Faith Futures - Recent changes [en]

101 Foxes Have Holes

2010-09-06T21:58:07Z

Jesus Seminar:

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This page is part of the [[Jesus Database]] project.

== Data ==

(1) GThom. 86 
(2) 1Q: Luke 9:58 = Matt 8:19-20
Crossan analysis: 
Item: 101 
Stratum: I (30-60 CE) 
Attestation: Double 
Historicity: + 
Common Sayings Tradition: No 
 
 
 
== Texts ==

(1) Thomas 8

Jesus said, "[Foxes have] their dens and birds have their nests, 
2but human beings have no place to lie down and rest." [Complete Gospels] 
 
(2) Sayings Gospel Q

Luke 9:57-58
As they were going along the road, someone said to him, "I will follow you wherever you go." 
58And Jesus said to him, "Foxes have holes, and birds of the air have nests; 
but the Son of Man has nowhere to lay his head."

= Matt 8:19-20 
A scribe then approached and said, "Teacher, I will follow you wherever you go." 
20And Jesus said to him, "Foxes have holes, and birds of the air have nests; 
but the Son of Man has nowhere to lay his head." 
 
 
 

== Literature ==
 
 
 
== Parallels ==

=== Cynics ===

Accustom yourselves to wash with cold water, 
to drink only water, 
to eat nothing that has not been earned by toil, 
to wear a cloak, 
and to make it a habit to sleep on the ground. 
[Anonymous instruction cited in A.J. Malherbe, The Cynic Epistles (1977)] 
 
 
=== Anacharsis ===

For me, a Scythian cloak serves as my garment,v
the skin of my feet as my shoes, 
the whole earth as my resting place, 
milk, cheese and meat as my favorite meal, 
hunger as my main course. 
[cited in A.J. Malherbe, The Cynic Epistles (1977)] 
 
 
 
== Commentary ==

=== Crossan ===

Crossan [Historical Jesus, 255f] comments as follows:

<blockquote>The complex 101 Foxes Have Holes [1/2] is very important because, as mentioned before, it is the only case among all of the forty Son of Man complexes in which that phrase is present in two independent sources ...</blockquote>
<blockquote>In ... [1Q = Luke/Matt] ... , Son of man, as the translator's capitalization indicates, is both titular and circumlocutionary: it means Jesus himself. But it also indicates that the designation is now being used for the earthly and past Jesus, not just for the future and apocalyptic judge. The dialectical format of the unit probably stems from its position in the Sayings Gospel Q, where it was embedded in, most likely, three such dialogues (Kloppenborg 1988:64). Note, for example, the structural rhythm of man/Jesus, Jesus/man/Jesus, man/Jesus and the thematic rhythm of "I will follow you ... Follow me ... I will follow you" across the three units in Luke 9:57-62.</blockquote>
<blockquote>The ... [Thomas] ... version, however, retains the earlier format of a Jesus saying without any dialogue framework. It also retains, more significantly, a saying in which "son of man" is neither titular nor cicumlocutionary. It does not mean Jesus but the generic or indefinite "human being." We can be relatively sure on this point because, while the Gospel of Thomas is, as we saw earlier, emphatically anti-apocalyptic, that apocalypticism did not contain the theme of Jesus as the Son of Man, or else that Gospel would surely have avoided or glossed this present saying. In other words, Gospel of Thomas 86 uses "son of man" for "human being" without any fear of apocalyptic misunderstanding, just as Gospel of Thomas 106 uses the plural "sons of man" for "human beings" (Koester 1989a:43). The saying in Gospel of Thomas 86 asserts, and it is an assertion capable of diverse interpretations, that the human being, unlike the animal or bird, has no fixed abode on earth. I leave aside, by the way, that terminal "and rest," which is, in the light of other sayings on rest and repose such as Gospel of Thomas 2, 50, 51, 60, a major theological theme within the redaction of that Gospel (Vielhauer). Apart from that final gloss, the saying goes back to Jesus, although, as just mentioned, its meaning will demand much further context for final interpretation. But its existence means that the Sayings Gospel Q had at least one traditional unit in which Jesus spoke of "the son of man" and that, in conjunction with the other traditional theme of Jesus as apocalyptic judge from Daniel 7:13, facilitated the creation of Jesus speaking of himself as the apocalyptic Son of Man.</blockquote>
 
 
=== International Q Project ===

QP reconstructs the original Q saying as follows:

<blockquote>And someone said to him: I will follow you wherever you go. 
And Jesus said to him: Foxes have holes, and birds of the sky have nests; 
but the son of humanity does not have anywhere he can lay his head.</blockquote>
 
 
=== Jesus Seminar ===

The views of the Seminar on this item can be represented as follows:

Thom 86:1-2 
Thom 86:1-2 
Thom 86:1-2 
Thom 86:1-2 
Luke 9:58 
Luke 9:58 
Luke 9:57-58 
Luke 9:58 
Matt 8:20 
Matt 8:20 
Matt 8:18-20 
Matt 8:20 
 
These color codes reflect decisions from three different sessions: 1987 StPaul, 1988 Sonoma, and 1989 Toronto.
While the commentary in The Five Gospels (p. 316f) gives no hint of the changing assessments of this saying across three different sessions of the Seminar, it does offer a general assessment of the authenticity of this item:

<blockquote>Luke has gathered three aphorisms into this complex, while Matthew has preserved only two. Their common source is Q. Thomas records only the first of them in Thom 86:1-2. The Fellows of the Jesus Seminar think the first two are a reliable index to Jesus' behavior and outlook. 
This epigram is reminiscent of the Cynic philosophers who probably wandered about Galilee in Jesus' day ... Compare Jesus' words with the saying attributed to a Cynic teacher, Anacharsis:

<blockquote>For me, a Scythian cloak serves as my garment, 
the skin of my feet as my shoes, 
the whole earth as my resting place, 
milk, cheese and meat as my favorite meal, 
hunger as my main course.</blockquote></blockquote>

The commentary in The Five Gospels concludes:

<blockquote>Jesus appears to have much in common with the Cynic teachers ... However, the Fellows of the Seminar believe that such ascetic behavior ran counter to Jesus' social world and would have been sufficiently distinctive to have attracted attention. In addition, the saying employs images that are concrete and vivid. And here, as elsewhere, Jesus does not speak of himself in the first person, but refers to himself in the third person as the "son of Adam."</blockquote>
 
 
 

== Poetry ==
 
 
 
== Images ==
 
 
 
== Work to be Done ==

199 Kingdom and Riches

2010-09-06T21:30:51Z

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	(1b) GNaz. 16b<br />		(1b) GNaz. 16b<br />
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	== Texts ==		== Texts ==

