Spring 2021 S255 Gospels of Jesus 3:30-4:45Pm Tues-Thurs

Total Page:16

File Type:pdf, Size:1020Kb

Spring 2021 S255 Gospels of Jesus 3:30-4:45Pm Tues-Thurs Synchronous Online Course 16-Week Course (revised 1/1/2021) Spring 2021 S255 Gospels of Jesus 3:30-4:45pm Tues-Thurs Instructor: Dr. Terri Bednarz, RSM Office: Bobet 403 Phone: 504-865-3059 Office Hours: Office visits are not permitted for this course due to Covid. However, you are welcomed to visit me through my virtual office. Simply contact me by email to setup a video conferencing meeting ([email protected]). *This syllabus subject to change, please use modules in CANVAS to keep current. Course Platform: This course is a synchronous online course, which means you will need to be ready to meet online together with myself and other students every Tues and Thurs (3:30-4:45) following the same schedule as an on-campus course. Do NOT schedule another course or work during this time slot. This course requires learning via Zoom and Canvas. Our classes will consist of video presentations (typically 4-11 minutes in duration) which provide the content for our small and large group discussions. Using our course materials and some common internet programs, you will learn to critically read the Bible and apply what you learn to modern dilemmas. In our class sessions, you will need to have an internet browser ready to use simultaneously with Zoom and Canvas. You will need to access the Jewish Annotated New Testament and the Synopsis of the Four Gospels DURING our class sessions. If you prefer hardcopies, you can order these texts, otherwise they are provided free for you. We will do a lot of hand-on learning with these books. I have taught and developed this course in several formats: on-campus, hybrid and online. Please know that I value open discussions and questions. This course is designed to challenge you to develop and use your own critical lens. However, this is NOT a Sunday school version of Bible Study. We use scholarly approaches. This course aims to help you understand how Biblical interpretations shape present worldviews. We will be using special topics in this course so you can practice applying Biblical interpretations. Required Materials: You will need access to the following textbooks BEFORE the first day of class. Please pay attention to the format your book must be in…some functions of the books are not available in the digital versions. We will start using your books on the first day of class. Synchronous Online Course 16-Week Course (revised 1/1/2021) • The Jewish Annotated New Testament, eds. Amy-Jill Levine and Marc Zvi Brettler (2nd ed. 2017). ISBN-13: 978-0190461850. o You need the second edition. You must get the hardcopy; the Kindle digital version does not have the footnotes or the critical annotations that you will need. Your assignments require you to use the footnotes and annotations! UPDATE: This book is now provided free in digital form. You may still purchase the hardcopy if you prefer to have a hard copy. • Synopsis of the Four Gospels, Revised Standard Version (American Bible Society, 2010). ISBN- 13: 978-1585169429 UPDATE: This book is now provided free in digital form. You may still purchase the hardcopy if you prefer to have a hard copy. • Bible Gateway Plus o This is an online website that contains multiple versions of the Bible. Access free at Biblegateway.com. Computer Requirement: You will need a laptop or desktop computer that enables you to participate in ZOOM sessions. It is best to use a large monitor or laptop to see video demonstrations and to see the various materials we will be working on. In other words, you can expect to have BibleGateway, your Jewish NT, the SYNOPSIS, and Canvas opened at the same time as we flip around in these materials. This course is NOT designed for a smart phone. You will be very frustrated trying to work with materials during our class discussions, if you are using a smart phone. Course Description: In this course, we will explore in-depth the Synoptic Gospels (Matthew, Mark and Luke) contained in the Christian Bible/New Testament. We will discuss the cultural and religious context out of which these texts originated. We will deepen our familiarity with the life of Jesus, his teachings and actions, and his religious and cultural world. We will examine the social and political issues of Roman-era Palestine in which the first Christians lived. Our studies will include discussions on the critical issues of our own time in light of similar effects of systemic oppression that confronted Jesus and his followers in the first century. Student Learning Outcomes Students will be able… • To explain critical issues with Biblical manuscripts • To discuss the importance of an interpretive lens and the key translation issues. • To explain the social, religious, cultural and political world of Jesus • To describe key terms and religious figures found in each Gospel • To interpret the parables of Jesus using an interpretive lens • To explain the prophetic exchanges of Jesus with religious elites • To summarize the life and death of Jesus • To offer a critique on how various images of Jesus shape Christian responses to critical issues of our time Synchronous Online Course 16-Week Course (revised 1/1/2021) Class Procedure You are required to be ready to join the course online Tues and Thurs (3:30-4:45). We follow the same schedule as an on-campus course. Do NOT schedule another course or work during this time slot. In preparation for class, students will watch videos, complete readings and assignments. Quizzes will be completed after class and before the 11:59pm Sunday deadline. Students