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Jacob Benmosche Lieberman
Shabbat Shalom. Our Torah portion for this week is Parashat Vayishlach, in which we read about the journeys of our patriarch Jacob and his family after Jacob completes his service for Laban, his father-in-law. G-d commands Jacob to return to the home from which he fled many years before just after stealing his older brother Esau’s birthright as the first-born son of Isaac and Rebecca. Jacob and his family’s return will necessitate at the very least a meeting between Jacob and Esau, if not also a confrontation, since the two brothers had not seen each other since Jacob’s deception of their father robbed Esau of many privileges including the top spot in the family. Understandably, Jacob is afraid to face Esau and his anger. Jacob sends ahead a messenger to Esau to let him know of his return and learns that Esau is coming to meet him, along with 400 men. This exacerbates Jacob’s fear. He divides his family into two camps, with the hope that one will survive should Esau and the men attack. Bravely, Jacob plans to stand in front of his camp to lead them forward, but he doesn’t want to take it on the chin unless he absolutely has to. Before the brothers will meet, Jacob arranges for several messengers to greet Esau and appease him with many generous gifts. Jacob’s planning done for the big reunion ahead, he settles down to sleep for the night. In that sleep, what dreams may come. All night and near into the dawn, Jacob wrestles with a man who may just be an angel. -
Sweet Fruits of Innovation How Are Inventive Alumni Improving Our Lives?
58559_Cover_u2.qxd 3/31/09 4:34 PM Page 3 spring 2009 WHEATON Sweet Fruits of Innovation How are inventive alumni improving our lives? Inside: Student DNA Research • Senior Art Show • The Promise Report 58559_ ifc-13_u1.qxd 3/31/09 4:30 PM Page c2 Wheaton College exists to help build the church and improve society worldwide by promoting the development of whole and effective Christians through excellence in programs of Christian higher education. This mission expresses our commitment to do all things “For Christ and His Kingdom.” VOLUME 12 ISSUE 2 8 SPRING 2009 ALUMNI NEWS DEPARTMENTS 32 A Word with Alumni 2 Letters From the President of the Alumni Association 4 News 33 Wheaton Alumni Association News 10 Sports Association news and events 27 The Promise Report 38 Alumni Class News An update on The Promise of Wheaton campaign 58 Authors Books by Wheaton’s faculty; thoughts from published Cover photo: Dr. David Bedford ’73 rates apples in the apple alumnus Dr. Douglas Sweeney ’87 breeding orchard at the University of Minnesota, where he is a research scientist. His Honeycrisp apple won accolades for 60 Readings its flavor and texture. A 1935 alumnus writes about the Great Depression Photo by Dave Hansen, University of Minnesota 62 Faculty Voice Dr. Jennifer Powell McNutt on providence and history Inside photos: Michael Hudson ’89, pages 7, 10-11, 50, 57, 62, 64, 66; Ellen Rising Morris, page 3; 63 Student Profile Les Barker and Craig Taylor, pages 4, 30-31. A student sings with a world-class opera 64 Wheaton in the World Dr. -
Ford-Judgment in 4 Ezra, 2 Baruch, and Apocalypse of Abraham FINAL
Abstract Judgment in 4 Ezra, 2 Baruch, and Apocalypse of Abraham By: Jason Ford When the Roman army destroyed Jerusalem’s temple in 70 CE, it altered Jewish imagination and compelled religious and community leaders to devise messages of consolation. These messages needed to address both the contemporary situation and maintain continuity with Israel’s religious history. 4 Ezra, 2 Baruch, and Apocalypse of Abraham are three important witnesses to these new messages hope in the face of devastation. In this dissertation I focus on how these three authors used and explored the important religious theme of judgment. Regarding 4 Ezra, I argue that by focusing our reading on judgment and its role in the text’s message we uncover 4 Ezra’s essential meaning. 4 Ezra’s main character misunderstands the implications of the destroyed Temple and, despite rounds of dialogue with and angelic interlocutor, he only comes to see God’s justice for Israel in light of the end-time judgment God shows him in two visions. Woven deeply into the fabric of his story, the author of 2 Baruch utilizes judgment for different purposes. With the community’s stability and guidance in question, 2 Baruch promises the coming of God’s judgment on the wicked nations, as well as the heavenly reward for Israel itself. In that way, judgment serves a pedagogical purpose in 2 Baruch–to stabilize and inspire the community through its teaching. Of the three texts, Apocalypse of Abraham explores the meaning of judgment must directly. It also offers the most radical portrayal of judgment. -
Katy Mcilvaine – “An Exhortation To