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	=== (2) HermSim 9.20:1-4 ===		=== (2) HermSim 9.20:1-4 ===
-	<p>From the third mountain that has thorns and thistles are believers like these. Among them are the wealthy, those embroiled in many business affairs. The thistles are the wealthy and the thorns are those embroiled in many business affairs. /2/ These [then, the ones embroiled in many business affairs, do not] adhere to the servants of God but wander in error, choked by their deeds. The wealthy with difficulty adhere to the servants of God, afraid lest they be asked for something by them. Such as these will with difficulty enter the kingdom of God. /3/ Just as it is difficult to walk among the thistles in naked feet, so it is difficult to such people to enter the kingdom of God. /4/ There is conversion for all of them, but quickly, so that they may now make up for those former times when they did nothing, and now do some good. [If they are converted and so some good] they will live to God. If they remain in their deeds, they will be turned over to these women, who will put them to death. (Hermeneia)	+	<p>From the third mountain that has thorns and thistles are believers like these. Among them are the wealthy, those embroiled in many business affairs. The thistles are the wealthy and the thorns are those embroiled in many business affairs. /2/ These [then, the ones embroiled in many business affairs, do not] adhere to the servants of God but wander in error, choked by their deeds. The wealthy with difficulty adhere to the servants of God, afraid lest they be asked for something by them. Such as these will with difficulty enter the kingdom of God. /3/ Just as it is difficult to walk among the thistles in naked feet, so it is difficult to such people to enter the kingdom of God. /4/ There is conversion for all of them, but quickly, so that they may now make up for those former times when they did nothing, and now do some good. [If they are converted and do some good] they will live to God. If they remain in their deeds, they will be turned over to these women, who will put them to death. (Hermeneia)
	</p><p><br />		</p><p><br />
	</p>		</p>
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	<blockquote><i>It is easier for a camel to go through the eye of a needle,</i> etc. This is an obvious folksaying to illustrate a nearly impossible task or something extraordinary. In the Talmud we find a similar expression, "an elephant passing through a needle's eye" [B. Ber. 55b, B. BM 38b], referring to an impossible dream or over-subtle dialectics. </blockquote>		<blockquote><i>It is easier for a camel to go through the eye of a needle,</i> etc. This is an obvious folksaying to illustrate a nearly impossible task or something extraordinary. In the Talmud we find a similar expression, "an elephant passing through a needle's eye" [B. Ber. 55b, B. BM 38b], referring to an impossible dream or over-subtle dialectics. </blockquote>
-	<blockquote>See also Abrahams, <i>Studies II,</i> p. 208, where he cites a contrasting passage from a difficult text, PR 15(70a), "The Holy One said: Open for Me a door as big as a needle's eye and I will open for you a door through which you may enter tents and (?)." Cf. also Cant. R. 5.2. One suggestion is that it may be <i>kirka'ot</i> of Isa, 66.20, where the meaning is probably "dromedaries." "If this be so the parallel, or rather contrast is striking. The repentant sinner opens a needle's eye to God, and God opens a gate in which tents and camels might camp. The figure almost seems employed as a foil to the Gospel passage quoted." Others have explained that is Syriac/Aram., "camel" could be a misreading of "rope."</blockquote>	+	<blockquote>See also Abrahams, <i>Studies II,</i> p. 208, where he cites a contrasting passage from a difficult text, PR 15(70a), "The Holy One said: Open for Me a door as big as a needle's eye and I will open for you a door through which you may enter tents and (?)." Cf. also Cant. R. 5.2. One suggestion is that it may be <i>kirka'ot</i> of Isa, 66.20, where the meaning is probably "dromedaries." "If this be so the parallel, or rather contrast is striking. The repentant sinner opens a needle's eye to God, and God opens a gate in which tents and camels might camp. The figure almost seems employed as a foil to the Gospel passage quoted." Others have explained that in Syriac/Aram., "camel" could be a misreading of "rope."</blockquote>
	<p><br />		<p><br />
	</p>		</p>
		+
	=== Islamic ===		=== Islamic ===

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	== Commentary ==		== Commentary ==
		+
		+	=== James G. Crossley ===
		+
		+	In his article—"The Damned Rich (Mark 10:17-31)" ''Expository Times'' 116, no 12 (2005): 397-401—Crossley argues for an interpretation of this passage that takes seriously the antipathy to the rich voiced by Jesus. He notes that the rich man is clearly observant of Torah, and indeed has a personal record without blemish. Further than that, he has not even defrauded anyone (10:19); an action not proscribed by the Decalogue, but included in the character checklist by Jesus in this episode. Unlike the typical wealthy person of the time, this rich man has both observed the commandments and avoided taking unfair advanatge of anyone else. His attitude towards property and wealth seems to be admirable. But Jesus advises that he is doomed unless he relinquishes all his wealth and distributes his property to the poor.
		+
		+	Crossley reads this scene in the context of the rapacious economic context of Galilee in the 20s of the first century. The usual "parasitic" relationship of the cities to the rural territories was exacerbated by a process of commercialization in the early Roman period and, in particular, by the costs of rebuilding Sepphoris and then (shortly afterwards, beginning c. 20 CE) building Tiberias by the lake as a new capital for Herod Antipas. Crosley observes:
		+
		+	<blockquote>The emergence of Tiberias and Sepphoris so close to the time of Jesus ought to be regarded as one of the most impotant reasons for the emergence of the Jesus movement in 20s Galilee, and specifically Jesus' hostility to wealth. (p. 400)</blockquote>
		+
		+	Crossley suggests numerous grounds for considering the episode to preserve the authentic teaching of Jesus on wealth, although he does not indicate an opinion on the historicity of the event involving a rich man coming to Jesus with a request for spiritual instruction. He dismisses the suggestion that the eye of the needle aphorism may be a confused form of an Aramaic saying about a rope/cable not passing through the eye of needle, although it seems that he adopts this position mostly on the basis of the Babylonian Talmud (c. 500 CE) parallel cited above.
		+	<BR>
		+	<BR>

	=== Greg Jenks ===		=== Greg Jenks ===

Main Page

2010-09-06T11:41:25Z

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		+	<h2>Key Links</h2>
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		+	* [[Once and Future Bible]]
		+	* [[Progressive Communities]]
		+
		+
		+	<h2>This Week's Lectionary Notes</h2>
		+
		+	The weekly lectionary notes focus on the Sunday readings from the [http://divinity.library.vanderbilt.edu/lectionary/ Revised Common Lectionary] which is used by many congregations around the world. While the RCL readings differ from the denominational lectionaries—such as the [http://catholic-resources.org/Lectionary/1998USL.htm Common Lectionary] used in Roman Catholic churches or the [http://www.satucket.com/lectionary/ Episcopal Church USA lectionary]—there is substantial overlap with the NT readings, and especially the Gospels. These notes typically focus on the Gospel readings and they draw on the materials available from the [[Jesus Database]] project. The notes are available free of charge to anyone wishing to use them. They can be accessed from this site as required, or you may [mailto:admin@faithfutures.org request] to have them sent to your email address each week.
		+
		+	* [[Advanceword]] \| [[Lectionary]]
		+	* [[Proper 24C]] - Sixteenth Sunday after Pentecost (12 September 2010)
		+

	<h2>Bethsaida Excavations Project</h2>		<h2>Bethsaida Excavations Project</h2>
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-
-
-	~~<h2>Key Links</h2>~~
-	* [[Crossan Inventory]]
-	* [[FaithFutures Foundation]]
-	* [[Jesus Seminar]]
-	* [[Living the Questions]]
-	* [[Once and Future Bible]]
-	* [[Progressive Communities]]
-
-
-	~~<h2>This Week's Lectionary Notes</h2>~~
-
-	The weekly lectionary notes focus on the Sunday readings from the [http://divinity.library.vanderbilt.edu/lectionary/ Revised Common Lectionary] which is used by many congregations around the world. While the RCL readings differ from the denominational lectionaries—such as the [http://catholic-resources.org/Lectionary/1998USL.htm Common Lectionary] used in Roman Catholic churches or the [http://www.satucket.com/lectionary/ Episcopal Church USA lectionary]—there is substantial overlap with the NT readings, and especially the Gospels. These notes typically focus on the Gospel readings and they draw on the materials available from the [[Jesus Database]] project. The notes are available free of charge to anyone wishing to use them. They can be accessed from this site as required, or you may [mailto:admin@faithfutures.org request] to have them sent to your email address each week.
-
-	* [[Advanceword]] \| [[Lectionary]]
-	* [[Proper 24C]] - Sixteenth Sunday after Pentecost (12 September 2010)

Proper 24C

2010-09-06T06:20:16Z

Eating with Sinners (Luke 15:1-2):

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	=== Eating with Sinners (Luke 15:1-2) ===		=== Eating with Sinners (Luke 15:1-2) ===

-	<blockquote>Now all the tax collectors and sinners were coming near to listen to him.	+	<blockquote>Now all the tax collectors and sinners were coming near to listen to him. <BR>
-	And the Pharisees and the scribes were grumbling and saying,	+	And the Pharisees and the scribes were grumbling and saying, <BR>
	"This fellow welcomes sinners and eats with them."</blockquote>		"This fellow welcomes sinners and eats with them."</blockquote>