are STRONGLY encouraged to take notes on videos for upcoming discussions and to use with their quizzes and assignments. Here is a typical format for our classes: 1. Preparation - Assignments, Readings and/or Videos 2. Opening Zoom Session w/ Dr. Bednarz 3. Breakout Groups 4. Large Group Discussion 5. Breakout Groups 6. Large Group Discussions 7. Breakout Groups 8. Large Group Discussions 9. Closing Zoom Session w/ Dr. Bednarz 10. Assessment – Quizzes Descriptions of Course Elements: • Video presentations. Each video typically last 4-11 minutes. In these presentations, the student will learn course material. • Individual and Collective Assignments. Most assignments will be completed by each individual student. Some assignments will be completed by working together in the Breakout groups. Students who have chosen not to be in breakout groups will need to complete these assignments on their own. • Zoom Sessions. The professor will start and end each class session using Zoom. The beginning Zoom session sets the discussion for the Breakout groups. The ending Zoom session reviews the preparation needed for the next class session. During the class, students will engage in Breakout Groups to discuss videos and assignments. Each Breakout Session will be followed by a return to the large group where we will offer insights from the Breakout session, discuss any needed clarifications or answers to lingering questions. Students will participate in several Breakout sessions during a class session. • Quizzes. Quizzes and exams consist generally of multiple choice, multiple answer and True/False. Quizzes are ALWAYS DUE 11:59pm shortly BEFORE Sunday midnight. For more information, see the course Late Policy. Synchronous Online Course 16-Week Course (revised 1/1/2021) • BGs Checks. Breakout Groups (BGs) checks will occur at a random time during the class period. These checks verify student participation and serve as class participation credit. These checks are brief and timed. Students cannot makeup a missed check and missed checks are not counted in the final grade. • Absences. Two absences are excused. Every unexcused absence afterward results in a 2-point deduction for each absence. The deductions will be made to the final grade. Grading Criteria 70% Quizzes & BGs Checks 30% Midterm/Final Exam Professionalism • Late Work. Late work is unprofessional and unacceptable except in serious situations. It creates hardship for all parties involved (especially with online courses) and should be avoided unless there is illness or injury that justifies an exception. Late Work is penalized -5 pts per day for the time period the assignment/quiz is open (once the assignment/quiz closes, it cannot be completed and results in a failing grade). • Plagiarism. This is a grievous and serious breach of trust and constitutes unethical behavior, see University policy for consequences for plagiarism). • ABsences. Students are required to attend online class sessions unless otherwise instructed. Subject to Change This syllabus is subject to change. Attendance: You are required to participate in Zoom sessions unless the instructor gives an exception. Signing into class with your icon does not guarantee a participation grade. Accommodates and DisaBility Services (See University policy on accommodations and services). Emergency Instructions In the event of an emergency, you will be instructed on how to continue your course work. However, since this is an online course, you will be expected to continue to complete the course requirements. If you have technical difficulties due to hurricane or another weather event or due to another emergency, contact Loyola IT desk and the instructor of the course at [email protected] within a week. Course Schedule & Assignments Synchronous Online Course 16-Week Course (revised 1/1/2021) Please always access your course assignments and quizzes through the modules! Your modules will often have additional instructions. Some work will be done in breakout groups. Most assignments will NOT show up EXCEPT
Recommended publications
  • 1 the GOSPELS Mark Written Between 65-75 CE, in Rome Matthew
    1 THE GOSPELS Mark written between 65-75 CE, in Rome Matthew -- in 85, in Antioch Luke (and Acts) -- in 83-90, in Caesarea Maritime John -- ç 100 (?), in Ephesus SOURCES Q When Mark's passages are deleted from Matthew and Luke, some 200 verses remain that are strikingly similar. These are assumed to be from a common source, called Q (from the German quelle, "source.") M Material peculiar to Mark. L Material peculiar to Luke Then when the L source is compared to John, there seems to be more than coincidental affinity, indicating still another source known to both Luke and John. Paul's first letter -- 1 Thessalonians, c 48-49. Last letter -- Colossians, c 62. Paul probably died in 67 (according to Eusebius), so none of the Gospels had been written down at the time of his death. Wm Newell: In Matthew he walks before us as the King of Israel; in Mark as the Servant of Jehovah; in Luke as the Son of Man; in John as the Eternal Word, "the only begotten Son," Creator-God. GOSPEL -- from the Anglo-Saxon "godspell," meaning "good news." Bethesda – House of Grace Bethel – House of God Bethlehem – House of Bread Bethsaida – House of Fishing Eden – delight The parables. Giza Vermes: Only one of the 40 parables foreshadows the cross (wicked tenants in the vineyard (Matt 21:33 et al). That and all other allusions to the role of the Son of Man’s delayed return are later additions to the original central message of Jesus. OT quotes in the gospels: There are 41 quotes from the OT attributed to Jesus in all three synoptic gospels.
