Additional Reading for Women in the New Testament

If you're looking for additional notes on the topics covered in Kenneth Bailey's lectures, you can find a lengthy article that he wrote for Theology Matters here: Women in the New Testament: A Middle Eastern Cultural View. In this article, you'll be able to find some of the information that goes by too fast to get good notes from the video. Check it out!

Mary and Mangers

Last week I shared Nadia Bolz-Weber's sermon on Mary, the mother of Jesus. You can find that sermon here: Sermon on Mary. An especially poignant piece of that sermon for me was this:

"She [Mary] got something I really struggle to understand: that getting a blessing is not the same as getting a present. She said yes not based on the expectation of things being awesome for her but based on the expectation that God can create something out of nothing. And the thing is: we just never know simply based on how our life feels if it is filled with blessing or not."

What we don't really know about Mary's story, despite all the sermons and nativities and paintings, is how or where or with whom she labored and gave birth. Kenneth Bailey and other scholars have raised some questions about our traditional Western interpretation of the word "manger" and our understanding of "inn."

"The text tells us, “She gave birth to her first son, wrapped him in swaddling clothes and laid him in a manger.” The traditional understanding of this verse in the Western world moves along the following path. Jesus was laid in a manger. Mangers are naturally found in animal stables. Ergo, Jesus was born in a stable. However, in the one-room peasant homes of Palestine and Lebanon, the manger is built into the floor of the house. The standard one-room village home consists of a living area for the family (Arabic mastaba), mangers built into the floor for feeding the animals (mostly at night), and a small area approximately four feet lower than the living area into which the family cow or donkey is brought at night (Arabic ka’al-bayt)." (Kenneth Bailey's The Manger and The Inn)

And from the same article...

"In Luke 2:7 kataluma is best understood as “guest room.” ... Joseph and Mary arrive in Bethlehem. They find shelter with a family whose separate guest room is full, and are accommodated among the family in acceptable village style. The birth takes place there on the raised terrace of the family home, and the baby is laid in a manger."

How might it change things, if we consider that Jesus was born, not in isolation and loneliness, but in community? What does it mean if Mary's story is not one of bravely facing the unknown alone (well, with Joseph...but he often gets a back seat, too...)? Within our own cultural context, are we actually more comfortable with the "brave and alone" story than we are with a story that involves community? Personally, I think it's a bit of a miracle that Mary was brought out of a potentially dangerous and extremely isolating circumstance (carrying a pregnancy and giving birth in her own community as an unwed mother) to a place where the Messiah could be born safely and in peace, among his own people.

A look at Proverbs 31:10

At our last meeting we discussed Proverbs 31. Some questions came up about the use of the word "wife" in this passages, and it turns out that the Hebrew word used in Proverbs 31 for wife is "ishshah," which can be translated either "wife" or "woman." For an exposition of this passage, check out "The Valiant Woman" at the Theology of Work Project. Of special note is their commentary on the word translated variously as virtuous, excellent, noble, or capable in Proverbs 31:10:

"Who can find a virtuous woman?" (King James Version)

"An excellent wife who can find?" (English Standard Version)

"A wife of noble character who can find?" (New International Version)

"A capable wife who can find?" (New Revised Standard Version)

The commentator notes:

When applied to a man, this same term is translated “strength,” as in Prov. 31:3. In a great majority of its 246 appearances in the Old Testament, it applies to fighting men (e.g., David’s “mighty warriors,” 1 Chronicles 7:2). Translators tend to downplay the element of strength when the word is applied to a woman, as with Ruth, whom English translations describe as “noble” (NIV, TNIV), “virtuous” (NRSV, KJV) or “excellent” (NASB). But the word is the same, whether applied to men or women.

The Orthodox Jewish Bible translates the verse in this way:

"Who can find an aishes chayil (a woman of valor, an excellent wife Prov 12:4)?"

This single line is an excellent example of how important it can be to look into several translations of scripture and to always keep it in the forefront of our minds that the original language of the Bible is not English.

Who is Kenneth E. Bailey?

Kenneth E. Bailey is the lecturer for the Women in the New Testament series. For a beautifully written biography, see this link: https://godswordtowomen.org/bailey.htm.