-	John Dominic Crossan (''Historical Jesus'', 262) dismisses this accusation as a rhetorical ~~fliurish byt he~~ opponents of Jesus, rather than as a character ~~appriasial~~ of his companions:	+	John Dominic Crossan (''Historical Jesus'', 262) dismisses this accusation as a rhetorical flourish by the opponents of Jesus, rather than as a character appraisal of his companions:

	<blockquote>"I no more take [this charge] at face value than I do the charges against John [the Baptist]."</blockquote>		<blockquote>"I no more take [this charge] at face value than I do the charges against John [the Baptist]."</blockquote>
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	=== The Lost Sheep (Luke 15:3-7) ===		=== The Lost Sheep (Luke 15:3-7) ===

Main Page

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	* [[Advanceword]] \| [[Lectionary]]		* [[Advanceword]] \| [[Lectionary]]
-	* [[Proper ~~23C~~]] - ~~Fifteenth~~ Sunday after Pentecost (5 September 2010)	+	* [[Proper 24C]] - Sixteenth Sunday after Pentecost (12 September 2010)

071The Fishnet

2010-09-06T06:12:20Z

Created page with 'This page is part of the Jesus Database project. == Data == (1) GThom 8:1 (2) Matt 13:47-48 '''Crossan analysis:''' Item: 71 Stratum: I (30-60 CE)<br...'

New page

This page is part of the [[Jesus Database]] project.

== Data ==

(1) GThom 8:1 
(2) Matt 13:47-48 
 
'''Crossan analysis:''' 
Item: 71 
Stratum: I (30-60 CE) 
Attestation: Double 
Historicity: + 
 
 
 
== Texts ==

'''(1) GThom 8:1'''

And he said, "The human one is like a wise fisherman who cast his net into the sea and drew it up from the sea full of little fish. 2Among them the wise fisherman discovered a fine large fish. 3He threw all the little fish back into the sea, and easily chose the large fish. 4Anyone here with two good ears had better listen!" [Complete Gospels]

'''(2) Matt 13:47-48'''

"Again, the kingdom of heaven is like a net that was thrown into the sea and caught fish of every kind; 48when it was full, they drew it ashore, sat down, and put the good into baskets but threw out the bad.
 
 
 
== Literature ==
 
 
 
== Parallels ==
 
 
 
== Commentary ==
 
 
 
== Poetry ==
 
 
 
== Images ==
 
 
 
== Work to be Done ==

Crossan Inventory Stratum3

2010-09-06T06:09:58Z

Third Stratum [123:23+100]:

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	'''(d) Single Attestation''' [100]		'''(d) Single Attestation''' [100]