    [Show full text]
  • Nativity of Jesus
    Nativity of Jesus For other uses, see Nativity of Jesus (disambiguation). will of God, undoing the damage caused by the fall of The nativity of Jesus or birth of Jesus is described the first man, Adam. The artistic depiction of the na- tivity has been an important subject for Christian artists since the 4th century. Since the 13th century, the nativity scene has emphasized the humility of Jesus and promoted a more tender image of him, as a major turning point from the early “Lord and Master” image, which has had an effect on the basic approaches of Christian pastoral ministry.[2][3][4] The nativity plays a major role in the Christian liturgical year. Christian congregations of the Western tradition (including the Catholic Church, the Anglican Commu- nion, and many Protestants) begin observing the season of Advent four Sundays before Christmas, the traditional feast-day of his birth, which falls on December 25. Chris- tians of the Eastern Orthodox Church observe a similar season called the "Nativity Fast" during the forty days leading up to Christmas, which for them falls on January Adoration of the Shepherds by Gerard van Honthorst, 1622 7 as a result of Orthodox churches continuing to follow the Julian calendar, rather than the modern day Gregorian calendar.[5] 1 Date of birth See also: Date of birth of Jesus of Nazareth and Chronology of Jesus § Historical_birth_date_of_Jesus The date of birth for Jesus of Nazareth is not stated in the gospels or in any secular text, but most scholars assume a date of birth between 6 BC and 4 BC.[6] The historical evidence is too ambiguous to allow a definitive dating,[7] but the date is estimated through two different approaches - one by analyzing references to known historical events mentioned in the Nativity accounts in the Gospels of Luke and Matthew, and the second by working backwards from the estimation of the start of the ministry of Jesus.[8][9] Medieval miniature painting of the Nativity by the Master of 2 Place of birth Vyšší Brod, c.
    [Show full text]
  • Evangelicals and the Synoptic Problem
    EVANGELICALS AND THE SYNOPTIC PROBLEM by Michael Strickland A thesis submitted to the University of Birmingham for the degree of DOCTOR OF PHILOSOPHY Department of Theology and Religion School of Philosophy, Theology and Religion University of Birmingham January 2011 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. Dedication To Mary: Amor Fidelis. In Memoriam: Charles Irwin Strickland My father (1947-2006) Through many delays, occasioned by a variety of hindrances, the detail of which would be useless to the Reader, I have at length brought this part of my work to its conclusion; and now send it to the Public, not without a measure of anxiety; for though perfectly satisfied with the purity of my motives, and the simplicity of my intention, 1 am far from being pleased with the work itself. The wise and the learned will no doubt find many things defective, and perhaps some incorrect. Defects necessarily attach themselves to my plan: the perpetual endeavour to be as concise as possible, has, no doubt, in several cases produced obscurity. Whatever errors may be observed, must be attributed to my scantiness of knowledge, when compared with the learning and information necessary for the tolerable perfection of such a work.