I have made several attempts to distill this biography and the one found here: https://shenango.org/bailey/ into Five Fast Facts, and have been completely unable to do so. The Baileys seemed to have lived more than one life, there are so many things to say about them!

Christianity Today describes Mr. Bailey as "the scholar who made Jesus Middle Eastern again." His parents were missionaries in Egypt, and Mr. Bailey, in turn, spent much of his life in ministry in Egypt, Lebanon, Cyprus, and Jerusalem with his wife and two children (Sara and David).  He was a professor, speaker, and author in both the Middle East and the United States. In addition, he has an extensive teaching video collection. His wife, Ethel Bailey, was also quite accomplished. She was Dr. Jonas Salk's research assistant at the time that Dr. Salk discovered the polio vaccine. She taught microbiology in Arabic, typed Mr. Bailey's manuscripts, and was the recording secretary for the school board of the American Community School in Beirut. Dr. Kenneth Bailey died on May 23rd, 2016 at the age of 85.

What's Brewing Next?

In the coming weeks, we'll be taking some time out of the Covenant Study to do a six week lecture series on Women in the New Testament by Kenneth Bailey. I encourage you to think of this as a way of expanding the Covenant Study. We've made it from the Covenants of Noah, Abraham, and Moses...to the Covenant of Jesus...and the life of the early church wrestling with how to live within that Messianic Covenant. The Women of the New Testament lecture series should be a nice way to stop and spend a bit of extra time on how the New Testament addresses women specifically. I'm excited that this week's Covenant Study episode led us right into this next study! Lecture 4 will deal directly with the passage from 1 Corinthians 11!

The study guide for the Women in the New Testament lecture series can be found online for FREE. I recommend printing it. It is 18 pages long. If you have any trouble, please let me know, and I will print you a copy. See the study guide here: https://shenangopresbytery.files.wordpress.com/2013/10/women.pdf

Who is Brent A. Strawn?

Brent A. Strawn is the guest speaker in the 8th Episode of the Covenant Bible Study on Deuteronomy, Joshua, Judges, and 1 Samuel. Here are some quick facts about him:

1) He has a BA from Point Loma Nazarene College, a Master of Divinity from Princeton Theological Seminary, and a PhD from Princeton Theological Seminary.

2) He is currently a Professor of Old Testament and the Director of the Doctor of Ministry program in Candler School of Theology, Emory University in Atlanta.

3) He is an ordained elder in the North Georgia Conference of The United Methodist Church, and he has appeared frequently on CNN on matters ranging from Easter celebrations to Pope Francis to gun violence.

4) He is the author of more than 200 articles and several books including, The Old Testament Is Dying: A Diagnosis and Recommended Treatment. His research focus is on ancient Near Eastern iconography, the Dead Sea Scrolls, Israelite religion, legal traditions of the Old Testament, and Old Testament theology.

5) He is married and has 3 children.

Who is Monya A. Stubbs?

Monya A. Stubbs is the guest speaker in the 7th Episode of the Covenant Bible Study on the Letters to the Corinthians. Here are 5 Fast Facts about her:

1) Monya Stubbs has a BA from Spelman College, a Master of Theological Studies degree from Vanderbilt University Divinity School, and a PhD from Vanderbilt University.

2) She is an ordained elder of the African Methodist Episcopal Church, a member of the Society of Biblical Literature, a member of the American Academy of Religion, and a former Assistant Professor of New Testament at Austin Presbyterian Theological Seminary.

3) She has a special interest in the practical aspects of ministry and directed the Bonner-Campbell Religious Studies Institute, a ministerial training school for the Eighth Episcopal District of the African Methodist Episcopal Church in 2002 and 2003.

4) She has authored and co-authored several books and essays including: A Contextual Introduction to the Gospel of Matthew and its Readings and Indebted Love: Paul's Subjection Language in Romans.

5) She is currently a Chaplain for the United States Navy at the Coast Guard Academy.

Does the New Testament Quote the Old Testament out of context?

