My class finished its long study of the Gospel of John yesterday morning and will begin another epic study -- this time the Revelation of John -- on September 13. (September 6, our church is holding a brunch in which all of the SS classes present their upcoming curricula.)
As we looked at the final chapter of John, the class was struck by the manner in which Peter was allowed a chance to "redo" pivotal moments in his life here. Peter and a small group of disciples with him are in Galilee, and they decide to return to fishing. Was it a way to take a few hours and focus on a task, thus putting out of their minds the confusion facing them in light of recent events? Was Peter concerned about supporting his family? (We know he was married, because Jesus healed his mother-in-law.) At any rate, after a fruitless night of fishing, Jesus appeared on the shore of Lake Galilee as the sun rose and directed Peter and the others to lower the net on the starboard side of the boat. This reminds one of the story from Luke's gospel (Luke 5:1-11), when Jesus first encountered Peter and the other fishermen. In the Luke story, Jesus uses Peter's boat as a makeshift pulpit and then directs the men to lower their nets in deeper water. Simon (as he is called here) responds in a typically "Peterian" manner: "Master, we have worked all night long but have caught nothing. Yet if you say so,I will let down the nets." Their little boat cannot hold all the fish they caught.
In John's post-resurrection story, neither Peter nor the others is recorded as protesting at all. This time, the size of the catch is specifically recorded. (The total is 153 fish -- an odd number [no pun intended] that may simply be a detail remembered by an eyewitness.) When Peter realizes (because John tells him) that the "stranger on the shore" is Jesus, he dives into the water and swims to the beach. The class thought of how Peter had attempted to walk on water and had sunk into the sea in an earlier account. Here the point seems to be speed: Peter wants to be near Jesus as quickly as possible.
The disciples share a simple breakfast with Jesus, in which he "took the bread and gave it to them." In the one gospel which has no account of an upper room meal, here is yet another instance with clear Eucharistic implications. As with the disciples in Luke 24, Jesus was "made known to them in the breaking of the bread." I am reminded of the beautiful James Montgomery poem:
Shepherd of souls, refresh and bless
thy chosen pilgrim flock
with manna in the wilderness,
with water from the rock.
We would not live by bread alone,
but by thy word of grace,
in strength of which we travel on
to our abiding place.
Be known to us in breaking bread,
and do not then depart;
Savior, abide with us, and spread
thy table in our heart.
Lord, sup with us in love divine,
thy Body and thy Blood,
that living bread, that heavenly wine,
be our immortal food.
***
And then, after breakfast, Jesus asks Peter the famous question. As in John 1:42, Jesus calls Peter by his birth name, Simon, son of John, and he asks him, "Do you love me more than these?" I have heard many bible teachers attempting to make much of the different Greek words used here, but I confess I can't make sense of this. (The same goes for the slight variations in Jesus' commands to Peter.) As I see it, the main thrust is to give Peter a chance to go back. He isn't Peter here, he is Simon, and he has a chance to tell Jesus three times that his love is real, thus canceling the three times he denied even knowing him. It is the ultimate gesture of forgiveness.
Then comes yet another instance of Peter's pride. He wants to know what will become of the "disciple whom Jesus loved." After the resurrection, in this gospel, Peter and John seem to be competing. They run a foot race to get to the tomb first; John wins the race, but Peter is the first in the tomb. In the boat, it is John who first says, "It is the Lord," but Peter swims to shore ahead of John and the others. And now Peter, walking with Jesus, notices John and asks Jesus what will become of him. The Master says, in effect, "That is none of your business."
The final sentence in the Gospel of John is both brilliant and succinct: "There are also many other things that Jesus did; if every one of them were written down, I suppose that the world itself could not contain the books that would be written."
Monday, August 31, 2009
Thursday, August 20, 2009
Turn, Turn, Turn
We have recently entered into a relationship with a "intentional interim" pastor at our church. (The term "intentional interim" implies an interim relationship between pastor and congregation with an intent to discover the church's mission and purpose. In other words, the church will not call a permanently installed pastor until the congregation has come to a conclusion about this.) Our pastor's sermons have been departing in recent weeks from the Revised Common Lectionary in favor of special "themes" each Sunday. This week, the key word is "time." The Old Testament lesson is Ecclesiastes 3:1-11 -- the source for the wonderful song recorded by the Byrds, "Turn, Turn, Turn."