REFORMED THEOLOGICAL SEMINARY CHARLOTTE AN EXHORTATION TO φιλαδελφία WHILE SOJOURNING AS EXILES IN THE WORLD: AN EXEGESIS OF 1 PETER 1:22-25 PRESENTED TO DR. MIKE KRUGER IN PARTIAL FULFILLMENT OF NT-522 HEBREWS TO REVELATION BY KATY MCILVAINE 17 MAY 2018 Translation: 1 Peter 1:22-25 22 -- Your souls1 having been purified2 by obedience3 to the truth,4 in sincere5 brotherly love6 from the heart7 love8 one another earnestly,9 23 -- Having been born again10 not of perishable11 seed12 but of imperishable, 1 LSJ, 798, defines ψυχή as “breath, as the sign of life,” signifying a living thing. It is “life, spirit,” or “the soul of a man,” even as “the seat of the will, desires, and passions.” See also Karl-Wolfgang Tröger, “ψυχή,” TDNT 9:608- twice ,לֵב in the LXX; it is also used 25 times for נֶפֶׁש Tröger observes that ψυχή is commonly used to translate .660 Ps 63[64]:2). In the NT it connotes both natural, physical life and) ח ִּיים Gen 41:8; Exod 35:21) and once for) רּוחַ for “true life in distinction from purely physical life… the God-given existence which survives death,” i.e., the eternal soul of a human being. 2 BAGD, 11. ἡγνικότες is the perfect participial form of ἁγνίζω, “to purify” (largely used within a cultic setting); here, used figuratively of “souls” (cf. Jas 4:8; 1 John 3:3). Cleon L. Rogers, Jr., and Cleon L. Rogers III, The New Linguistic and Exegetical Key to the Greek New Testament (Grand Rapids: Zondervan, 1998), 570, note that the perfect form here emphasizes the completed state or condition of τὰς ψυχὰς ὑμῶν. -
Henri Blocher Vaux-Sur-Seine, France
Euro)Th (2002) 11:1,5-14 0960-2720 Glorious Zion, our Mother: Readings in Isaiah (Conspectus, or Abridged) * * * * Henri Blocher Vaux-sur-Seine, France • SUMMARY offered (Is 54), as prophesied in Isaiah 53; the perma nence of grace; a definition of 'joy'. The present people The author gives a series of readings from four parts of of God should take note of the fulfilment of prophecy Isaiah (49:14-23; 54; 65; 66) based on sermons given already among them and not despair. Zion may feel at the FEET conference, Altenkirchen, August 2000. abandoned and barren yet in her believers find comfort. There is an unashamed use of the New Testament to Through detailed exegesis certain promises are shown clarify the theological meaning of the Zion tradition as to be addressed to Gentiles rather than to diasporic found in these prophetic texts. Issues arising include: Jews as some recent scholarship would argue. the church and the state; the benefits of the salvation * * * * * * * * • ZUSAMMENFASSUNG Errettung Ues 54), wie sie in jes. 53 prophezeit sind; die Permanenz der Gnade; eine Definition von IFreudel. Der Autor bietet Auslegungen zu vier Teilen des Das gegenwartige Gottesvolk soli die sich bereits unter jesajabuches (49, 14-23; 54; 65; 66), die auf Predigten ihnen vollziehende Erfullung von Prophetie registrieren basieren, die im August 2000 auf der FEET-Konferenz und nicht verzweifeln. Zion mag sich verlassen und in Altenkirchen gehalten wurden. Das Neue Testament unfruchtbar flihlen, aber Glaubende finden in ihr Trost. wird ungeniert zur Erhellung der theologischen Durch detaillierte Exegese wird gezeigt, dass einige Bedeutung der Zionstradition, wie sie in den Texten Verhei&ungen an Heiden gerichtet sind und nicht an begegnet, herangezogen. -
Using Shared Use to Improve the Food Environment
Using Shared Use to Improve the Food Environment PRESENTED BY: Rebecca Abraham, New York Academy of Medicine Julie Noble, Healthy Kingston for Kids School and Community Garden Committee Erica Lynch, Cornell University Cooperative Extension Sullivan County Anne Rogan, SUNY Cobleskill Ben Winig, Change Lab Solutions How To Use GoToWebinar GoToWebinar Viewer GoToWebinar Control panel How To Use GoToWebinar Your Participation Open and hide your control panel If you have any technical questions or problems please contact: Submit questions and comments via Rebecca the Questions panel Abraham rabraham@nyam Note: Today’s presentation is being .org recorded and will be distributed at a later date. 212‐419‐3556 About Food Day • Annual event on October 24th • Food Day 2015 has the theme: "Toward a Greener Diet.“ • Organized by the Center for Science for the Public Interest Agenda • Introduction to Shared Use – Rebecca Abraham • Case Study: Kingston City Gardens – Julie Noble • Case Study: EaT Kitchen in Sullivan County –Erica Lynch • Case Study: SUNY Cobleskill Community Kitchen –Dr. Anne Rogan & Margi Neary • Question and Answers & Apple Crunch! –Ben Winig, Change Lab Solutions About the New York Academy Of Medicine Priorities: • Strengthen systems that prevent disease and promote the public’s health • Eliminate health disparities • Support healthy aging • Preserve and promote the heritage of Medicine and Public Health About Designing A Strong and Healthy New York (DASH‐NY) • The Coalition: • A network of over 100 members from multiple sectors committed to transforming New York’s communities • Policy Center: • Policy analysis and research to help educate decision makers and the broader community The New York Shared Use Policy Implementation Guide Presented by: Rebecca Abraham, New York Academy of Medicine What is Shared Use? • Shared use is simply a way for governments, non‐profits or other entities to open resources to the entire community. -
Miriam Rebecca Leah from Blacks Or Jews). the Centrality of Hitler's