A few weeks ago, I mentioned an article I had been reading about how Jesus used scripture in the gospels and how sometimes it seems like he was taking verses entirely out of context. I ran across this idea again looking at the letters of Paul and the book of Hebrews. There are a lot of questions about the inconsistencies of scripture and the misuse of Old Testament scriptures in the New Testament to mean something they didn't originally mean. I found this article to be incredibly helpful:

Hints, Allegories, and Mysteries: The New Testament Quotes the Old

Key to understanding the use of scripture in the New Testament is this:

If one examines the Jewish roots of Christianity, one discovers that there is a long standing “rabbinical” hermeneutic that can explain the New Testament use of the Old Testament. Dr. David H. Stern, a Messianic Jew and translator of the Jewish New Testament, in his Jewish New Testament Commentary, describes four rabbinical modes of scriptural interpretation. 

The article itself deals with the 4 modes of interpretation with specific examples.

Who is David A. deSilva?

David A. deSilva is the guest speaker in the 6th Episode of the Covenant Bible Study on Hebrews. Here are 5 Fast Facts about him:

1) He studied English at Princeton University, has a Master of Divinity degree from Princeton Theological Seminary and a PhD in New Testament Studies from Emory University. 

2) He is a "Trustees' Distinguished Professor" of New Testament and Greek at Ashland Theological Seminary in Ohio. 

3) He has written more than 25 books and has a special interest in the books of Hebrews, Revelations, and Maccabees. He recommends that everyone read the Old Testament Apocrypha in order to more fully understand the context of the early church!

4) He is an ordained elder of the Florida Conference of the United Methodist Church and the director of music for Port Charlotte United Methodist Church in Port Charlotte, Florida.

5) He is married to Donna Jean Heitman deSilva, and has 3 sons: James Adrian, John Austin, and Justin Alexander. 

Who is Diane G. Chen?

Diane G. Chen is the guest speaker in the 5th Episode of the Covenant Bible Study on Romans and Galatians. Here are 5 Fast Facts about her:

1) She has a B.A. in Civil Engineering (University of California, Berkeley), an M.S. in Civil Engineering (Massachusetts Institute of Technology), an M.A. in Biblical Studies and Theology from Fuller Theological Seminary, and a Ph.D. in Theology from Fuller Theological Seminary. 

2) She is an ordained elder of Narberth Presbyterian Church in Pennsylvania and a Professor of New Testament at Palmer Theological Seminary.

3) She is a member of the Society of Biblical Literature and of the Ethnic Chinese Biblical Colloquium. 

4) She wrote God as Father in Luke-Acts in 2005 and Let Me More of Their Beauty See: Reading Familiar Verses in Context in 2011. 

5) She is currently working on a commentary on the gospel of Luke and a series of essays on the sayings of Jesus. 

Multiple Perspectives on Speaking in Parables

Some of the very most puzzling passages for me from this week's reading (Episode 4 of the Covenant Bible Study)  have to do with the following scriptures from Matthew 13:

¹⁰ Then the disciples came and said to him, “Why do you speak to them in parables?” ¹¹ And he answered them, “To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given. ¹² For to the one who has, more will be given, and he will have an abundance, but from the one who has not, even what he has will be taken away.

And Mark 4:

¹⁰ And when he was alone, those around him with the twelve asked him about the parables. ¹¹ And he said to them, “To you has been given the secret of the kingdom of God, but for those outside everything is in parables, ¹² so that

“‘they may indeed see but not perceive,
    and may indeed hear but not understand,
lest they should turn and be forgiven.’”

What in the world? Jesus spoke in parables in order to intentionally hide the truth? To give to those who already understood and take away what little the rest have? What sense can we make of this at all?

The intent of this blog post is to offer some perspectives, not necessarily to draw conclusions, and certainly not to provide answers! But, in case these are issues you are also struggling with, here are some thoughts:

A very common explanation can be found blueletterbible.org in an article by Don Stewart. He says:

Unwillingness on the part of the people to receive Jesus' message of the kingdom was the reason that He taught in parables. The truths of the kingdom of God were heard by them but not understood. It was not because God was hiding the truth from them-it was because they did not want to hear. 

The point being made here is one also made by Ray Stedman in his blog. Namely, that the parables were not difficult to understand, but that the people were not open to receiving the message. After all,

A parable is a little story which illustrates a truth. It is a vocal cartoon. We all appreciate cartoons because they drive a point home in a very striking way.