-	388-. Sermon on Mount: (1) Matt 5:1-2; <BR>389-. Blessed the Pure: (1) Matt 5:8; <BR>390-. Blessed the Peacemakers: (1) Matt 5:9; <BR>391-. Your Good Works: (1) Matt 5:16; <BR>392-. Not To Abolish: (1) Matt 5:17; <BR>393-. The Least Commandment: (1) Matt 5:19; <BR>394-. Greater Righteousness: (1) Matt 5:20; <BR>395-. Against Anger: (1a) Matt 5:21-22, (1b) Gos. Naz. 4; <BR>396-. Against Lust: (1) Matt 5:27-28; <BR>397-. Piety before Men: (1) Matt 6:1; <BR>398-. On Almsgiving: (1) Matt 6:2-3a,4; <BR>399-. Gentiles and Prayer: (1) Matt 6:7-8; <BR>400-. Tomorrow's Anxiety: (1) Matt 6:34a; <BR>401-. In Sheep's Clothing: (1) Matt 7:15; <BR>402-. Mercy Not Sacrifice: (1) Matt 9:13a; <BR>403-. Israel's Lost Sheep: (1a) Matt 10:5b-6, (1b) Matt 15:24; <BR>404-. Give Without Pay: (1) Matt 10:8b; <BR>405-. Cities of Israel: (1) Matt 10:23; <BR>406-. Master and Household: (1) Matt 10:25b; <BR>407-. Reception and Reward: (1) Matt 10:41; <BR>408-. Teaching and Preaching: (1) Matt 11:1; <BR>409-. My Chosen Servant: (1) Matt 12:17-21; <BR>410-. By Your Words: (1) Matt 12:36-37; <BR>411-. Planted Weeds Explained: (1) Matt 13:36-43a; <BR>412-. The Fishnet Explain-ed: (1) Matt 13:49-50; <BR>413-. [[413 Peter Sinks]]: (1) Matt 14:28-33; <BR>414-. At His Feet: (1) Matt 15:29-31 [see Mark 7:31-37]; <BR>415-. The Humble Child: (1) Matt 18:4; <BR>416-. Despising Little Ones: (1) Matt 18:10; <BR>417-. Church Excommunication: (1) Matt 18:16-17; <BR>418+. The Unmerciful Servant: (1) Matt 18:23-34; <BR>419+. The Vineyard Laborers: (1) Matt 20:1-15; <BR>420-. On Moses' Seat: (1) Matt 23:1-3; <BR>421-. On Titles: (1) Matt 23:8-10; <BR>422-. For a Proselyte: (1) Matt 23:15; <BR>423-. Against Casuistry: (1) Matt 23:16-22; <BR>424-. Gnat and Camel: (1) Matt 23:24; <BR>425-. The Last Judgment: (1) Matt 25:31-46; <BR>426-. The Kingdom's Scribe: (1) Matt 13:51-52; <BR>427+. Kingdom and Eunuch: (1) Matt 19:10-12a; <BR>428+. The Two Sons: (1) Matt 21:28-32; <BR>429-. The Temple Tax: (1) Matt 17:24-27; <BR>430-. The Children's Confession: (1) Matt 21:14-16; <BR>431-. [[431 Conception of John]]: (1) Luke 1:5-25; <BR>432-. [[432 Birth of John]]: (1) Luke 1:57-80; <BR>433-. Jesus at Twelve: (1) Luke 2:41-52; <BR>434-. [[434 Johns Ethic]]: (1) Luke 3:10-14; <BR>435-. [[435 Gentiles Preferred]]: (1) Luke 4:25-27; <BR>436-. On Sabbath Labor: (1) After Luke 6:1-4 in Codex Beza [ D]; <BR>437-. Woe against Riches: (1) Luke 6:24; <BR>438-. Woe against Satiety: (1) Luke 6:25a; <BR>439-. Woe against Laughter: (1) Luke 6:25b; <BR>440-. Woe against Praise: (1) Luke 6:26; <BR>441-. Condemnation for Condemnation: (1) Luke 6:37b; <BR>442-. [[442 Widows Son Raised]]: (1) Luke 7:11-17; <BR>443-. Having Rejected John: (1) Luke 7: 29-30; <BR>444±. Women with Jesus: (1) Luke 8:2-3; <BR>445-. [[445 Inhospitable Samaritans]]: (1) Luke 9:52-55; <BR>446-. [[446 The Seventy Return]]: (1) Luke 10:17-20; <BR>447+. [[447 The Good Samaritan]]: (1) Luke 10:29-37; <BR>448-. [[448 Martha and Mary]]: (1) Luke 10:38-42; <BR>449+. [[449 Friend at Midnight]]: (1) Luke 11:5-8; <BR>450-. Adversaries Watch Jesus: (1) Luke 11:53-54; <BR>451-. [[451 Little Flock]]: (1) Luke 12:32; <BR>452-. Much and More: (1) Luke 12:47-48; <BR>453-. [[453 Repent or Perish]]: (1) Luke 13:1-5; <BR>454+. [[454 The Barren Tree]]: (1) Luke 13:6-9; <BR>455-. [[455 Cripple and Sabbath]]: (1) Luke 13:10-17; <BR>456-. [[456 Going to Jerusalem]]: (1) Luke 13:22; <BR>457-. [[457 Jesus and Herod]]: (1) Luke 13:31-33; <BR>458-. [[458 Dropsy and Sabbath]]: (1) Luke 14:1-6; <BR>459-. [[459 Place at Table]]: (1) Luke 14:7-10; <BR>460-. [[460 Inviting the Outcasts]]: (1a) Luke 14:12-14, (1b) Luke 14:21b; <BR>461+. [[461 The Tower Builder]]: (1) Luke 14:28-30; <BR>462+. [[462 The Warring King]]: (1) Luke 14:31-32; <BR>463-. [[463 Renouncing All]]: (1) Luke 14:33; <BR>464+. The Lost Coin: (1) Luke 15:8-10; <BR>465+. [[465 The Prodigal Son]]: (1) Luke 15:11-32; <BR>466+. The Unjust Steward: (1) Luke 16:1-7; <BR>467-. This World's Sons (1) Luke 16:8; <BR>468-. Unrighteous Mammon: (1) Luke 16:9; <BR>469-. Faithful and Unfaithful: (1a) Luke 16:10-12, (1b) 2 Clem. 8:5b [from Luke 16:10a]; <BR>470-. Exaltation and Abomination: (1) Luke 16:14-15; <BR>471+. Rich Man and Lazarus: (1) Luke 16:19-31; <BR>472-. Days Are Coming: (1) Luke 17:22; <BR>473+. The Unjust Judge: (1) Luke 18:1-8; <BR>474+. Pharisee and Publican: (1) Luke 18:9-14; <BR>475-. Salvation for Zaccheus: (1) Luke 19:1-9; <BR>476-. The Disciples' Confession: (1) Luke 19:28-40; <BR>477-. Jerusalem Destroyed: (1) Luke 19:41-44; <BR>478-. Two Swords Enough: (1) Luke 22:35-38; <BR>479-. [[479 The Promised Spirit]]: (1a) Luke 24:44-49, (1b) Acts 1:1-8, (1c) John 20:19-22; <BR>480±. [[480 Ascension of Jesus]]: (1a) Luke 24:50-52, (1b) Acts 1:9-11; <BR>481-. Action for Action: (1) 1 Clem. 13:2c; <BR>482-. Kindness for Kindness: (1) 1 Clem. 13:2f; <BR>483-. Only through Suffering: (1) Barn. 7: 11b; <BR>484-. Gatherings in Preparation: (1) Did. 16:2a; <BR>485-. [[485 Disciples find Jesus]]: (1) John 1:35-42; <BR>486-. Jesus and Nathaniel: (1) John 1:43-51; <BR>487-. Jesus Baptizing: (1) John 3:22-36.	+	388-. Sermon on Mount: (1) Matt 5:1-2; <BR>389-. Blessed the Pure: (1) Matt 5:8; <BR>390-. Blessed the Peacemakers: (1) Matt 5:9; <BR>391-. Your Good Works: (1) Matt 5:16; <BR>392-. Not To Abolish: (1) Matt 5:17; <BR>393-. The Least Commandment: (1) Matt 5:19; <BR>394-. Greater Righteousness: (1) Matt 5:20; <BR>395-. Against Anger: (1a) Matt 5:21-22, (1b) Gos. Naz. 4; <BR>396-. Against Lust: (1) Matt 5:27-28; <BR>397-. Piety before Men: (1) Matt 6:1; <BR>398-. On Almsgiving: (1) Matt 6:2-3a,4; <BR>399-. Gentiles and Prayer: (1) Matt 6:7-8; <BR>400-. Tomorrow's Anxiety: (1) Matt 6:34a; <BR>401-. In Sheep's Clothing: (1) Matt 7:15; <BR>402-. Mercy Not Sacrifice: (1) Matt 9:13a; <BR>403-. Israel's Lost Sheep: (1a) Matt 10:5b-6, (1b) Matt 15:24; <BR>404-. Give Without Pay: (1) Matt 10:8b; <BR>405-. Cities of Israel: (1) Matt 10:23; <BR>406-. Master and Household: (1) Matt 10:25b; <BR>407-. Reception and Reward: (1) Matt 10:41; <BR>408-. Teaching and Preaching: (1) Matt 11:1; <BR>409-. My Chosen Servant: (1) Matt 12:17-21; <BR>410-. By Your Words: (1) Matt 12:36-37; <BR>411-. Planted Weeds Explained: (1) Matt 13:36-43a; <BR>412-. The Fishnet Explain-ed: (1) Matt 13:49-50; <BR>413-. [[413 Peter Sinks]]: (1) Matt 14:28-33; <BR>414-. At His Feet: (1) Matt 15:29-31 [see Mark 7:31-37]; <BR>415-. The Humble Child: (1) Matt 18:4; <BR>416-. Despising Little Ones: (1) Matt 18:10; <BR>417-. Church Excommunication: (1) Matt 18:16-17; <BR>418+. The Unmerciful Servant: (1) Matt 18:23-34; <BR>419+. The Vineyard Laborers: (1) Matt 20:1-15; <BR>420-. On Moses' Seat: (1) Matt 23:1-3; <BR>421-. On Titles: (1) Matt 23:8-10; <BR>422-. For a Proselyte: (1) Matt 23:15; <BR>423-. Against Casuistry: (1) Matt 23:16-22; <BR>424-. Gnat and Camel: (1) Matt 23:24; <BR>425-. The Last Judgment: (1) Matt 25:31-46; <BR>426-. The Kingdom's Scribe: (1) Matt 13:51-52; <BR>427+. Kingdom and Eunuch: (1) Matt 19:10-12a; <BR>428+. The Two Sons: (1) Matt 21:28-32; <BR>429-. The Temple Tax: (1) Matt 17:24-27; <BR>430-. The Children's Confession: (1) Matt 21:14-16; <BR>431-. [[431 Conception of John]]: (1) Luke 1:5-25; <BR>432-. [[432 Birth of John]]: (1) Luke 1:57-80; <BR>433-. Jesus at Twelve: (1) Luke 2:41-52; <BR>434-. [[434 Johns Ethic]]: (1) Luke 3:10-14; <BR>435-. [[435 Gentiles Preferred]]: (1) Luke 4:25-27; <BR>436-. On Sabbath Labor: (1) After Luke 6:1-4 in Codex Beza [ D]; <BR>437-. Woe against Riches: (1) Luke 6:24; <BR>438-. Woe against Satiety: (1) Luke 6:25a; <BR>439-. Woe against Laughter: (1) Luke 6:25b; <BR>440-. Woe against Praise: (1) Luke 6:26; <BR>441-. Condemnation for Condemnation: (1) Luke 6:37b; <BR>442-. [[442 Widows Son Raised]]: (1) Luke 7:11-17; <BR>443-. Having Rejected John: (1) Luke 7: 29-30; <BR>444±. Women with Jesus: (1) Luke 8:2-3; <BR>445-. [[445 Inhospitable Samaritans]]: (1) Luke 9:52-55; <BR>446-. [[446 The Seventy Return]]: (1) Luke 10:17-20; <BR>447+. [[447 The Good Samaritan]]: (1) Luke 10:29-37; <BR>448-. [[448 Martha and Mary]]: (1) Luke 10:38-42; <BR>449+. [[449 Friend at Midnight]]: (1) Luke 11:5-8; <BR>450-. Adversaries Watch Jesus: (1) Luke 11:53-54; <BR>451-. [[451 Little Flock]]: (1) Luke 12:32; <BR>452-. Much and More: (1) Luke 12:47-48; <BR>453-. [[453 Repent or Perish]]: (1) Luke 13:1-5; <BR>454+. [[454 The Barren Tree]]: (1) Luke 13:6-9; <BR>455-. [[455 Cripple and Sabbath]]: (1) Luke 13:10-17; <BR>456-. [[456 Going to Jerusalem]]: (1) Luke 13:22; <BR>457-. [[457 Jesus and Herod]]: (1) Luke 13:31-33; <BR>458-. [[458 Dropsy and Sabbath]]: (1) Luke 14:1-6; <BR>459-. [[459 Place at Table]]: (1) Luke 14:7-10; <BR>460-. [[460 Inviting the Outcasts]]: (1a) Luke 14:12-14, (1b) Luke 14:21b; <BR>461+. [[461 The Tower Builder]]: (1) Luke 14:28-30; <BR>462+. [[462 The Warring King]]: (1) Luke 14:31-32; <BR>463-. [[463 Renouncing All]]: (1) Luke 14:33; <BR>464+. [[464 The Lost Coin]]: (1) Luke 15:8-10; <BR>465+. [[465 The Prodigal Son]]: (1) Luke 15:11-32; <BR>466+. The Unjust Steward: (1) Luke 16:1-7; <BR>467-. This World's Sons (1) Luke 16:8; <BR>468-. Unrighteous Mammon: (1) Luke 16:9; <BR>469-. Faithful and Unfaithful: (1a) Luke 16:10-12, (1b) 2 Clem. 8:5b [from Luke 16:10a]; <BR>470-. Exaltation and Abomination: (1) Luke 16:14-15; <BR>471+. Rich Man and Lazarus: (1) Luke 16:19-31; <BR>472-. Days Are Coming: (1) Luke 17:22; <BR>473+. The Unjust Judge: (1) Luke 18:1-8; <BR>474+. Pharisee and Publican: (1) Luke 18:9-14; <BR>475-. Salvation for Zaccheus: (1) Luke 19:1-9; <BR>476-. The Disciples' Confession: (1) Luke 19:28-40; <BR>477-. Jerusalem Destroyed: (1) Luke 19:41-44; <BR>478-. Two Swords Enough: (1) Luke 22:35-38; <BR>479-. [[479 The Promised Spirit]]: (1a) Luke 24:44-49, (1b) Acts 1:1-8, (1c) John 20:19-22; <BR>480±. [[480 Ascension of Jesus]]: (1a) Luke 24:50-52, (1b) Acts 1:9-11; <BR>481-. Action for Action: (1) 1 Clem. 13:2c; <BR>482-. Kindness for Kindness: (1) 1 Clem. 13:2f; <BR>483-. Only through Suffering: (1) Barn. 7: 11b; <BR>484-. Gatherings in Preparation: (1) Did. 16:2a; <BR>485-. [[485 Disciples find Jesus]]: (1) John 1:35-42; <BR>486-. Jesus and Nathaniel: (1) John 1:43-51; <BR>487-. Jesus Baptizing: (1) John 3:22-36.