WERN E R L EO L OE WEN ST EIN , M . D . Schwartzen oder Juden" (We have blood only from Blacks or Jews). Miriam The centrality of Hitler's racial purity myths in Nazi ideology required the extermination of Jews. Thus, you will appreciate the irony of the unanimous response of those wounded S.S. officers, the epitome of the Aryan ideal, in need of blood: "Das macht nichts" (It doesn't matter). Blood is blood after all, and its common denominator is always red, despite the race of the donor. Rebecca There isn't much humor to be found in the Holocaust. Perhaps this is it: a Jewish doctor who was denied the nationality of his birth, telling wounded S.S. officers they are about to receive blood from Untermenschen (sub humans). Leah And, 76 years later, his daughter and two granddaughters are standing here this evening to tell you this story after regaining our German citizenship, a right passed along to us because it was denied to him. [End of Yom HaShoah reading.] When people ask me why I became a German citizen and encouraged my children to obtain their citizenship papers (Einbiirgerungsurkunde), I cite my father. In the 1970s, the German Consulate placed an announcement in the A ujbau, a weekly German Jewish newspaper for the emigre community, to which we subscribed. I used to love to try to read it, but since it was half auf Deutsch (in German), it was a challenge. The ad declared that if anyone had been denied a professional license during the Third Reich, upon submission of proper documentation, they could receive their license (medical, legal, teaching, etc.). -
This Is Our Story
Foundations for Ministry Unit One: This is Our Story Prepared for the Local Ministry Department by Robert Daborn and Elizabeth Jordan Published by Lichfield Diocesan Local Ministry Department First published 2003 Revised 2008 © Lichfield Diocesan Board of Finance Reproduction or storage in any retrieval system, in whole or in part, is forbidden, whether for sale or otherwise, without written permission from the Local Ministry Office, St Mary’s House, The Close, Lichfield, WS13 7LD. 2 Unit 1: This is Our Story Aims of this Unit: o To encourage and equip you to describe your own journey in faith; o To explore the place of worship and the Bible in Christian discipleship o To develop your understanding of the Old Testament. o To relate the faith story of you and your Christian community to that of believers through all ages. Contents: Session 1 Telling my story Session 2 Prayer and worship Session 3 The Bible Session 4 The Story of the Old Testament Session 5 Family histories Session 6 A new start Session 7 Messages and demands Session 8 Songs from a strange land Session 9 Poems and proverbs Introducing Foundations for Ministry This study course has been designed with two aims in mind: 1. to provide a one-year foundation course for potential candidates for Ministry in the Diocese of Lichfield 2. to offer to people involved in a wide range of ministries in and beyond their local church a basic introduction to Biblical studies and Christian theology. Students who complete Foundations for Ministry successfully should be able to demonstrate – a growing understanding of the biblical and historical tradition of the church and its implications for and reference to Christian discipleship a growing capacity for theological reflection on their own experience, including work, family, relationships etc. -
Social Identity in the Letter of Aristeas Noah Hacham (The Hebrew University of Jerusalem) and Lilach Sagiv (The Hebrew University of Jerusalem)*
Social Identity in the Letter of Aristeas Noah Hacham (The Hebrew University of Jerusalem) and Lilach Sagiv (The Hebrew University of Jerusalem)* The Letter of Aristeas has long been considered the work most emblematic, elucidatory and de- clarative of Jewish identity in Hellenistic Egypt. The work embraces emphatically Jewish content alongside a profound identification with Hellenistic concepts, ideas and frameworks. This com- plexity has intrigued scholars and it continues to do so as they attempt to qualify the essential identity that the author of the Letter of Aristeas seeks to promote and to transmit. The question of identity is two-faceted: First, it explores the nature of the affinity between the Jewish and Hellenistic components in the doctrine advocated by the Letter of Aristeas. Second, it strives to identify the threat and the danger that the author confronts and deplores. In our discussion we aim to provide answers to these questions. Furthermore, we introduce a new conceptualiza- tion of the way the Letter of Aristeas combines and “manages” the various identities and their constituent details. For that aim, we draw on models from the realm of social psychology, which we have found to be eminently useful in understanding the complex and dynamic nature of the identities of Antique Jewry. We reason that considering models of social identity could provide us with a fresh perspective of the text, which allows for a new understanding of the complex and dynamic nature of the identities as they appear in the Letter of Aristeas. Introduction The Letter of Aristeas has long been considered the work most emblematic, elucidatory, and declarative of Jewish identity in Hellenistic Egypt. -
