all of the different deities in Hinduism are simply different masks on the same Deity. In the same way that I am a son, a brother, a father, and a husband, yet still the same person, so the gods of Hinduism are ultimately not essentially different gods.
Christians are not polytheists. But they do believe that three distinct persons (or however you want to speak of the Father, the Christ, and the Spirit of God) have the character or quality of being God. On this point, I don’t know that the outlook of Hinduism is really that different from the outlook of Christianity.
Other experiences? Thoughts? Comments?
Friday, September 22, 2006
Know Your New Testament?
Here’s part of the first exam my New Testament Survey students took earlier this week. It covers some introductory and background material plus the content of the Gospels, especially Luke. (Don’t worry too much about my posting the exam; I basically write new tests every semester). So, wanna try it cold? Print it off and take the test. I’ll post correct answers tomorrow.
A. Write either (T) rue or (F) alse to the left of each number:
1. In Jesus’ day, the average Jewish person would have no dealings with a Samaritan.
2. For understanding the New Testament, the most important background literature is the Dead Sea Scrolls.
3. The Pharisees were a well-known and highly-respected group in the time of Jesus.
4. Of the Four Gospels, only Matthew tells a story from the time when Jesus was twelve years old.
5. The Gospels refer to more than one person called Herod.
6. The New Testament is the best-attested document from antiquity.
7. One day when Jesus read the Bible and preached at the synagogue, the people got so mad they tried to kill him.
8. In writing his gospel, Luke does not refer to previous attempts to tell the story of Jesus.
9. When John the Baptist began his ministry Nero was Caesar, the Roman emperor.
10. Luke is the gospel writer who tells us about wise men (or magi) who followed a star to the place where Jesus was born.
11. Jesus grew up in the district of Perea.
12. In the early days of his ministry, Jesus seems to have adopted Caesarea as his home away from home.
13. Jesus once claimed that he came to bring fire on the earth and cause division in families.
14. The Gospel of Luke reports a part of Jesus’ family tree.
15. The opponents of Jesus claimed that he used demonic powers to perform his miracles.
16. Jesus once acknowledged that he and John the Baptist had very different personalities and styles.
17. Luke sometimes reports not only the words of a parable, but also indicates to the reader why Jesus told that parable.
18. Jesus’ parable about tenants and a vineyard infuriated some of his hearers.
19. Luke’s description of the crucifixion is quite graphic. It mentions, for example, Jesus’ blood and the hammers and spikes that were used by the Roman soldiers.
20. Some of the parables of Jesus are intended to make a single, identifiable point.
21. There is a connection between the military campaigns of Alexander the Great and the original language of the New Testament.
22. The Gospel of Luke reports the ascension of the resurrected Jesus.
23. According to Luke, the resurrected Jesus appeared to his followers only once.
24. When eleven Apostles of Jesus were told that his tomb was empty, the message was dismissed as nonsense.
25. When he spoke of his motives in telling parables, Jesus said that there were intended to conceal the message as well as reveal it.
B. Multiple Choice. Circle the letter next to the correct response:
1. Which two of the Four Gospels include infancy narratives, stories about the birth of Jesus?
a. Matthew and Mark
b. Matthew and Luke
c. Matthew and John
d. Luke and John
2. How many of the Four Gospels refer to the life and ministry of John the Baptist?
a. one
b. two
c. three
d. four
3. Jesus was born in _________________.
a. Bethlehem
b. Nazareth
c. Capernaum
d. Jerusalem
4. Jesus grew up in what town?
a. Bethlehem
b. Nazareth
c. Capernaum
d. Jerusalem
5. What prompted the people of Jesus’ hometown to reject him?
a. Jesus healed on the Sabbath
b. Jesus cast some demons into a herd of pigs
c. Jesus encouraged the people to pay their taxes
d. Jesus referred to God’s love for non-Jews
6. Name the region that Jesus did not visit during his teaching ministry.
a. Perea
b. Babylonia
c. Samaria
d. Galilee
7. When Jesus was transfigured on a mountain, which two Old Testament characters appeared with him?
a. Moses and Aaron
b. Moses and Joshua
c. Moses and Elijah
d. Moses and Isaiah
8. Mary, Martha, and Lazarus, close friends of Jesus, lived in what village?
a. Bethany
b. Bethel
c. Beelzebub
d. Beersheba
9. Jesus spent most of his final week before the crucifixion in what city?
a. Nazareth
b. Bethany
c. Jerusalem
d. Capernaum
10. Unlike Protestant Bibles, Roman Catholic editions of Christian Scripture include more than a dozen additional books commonly known as __________________.
a. the Apocalypse
b. the Apocrypha
c. the Acropolis
d. the Athanasius
11. _________________________ is the name that has been given to the question of why the Gospels of Matthew, Mark, and Luke look so much alike, why the contents of these books are so similar.