I remember a time before time shifting. (No pun intended.) Back in the days when Johnny Carson's Tonight Show was still ninety minutes long, it was followed by Tomorrow with Tom Snyder. Tom chain smoked and interviewed interesting people for an hour, lasting until 1 a.m. in my time zone. One evening in 1975, Snyder interviewed John Lennon, and I desperately wanted to see that interview. I knew that I would fall asleep before midnight, no matter how hard I tried, and so I set an alarm clock to wake me up at 11:55. Back then, that was my only option.
Gradually, with the invention of the VCR, we all learned that we could control when we watched something on television. Now ATT is plugging a DVR on which you can record up to four separate programs at once and then, as you are watching, pause a program in one room and begin it at the same spot in another. Meanwhile, we can stream things on our computers and smart phones and download them as podcasts on our iPods. In short, we are accustomed to being in complete control of our time -- at least as it concerns when we watch things on television.
We also are less content to do one thing at a time. Students in my college classes often have their laptops open, typing instead of writing notes as I lecture, while they surf the Internet, write an email, and --perhaps -- order shoes. In our general faculty meetings, we are told that our students are experts in multitasking, and we are not to take it personally. States and municipalities are wrestling with the control of cell phone use while driving. Many people even attempt to answer email and send text messages behind the wheel. This has all happened so quickly that it is hard to realize that it wasn't that long ago when all of this was impossible.
Human beings have always been impatient. That is one of the points of Ecclesiastes 3: things happen when they should happen, not when we want them to happen. The technological explosion has only heightened our impatience, not created it. As Christians, the struggle we face when we pray is that we are temporal beings addressing an extratemporal God. I think this is one aspect of Jesus' time on earth that is often neglected. Philippians 2 (my favorite passage of scripture) speaks of Christ's self-emptying (the Greek term is "kenosis") -- shedding the rights of privileges of being God. One of these was extratemporality. In our studies on John, my class has been struck by the number of times Jesus spoke of time (again, no pun intended): "My time has not yet come," he said in John 7, for instance. This is the manner in which he answered his mother at the wedding in Cana. And then, in Gethsemene, "the hour has come."
In our prayer, as in our life, Paul's words to the church in Philippi -- "let the same mind be in you that was in Christ Jesus" -- should affect our sense of time as much as it affects our other attitudes. God, the ultimate time shifter, became Jesus, who lived Ecclesiastes 3: "To everything -- turn, turn, turn -- there is a season -- turn, turn, turn..."
I remember a time before time shifting. (No pun intended.) Back in the days when Johnny Carson's Tonight Show was still ninety minutes long, it was followed by Tomorrow with Tom Snyder. Tom chain smoked and interviewed interesting people for an hour, lasting until 1 a.m. in my time zone. One evening in 1975, Snyder interviewed John Lennon, and I desperately wanted to see that interview. I knew that I would fall asleep before midnight, no matter how hard I tried, and so I set an alarm clock to wake me up at 11:55. Back then, that was my only option.
Gradually, with the invention of the VCR, we all learned that we could control when we watched something on television. Now ATT is plugging a DVR on which you can record up to four separate programs at once and then, as you are watching, pause a program in one room and begin it at the same spot in another. Meanwhile, we can stream things on our computers and smart phones and download them as podcasts on our iPods. In short, we are accustomed to being in complete control of our time -- at least as it concerns when we watch things on television.
We also are less content to do one thing at a time. Students in my college classes often have their laptops open, typing instead of writing notes as I lecture, while they surf the Internet, write an email, and --perhaps -- order shoes. In our general faculty meetings, we are told that our students are experts in multitasking, and we are not to take it personally. States and municipalities are wrestling with the control of cell phone use while driving. Many people even attempt to answer email and send text messages behind the wheel. This has all happened so quickly that it is hard to realize that it wasn't that long ago when all of this was impossible.