	[[Crossan Inventory Stratum4]] - Fourth Stratum		[[Crossan Inventory Stratum4]] - Fourth Stratum

Crossan Inventory

2010-09-06T06:09:19Z

First Stratum [186:131+55]:

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	69-. Faith and Mountain: (1) 1 Cor 13:2; (2) Mark 11:22-23 = Matt 21:21.<BR>		69-. Faith and Mountain: (1) 1 Cor 13:2; (2) Mark 11:22-23 = Matt 21:21.<BR>
	70+. [[070 Burial of Jesus]]: (1) 1 Cor 15:4a; (2a) Gos. Pet. 5:15b; 6:21; (2b) Mark 15:42-47 = Matt 27:57-61 = Luke 23:50-56; (2c) John 19:38-42; (2d) Gos. Pet. 2:3-5a; 6:23-24.<BR>		70+. [[070 Burial of Jesus]]: (1) 1 Cor 15:4a; (2a) Gos. Pet. 5:15b; 6:21; (2b) Mark 15:42-47 = Matt 27:57-61 = Luke 23:50-56; (2c) John 19:38-42; (2d) Gos. Pet. 2:3-5a; 6:23-24.<BR>
-	71+. ~~The~~ Fishnet: (1) Gos. Thom. 8:1; (2) Matt 13:47-48.<BR>	+	71+. [[071The Fishnet]]: (1) Gos. Thom. 8:1; (2) Matt 13:47-48.<BR>
	72+. [[072 Fire on Earth]]: (1) Gos. Thom. 10; (2) 1Q?: Luke 12:49.<BR>		72+. [[072 Fire on Earth]]: (1) Gos. Thom. 10; (2) 1Q?: Luke 12:49.<BR>
	73-. [[073 Who is Jesus]]: (1) Gos. Thom. 13; (2a) Mark 8:27-30 = Matt 16:13-20 = Luke 9:18-21; (2b) Gos. Naz. 14; (2c) John 6:67-69.<BR>		73-. [[073 Who is Jesus]]: (1) Gos. Thom. 13; (2a) Mark 8:27-30 = Matt 16:13-20 = Luke 9:18-21; (2b) Gos. Naz. 14; (2c) John 6:67-69.<BR>
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	105+. [[105 Jesus True Family]]: (1) Gos. Thom. 99; (2a) Mark 3:19b-21,31-35 = Matt 12:46-50 = Luke 8:19-21; (2b) 2 Clem. 9:11; (2c) Gos. Eb. 5.<BR>		105+. [[105 Jesus True Family]]: (1) Gos. Thom. 99; (2a) Mark 3:19b-21,31-35 = Matt 12:46-50 = Luke 8:19-21; (2b) 2 Clem. 9:11; (2c) Gos. Eb. 5.<BR>
	106+. Fasting and Wedding: (1) Gos. Thom. 104; (2) Mark 2:18-20 = Matt 9:14-15 = Luke 5:33-35.<BR>		106+. Fasting and Wedding: (1) Gos. Thom. 104; (2) Mark 2:18-20 = Matt 9:14-15 = Luke 5:33-35.<BR>
-	107+. The Lost Sheep: (1) Gos. Thom. 107; (2) 1or2?Q: Luke 15:3-7 = Matt 18:12-14. <BR>	+	107+. [[107 The Lost Sheep]]: (1) Gos. Thom. 107; (2) 1or2?Q: Luke 15:3-7 = Matt 18:12-14. <BR>
	108+. The Treasure: (1) Gos. Thom. 109; (2) Matt 13:44.<BR>		108+. The Treasure: (1) Gos. Thom. 109; (2) Matt 13:44.<BR>
	109-. Hour Not Come: (1) Eger. Gos. 2a [26-34]; (2a) John 7:30; (2b) John 8:20; (2c) John 10:31; (2d) John 10:39.<BR>		109-. Hour Not Come: (1) Eger. Gos. 2a [26-34]; (2a) John 7:30; (2b) John 8:20; (2c) John 10:31; (2d) John 10:39.<BR>

464 The Lost Coin

2010-09-06T06:08:17Z

Created page with 'This page is part of the Jesus Database project. == Data == (1) Luke 15:8-10 '''Crossan analysis:''' Item: 464 Stratum: III (80-120 CE)< br> Attestati...'

New page

This page is part of the [[Jesus Database]] project.

== Data ==

(1) Luke 15:8-10 
 
'''Crossan analysis:''' 
Item: 464 
Stratum: III (80-120 CE)< br>
Attestation: Single
Historicity: + 
 
 
 
== Texts ==

'''(1) Luke 15:8-10'''

"Or what woman having ten silver coins, if she loses one of them, does not light a lamp, sweep the house, and search carefully until she finds it? 9When she has found it, she calls together her friends and neighbors, saying, 'Rejoice with me, for I have found the coin that I had lost.' 10Just so, I tell you, there is joy in the presence of the angels of God over one sinner who repents. 
 
 
== Literature ==
 
 
 
== Parallels ==
 
 
 
== Commentary ==
 
 
 
== Poetry ==
 
 
 
== Images ==
 
 
 
== Work to be Done ==

107 The Lost Sheep

2010-09-06T06:05:36Z

Commentary:

New page

This page is part of the [[Jesus Database]] project.

