Searching the Scriptures Andrews University Seminary Emerging Scholars Pay Tribute to Their Professors
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What Is the Law of Christ? Peter Ditzel
What Is the Law of Christ? Peter Ditzel "Bear one another's burdens, and so fulfill the law of Christ" (Galatians 6:2). Although it is alluded to in other Scriptures, this is the only place in all the Bible that uses the phrase "law of Christ." What is the law of Christ? As Christians, we should have more than vague ideas about something so connected to Jesus Christ as His law. Is the law of Christ a set of commandments like the Ten Commandments? Is it one command, love, that can be expressed in slightly more detail as "bear one another's burdens"? Is it the law that Jeremiah prophesied God would put in our inward parts and write on our hearts? (Jeremiah 31:33). Let's find out. A Command If there is a law of Christ, we should expect something in the way of commands, or, at least, a command. In John 13:34, Jesus says, "A new commandment I give to you, that you love one another, just like I have loved you; that you also love one another." But what about all of the other commands about loving our neighbor, loving our enemies, and the many things Jesus said in the Sermon on the Mount and elsewhere? I believe that just as Paul, after quoting some of the Ten Commandments, said, "whatever other commandments there are, are all summed up in this saying, namely, 'You shall love your neighbour as yourself'" (Romans 13:9), so also all of Jesus' commands about how we are to live can be summed into His one command, "love one another." What about, "You shall love the Lord your God with all your heart, with all your soul, and with all your mind"? (Matthew 22:37). -
4Q521 and What It Might Mean for Q 3–7
Chapter 20 4Q521 and What It Might Mean for Q 3–7 Gaye Strathearn am personally grateful for S. Kent Brown. He was a commit- I tee member for my master’s thesis, in which I examined 4Q521. Since that time he has been a wonderful colleague who has always encouraged me in my academic pursuits. The relationship between the Dead Sea Scrolls and Christian- ity has fueled the imagination of both scholar and layperson since their discovery in 1947. Were the early Christians aware of the com- munity at Qumran and their texts? Did these groups interact in any way? Was the Qumran community the source for nascent Chris- tianity, as some popular and scholarly sources have intimated,¹ or was it simply a parallel community? One Qumran fragment that 1. For an example from the popular press, see Richard N. Ostling, “Is Jesus in the Dead Sea Scrolls?” Time Magazine, 21 September 1992, 56–57. See also the claim that the scrolls are “the earliest Christian records” in the popular novel by Dan Brown, The Da Vinci Code (New York: Doubleday, 2003), 245. For examples from the academic arena, see André Dupont-Sommer, The Dead Sea Scrolls: A Preliminary Survey (New York: Mac- millan, 1952), 98–100; Robert Eisenman, James the Just in the Habakkuk Pesher (Leiden: Brill, 1986), 1–20; Barbara E. Thiering, The Gospels and Qumran: A New Hypothesis (Syd- ney: Theological Explorations, 1981), 3–11; Carsten P. Thiede, The Dead Sea Scrolls and the Jewish Origins of Christianity (New York: Palgrave, 2001), 152–81; José O’Callaghan, “Papiros neotestamentarios en la cueva 7 de Qumrān?,” Biblica 53/1 (1972): 91–100. -
Israel at 70
Israel at 70 Israel as a Double Gift Dr. Ari Berman, President, Yeshiva University Our generation is blessed to witness the 70th birthday of the modern State of Israel. While the State of Israel is of profound importance to Jews everywhere, it holds unique resonance for us as religious Zionists, for it potentially signals the coming of a long-hoped-for redemption. Consequently, as we reflect upon the seven decades since Israel’s birth, it is useful to clarify the way in which a modern nation-state like Israel can herald redemption. Of the many foundational ideas that Biblical Israel has contributed to the history of civilization, perhaps the most ambitious is the concept of a collective redemption—the notion that not only should individuals strive for their ultimate betterment, but that society can and must move history forward together. Reflections on this theme are most concentrated in the Bible’s prophetic literature. Broadly speaking, one finds therein two contrasting models for what redemption entails, the first represented in the book of Ezekiel, the second in the book of Isaiah. Ezekiel, in chapter 37, envisions redemption as a project fundamentally benefitting the Jewish people. Although dispersed throughout the world, and oppressed throughout history, this paradigmatic minority will one day be revived. The climax of Ezekiel’s best known eschatological prophecy—his vision of the valley of the dry bones—is God’s promise to His people: “I will bring you back to the land of Israel” (37:12). For Ezekiel, the goal of the redemptive process is internally oriented. Isaiah, by contrast, consistently articulates a redemptive vision that encompasses all of humanity. -