Human beings have always been impatient. That is one of the points of Ecclesiastes 3: things happen when they should happen, not when we want them to happen. The technological explosion has only heightened our impatience, not created it. As Christians, the struggle we face when we pray is that we are temporal beings addressing an extratemporal God. I think this is one aspect of Jesus' time on earth that is often neglected. Philippians 2 (my favorite passage of scripture) speaks of Christ's self-emptying (the Greek term is "kenosis") -- shedding the rights of privileges of being God. One of these was extratemporality. In our studies on John, my class has been struck by the number of times Jesus spoke of time (again, no pun intended): "My time has not yet come," he said in John 7, for instance. This is the manner in which he answered his mother at the wedding in Cana. And then, in Gethsemene, "the hour has come."
In our prayer, as in our life, Paul's words to the church in Philippi -- "let the same mind be in you that was in Christ Jesus" -- should affect our sense of time as much as it affects our other attitudes. God, the ultimate time shifter, became Jesus, who lived Ecclesiastes 3: "To everything -- turn, turn, turn -- there is a season -- turn, turn, turn..."
Monday, August 17, 2009
The Mother of Jesus
One of the interesting points that came up during our study of the Gospel of John was that Jesus' mother is not named in this gospel. Her sister (also named Mary) is listed in the account of the women who were present at the crucifixion, and this Mary's children, James and Joses, are included -- perhaps to pinpoint which of the Marys this actually is. It is not at all implausible that more than one daughter in a family would be named Mary, since this name was so common among first-century Jews. (It was the Caitlyn of its day.)
I find it intriguing that John, who is code-named "the apostle whom Jesus loved" in the gospel that bears his name, is the apostle entrusted with the care of Jesus' mother, and yet it is this gospel in which she is not named. Could this have been because John and his followers (including those who likely compiled the gospel) had ceased to think of her as anything but Mother? The lack of a name might also suggest that Mary herself contributed or added to John's gospel -- in the account of the miracle at the wedding at Cana, for instance -- with details from her own perspective. In this case, "the mother of Jesus" and "the apostle whom Jesus loved" would have both functioned as code.
The other question that arose in our discussion -- one that often comes up in any study of Jesus' life -- was what happened to Joseph? I mentioned that the fact that Mary seemed to be involved in the life of the adult Jesus by herself suggests that she was a widow. Jesus' siblings do not seem to have become followers of the Way (as the Christian movement was originally named) until later. (We know that Jesus' brother James was mentioned as a leader in the Jerusalem church in the Acts of the Apostles.)
All of this is not exactly worthy of a Dan Brown novel, but it is fascinating nevertheless.
I find it intriguing that John, who is code-named "the apostle whom Jesus loved" in the gospel that bears his name, is the apostle entrusted with the care of Jesus' mother, and yet it is this gospel in which she is not named. Could this have been because John and his followers (including those who likely compiled the gospel) had ceased to think of her as anything but Mother? The lack of a name might also suggest that Mary herself contributed or added to John's gospel -- in the account of the miracle at the wedding at Cana, for instance -- with details from her own perspective. In this case, "the mother of Jesus" and "the apostle whom Jesus loved" would have both functioned as code.
The other question that arose in our discussion -- one that often comes up in any study of Jesus' life -- was what happened to Joseph? I mentioned that the fact that Mary seemed to be involved in the life of the adult Jesus by herself suggests that she was a widow. Jesus' siblings do not seem to have become followers of the Way (as the Christian movement was originally named) until later. (We know that Jesus' brother James was mentioned as a leader in the Jerusalem church in the Acts of the Apostles.)
All of this is not exactly worthy of a Dan Brown novel, but it is fascinating nevertheless.
NYT Story on "Prosperity Gospel" Preachers
The front page of yesterday's NY Times carried a story on the Southwest Believers' Conference recently held in Fort Worth. Kenneth and Gloria Copeland and three others with big television ministries preached their "gospel" ten hours a day, five days a week in the Fort Worth Convention Center. Over 9000 people from 48 states and 27 countries attended the conference. No details were given about how much money was taken in, but the offering was taken in large plastic buckets by ushers all over the convention center.