== Data ==
(1) GThom. 107 
(2) 1or2?Q: Luke 15:3-7 = Matt 18:12-14 
Crossan analysis: 
Item: 107 
Stratum: I (30-60 CE) 
Attestation: Double 
Historicity: + 
Common Sayings Tradition: Yes 
 
 
== Texts ==

(1) GThom 107
107 Jesus said, The (Father's) imperial rule is like a shepherd who had a hundred sheep. 2One of them, the largest, went astray. He left the ninety-nine and looked for the one until he found it. 3After he had toiled, he said to the sheep, "I love you more than the ninety-nine." [Complete Gospels]
 
(2) Luke 15:3-7
15:3 So he told them this parable: 15:4 "Which one of you, having a hundred sheep and losing one of them, does not leave the ninety-nine in the wilderness and go after the one that is lost until he finds it? 15:5 When he has found it, he lays it on his shoulders and rejoices. 15:6 And when he comes home, he calls together his friends and neighbors, saying to them, 'Rejoice with me, for I have found my sheep that was lost.' 15:7 Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.
= Matt 18:12-14 
18:12 What do you think? If a shepherd has a hundred sheep, and one of them has gone astray, does he not leave the ninety-nine on the mountains and go in search of the one that went astray? 18:13 And if he finds it, truly I tell you, he rejoices over it more than over the ninety-nine that never went astray. 18:14 So it is not the will of your Father in heaven that one of these little ones should be lost.
 
 
 
 
 

== Literature ==
 
 
 
== Parallels ==
 
 
 
== Commentary ==
John Dominic Crossan
Crossan [Historical Jesus, 350f] observes that the "same theme of clash and choice, challenge and response" is to be found in the following three parables: [[071 The Fishnet]] [1/2], [[075 The Harvest Time]] [1/2], and [[107 The Lost Sheep]] [1/2]. He then comments:

<blockquote>Nothing could illustrate more clearly the problem of deciding original materials even within the first stratum. Jesus could use a more or less proverbial or parabolic image that is radical only in its application, namely, that his vision, his message, or his challenge is as obvious, ordinary, or necessary as this or that action. It is as clear as a fisherman choosing the better fish or a harvester choosing the right moment to begin reaping. But the transmission could just as easily interpret common sense as sapiential mystery hidden from the dawn of creation or eschatological secret to be revealed at the imminent eschaton. Jesus, like all the Cynics, would claim that their life was simply the wisdom of common sense open to all with eyes to see and ears to hear.</blockquote>
 
Jesus Seminar
The views of the Seminar on this item can be represented as follows:

<ul><li> Thom 107 
</li><li> Thom 107 
</li><li> Luke 15:4-6 
</li><li> Matt 18:12-13 
</li></ul>
This voting data reflects the deiberations at both the 1986 sessions: Notre Dame and University of Redlands, CA. 
 
 
 
 
 

== Poetry ==
 
 
 
== Images ==
 
 
 
== Work to be Done ==

Proper 24C

2010-09-06T05:54:51Z

Gospel: xxx:

New page

This page is part of the [[Lectionary]] series within the [[Living with Jesus Now]] project.
__FORCETOC__

== Lectionary ==

* Jeremiah 4:11-12, 22-28 & Psalm 14
* 1 Timothy 1:12-17
* Luke 15:1-10
 
 
 
== Introduction ==

In the opinion of a great many contemporary Jesus scholars, the traditions found in this week's Gospel take us very close to the core of Jesus' own practice (what Crossan calls "open commensality") and its underlying vision of God's domain as the place where the broken ones and the little people come into their own (or, more correctly, God's own). The presence of a + sign next to the inventory number for each item reflects Crossan's positive assessment of their historicity.

It is instructive to read these stories through the lens of the Beatitudes. The principles stated so baldly in the Beatitudes are here captured in the practice and teaching of Jesus.
 
 
 
== Gospel: God has a table ... ==

=== Eating with Sinners (Luke 15:1-2) ===

<blockquote>Now all the tax collectors and sinners were coming near to listen to him.
And the Pharisees and the scribes were grumbling and saying,
"This fellow welcomes sinners and eats with them."</blockquote>

John Dominic Crossan (''Historical Jesus'', 262) dismisses this accusation as a rhetorical fliurish byt he opponents of Jesus, rather than as a character appriasial of his companions:

<blockquote>"I no more take [this charge] at face value than I do the charges against John [the Baptist]."</blockquote>

Kathleen Corley reminds us that allegations such as those found here represent "the caricature of polemic and not social description" (''Women and the Historical Jesus'', 2002:85). She continues:

<blockquote>... the connection between these two terms and their use as slander against Jesus' or his followers' table practice is apt, as tax collectors are connected in Greco-Roman literature with those who trafficked in prostitution and slavery, particularly to brothel keepers and pimps, those responsible for supplying women and slaves for banquets. And it was common for demeaning portraits of individuals to include insults levied against their table practice and dining companions. To malign Verres, for example, Cicero pictures his degenerate behavior at banquets with lewd women.</blockquote>

The point of this familiar slander against Jesus is not simply his lack of discrimination when choosing table companions, but to suggest significant moral failure on his part as someone keeping company with sex workers and corrupt petty officials. While the historian can read the slander in reverse and use it as evidence that Jesus included women and other social outcasts among his followers, the slander is more a marker of social conflict between Jesus and his opponents rather than an index of his personal values and conduct.

Crossan (''Historical Jesus'', 261) asks: "What acts of Jesus begot the charges of gluttony, drunkenness, and keeping very bad company?" In offering a response to his own question, Crossan writes:

<blockquote>In the first as in the twentieth century, a person might create a feast for society's outcasts. The could easily be understood even or especially in the honor and shame ideology of Mediterranean society as a benefaction and one of extremely high visibility. No doubt if one did it persistently and exclusively there might be some very negative social repercussions. But, in itself, to invite the outcasts for a special meal is a less socially radical act than to invite everyone found on the streets. It is that "anyone" that negates the very social function of table, namely, to establish a social ranking by what one eats, how one eats, and with whom one eats. It is the random and open commensality of the parable's meal that is its most startling element. One could, in such a situation, have classes, sexes, ranks and grades all mixed up together. The social challenge of such egalitarian commensality is the radical threat of the parable's vision. It is only a story, of course, but it is one that focuses its egalitarian challenge on society's mesocosmic mirror, the table as the place where bodies meet to eat. And the almost predictable counteraccusation to such open commensality is immediate: Jesus is a glutton, a drunkard, and a friend of tax collectors and sinners. He makes, in other words, no appropriate distinctions and discriminations. He has no honor. He has no shame.</blockquote>

In an unrelated discussion later in his book, Crossan writes further about commensality (shared table) as something that was (and is?) absolutely basic to Christian community. Two excerpts will give something of the flavor of his discussion:

<blockquote>Here, I think, is the heart of the original Jesus movement, a shared egalitarianism of spiritual and material resources. I emphasize this as strongly as possible, and I insist that its materiality and spirituality, its facticity and symbolism cannot be separated. The mission we are talking about is not, like Paul's, a dramatic thrust along major trade routes to urban centers hundreds of miles apart. Yet it concerns the longest journey in the Greco-Roman world, maybe in any world, the step across the threshold of a peasant stranger's home. (p. 341)</blockquote>
<blockquote>I cannot emphasize this too strongly: commensality is not almsgiving; almsgiving is not commensality. Generous almsgiving may even be conscience's last great refuge against the terror of open commensality. (p. 341)</blockquote>
 
 
=== The Lost Sheep (Luke 15:3-7) ===

This familiar parable survives in three versions:

<blockquote>THOMAS 107 
Jesus said, The (Father's) imperial rule is like a shepherd who had a hundred sheep. One of them, the largest, went astray. He left the ninety-nine and looked for the one until he found it. After he had toiled, he said to the sheep, "I love you more than the ninety-nine." [Complete Gospels] </blockquote>

<blockquote>LUKE 15:4-7 
"Which one of you, having a hundred sheep and losing one of them, does not leave the ninety-nine in the wilderness and go after the one that is lost until he finds it? When he has found it, he lays it on his shoulders and rejoices. And when he comes home, he calls together his friends and neighbors, saying to them, 'Rejoice with me, for I have found my sheep that was lost.' Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.</blockquote>

<blockquote>MATTHEW 18:12-14 
What do you think? If a shepherd has a hundred sheep, and one of them has gone astray, does he not leave the ninety-nine on the mountains and go in search of the one that went astray? And if he finds it, truly I tell you, he rejoices over it more than over the ninety-nine that never went astray. So it is not the will of your Father in heaven that one of these little ones should be lost.</blockquote>

It is interesting to note that the version in Thomas has a rather more predictable ending. Certainly, from the sheep's perspective it is greatly to be preferred over Luke's version where the happy farmer calls his friends and neighbors over for a celebration where (presumably) the recently rescued sheep is the main menu.

Underlying this parable is a radical vision of God as wastefully generous in her dealings with humankind. This parable, like the Lost Coin that follows in Luke 15, celebrates an interpretation of life as something very different from the "repent-or-burn" ideology of the religious right. Here is a superb example of the abundance mentality at work. Forget the ninety-nine safe sheep! Seek the solitary stray and enjoy it in the company of your friends and neighbors.

There is -- says Jesus -- something of God's domain in this slippery little story.
 
 
=== The Lost Coin (Luke 15:8-10) ===

Or what woman having ten silver coins, if she loses one of them, does not light a lamp, sweep the house, and search carefully until she finds it? When she has found it, she calls together her friends and neighbors, saying, 'Rejoice with me, for I have found the coin that I had lost.' Just so, I tell you, there is joy in the presence of the angels of God over one sinner who repents.

This story -- deriving more from the domestic sphere of life -- seems to make a similar point to the previous story of the lost sheep; and perhaps also to the following story of the prodigal son.

God is more willing to forgive than we are ready to imagine.

As with the once-lost but now-found sheep, so the recovered silver coin is presumably consumed in the celebrations with the friends and neighbors.

Is this collective celebration perhaps essential to the story? Are we perhaps more often like the grumpy elder brother in the Prodigal Son? With our "Four Spiritual laws" and our airtight theories of the Atonement, have we overlooked the extravagant generosity of the Mother who is simply happy to welcome all her chicks back into the warm security of her wings?

While those of us who are religious (whether right or of some other disposition) may complain like the proverbial elder sibling, God rushes out to embrace the dissolute who may be more desperate than repentant. Who cares how the sheep was separated from the flock? Who cares how the coin got to be where it was eventually found? Who cares what the prodigal has done with his premature inheritance?

Let the heavens rejoice! Another sinner has turned back to God.
 
 
 

== Jesus Database ==

* [[113 Eating with Sinners]] - (1) P. Oxy. 1224, 2 v ii, lines 1-7; (2a) Mark 2:13-17a = Matt 9:9-12 = Luke 5:27-31; (2b) GEbi. 1c; (2c) Luke 15:1-2
* [[107 The Lost Sheep]] - (1) GThom. 107; (2) 1or2?Q: Luke 15:3-7 = Matt 18:12-14
* [[464 The Lost Coin]] - (1) Luke 15:8-10
* [[465 The Prodigal Son]] - (1) Luke 15:11-32
 
 
 
== Liturgies and Prayers ==

For liturgies and sermons each week, shaped by a progressive theology, check [http://www.rexaehuntprogressive.com/ Rex Hunt's web site]

Other recommended sites include:

* [http://www.iona.org.uk/ Iona Community]
* [http://www.laughingbird.net/html/home.php Laughing Bird]
* [http://www.textweek.com/ The Text This Week]
 
 
=== Music Suggestions ===

Traditional:
* O worship the king, all-glorious above - AHB 67
* Spirit of mercy, truth and love - AHB 316
* When I Survey the wondrous cross - AHB 258
* Amazing grace - AHB 56

Contemporary
* Blest Are They - AOV 1-055, GA 477
* Seek ye First - AHB 745
* Companions on the Journey - AOV 1-188
* You Are Near - AOV 1-112, GA 451

See David MacGregor's [http://www.togethertocelebrate.com.au/ Together to Celebrate] site for recommendations from a variety of contemporary genre.

LukeActs

2010-09-03T10:12:40Z

Luke-Acts: An Account of Christian Origins:

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	Luke arranges his account of the '''childhood of Jesus''' in a series of events that parallel Jesus and John the Baptist: two boys whose special births are the prophetic signs of the dawning of a new age for all people.		Luke arranges his account of the '''childhood of Jesus''' in a series of events that parallel Jesus and John the Baptist: two boys whose special births are the prophetic signs of the dawning of a new age for all people.

-	* Scene 1 - John's miraculous conception (Luke 1:5-25)	+	* Scene 1 - John's miraculous conception (Luke 1:5-25)
-	* Scene 2 - Jesus' miraculous conception (Luke 1:26-38)	+	* Scene 2 - Jesus' miraculous conception (Luke 1:26-38)
	* Scene 3 - Mary visits Elizabeth (Luke 1:39-56)		* Scene 3 - Mary visits Elizabeth (Luke 1:39-56)
-	* Scene 4 - John's birth and naming (Luke 1:57-80)	+	* Scene 4 - John's birth and naming (Luke 1:57-80)
-	* Scene 5 - Jesus' birth and naming (Luke 2:1-21)	+	* Scene 5 - Jesus' birth and naming (Luke 2:1-21)
	* Scene 6 - Presentation in Temple (Luke 2:22-40)		* Scene 6 - Presentation in Temple (Luke 2:22-40)
	* Scene 7 - 12-year old Jesus in Temple (Luke 2:41-52)		* Scene 7 - 12-year old Jesus in Temple (Luke 2:41-52)

Works Cited

2010-09-03T10:03:37Z

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	'''Corey, Kathlen E.'''<BR>		'''Corey, Kathlen E.'''<BR>
-	2002: ''Women and the ~~Histoircal~~ Jesus: Feminist Myths of Christian Oriigns.'' Santa Rosa: Polebridge Press.<BR>	+	2002: ''Women and the Historical Jesus: Feminist Myths of Christian Oriigns.'' Santa Rosa: Polebridge Press.<BR>

	'''Crossan, John Dominic'''<BR>		'''Crossan, John Dominic'''<BR>

213 John the Baptist

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Parallels:

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	* [[John the Baptist in Matthew]]		* [[John the Baptist in Matthew]]
	* [[John the Baptist in LukeActs]]		* [[John the Baptist in LukeActs]]
		+
		+
		+	=== Josephus ===
		+
		+	<blockquote>Now, some of the Jews thought that the destruction of Herod’s army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist; (18.5.2.117) for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that the washing [with water] would be acceptable to him, if they made use of it, not in order to the putting away [or the remission] of some sins [only], but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness. (18.5.2.118) Now, when [many] others came in crowds about him, for they were greatly moved [or pleased] by hearing his words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion (for they seemed ready to do anything he should advise), thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it should be too late. (18.5.2.119) Accordingly he was sent a prisoner, out of Herod’s suspicious temper, to Macherus, the castle I before mentioned, and was there put to death. Now the Jews had an opinion that the destruction of this army was sent as a punishment upon Herod, and a mark of God’s displeasure against him. (''Antiquities'' 18:116–119)</blockquote>
		+	<BR>
		+	<BR>
		+	<BR>