Jobes, Karen H., and Moises Silva. Invitation to the Septuagint. Grand Rapids: Baker Academic, 2000
Jobes, Karen H., and Moises Silva. Invitation to the Septuagint. Grand Rapids: Baker Academic, 2000. 351 pp. $32.00. The transmission, translation, and preservation of the Scriptures have been the object of much study over the centuries, particularly in the last century. The discovery of the Dead Sea Scrolls and other written texts discovered in archaeological surveys has brought epigraphy and related fields into mainstream scholarship. One of the more significant benefits for biblical studies has been how these findings have also renewed interest in the Septuagint. However, scholarly interest in the Septuagint has quite often moved beyond introductory concerns, leaving many interested in the topic unable to engage in the debate because of an inability to learn the necessary foundational issues related to Septuagint scholarship. In response to this problem, Karen Jobes, Professor of New Testament Greek and Exegesis at Wheaton College, and Moises Silva, former professor at Westmont College, Westminster Theological Seminary, and Gordon- Conwell Theological Seminary, have co-authored Invitation to the Septuagint in order to provide “a relatively brief and inviting introduction for the student who has no prior knowledge of the Septuagint” (9). Summary Jobes and Silva divide this work into three principle parts. Part One is designed to introduce the reader to basic facts and concepts necessary to engage Septuagint studies (27). Part Two then assumes at least the beginner’s knowledge of part one and aims to move the reader to an “intermediate level of proficiency in the use of the Greek Bible” (10). Part Three then moves on to review the current state of Septuagint scholarship, with the hope that some students may find further study worthwhile (10). -
90 Book Reviews
Book Reviews Duke McCall: An Oral History. Duke conservative either. Rather, he is a man father, and there are fabulously inter- McCall with A. Ronald Tonks. Brent- who grew up living in the big house esting insights into the personal life wood and Nashville: Baptist History on the plantation, which was essen- of the presidential family during and Heritage Society and Fields Pub- tially good to him and, therefore, the years at Southern Seminary. For lishing, 2001, 480 pp., $20.00. needs to be protected at whatever cost. example, he records the sign that his Duke McCall is above all else a sons put up close to their property Stoke your fire, put the blanket over denominational pragmatist, and there line, which said, “Trespassers will be your feet, curl up in your recliner, and is no theme in the book that comes shot on sight” (p. 113). He indicates prepare to enjoy — an oral history? through any more clearly. that the Louisville Times got hold of the Surely no oral history would ever Among the many rivetingly inter- story and printed it, causing a degree qualify for “leisure reading.” The esting aspects of the book is his assess- of embarrassment to some, but one exception to that time-honored rule is ment of the 1958 controversy at gets the impression that McCall this scintillating oral history by Duke Southern Seminary. In the end, the viewed the incident as humorous and McCall, an almost legendary figure in trustees of Southern Seminary become in a sense admired the creativity of Southern Baptist life for the past five the “guys in the black hats” who his boys, knowing as he did that dur- decades. -
I Will Pour out My Spirit on All Flesh (Joel 3:1)
I WILL POUR OUT MY SPIRIT ON ALL FLESH (JOEL 3:1) MORDECAI SCHREIBER 1 In a way, like Deutero-Isaiah, Joel is a mysterious prophet, except for the fact that we know his name. There is absolutely no agreement as to when he lived and prophesied. He has been shifted around by the traditional Jewish sources and by modern scholars from 800 BCE to 500 BCE and even later. He is sandwiched in the "Twelve Prophets" between Hosea and Amos, which would make him one of the early prophets, yet he seems unconnected to a particular time or place. As such, he is somewhat lost in the shuffle and does 2 not receive enough attention. His main vision has to do with a plague of four different kinds of locust that invade the land and cause total devastation. It is not clear whether he is referring to an actual plague or is using symbolic lan- guage to describe the enemies of Israel. In four short chapters, Joel alludes to the prophecies of several of his colleagues, as when he reverses Isaiah's words in the vision of the end of days about beating swords into ploughshares (Isa. 2:4, Joel 4:10), or when he uses Amos's image of God roaring like a lion (Amos 1:2, Joel 4:16). Like other literary prophets, he has his own vision of 3 the Day of Adonai, which includes the following prediction that deserves a very close reading: And it shall come to pass afterward, that I will pour out My spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions; and also upon the servants and upon the handmaids in those days will I pour out My spirit (Joel 3:1-2).