    [Show full text]
  • The-Synoptic-Problem.Pdf
    THE SYNOPTIC PROBLEM: AN INTRODUCTION Clinton Baldwin, Ph.D. THE SYNOPTIC PROBLEM ● The Gospels: Matthew, Mark and Luke are called the Synoptic gospels, because they have basically the same plot and many stories in common. Therefore can be “seen together” ● Synoptic means “to see together” Not only do these gospels tell many of the same stories, they often do so using the same words. Such practice is solid indication that the gospels have similar source(s), as it is highly unlikely for three different persons writing at different times and places should use the same words and sequence of events unless they have some common literary dependence 3 THE SYNOPTIC PROBLEM ● But the Synoptics not only agree, they also disagree in wording and sequence of events ● Definition: The Synoptic problem has to do with the wide-ranging agreements and disagreements among the three Synoptic Gospels John’s Gospel is different from the Synoptic Gospels ● In John there is: – No genealogy – No manger or virgin birth – No boyhood – No baptism – No temptation – No Mount of Transfiguration John’s Gospel is different from the Synoptic Gospels ▪ In John there is: -No Gethsemane -No scribes -No lepers -No publicans -No demoniacs -No parables -Never cast out a demon Examples of the Synoptic Problem ● Mark 14:12;15:25- Jesus crucified day after the Passover ● John 19:14 - Jesus crucified day before the Passover ● Lk 2:39 - Jesus and family returned to Nazareth a month after going to Bethlehem ● Matt 2:19-22: They fled into Egypt Examples of the Synoptic Problem ● Matt
    [Show full text]
  • Was Jesus Ever a Disciple of John the Baptist? a Historical Study
    Was Jesus Ever a Disciple of John the Baptist? A Historical Study Max Aplin Ph.D. The University of Edinburgh 2011 Declaration I hereby declare that I have composed this thesis, the work is my own, and that this work has not been submitted for any other degree or professional qualification. ii Abstract This study asks if the historical Jesus was ever a disciple of John the Baptist, where by ‘disciple’ is meant someone who would have been in a close personal relationship to John as their leader and teacher, and who would have spent considerable time in his presence. The current majority view of scholars is that Jesus is likely to have been John’s disciple at some time before beginning his own ministry (and in the opinion of some, during the early part of his ministry too). However, this study argues that, although we cannot be sure, he is actually unlikely to have chosen to submit himself to John in this way. Reasons are provided for believing that, even early in his ministry, Jesus had a profound confidence in his (sometimes distinctive) beliefs across a range of religious issues, including those beliefs that had to do with his own extremely important place in God’s plan. It is argued too that if Jesus was ever John’s disciple, he would very probably have to have first become his disciple no more than a matter of months before beginning his own ministry. The shortness of the time in which his confidence in his religious beliefs could have developed means that, during the period in which any potential discipleship would have begun, it is probable that Jesus had at least a fairly deep assurance about what he believed in religious matters, including what he believed concerning his own crucial place in God’s plan.
    [Show full text]
  • Luke on the Dignity of Women: Perspective of Female Discipleship
    LUKE ON THE DIGNITY OF WOMEN: PERSPECTIVE OF FEMALE DISCIPLESHIP PhilipMary Ayika Emenike Abstract History has been accused of relegating the dignity of women to the background and feminism has continued to advocate for a kind of levelling of gender roles. Luke’s writings have been extantly used to buttress this quest of complete elimination of dichotomies between the male and female disciples of Jesus. The writings of Luke are examined. Luke is a forbearer of Jesus’ radicalism against the backdrop’s attitudes on women. Luke’s boundaries on this radicalism defines his insight into the dignity of women. There is no relegation of women to the background but their roles are a crown of their natural endowments. Keyword: Dignity of women, female discipleship, gender, feminism Introduction The social world in which Christianity was born had a long and complex history. The Jewish tradition was not the only great civilization in ancient times that trickled into Christianity. There were the earlier Persians’ and Assyrians’ traditions amongst others. These were all patriarchal societies where women were relegated to an inferior and subordinate position. Swindler (1976) said that the ancient Sumerians of the third Millennium BC allowed women to own and control property, to be educated and to be able to take more than one husband legally. But in the second millennium these rights were, as it were, usurped by Patriarchy. The surviving civilization imbued with a kind of gender equality that infiltrated into the Hellenic culture was the Egyptians. Tetlow (1980) wrote that in the last three millennia BC, marriages in Egypt were monogamous and by mutual consent.