The income from the Copelands' ministry alone is $100 million per year. Among the families attending was a couple from Missouri who are $100,000 in debt; they recently gave the Copeland ministry $1800 to purchase high-definition television equipment.
In addition to the Copelands, Creflo Dollar, Jesse Duplantis, and Jerry Savelle, tapped into the frustrations of their audience by condemning such things as:
the US government
health care reform
public schools
the news media
churches who condemn "prosperity" preaching
The answer to all these problems, according to Savelle, was: "Stop worrying, start sowing [code among these preachers for sending in money]. That's God's stimulus package for you."
These ministries are under investigation by the Senate Finance Committee and -- surprise -- the groups are being reluctant to turn over their records. At least a portion of the money brought in by the Copelands went toward the purchase of a Citation X airplane. (It turns out that Kenneth Copeland got his start in this business as a pilot for Oral Roberts.
It wasn't long ago that I read the obituary of Reverend Ike, one of the first preachers of this type that I can recall. When I was growing up in north central Texas, an AM station out of the Dallas/Fort Worth metroplex, played nonstop preachers -- both orthodox Bible teachers and "kooks." The call letters of the station were KSKY, and its frequency was 660 (because, we used to joke, 666 must have been taken). Reverend Ike used to talk about blessed believers riding around in Cadillacs. Even then, I wondered about how these guys reconciled their ideas with those of Jesus, the apostle Paul, and other first-century teachers who forecast lives of poverty and persecution for those who followed the Way.
The income from the Copelands' ministry alone is $100 million per year. Among the families attending was a couple from Missouri who are $100,000 in debt; they recently gave the Copeland ministry $1800 to purchase high-definition television equipment.
In addition to the Copelands, Creflo Dollar, Jesse Duplantis, and Jerry Savelle, tapped into the frustrations of their audience by condemning such things as:
the US government
health care reform
public schools
the news media
churches who condemn "prosperity" preaching
The answer to all these problems, according to Savelle, was: "Stop worrying, start sowing [code among these preachers for sending in money]. That's God's stimulus package for you."
These ministries are under investigation by the Senate Finance Committee and -- surprise -- the groups are being reluctant to turn over their records. At least a portion of the money brought in by the Copelands went toward the purchase of a Citation X airplane. (It turns out that Kenneth Copeland got his start in this business as a pilot for Oral Roberts.
It wasn't long ago that I read the obituary of Reverend Ike, one of the first preachers of this type that I can recall. When I was growing up in north central Texas, an AM station out of the Dallas/Fort Worth metroplex, played nonstop preachers -- both orthodox Bible teachers and "kooks." The call letters of the station were KSKY, and its frequency was 660 (because, we used to joke, 666 must have been taken). Reverend Ike used to talk about blessed believers riding around in Cadillacs. Even then, I wondered about how these guys reconciled their ideas with those of Jesus, the apostle Paul, and other first-century teachers who forecast lives of poverty and persecution for those who followed the Way.
Wednesday, August 12, 2009
The Seven Saying of Christ on the Cross
We are in the midst of John 19 in my class, and I prepared the handout below for my group. I included a couple of observations about each one, gleaned from several sources (including my own mind). I welcome any observations and/or anecdotes. We will be talking about these this Sunday morning.
****
THE SEVEN SAYINGS OF CHRIST ON THE CROSS
NOTE: The order is based upon a harmony of the four canonical gospels. The citation(s) for each of the sayings may be found in parentheses.
1. Father, forgive them; for they do not know what they are doing. (Luke 23:34)
Many early manuscripts of the gospel of Luke delete this saying.
2. Truly I tell you, today you will be with me in Paradise. (Luke 23:43)
This is the only instance of the word paradeiso (from the Persian pairidaeza) in the gospels.
Protestants punctuate the saying as above. Roman Catholics place the comma after the word “today” (“Truly I tell you today, you will…”), supporting their doctrine of purgatory. Koine Greek contains no marks of punctuation.