a. The Similarity Problem
b. The Synchronic Problem
c. The Synoptic Problem
d. The Symphonic Problem
12. Most often, Jesus referred to himself as _________________________.
a. Son of Man
b. Son of God
c. the Christ, the Messiah
d. Son of David
A. Write either (T) rue or (F) alse to the left of each number:
1. In Jesus’ day, the average Jewish person would have no dealings with a Samaritan.
2. For understanding the New Testament, the most important background literature is the Dead Sea Scrolls.
3. The Pharisees were a well-known and highly-respected group in the time of Jesus.
4. Of the Four Gospels, only Matthew tells a story from the time when Jesus was twelve years old.
5. The Gospels refer to more than one person called Herod.
6. The New Testament is the best-attested document from antiquity.
7. One day when Jesus read the Bible and preached at the synagogue, the people got so mad they tried to kill him.
8. In writing his gospel, Luke does not refer to previous attempts to tell the story of Jesus.
9. When John the Baptist began his ministry Nero was Caesar, the Roman emperor.
10. Luke is the gospel writer who tells us about wise men (or magi) who followed a star to the place where Jesus was born.
11. Jesus grew up in the district of Perea.
12. In the early days of his ministry, Jesus seems to have adopted Caesarea as his home away from home.
13. Jesus once claimed that he came to bring fire on the earth and cause division in families.
14. The Gospel of Luke reports a part of Jesus’ family tree.
15. The opponents of Jesus claimed that he used demonic powers to perform his miracles.
16. Jesus once acknowledged that he and John the Baptist had very different personalities and styles.
17. Luke sometimes reports not only the words of a parable, but also indicates to the reader why Jesus told that parable.
18. Jesus’ parable about tenants and a vineyard infuriated some of his hearers.
19. Luke’s description of the crucifixion is quite graphic. It mentions, for example, Jesus’ blood and the hammers and spikes that were used by the Roman soldiers.
20. Some of the parables of Jesus are intended to make a single, identifiable point.
21. There is a connection between the military campaigns of Alexander the Great and the original language of the New Testament.
22. The Gospel of Luke reports the ascension of the resurrected Jesus.
23. According to Luke, the resurrected Jesus appeared to his followers only once.
24. When eleven Apostles of Jesus were told that his tomb was empty, the message was dismissed as nonsense.
25. When he spoke of his motives in telling parables, Jesus said that there were intended to conceal the message as well as reveal it.
B. Multiple Choice. Circle the letter next to the correct response:
1. Which two of the Four Gospels include infancy narratives, stories about the birth of Jesus?
a. Matthew and Mark
b. Matthew and Luke
c. Matthew and John
d. Luke and John
2. How many of the Four Gospels refer to the life and ministry of John the Baptist?
a. one
b. two
c. three
d. four
3. Jesus was born in _________________.
a. Bethlehem
b. Nazareth
c. Capernaum
d. Jerusalem
4. Jesus grew up in what town?
a. Bethlehem
b. Nazareth
c. Capernaum
d. Jerusalem
5. What prompted the people of Jesus’ hometown to reject him?
a. Jesus healed on the Sabbath
b. Jesus cast some demons into a herd of pigs
c. Jesus encouraged the people to pay their taxes
d. Jesus referred to God’s love for non-Jews
6. Name the region that Jesus did not visit during his teaching ministry.
a. Perea
b. Babylonia
c. Samaria
d. Galilee
7. When Jesus was transfigured on a mountain, which two Old Testament characters appeared with him?
a. Moses and Aaron
b. Moses and Joshua
c. Moses and Elijah
d. Moses and Isaiah
8. Mary, Martha, and Lazarus, close friends of Jesus, lived in what village?
a. Bethany
b. Bethel
c. Beelzebub
d. Beersheba
9. Jesus spent most of his final week before the crucifixion in what city?
a. Nazareth
b. Bethany
c. Jerusalem
d. Capernaum
10. Unlike Protestant Bibles, Roman Catholic editions of Christian Scripture include more than a dozen additional books commonly known as __________________.
a. the Apocalypse
b. the Apocrypha
c. the Acropolis
d. the Athanasius
11. _________________________ is the name that has been given to the question of why the Gospels of Matthew, Mark, and Luke look so much alike, why the contents of these books are so similar.
a. The Similarity Problem
b. The Synchronic Problem
c. The Synoptic Problem
d. The Symphonic Problem
12. Most often, Jesus referred to himself as _________________________.
a. Son of Man
b. Son of God
c. the Christ, the Messiah
d. Son of David
Thursday, September 21, 2006
Fine Music from Donald Fagen
Tradition has it that Solomon penned the erotic Song of Songs when he was young, the prudential Book of Proverbs at midlife, and the bleak realism of Ecclesiastes in his final years.
Donald Fagen would no doubt scoff at any comparisons between himself and the great king of ancient Israel. But the co-founder of the Grammy-award winning group Steely Dan could hardly deny the parallel to his own trilogy, a recently-completed set of autobiographical albums.