Dan Kopp, pastor of Eastside Vineyard Church in Michigan offers something similar, but with a bit more explanation:

Hebrew teachers (which include Isaiah and Jesus) would sometimes express an effect as though it were a cause, in order to emphasize the point they were making. ... So in the case of Isaiah, he volunteers to be God’s messenger to the Hebrew people, and here is a paraphrase of Isaiah 6:9-10, getting at the meaning of what God says to Isaiah: “Go and deliver my message, but don’t expect them to pay any attention to it. The effect of your preaching will be their persistent refusal to accept what you say, to the point where they will have rendered themselves incapable of accepting it.” And this is exactly what Isaiah experienced for the next forty years as a prophet. Isaiah’s experience was repeated 700 years later in Jesus’ ministry. ... So Jesus applied the words of Isaiah 6:9–10 to the effect (not, of course, to the purpose) of His own ministry.

Again, Jesus' words were descriptive, rather than prescriptive. They describe the people as unwilling to understand, inattentive to the truth. Kopp, however, offers this further perspective which begins to turn the idea of parables as easy to understand on its head. He says:

...anyone who wasn’t genuinely listening wouldn’t get it. But those whose ears were open…those who weren’t content with just being in the crowd…would be compelled to seek the truth of the parable, and in the process they would encounter the Truth.

 So, the truth of the parables was not hidden from those actually seeking the truth, only those who didn't really want to know. This idea is taken several steps further by Jeremy Myers at reedeminggod.com:

Scripture and parables are confusing because God doesn’t want us to get life from a book. The Jewish religious leaders were trying to get their life from a book, and Jesus scolded them for it (John 5:39-40)...

 And so...

When Jesus told confusing parables, the proper response was for people to go to Jesus and say, “What in the world? That made no sense, Jesus. What did you mean by that parable?” And Jesus always responds by saying, “Ah! I was waiting for you to ask. Let’s talk about it.” And that is what He does. He sits around and discusses the parables with those who want to learn more and who come to Him seeking a relationship. 

From this perspective, parables *are* intentionally confusing and that was exactly Jesus' intent. Parables (and other confusing scripture passages) are intended to draw us into further relationship with God. 

Who is Stephanie B. Crowder?

Stephanie B. Crowder is the guest speaker in the 4th Episode of the Covenant Bible Study on the gospels. Here are 5 Fast Facts about her:

1) She earned a Bachelor of Science degree in Speech Pathology/Audiology from Howard University, a Master of Divinity degree from United Theological Seminary, and Master of Arts and Ph.D. degrees in Religion from Vanderbilt University.

2) She is an ordained Baptist and Disciples of Christ minister. 

3) She has contributed to numerous publications including: 

• Soundings in Cultural Criticism: Perspectives on Power and Identity 
• True to Our Native Land: An African American New Testament Commentary 
• Matthew: Texts@Contexts

4) She writes about R&B Music and the New Testament in Afrocentric Interpretations of Jesus and the Gospels, and her newest book When Momma Speaks: The Bible and Motherhood from a Womanist Perspective, just came out in September 2016.

5) She is married to the pastor of Park Manor Christian Church in Chicago, IL and has two sons. 

Who is Alejandro F. Botta?

Alejandro F. Botta is the guest speaker for Episode 3 of the Covenant Bible Study on the story of the Exodus.  He has his PhD from the Hebrew University of Jerusalem is currently a Professor of Hebrew Bible and Ancient Near Eastern Languages at Boston University. 

From his faculty page at Boston University:

He recently published The Aramaic and Egyptian Legal Traditions at Elephantine: An Egyptological Approach (T&T Clark, 2009); co-edited “The Bible and the Hermeneutics of Liberation,” Semeia Studies 59 (Society of Biblical Literature, 2009); and is presently working on an Aramaic Namebook from Ancient Egypt (with Bezalel Porten) and on a commentary on the Book of Chronicles.