3. Woman, here is your son….Here is your mother. (John 19:26-27)
Tradition makes John (“the disciple Jesus loved”) the recipient of the second part of this saying.
4. My God, my God, why have you forsaken me? (Matthew 27:46; Mark 15:34)
This is the only saying of Jesus quoted in the gospels of Matthew and Mark. Both of these gospel accounts include the quote in Aramaic, in slightly different form. Matthew has a version closer to ancient Hebrew:
Eli, Eli, lema sabachthani?
Mark’s gospel uses a more common dialect:
Eloi, Eloi, lema sabachthani?
In both gospels, onlookers misunderstand Jesus to be crying for help from Elijah (Eliyyâ).
This is the first verse of Psalm 22, which Jesus may have continued to recite silently. (See below for an interesting conjecture about this.)
5. I am thirsty. (John 19:28)
The evangelist attributes to this statement the fulfillment of Psalm 69:21.
6. It is finished. (John 19:30)
In Greek, this saying is a single word: Tetelestai. This word is found on ancient papyri receipts for payment of taxes, where it would be translated “Paid in full.”
7. Father, into your hands I commend my spirit. (Luke 23:46)
In Matthew and Mark, Jesus is recorded as crying out at the point of death, but no words are given. According to Matthew, “Jesus cried again with a loud voice and breathed his last.” (Matthew 27:50) In Mark, “Jesus gave a loud cry and breathed his last.” (Mark 15:36)
This statement is also a quote from a psalm, this time Psalm 31:5. It is possible that Jesus was reciting the Hebrew psalter to himself on the cross, with only Psalm 22:1 and Psalm 31:5 being audible.
****
THE SEVEN SAYINGS OF CHRIST ON THE CROSS
NOTE: The order is based upon a harmony of the four canonical gospels. The citation(s) for each of the sayings may be found in parentheses.
1. Father, forgive them; for they do not know what they are doing. (Luke 23:34)
Many early manuscripts of the gospel of Luke delete this saying.
2. Truly I tell you, today you will be with me in Paradise. (Luke 23:43)
This is the only instance of the word paradeiso (from the Persian pairidaeza) in the gospels.
Protestants punctuate the saying as above. Roman Catholics place the comma after the word “today” (“Truly I tell you today, you will…”), supporting their doctrine of purgatory. Koine Greek contains no marks of punctuation.
3. Woman, here is your son….Here is your mother. (John 19:26-27)
Tradition makes John (“the disciple Jesus loved”) the recipient of the second part of this saying.
4. My God, my God, why have you forsaken me? (Matthew 27:46; Mark 15:34)
This is the only saying of Jesus quoted in the gospels of Matthew and Mark. Both of these gospel accounts include the quote in Aramaic, in slightly different form. Matthew has a version closer to ancient Hebrew:
Eli, Eli, lema sabachthani?
Mark’s gospel uses a more common dialect:
Eloi, Eloi, lema sabachthani?
In both gospels, onlookers misunderstand Jesus to be crying for help from Elijah (Eliyyâ).
This is the first verse of Psalm 22, which Jesus may have continued to recite silently. (See below for an interesting conjecture about this.)
5. I am thirsty. (John 19:28)
The evangelist attributes to this statement the fulfillment of Psalm 69:21.
6. It is finished. (John 19:30)
In Greek, this saying is a single word: Tetelestai. This word is found on ancient papyri receipts for payment of taxes, where it would be translated “Paid in full.”
7. Father, into your hands I commend my spirit. (Luke 23:46)
In Matthew and Mark, Jesus is recorded as crying out at the point of death, but no words are given. According to Matthew, “Jesus cried again with a loud voice and breathed his last.” (Matthew 27:50) In Mark, “Jesus gave a loud cry and breathed his last.” (Mark 15:36)
This statement is also a quote from a psalm, this time Psalm 31:5. It is possible that Jesus was reciting the Hebrew psalter to himself on the cross, with only Psalm 22:1 and Psalm 31:5 being audible.