In his own words, Fagen’s first solo record, The Nightfly “is sort of looking from the standpoint of youth.” Released in 1982, its best-known track, “I.G.Y” exudes the naive confidence of those years that emerged just after World War II and the Korean War. A young man looks to the future and imagines
A just machine to make big decisions,
Programmed by fellows with compassion and vision.
Fagen’s 1993 album, Kamakiriad, relates the journey of an aging man who experiences rebirth when the dealership drops off a nifty new car. In the first track, “Trans-Island Skyway” we hear the driver bragging about his sophisticated ride:
It’s a steam-power 10.
The frame is out of Glasgow.
The tech is Balinese.
But for all of its gadgets and power, the Kamakiri can’t speed past life’s final destiny. In the last track of the album, our traveler through life thinks about a favorite music club and waxes philosophical:
If it feels right, just drive for the light.
That’s the groove-essential facts
Someday we’ll all meet at the end of the street,
At the teahouse on the tracks
This year, that’s thirteen years after the last album, Fagen released Morph the Cat, yet another collection of musical gems polished to a high gloss (the sort of music you hardly ever hear on the radio anymore).
With the artist nearing the end of his sixth decade, one would expect something a little different. And although the grooves are as deep, the lyrics as wry, and the sounds are silky as ever, what Fagen delivers is truly something new. This time around, Donald’s talking, again in his own words, “a lot about death.”
And what’s he got to say? Nothing you don’t already know, at least for now. But what a way to say it. I’ll blab some more about it soon. Maybe even next time.
Donald Fagen would no doubt scoff at any comparisons between himself and the great king of ancient Israel. But the co-founder of the Grammy-award winning group Steely Dan could hardly deny the parallel to his own trilogy, a recently-completed set of autobiographical albums.
In his own words, Fagen’s first solo record, The Nightfly “is sort of looking from the standpoint of youth.” Released in 1982, its best-known track, “I.G.Y” exudes the naive confidence of those years that emerged just after World War II and the Korean War. A young man looks to the future and imagines
A just machine to make big decisions,
Programmed by fellows with compassion and vision.
Fagen’s 1993 album, Kamakiriad, relates the journey of an aging man who experiences rebirth when the dealership drops off a nifty new car. In the first track, “Trans-Island Skyway” we hear the driver bragging about his sophisticated ride:
It’s a steam-power 10.
The frame is out of Glasgow.
The tech is Balinese.
But for all of its gadgets and power, the Kamakiri can’t speed past life’s final destiny. In the last track of the album, our traveler through life thinks about a favorite music club and waxes philosophical:
If it feels right, just drive for the light.
That’s the groove-essential facts
Someday we’ll all meet at the end of the street,
At the teahouse on the tracks
This year, that’s thirteen years after the last album, Fagen released Morph the Cat, yet another collection of musical gems polished to a high gloss (the sort of music you hardly ever hear on the radio anymore).
With the artist nearing the end of his sixth decade, one would expect something a little different. And although the grooves are as deep, the lyrics as wry, and the sounds are silky as ever, what Fagen delivers is truly something new. This time around, Donald’s talking, again in his own words, “a lot about death.”
And what’s he got to say? Nothing you don’t already know, at least for now. But what a way to say it. I’ll blab some more about it soon. Maybe even next time.
Tuesday, September 19, 2006
This-n-That
Call me a sissy? I’ll hit you with my purse. Suggest that my religion is not so nice? I’ll kill you!
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Bumper Sticker: “COMPOST! A rind is a terrible thing to waste.”
---------------
Last Saturday morning I attended a seminar, hosted by Amarillo College, on Hinduism. The presenter was Dr. Dana Sawyer who teaches religion courses at the Maine College of Art and at Bangor Theological Seminary.
The lecture, question-and-answer, and the visuals were terrific. Overall, the session moved one of those things I wonder about to the front burner; the question of how Christianity interfaces with the big religions of the world. Any thoughts? Observations? Recommended books? Stories to share?
----------------
What a significant day at the United Nations. From what I gathered while listening to the Today show, President Bush will speak at the U.N., followed a few hours later by the President of Iran.
---------------
Bumper Sticker: “COMPOST! A rind is a terrible thing to waste.”
---------------
Last Saturday morning I attended a seminar, hosted by Amarillo College, on Hinduism. The presenter was Dr. Dana Sawyer who teaches religion courses at the Maine College of Art and at Bangor Theological Seminary.
The lecture, question-and-answer, and the visuals were terrific. Overall, the session moved one of those things I wonder about to the front burner; the question of how Christianity interfaces with the big religions of the world. Any thoughts? Observations? Recommended books? Stories to share?
----------------
What a significant day at the United Nations. From what I gathered while listening to the Today show, President Bush will speak at the U.N., followed a few hours later by the President of Iran.
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