Thoughts on the Flood Story

The Covenant Bible study starts off right away with some challenging thoughts on the book of Genesis. I think it's important to note that we don't and won't all agree with every part of the Covenant Study, just as we haven't agreed with every idea put forth by speakers in the Animate studies or by Beth Moore in her studies. These studies are an opportunity for us to wrestle with the various interpretations of scripture and the respected theologians of our current times. This wrestling with the issues deepens our faith and makes us stronger. We develop a broader view of who God is and our place in the Covenant community. 

In the spirit of that thought, I spent some time looking through various interpretations of familiar Genesis stories. The Genesis creation account has, of course, given many Christian readers pause over the years, especially as scientific theories about the origins of the world have advanced. On the heels of the creation account is the story of Noah and the Flood, and I found some very interesting sources handling the Flood story in light of science. One of my favorites is from BioLogos:

"It was common practice in the ancient world to use an event (or memory of an event) and retell it in a figurative way to communicate a message to the hearers. There is good scriptural and historical evidence that the Flood story is an interpretation of an actual historical event retold in the rhetoric and theology of ancient Israel. ...the purpose of the biblical story is not to give a list of facts about that flood, but to communicate a message about God and humanity to the original hearers (and, by the power of the Holy Spirit, to all God’s people throughout history)."

And the writers at BioLogos go on to affirm the basic tenents of the Christian faith, despite a non-literal interpretation of the early Genesis story:

"The story of Noah, the Ark, and Flood speaks an inspired and powerful message about judgment and grace, that has instructed God’s people throughout the ages about God’s hatred of sin and his love for his creation. Most importantly, we see God’s promise never to destroy the Earth again fully realized in the death and resurrection of Jesus Christ, where God takes the judgment for sin upon himself rather than humanity. Thus, through the lens of Christ, the biblical Flood story proclaims the marvelous news of God’s grace and love for his people."

 I also very much appreciate this perspective from Jewish Rabbi, Norman Solomon:

"Does that mean that the story of Noah’s Ark is a fantasy? Not at all. The truth behind the words is more wonderful than the plain meaning, and reaches far back in time."

...

"Some sources – there are traces of at least two, differing in animal count and divine names – were crystallized into the beautiful narrative of Genesis, fitted to the new revelation of the One God, just and merciful, who saved Noah whom he had found worthy, and made the ‘rainbow covenant’ with all humanity and with nature (9:11), guaranteeing that ‘While earth remains, seedtime and harvest, cold and heat, summer and winter, day and night will not cease’ (8:22)."

Solomon goes on to describe the flood story as one of our dependence on God, and God's compassion for those who trust God.

Have you heard any other interpretations of the flood story? Feel free to post thoughts and links in the comments!

Who is Theodore Hiebert?

Theodore Hiebert is the guest speaker in Episode 2 of the Covenant Bible study on the book of Genesis. I have gathered together 5 Fast Facts to give a little introduction of who he is to our group. For his full bio, you can go to: McCormick Theological Seminary.

1) Hiebert received his MDiv from Princeton Theological Seminary and his Ph.D in Classical Hebrew and Hebrew Scriptures from Harvard University. He is currently a professor at McCormick Theological Seminary.

2) Hiebert's primary interest and field of research is the Pentateuch and the Prophets.

3) He is a member of the Mennonite Church and was previously a pastor of Boston Mennonite Congregation.

4) He was director of the Chicago Theological Initiative in Eco-Justice Ministry.

5) He lives in Homewood, Illinois with is wife, Paula Sharpe Hiebert, who is also a college professor in Biblical studies (at Loyola). They have two children.

Who We Are

Who or What is Morning Blend? 

It is sometimes hard to put a finger on what defines a group. We chose the name "Morning Blend" because...well, we meet in the morning...and we are a diverse "blend" of women. We are a blend of single and married women, mothers and grandmothers, younger and older, from a variety family backgrounds, church affiliations, and life experiences. 

We meet together for a beautiful blend of fellowship, prayer, study...and some good treats! We are a group that enjoys digging into tough topics and meaty Bible studies, while building relationships with each other and building a community of care and support for our members. We work together to make the study productive, each of us bringing discussion, thoughts, and ideas to the table. What makes Morning Blend so unique and strong is the participation of everyone in the group. As a group we have always shared responsibility for everything from choosing studies and carrying the discussion, to making sure we have child care and a coffee pot.  