Monday, August 10, 2009
Daily Lectionary
I have been following a discipline of morning and evening prayer for several years now. I use our denomination's Book of Common Worship, which includes a section devoted to prayer services, with suggestions for how to use the service for private or family devotions. Sometimes my family joins me, but most often I am alone. The sequence is simple:
Psalms
Scripture Readings
Silent Reflection
Prayers of Thanksgiving and Intercession
Originally, I read the appointed psalms (two per morning, and another two per evening), but I experimented with chanting the psalms and loved it so much that I incorporated chant every day. The Book of Common Worship includes eight psalm tones with refrains (composed by the wonderful Hal H. Hopson), and each appointed psalm has a suggested tone or two. I memorized them long ago, along with many of the psalms. I didn't try -- it just happened. If you haven't tried chanting the psalms, I recommend it. Chanting allows us to experience the psalms in a manner closer to the way in which they were intended to be experienced.
I generally do the readings in the morning, so I omit this section during my evening prayers. Some days in the Daily Lectionary have separate scriptures appointed for evening, however. Unlike the Revised Common Lectionary, which is organized in three year-long cycles, the DL is set up in a two-year cycle. Currently, we are in Year 1. Three readings are appointed per day, usually Old Testament, Epistle, and Gospel. The two-year cycle makes it possible to read almost the entire Bible. In fact, the only change I tend to make is to fill in the chapters that are omitted during the course of the cycle. (Most often, these are genealogies, census details, or duplicate passages.)
Right now, the Old Testaments readings are in 2 Samuel, dealing with David and his reign. Instead of epistles, the middle reading now is in Acts, going through the early history of the church. Mark's gospel forms the third reading at this time.
One further resource for the busy Christian is a podcast of morning prayer, sponsored by the Episcopal Church of Garrett County, Maryland. The Episcopal liturgy is used, which is slightly different from the PCUSA, and the Old Testament reading is omitted. But the podcast is beautifully produced, with music. The website is:
http://www.episcopalchurchingarrettcounty.org/churchonthewebpage.htm
You can sign up for the podcasts in iTUnes on the church's site.
Psalms
Scripture Readings
Silent Reflection
Prayers of Thanksgiving and Intercession
Originally, I read the appointed psalms (two per morning, and another two per evening), but I experimented with chanting the psalms and loved it so much that I incorporated chant every day. The Book of Common Worship includes eight psalm tones with refrains (composed by the wonderful Hal H. Hopson), and each appointed psalm has a suggested tone or two. I memorized them long ago, along with many of the psalms. I didn't try -- it just happened. If you haven't tried chanting the psalms, I recommend it. Chanting allows us to experience the psalms in a manner closer to the way in which they were intended to be experienced.
I generally do the readings in the morning, so I omit this section during my evening prayers. Some days in the Daily Lectionary have separate scriptures appointed for evening, however. Unlike the Revised Common Lectionary, which is organized in three year-long cycles, the DL is set up in a two-year cycle. Currently, we are in Year 1. Three readings are appointed per day, usually Old Testament, Epistle, and Gospel. The two-year cycle makes it possible to read almost the entire Bible. In fact, the only change I tend to make is to fill in the chapters that are omitted during the course of the cycle. (Most often, these are genealogies, census details, or duplicate passages.)
Right now, the Old Testaments readings are in 2 Samuel, dealing with David and his reign. Instead of epistles, the middle reading now is in Acts, going through the early history of the church. Mark's gospel forms the third reading at this time.
One further resource for the busy Christian is a podcast of morning prayer, sponsored by the Episcopal Church of Garrett County, Maryland. The Episcopal liturgy is used, which is slightly different from the PCUSA, and the Old Testament reading is omitted. But the podcast is beautifully produced, with music. The website is:
http://www.episcopalchurchingarrettcounty.org/churchonthewebpage.htm
You can sign up for the podcasts in iTUnes on the church's site.
Sunday, August 9, 2009
John 19
In this morning's class we looked into the final exchange between Jesus and Pontius Pilate, as recorded in John 18-19. I have become intrigued by the number of memorable lines attributed to Pilate in this passage:
What is truth?