    [Show full text]
  • The Lukan Special Material and the Tradition History of the Pericope Adulterae
    Novum Testamentum 55 (2013) 232-251 brill.com/nt The Lukan Special Material and the Tradition History of the Pericope Adulterae Kyle R. Hughes* Dallas, TX Abstract For nearly a century, scholars have wrestled with the presence of Lukanisms in the Pericope Adulterae ( John 7:53-8:11) even as the manuscript evidence clearly indicates this account was not originally part of the Third Gospel. A comparison of the version of this pericope found in Papias and the Didascalia with the pericopae associated with the Lukan special material (or “L source”) reveals remarkable similarities in style, form, and content. In light of these discoveries, we conclude that Papias and the Didascalia preserve a primitive form of the Pericope Adulterae that was originally part of the L source behind Luke’s Gospel, shedding light on the tradition history of this pericope as well as the nature of L. Keywords Pericope Adulterae; Luke; L; dependence; tradition; textual 1. Introduction The scholarly consensus holds that the story of Jesus and the Adulteress ( John 7:53-8:11), often referred to as the Pericope Adulterae (henceforth PA), was not originally part of the Fourth Gospel.1 Despite the vast amount of *) I extend my most heartfelt appreciation to Professor D.B. Wallace for suggesting a study on this topic and for his many invaluable suggestions on various drafts of this article. Special thanks are due to Professor J.K. Elliott, who kindly reviewed an earlier draft and encouraged me to submit it to NovT for publication, and Professor L.W. Hurtado, who also provided helpful comments on an earlier draft.
    [Show full text]
  • Table of Contents Lecture 1
    BBCL 2609: HISTORICAL JESUS TO WRITTEN GOSPELS Table of Contents Lecture 1 ............................................................................................................................ 2 HISTORY OF RESEARCH ON THE HISTORICAL JESUS – THE PHASES OF JESUS SCHOLARSHIP ........ 2 Lecture 2 ............................................................................................................................ 5 GRAECO-ROMAN AND JEWISH SOURCES FOR THE STUDY OF JESUS ........................................... 5 Lecture 3 ............................................................................................................................ 7 BIBLICAL & GNOSTIC SOURCES FOR THE STUDY OF JESUS: SKEPTICISM & BIAS ........................... 7 Lecture 4 .......................................................................................................................... 10 METHODS FOR THE STUDY OF JESUS ........................................................................................ 10 GALILEE AND BEGINNINGS ....................................................................................................... 12 Lecture 6 .......................................................................................................................... 14 COMPANION AND COMPETITORS ............................................................................................ 14 MIDSEMESTER BREAK .............................................................................................................. 20 Lecture 8 .........................................................................................................................
    [Show full text]
  • Proquest Dissertations
    A SOURCE CRITICAL REASSESSMENT OF THE GOSPEL OF LUKE: WAS CANONICAL MARK REALLY LUKE'S SOURCE? A Thesis submitted to the Faculty of Wycliffe College and the Biblical Department of the Toronto School of Theology in partial fulfilment of the requirements for the degree of Doctor of Philosophy in Theology awarded by the University of St. Michael's College By Kari Pekka Tolppanen Toronto 2009 © Kari P. Tolppanen Library and Archives Bibliotheque et 1*1 Canada Archives Canada Published Heritage Direction du Branch Patrimoine de I'edition 395 Wellington Street 395, rue Wellington OttawaONK1A0N4 OttawaONK1A0N4 Canada Canada Your file Votre reference ISBN: 978-0-494-53123-5 Our file Notre reference ISBN: 978-0-494-53123-5 NOTICE: AVIS: The author has granted a non­ L'auteur a accorde une licence non exclusive exclusive license allowing Library and permettant a la Bibliotheque et Archives Archives Canada to reproduce, Canada de reproduire, publier, archiver, publish, archive, preserve, conserve, sauvegarder, conserver, transmettre au public communicate to the public by par telecommunication ou par I'lnternet, prefer, telecommunication or on the Internet, distribuer et vendre des theses partout dans le loan, distribute and sell theses monde, a des fins commerciales ou autres, sur worldwide, for commercial or non­ support microforme, papier, electronique et/ou commercial purposes, in microform, autres formats. paper, electronic and/or any other formats. The author retains copyright L'auteur conserve la propriete du droit d'auteur ownership and moral rights in this et des droits moraux qui protege cette these. Ni thesis. Neither the thesis nor la these ni des extraits substantiels de celle-ci substantial extracts from it may be ne doivent etre imprimes ou autrement printed or otherwise reproduced reproduits sans son autorisation.