LAW of CHRIST - NEW COVENANT by Donna Dorsey Wulfemeyer Updated 2020
LAW OF CHRIST - NEW COVENANT By Donna Dorsey Wulfemeyer Updated 2020 The Law of Christ states that we can’t be good enough or righteous enough to enter heaven by following the Law and The Prophets. It says we need to believe in Jesus as our Messiah (savior). His death for us is what makes us righteous in God’s sight. For our salvation, which can never be earned, God simply asks us to love him, love others (both believers and non-believers) and believe in God’s son. The NT contains hundreds of commands. All of them come under the general heading of love. Everything He commands is an expression of love. This I believe is the Law of Christ and this fulfills all that was said in the Law and the prophets without the need to look at a check list of demands. Jesus asked believers to love each other in order to show the world we are his followers because in doing so we follow his example for living. Receiving our righteousness from God thru Jesus, not the law, explains the Law of Christ which is the New Covenant. Prior to Christ the law was a list of do’s and don’ts that were created to help people live peaceably with God and others. However people were unable to keep the commandments so the blood of animals was shed on our behalf. After Jesus was the final sacrifice, the Law of Christ took effect; by belief in Christ all our sins are covered/removed and we are made righteous in God sight. -
OBITUARIES Picked up at a Comer in New York City
SUMMER 2004 - THE AVI NEWSLETTER OBITUARIES picked up at a comer in New York City. gev until his jeep was blown up on a land He was then taken to a camp in upper New mine and his injuries forced him to return York State for training. home one week before the final truce. He returned with a personal letter nom Lou After the training, he sailed to Harris to Teddy Kollek commending him Marseilles and was put into a DP camp on his service. and told to pretend to be mute-since he spoke no language other than English. Back in Brooklyn Al worked While there he helped equip the Italian several jobs until he decided to move to fishing boat that was to take them to Is- Texas in 1953. Before going there he took rael. They left in the dead of night from Le time for a vacation in Miami Beach. This Havre with 150 DPs and a small crew. The latter decision was to determine the rest of passengers were carried on shelves, just his life. It was in Miami Beach that he met as we many years later saw reproduced in his wife--to-be, Betty. After a whirlwind the Museum of Clandestine Immigration courtship they were married and decided in Haifa. Al was the cook. On the way out to raise their family in Miami. He went the boat hit something that caused a hole into the uniform rental business, eventu- Al Wank, in the ship which necessitated bailing wa- ally owning his own business, BonMark Israel Navy and Palmach ter the entire trip. -
The Value of Student Feedback in Open Forums: a Natural Analysis of Descriptions of Poorly Rated Teachers
education policy analysis archives A peer-reviewed, independent, open access, multilingual journal Arizona State University Volume 29 Number 79 June 7, 2021 ISSN 1068-2341 The Value of Student Feedback in Open Forums: A Natural Language Analysis of Descriptions of Poorly Rated Teachers Carlos Valcarcel Jefferey Holmes David C. Berliner & Mari Koerner Arizona State University United States Citation: Valcarcel, C., Holmes, J. Berliner, D. C., & Koerner, M. (2021). The value of student feedback in open forums: A natural analysis of descriptions of poorly rated teachers. Education Policy Analysis Archives, 29(79). https://doi.org/10.14507/epaa.29.6289 Abstract: In this paper we used natural language processing to review hundreds of thousands of negative student reviews of their teachers submitted to the website RateMyTeacher.com. Our analysis identified several issues raised by students when rating teachers poorly, which adds to the literature that defines “bad teachers” from the student perspective. We also identify the language students used to describe these issues and notice a clear distinction between the language used to address teaching-related complaints and behavior perceived as unfit for teachers. We argue that digital forums can be valuable tools for schools and conclude with suggestions and examples of the type of policies that may be derived from this type of analysis of a digital forum for students. Keywords: student evaluation of teacher performance; natural language processing; feedback (response); school policy; high schools; middle schools Journal website: http://epaa.asu.edu/ojs/ Manuscript received: 20/11/2020 Facebook: /EPAAA Revisions received: 3/18/2021 Twitter: @epaa_aape Accepted: 3/19/2021 Education Policy Analysis Archives Vol. -