I find no case against him.
Here is the man! (Ecce homo in Latin, which has provided the name for a well-known tourist attraction in Jerusalem)
I have written what I have written.
And those are just the ones found in this gospel.
It is also intriguing how often that this evangelist goes out of his way to impress on the reader the physicality of Jesus' time on earth. From the first miracle, turning water into wine at Cana, Jesus is described as interacting physically with his environment. That seems to account as well for the graphic account of the piercing of Christ's side with a spear. (The evangeslist writes here, "He who saw this has testified so that you also may believe. His testimony is true, and he knows that he tells the truth.") By the time this gospel was written, gnosticism had begun to eat away at the reality of the Christ as a physical being. John's gospel is a strong apologetic for Christianity as a physical expression of faith.
That is why I think it is important for us to use "stuff" when we worship. Otherwise, it is easy for Christianity to turn into an intellectual exercise. But we use real water when we baptize. And in the Eucharist, we use real bread and real (fermented or unfermented) wine. It's all part of what John tells us: "The Word became flesh and dwelt among us."
What is truth?
I find no case against him.
Here is the man! (Ecce homo in Latin, which has provided the name for a well-known tourist attraction in Jerusalem)
I have written what I have written.
And those are just the ones found in this gospel.
It is also intriguing how often that this evangelist goes out of his way to impress on the reader the physicality of Jesus' time on earth. From the first miracle, turning water into wine at Cana, Jesus is described as interacting physically with his environment. That seems to account as well for the graphic account of the piercing of Christ's side with a spear. (The evangeslist writes here, "He who saw this has testified so that you also may believe. His testimony is true, and he knows that he tells the truth.") By the time this gospel was written, gnosticism had begun to eat away at the reality of the Christ as a physical being. John's gospel is a strong apologetic for Christianity as a physical expression of faith.
That is why I think it is important for us to use "stuff" when we worship. Otherwise, it is easy for Christianity to turn into an intellectual exercise. But we use real water when we baptize. And in the Eucharist, we use real bread and real (fermented or unfermented) wine. It's all part of what John tells us: "The Word became flesh and dwelt among us."
Saturday, August 8, 2009
The Film "Amazing Grace"
I had purchased the DVD of the 2006 film Amazing Grace several months ago, but Catherine and I just got around to watching it this evening. I hope you have all seen it; it is an incredibly moving account of the power of faith to challenge commerce head-on, persevere, and ultimately triumph. Albert FInney's cameo as John Newton, the former captain of a slave ship who wrote the hymn, is superb. And Michael Gambon (Dumbledore in the later Harry Potter films) portrays MP Charles Fox beautifully.
As a musicologist, my primary quibble is with the use of the tune New Britain when the hymn is sung. No evidence exists of the association of "Amazing Grace" with this tune until the 1830s, long after the period of the film. In a film that went to great lengths to insure historical accuracy in so many other areas, this musical lapse is puzzling. Perhaps it was the feeling that words and tune were so indelibly associated with the public who would be seeing the film that the anachronism could be accepted.
But this takes away little from the power of this important statement. For any of us who may doubt the power of faith to change things, the story told in Amazing Grace is a pep talk.
As a musicologist, my primary quibble is with the use of the tune New Britain when the hymn is sung. No evidence exists of the association of "Amazing Grace" with this tune until the 1830s, long after the period of the film. In a film that went to great lengths to insure historical accuracy in so many other areas, this musical lapse is puzzling. Perhaps it was the feeling that words and tune were so indelibly associated with the public who would be seeing the film that the anachronism could be accepted.
But this takes away little from the power of this important statement. For any of us who may doubt the power of faith to change things, the story told in Amazing Grace is a pep talk.
I'm Back!
It's really been a while, but I wanted to get back to regular posting, since several folks commented that they missed the blog -- not just what I wrote, but what others contributed. Even though the blog's title is "McDaniel Sunday School," the topics will be much further reaching than what is discussed in my weekly class. And please feel free to chime in with any comments about worship, mission, church music, daily prayer, or other spiritual topics.
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