    [Show full text]
  • Understanding the Gospel Story: Development of the Gospel
    11C UNDERSTANDING THE GOSPEL STORY: DEVELOPMENT OF THE GOSPEL LEARNING STRAND: SCRIPTURE AND TRADITION RELIGIOUS EDUCATION PROGRAMME FOR CATHOLIC SECONDARY SCHOOLS IN AOTEAROA NEW ZEALAND Teacher Guide CONTENTS Introduction to the Topic 2 Part One: The Truth of Scripture 11 Part Two: Literary Forms in the New Testament 23 Part Three: The Composition of the New Testament 35 Part Four: The Four Gospels 49 Part Five: Miracle Accounts 71 Part Six: The Resurrection Accounts 78 Glossary of General Terms 82 Glossary of Mori Terms 87 Appendix 89 1 TOPIC 11C: UNDERSTANDING THE GOSPEL STORY LEARNING STRAND: SCRIPTURE AND TRADITION Introduction to the Topic This book contains teacher material and resources for classroom use –including OHT originals, (these can be found together at the back of this book in the Appendix), supplementary articles, activities and tasks that can be photocopied – for Topic 11C “Understanding the Gospel Story”. This topic forms the Scripture and Tradition Strand of the Understanding Faith programme at year eleven. Additional resources are available on the website www.faithcentral.net.nz. These are indicated in the appropriate place. The study of topics in the Scripture and Tradition Strand is intended to enhance students’ understanding of the nature and significance of sacred Scripture and the living Tradition of the Church in passing on God’s self-revelation in Hehu Karaiti (Jesus Christ). The material in this guide should be read alongside the following: • The Religious Education Curriculum Statement for Catholic Secondary Schools in Aotearoa New Zealand • The supplementary material and activities on the website. This topic introduces students to the four Gospel accounts – Matthew, Mark, Luke and John – contained within the canon of the New Testament.
    [Show full text]
  • Service of Commissioning and Welcome
    GOD CALLS US AT EVERY AGE Prelude: “Let All Things Now Living” arr. Lloyd Larson Welcome and Greeting Gathering: “Lord of All Hopefulness” ELW #765 Prayer of Confession L: Blessed be the ☩ holy Trinity, the one who fashions us, the one who heals us, the one who reforms us again and again. P: Amen. L: Let us confess our sin, calling for God's transforming power. Silence for reflection and self-examination. L: Source of all life, P: we confess that we have turned away from your grace that sets us free. We fear that we are not good enough. We hear your word of love freely given to us, yet we expect others to earn it. We turn the church inward, rather than moving it outward. Forgive us. Stir us. Reform us to be a church powered by love, willing to speak for what is right, act for what is just, and seek the healing of your whole creation. Amen. Announcement of Forgiveness L: God hears our cry and sends the Holy Spirit to change us and to empower our lives in the world. Our sins are forgiven, ☩ God’s love is unconditional, and we are raised up as God’s people who will always be made new, in the name of Jesus Christ. P: Amen. Sharing of the Peace L: The peace of the Lord be with you always. P: And also with you. GOD CALLS US AS CHILDREN Scripture: God Calls Samuel-1 Samuel 3 Old Testament Pg. 229 Song: “Jesus Loves Me” ELW #595 (vs 1-2) Milestone Blessing for Entry into Sunday School L: We welcome you to your first year of Sunday school.
    [Show full text]
  • In These Pages, Torvend Pushes Beyond Familiar
    “In these pages, Torvend pushes beyond familiar personal and communal meanings of the Christian Eucharist to its large implications for social well-being and the good of the earth itself. The worldly ground and horizon of eucharistic practice emerges clearly here through fresh biblical reflections and many voices out of Christian history. Far more than an academic treatise, this is an urgent plea that Christian eucharistic feasting address the cries of the world’s hungry and poor, the afflicted and oppressed.” — Thomas H. Schattauer Professor of Liturgics Wartburg Theological Seminary, Dubuque, Iowa “Samuel Torvend’s Still Hungry at the Feast is a beautifully written primer on the spirituality of living eucharistically; living what we pray and praying what we live. Continuing the work of Monika Hellwig and others, Torvend asks ‘who is hungry at the feast?’ and proceeds to expand that question into contemporary realities regarding the Eucharist as the liturgy of the world in the face of real hunger as well as real capabilities to distribute food equitably. Eschewing the facile trends of the casualness of ‘word’ and ‘meal,’ Torvend draws on Scripture, particularly the gospel of Luke, a breadth of early Christian tradition, and his own facility in Lutheran, Anglican, and Roman Catholic theologies and practices to guide his readers toward the reality that every Eucharist is a ‘Mass of Creation’ rooted in the materiality that God has created and with which we are intimately related. Both generous in breadth and focused in intent, this small book exemplifies the ‘economy of grace’ in which the author places the Eucharist, gift of God, and work of human hands.
    [Show full text]