Malachi 3:7-12 Says That Not Tithing Is Robbing God
Wordofhisgrace.org Bible Q&A Q. You say that Christians don't need to tithe. But Malachi 3:7-12 says that not tithing is robbing God. How do you respond? A. The question is whether this applies to Christians. Malachi 3:7-12 says, Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the LORD of hosts. But ye said, Wherein shall we return? Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation. Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the LORD of hosts. And all nations shall call you blessed: for ye shall be a delightsome land, saith the LORD of hosts. This passage is often used to try to prove that Christians should tithe, that if they don't tithe they are robbing God, and that if they will tithe God will bless them and the nation. -
2 the Assyrian Empire, the Conquest of Israel, and the Colonization of Judah 37 I
ISRAEL AND EMPIRE ii ISRAEL AND EMPIRE A Postcolonial History of Israel and Early Judaism Leo G. Perdue and Warren Carter Edited by Coleman A. Baker LONDON • NEW DELHI • NEW YORK • SYDNEY 1 Bloomsbury T&T Clark An imprint of Bloomsbury Publishing Plc Imprint previously known as T&T Clark 50 Bedford Square 1385 Broadway London New York WC1B 3DP NY 10018 UK USA www.bloomsbury.com Bloomsbury, T&T Clark and the Diana logo are trademarks of Bloomsbury Publishing Plc First published 2015 © Leo G. Perdue, Warren Carter and Coleman A. Baker, 2015 All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or any information storage or retrieval system, without prior permission in writing from the publishers. Leo G. Perdue, Warren Carter and Coleman A. Baker have asserted their rights under the Copyright, Designs and Patents Act, 1988, to be identified as Authors of this work. No responsibility for loss caused to any individual or organization acting on or refraining from action as a result of the material in this publication can be accepted by Bloomsbury or the authors. British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library. ISBN: HB: 978-0-56705-409-8 PB: 978-0-56724-328-7 ePDF: 978-0-56728-051-0 Library of Congress Cataloging-in-Publication Data A catalogue record for this book is available from the British Library. Typeset by Forthcoming Publications (www.forthpub.com) 1 Contents Abbreviations vii Preface ix Introduction: Empires, Colonies, and Postcolonial Interpretation 1 I. -
The Epigraphy of the Tophet
ISSN 2239-5393 The Epigraphy of the Tophet Maria Giulia Amadasi Guzzo – José Ángel Zamora López (Sapienza Università di Roma – CSIC, Madrid) Abstract The present contribution reassesses the main aspects of the epigraphic sources found in the so-called tophet in order to demonstrate how they are significant and how they undermine the funerary interpretations of these precincts. The inscriptions decisively define the tophet as a place of worship, a sanctuary where sacrifices were made to specific deities in specific rites. The epigraphic evidence combined with literary and archaeological data show how these sacrifices consisted of infants and small animals (either as substitutes or interred together), sometimes commemorated by the inscriptions themselves. Keywords History of Religions, Child Sacrifice, Northwest Semitic Epigraphy, Mediterranean History, Phoenician & Punic World. 1. Introduction Our basic knowledge of the special type of Phoenician and Punic sanctuaries called tophet (a conventional term taken from the Hebrew Bible) seems to be based on wide variety of sources that can be combined to provide an overall interpretation. In fact, archaeological research now provides us with relatively substantial knowledge of the geographical and chronological distribution of these sacred sites and of their structure. Present in some central Mediterranean Phoenician settlements (including on Sardinia) from their foundation, or shortly after, they persist and multiply in North Africa at a later period, generally after the destruction of Carthage1. Archaeology, also, enables us to formulate a “material” definition of these places: they are always– essentially – open-air sites constantly located on the margins of towns, where pottery containers are buried in which the burnt remains of babies and/or baby Received: 11.09.2013. -
Journal in Entirety