We welcome new members and look forward to what each person adds to the Blend!

September 2014

October 2015

 

 

Child care is provided, too! Yay!

September 2014

October 2015

This blog is another forum for us to continue the discussion, and to share links, resources, alternate perspectives, and opinions. It is a place to share information and is not THE endorsed perspective of any particular person or the church where we meet.

Meet the Hosts of the Covenant Bible Study

The 24 weeks of the Covenant Bible Study are hosted by Christine Chakoian and Shane Stanford. 

Christine Chakoian is a graduate of Yale Divinity School and McCormick Theological Seminary. She is currently the pastor of First Presbyterian Church in Lake Forest, Illinois - the largest congregation of the Presbyterian Church. Here's what her church website has to say about her:

Christine (Chris) has headed First Presbyterian since 2005. She enjoys serving as our primary spiritual leader and is committed to “equipping the saints” for daily life. In addition to preaching, teaching and pastoral care, she is a prolific author. Her book, Worship, Fellowship, and the Work of the Kingdom, explores the history of our over 150–year-old congregation; her more recent book, Cryptomnesia: How a Forgotten Memory Could Save the Church, shows how challenges facing Christianity are similar to the early church’s. She is the video co-host of Abingdon Press’s “Covenant Bible Study” and a frequent speaker on “30 Good Minutes.” Chris is married to John Shustitzky and they have a daughter, Anna. (https://firstchurchlf.org/staff/)

The article Inside the Thriving Ministry of Lake Forest's Christine McCormick, gives a bit more on Chakoian's personality and values: 

Staying in the same Presbyterian circles with people who all think along similar lines can lead to narrow-mindedness, Chakoian said. She found discussing ideas and struggles with a more diverse group of peers in her cohort group extremely helpful as she moved from one congregation to another.

And...

"A believer in Barth’s idea that faith should be expressed with the Bible in one hand and the newspaper in the other, Chakoian challenges those in her congregation to engage the world that God loves."

*****

Shane Stanford is a graduate of Ashbury Seminary and Duke Divinity School. He is currently the pastor of Christ United Methodist Church in Memphis, Tennessee (since 2011). From his teaching and resource ministry, Making Life Matter, website I have gathered "Five Fast Fact" (in the spirit of the Animate studies!):

1) Stanford serves as the Co-Host (with Dr. Maxie Dunnam) of We Believe in Memphis, a issues, interview based television program in the Memphis metro area. 

2) He is the author of numerous books. Most recently:  What the Prayers of Jesus Tell Us About the Heart of God. Abingdon, and scheduled to publish in 2017:  If You Heart Is Like My Heart.  Leaf wood Publishers.

3) Stanford is an ordained Elder in the United Methodist Church and a member in full connection of the Memphis Annual Conference of the United Methodist Church.  

4) Dr. Stanford travels extensively sharing his personal testimony as an HIV and Hep C positive hemophiliac.  He has spoken across the nation including at the 2006 Saddleback Global AIDS Summit in California and at the Global Gathering for AIDS Awareness in Texas. 

5) Dr. Stanford is married to his highschool sweetheart, Dr. Pokey Stanford, and they are the parents of three children—Sarai Grace (19), Juli Anna (16) and Emma Leigh (11). 

A much more complete biography can be found at the "Making Life Matter" link above.

Covenant Bible Study

What's brewing at Morning Blend? 

Starting September 14th, 2016 we will begin the first segment of the Covenant Bible Study, a 24-session series divided into three 8-session segments. This first segment is called "Creating." From the Cokesbury website: 

Creating the Covenant, examines how the covenant community is created and established—highlighting several examples throughout scripture. 

It discusses the story of our origins in Genesis, the Exodus narrative, the teachings of Moses, the Gospels of Matthew and Mark, as well as other books from each Testament that focus on the foundation of Christian faith. 

In doing so, it lays out the framework for a life lived in concert with God and others.

As a whole, the Covenant Bible Study takes participants through the entire Bible from Genesis to Revelation. It is our plan to cover the second and third segments of the study over the course of the study year.