	== Commentary ==		== Commentary ==

Works Cited

2010-09-03T09:56:47Z

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	1980: ''The World of the New Testament''. Wilmington: Michael Glazier.<BR>		1980: ''The World of the New Testament''. Wilmington: Michael Glazier.<BR>
	1988: ''Galilee, Jesus and the Gospels: Literary Approaches and Historical Investigations''. Philadelphia: Fortress Press.<BR>		1988: ''Galilee, Jesus and the Gospels: Literary Approaches and Historical Investigations''. Philadelphia: Fortress Press.<BR>
		+	2004: ''Jesus, a Jewish Galilean: A New Reading of the Jesus Story''. T & T Clark<BR>

	'''Funk, Robert W.''' <BR>		'''Funk, Robert W.''' <BR>
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	'''Goodblatt, D.'''<BR>		'''Goodblatt, D.'''<BR>
-	~~âThe~~ Place of the Pharisees in First Century Judaism: The state of the debate.~~â~~ ''JSJ'' 20 (1989) 12-30.<BR>	+	"The Place of the Pharisees in First Century Judaism: The state of the debate." ''JSJ'' 20 (1989): 12-30.<BR>

	'''Hanson, K.C.'''<BR>		'''Hanson, K.C.'''<BR>
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	'''Meier, John P.'''<BR>		'''Meier, John P.'''<BR>
-	1991- ''A Marginal Jew. Rethinking the Historical Jesus''. (3 vols.) Anchor Bible Reference Library. New York: Doubleday.<BR>	+	1991- ''A Marginal Jew. Rethinking the Historical Jesus''. (3 vols.) Anchor Yale Bible Reference Library. New York: Doubleday.<BR>
	1991: ''I: The Roots of the Problem and the Person.''<BR>		1991: ''I: The Roots of the Problem and the Person.''<BR>
	1994: ''II: Mentor, Message, Miracles.'' <BR>		1994: ''II: Mentor, Message, Miracles.'' <BR>
-	2001: ''III.Companions and Competitors.''<BR>	+	2001: ''III: Companions and Competitors.''<BR>
		+	2009: ''IV: Law and Love'' <BR>

	'''Miller, Robert J.'''<BR>		'''Miller, Robert J.'''<BR>

User:Dfreeman

2010-09-02T03:43:43Z

created new account User:Dfreeman

New page

Bethsaida 2011

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Itinerary:

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	<BR>		<BR>

-	== ~~Draft itinerary~~ ==	+	== Itinerary ==

-	~~Work on the~~ itinerary is ~~well underway~~, but the final arrangements are always subject to change according to local circumstances.	+	The proposed itinerary is outlined, but the final arrangements are always subject to change according to local circumstances.

	'''Friday, June 3''' - Depart Brisbane in the evening and travel to Dubai via Singapore for onward transfer to Amman.		'''Friday, June 3''' - Depart Brisbane in the evening and travel to Dubai via Singapore for onward transfer to Amman.
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-	'''~~NOTE~~:''' On the weekend of June 18/19, optional visits will be arranged to local sites such as [http://www.bibleplaces.com/mtbeatitudes.htm Mt Beatitudes], [http://www.bibleplaces.com/chorazin.htm Chorazin], [http://www.bibleplaces.com/capernaum.htm Capernaum], and [http://www.bibleplaces.com/tabgha.htm Tabgha]; and to nearby major sites such as [http://www.bibleplaces.com/megiddo.htm Megiddo] and [http://www.bibleplaces.com/caesarea.htm Caesarea] (to SW) or [http://www.bibleplaces.com/hazor.htm Hazor] and [http://www.bibleplaces.com/dan.htm Dan] (to NE). ~~Itinerary and costs will be confirmed closer to the time.~~	+	'''Optional side trips:''' On the weekend of June 18/19, optional visits will be arranged to local sites such as [http://www.bibleplaces.com/mtbeatitudes.htm Mt Beatitudes], [http://www.bibleplaces.com/chorazin.htm Chorazin], [http://www.bibleplaces.com/capernaum.htm Capernaum], and [http://www.bibleplaces.com/tabgha.htm Tabgha]; and to nearby major sites such as [http://www.bibleplaces.com/megiddo.htm Megiddo] and [http://www.bibleplaces.com/caesarea.htm Caesarea] (to SW) or [http://www.bibleplaces.com/hazor.htm Hazor] and [http://www.bibleplaces.com/dan.htm Dan] (to NE).
		+	<BR>
		+	<BR>

-	'''Exclusions from tour price:''' Lunches (unless otherwise indicated), gratuities and incidental expenses (including optional ~~visits~~, entry to some national park sites). ~~Costs~~ for the ~~Bethsaida excavation segment of the tour will be added~~ to ~~the tour package once known~~. ~~In 2010 these costs were US$1,850~~.~~00 per person~~ (~~twin-share~~) ~~so allow at least that much plus a small percentage for any increase in charges~~.	+	== Cost ==
		+
		+	The all-inclusive cost for the 2011 Bethsaida tour is A$6,999.00. This figure includes the two weeks on the site at Bethsaida, based on twin-share accommodation. For costs with different accommodation packages, please contact Mission Travel Group.
		+
		+	''Exclusions from tour price:'' Lunches (unless otherwise indicated), gratuities and incidental expenses (including optional side trips, entry to some national park sites).
		+
		+	=== Forms ===
		+
		+	Download the following forms for further information, including the form needed to register your interest with Mission Travel Group:
		+
		+	* [http://www.jesusdatabase.org/2011_Bethsaida_Flier.pdf 2011 Tour Flier] (2.3MB)
		+	* [http://www.jesusdatabase.org/2011_Bethsaida_Registration.pdf Registration Form] (732KB)
		+	* [http://www.jesusdatabase.org/2011_Bethsaida_Tour.pdf Combined Flier & Registration Form] (1.8MB)
		+	* Bethsaida Volunteer Information 2011 (yet to be published)
	<BR>		<BR>
	<BR>		<BR>

Proper 23C

2010-08-30T03:26:56Z

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	<blockquote>For Christ did not send me to baptize but to proclaim the gospel, and not with eloquent wisdom, so that the cross of Christ might not be emptied of its power. For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. For it is written, <BR>		<blockquote>For Christ did not send me to baptize but to proclaim the gospel, and not with eloquent wisdom, so that the cross of Christ might not be emptied of its power. For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. For it is written, <BR>
-	'I will destroy the wisdom of the wise, <BR>	+	<blockquote>'I will destroy the wisdom of the wise, <BR>
-	and the discernment of the discerning I will thwart.' <BR>	+	and the discernment of the discerning I will thwart.' </blockquote>
	Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? For since, in the wisdom of God, the world did not know God through wisdom, God decided, through the foolishness of our proclamation, to save those who believe. For Jews demand signs and Greeks desire wisdom, but we proclaim Christ crucified, a stumbling-block to Jews and foolishness to Gentiles, but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God. For God’s foolishness is wiser than human wisdom, and God’s weakness is stronger than human strength. </blockquote>		Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? For since, in the wisdom of God, the world did not know God through wisdom, God decided, through the foolishness of our proclamation, to save those who believe. For Jews demand signs and Greeks desire wisdom, but we proclaim Christ crucified, a stumbling-block to Jews and foolishness to Gentiles, but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God. For God’s foolishness is wiser than human wisdom, and God’s weakness is stronger than human strength. </blockquote>
	To many NT scholars the post-Easter development of this motif eliminates the possibility of this saying originating with Jesus. The Jesus Seminar, for example, rejected the saying from the database of authentic Jesus sayings on the grounds that its post-Easter understanding of the cross as the defining symbol for Jesus could not be fitted with his historical situation prior to Easter.		To many NT scholars the post-Easter development of this motif eliminates the possibility of this saying originating with Jesus. The Jesus Seminar, for example, rejected the saying from the database of authentic Jesus sayings on the grounds that its post-Easter understanding of the cross as the defining symbol for Jesus could not be fitted with his historical situation prior to Easter.