Fall 2017 • vol. 72, no. 2 published by the faculty of asbury theological seminary seminary theological of asbury the faculty published by The Asbury Journal Fall 2017 Vol. 72, No. 2 TheAsbui ournal EDITOR Robert Danielson EDITORIAL BOARD Kenneth J. Collins Professor of Historical Theology and Wesley Studies J. Steven O’Malley Professor of Methodist Holiness History EDITORIAL ADVISORY PANEL William Abraham, Perkins School of Theology David Bundy, New York Theological Seminary Ted Campbell, Perkins School of Theology Hyungkeun Choi, Seoul Theological University Richard Heitzenrater, Duke University Divinity School Scott Kisker, Wesley Theological Seminary Sarah Lancaster, Methodist Theological School of Ohio Gareth Lloyd, University of Manchester Randy Maddox, Duke University Divinity School Nantachai Medjuhon, Muang Thai Church, Bangkok, Thailand Stanley Nwoji, Pastor, Lagos, Nigeria Paul Numrich, Theological Consortium of Greater Columbus Dana Robert, Boston University Howard Snyder, Manchester Wesley Research Centre L. Wesley de Souza, Candler School of Theology Leonard Sweet, Drew University School of Theology Amos Yong, Regent University Hwa Yung, United Methodist Church, Kuala Lampur, Malaysia All inquiries regarding subscriptions, back issues, permissions to reprint, manuscripts for submission, and books for review should be addressed to: The Asbury Journal Asbury Theological Seminary 204 N. Lexington Avenue, Wilmore, KY 40390 FAX: 859-858-2375 http://place.asburyseminary.edu/asburyjournal/ © Copyright 2017 by Asbury Theological Seminary ISSN 1090-5642 The Asbury Journal VOLUME 72:2 Fall 2017 TABLE OF CONTENTS 6 From the President 8 A Singular Israel in a Pluralistic World Bill T. Arnold 21 A Prophet Like Moses? Who or Why? Daniel I. Block 35 Seeing Double: An Iconographic Reading of Genesis 2-3 Christina Bosserman 51 Paganism, Wesley, and the Means of Grace Joseph R. -
Gift Exchanges During Marriage Rituals Among the Italian Jews in the Early Modern Period: a Historic-Anthropological Reading
GIFT EXCHANGES DURING MARRIAGE RITUALS 485 Roni WEINSTEIN Pisa University, Dept. of Modern and Contemporary History Università di Pisa, Dipartimento di Storia, Sezione Moderna e Contemporanea GIFT EXCHANGES DURING MARRIAGE RITUALS AMONG THE ITALIAN JEWS IN THE EARLY MODERN PERIOD: A HISTORIC-ANTHROPOLOGICAL READING RÉSUMÉ De la fin du XVe siècle au milieu du XVIIe, les communautés juives d’Italie furent le lieu d’un débat halakhique sur les présents du fiancé à sa promise. À l’arrière-plan de ce débat figurait la règle talmudique selon laquelle le fondement du mariage ré- side dans le don que fait le fiancé d’un bien à sa future épouse. Les aspects légaux de cette question n’expliquent toutefois qu’en partie la durée et l’âpreté de ce débat. La pérennité de cette coutume, parmi les juifs italiens, en dépit des résistances non moins durables des juifs venus d’ailleurs, est liée à la fonction des présents dans les rituels locaux du mariage. L’étude des écrits consacrés à cette question — ouvrages classiques ou actuels d’inspiration anthropologique — confirment le lien étroit de cette pratique avec les divers aspects de la culture locale: conceptions relatives à la richesse et à la propriété, à l’honneur et à l’identité; contrôle communautaire sur les rituels du mariage et sur l’ensemble de la vie familiale. SUMMARY From late 15th century to mid 17th century an Halakhic debate — about gifts con- ferred from the groom to the bride — was conducted in Jewish-Italian communi- ties. The background for this debate was the Talmudic ruling that marriage was ba- sically created by conferring some property from a man to a woman, his intended wife. -
A Study of Musical Affect in Howard Shore's Soundtrack to Lord of the Rings
PROJECTING TOLKIEN'S MUSICAL WORLDS: A STUDY OF MUSICAL AFFECT IN HOWARD SHORE'S SOUNDTRACK TO LORD OF THE RINGS Matthew David Young A Thesis Submitted to the Graduate College of Bowling Green State University in partial fulfillment of the requirements for the degree of MASTER OF MUSIC IN MUSIC THEORY May 2007 Committee: Per F. Broman, Advisor Nora A. Engebretsen © 2007 Matthew David Young All Rights Reserved iii ABSTRACT Per F. Broman, Advisor In their book Ten Little Title Tunes: Towards a Musicology of the Mass Media, Philip Tagg and Bob Clarida build on Tagg’s previous efforts to define the musical affect of popular music. By breaking down a musical example into minimal units of musical meaning (called musemes), and comparing those units to other musical examples possessing sociomusical connotations, Tagg demonstrated a transfer of musical affect from the music possessing sociomusical connotations to the object of analysis. While Tagg’s studies have focused mostly on television music, this document expands his techniques in an attempt to analyze the musical affect of Howard Shore’s score to Peter Jackson’s film adaptation of The Lord of the Rings Trilogy. This thesis studies the ability of Shore’s film score not only to accompany the events occurring on-screen, but also to provide the audience with cultural and emotional information pertinent to character and story development. After a brief discussion of J.R.R. Tolkien’s description of the cultures, poetry, and music traits of the inhabitants found in Middle-earth, this document dissects the thematic material of Shore’s film score.