What appears to be part of a simple ancestor narrative in Genesis, the Abraham/Sarah cycle (11:27... more What appears to be part of a simple ancestor narrative in Genesis, the Abraham/Sarah cycle (11:27 through 25:11) may be a programmatically dramatic and even idealized test of the character and role of G-d. Exegetical study of the portion focuses on patterns of language and forms at play in the text taken in its historical context, enabling us to come to an understanding of its communitive functions, effects,1 and actual meaning intended by the authors and redactors.2 At least one serious scholar suggests that the text was deliberately shaped to raise questions of divine fairness and fidelity.3 The cycle begins, expands, and ends with deliberate details which create suspense, confusion, and doubt around promises made by G-d. Patterns emerge which demand serious study not given to a simple answers. The redactors have created an implausible redoubt about righteousness and character, and the ultimate role of the divine in human lives. Begins with an End: Babel, ends in confusion, and opens a Toledoth with a "barren" woman
In Medieval Europe, the central authority of the Pope as the head of the Church was widely-apprec... more In Medieval Europe, the central authority of the Pope as the head of the Church was widely-appreciated across Europe. In 1378, the Papacy itself was vacated by death, always an embarrassing nonsequitur, and was filled by first two and then three claimants who virulently and violently made broad a war of their dispute. Theologian Phyllis Tickle notes that this event did two things: The spectacle challenged the narrative and the prevailing illusion “that there was one Pope and that he was directly and specifically chosen of God…”. Secondly, the contest evoked the question – “Where now is the authority?” Some observers, and the millions of people whose hopes were waste in the chaos, may also be led to the parade of theodicies. At the very least, in Tickle’s word, Divine Right was “pocked”. In the Reformation, Martin Luther, provided the answer: Sola Scriptura. With great excitement, the public and even many of its perpetually mendicant scholars turned with great interest to The Word as the sufficient and ultimate Authority. Scripture filled the Authority vacuum: Literacy then became the unintended consequence, because Scripture needed to be read. Readers “in turn accelerated the drive toward rationalism and from there to Enlightenment and from there straight into science and technology and literature and governments…”. By an irony few can appreciate, our world is again facing the spectacle of illegitimacy in leadership. We examine "ritual" --what it does and how it comforts us. The Reformation impulse divided, and remains divided over a ritual--the Eucharist. We examine that gesture. As Friar Rohr, among other "emergent" leaders, introduces his homily on the Trinity as a sacred circle dance. As Unitarian Universalists, we can join because opening the table, the circle, is always the invitation of mystery and tolerance. The essay is a reflection on why a ritual meant to bring community has been the one sacrament which Christians use to separate themselves from themselves.
It is true that some – perhaps all -- theologians “wrestle with the spirit”. Martin Luther uses t... more It is true that some – perhaps all -- theologians “wrestle with the spirit”. Martin Luther uses this physical forensic term to describe his spiritual struggles. From ancient times, the Patriarch Jacob, is described as having a transformational vision in which he grapples with a theophantasm. At the dawning of Christianity, Philo Judaeus (25 BCE – 50 CE) applied allegoric and syncretic spiritual interpretations of the literal text as he furiously pored over the scriptures of all the religions he could find. The fact remains that human “beings” seem to struggle with certain views, not at all troubling to others. These struggles are all the more curious for being concerns over “religious”, even “spiritual”, subjects. Physical language is appropriate, although “grappling with God” is not a physical spectacle. Indeed, all “divinities” are invisible. Has anyone shown you God? We start with a startling observation Martin Luther makes about the “the eye”. After some grappling of our own, we conclude with a reinterpretation of a parable in Matthew 25:34 ff. Drawing from Martin Luther’s homily on the portion, we reinterpret the negative image of the passage. In every Gospel, Jesus frequently refers to weddings and feasts. Here, where Jesus speaks of “a kingdom prepared for you”, and then turns to the hungry, thirsty, naked, and sick stranger, we suggest that this is either a futility, or it is that vaunted “wedding feast” he keeps talking about, in reverse. Matthew 25:34 spells out practical steps -- what we can do—to bring the feast home. In this famous scripture, there is no food, no water, no guests, no clothes, and no bride and groom. Yet behold, each of these constituent elements surround us! Expand what “us” means, to include the ecclesia, the community in which we live. We bring the food, invite guests. Indeed, together, we make the longed-for “beloved community” described by almost all theologians. The ecclesia is both means and ends. Jesus picked a practical real-world theme.
Through the lens of the Bahai Faith, we question triangulations of Religion, which made a very re... more Through the lens of the Bahai Faith, we question triangulations of Religion, which made a very recent appearance, with and well after, Science and Art. We dance and sing, and ask questions.
How two Exiled Jews saved Judaism and its cultural traditions. Converting the Temple of stone to ... more How two Exiled Jews saved Judaism and its cultural traditions. Converting the Temple of stone to scrolls.
The beginnings of modern Science can be found from the examination of two roughly contemporary “C... more The beginnings of modern Science can be found from the examination of two roughly contemporary “Closet Tragedies” – dramas designed to be read as much as staged: (A) The anonymous “Hymn to Wisdom” appears in the middle of the Book of Job. (B) Prometheus Bound written by Aeschylus, the Ancient Greek playwright. The two epic dramas share the spectacle of a powerful deity who tortures a righteous figure who did good things. A comparison of the dramas exposes hidden “divination” practices in the Hebrew text as it traces “many modes of prophecy” expressly boasted by Prometheus in the Greek tragedy. The active verbs in the Hebrew Hymn limn a practical methodology for Scientific discovery, for humans to perform. We find that Science has roots in the efforts of divination practiced by our predecessors searching for Wisdom. Lovers of history, theology, scientific discovery, and great literary epics will enjoy this invitation to discover early “Science” -- the priceless gold of Wisdom in the Book of Job, and Prometheus Bound.
Author: Tom Key, Student, Master of Divinity Submitted for Publication Date: January 2017
What appears to be part of a simple ancestor narrative in Genesis, the Abraham/Sarah cycle (11:27... more What appears to be part of a simple ancestor narrative in Genesis, the Abraham/Sarah cycle (11:27 through 25:11) may be a programmatically dramatic and even idealized test of the character and role of G-d. Exegetical study of the portion focuses on patterns of language and forms at play in the text taken in its historical context, enabling us to come to an understanding of its communitive functions, effects,1 and actual meaning intended by the authors and redactors.2 At least one serious scholar suggests that the text was deliberately shaped to raise questions of divine fairness and fidelity.3 The cycle begins, expands, and ends with deliberate details which create suspense, confusion, and doubt around promises made by G-d. Patterns emerge which demand serious study not given to a simple answers. The redactors have created an implausible redoubt about righteousness and character, and the ultimate role of the divine in human lives. Begins with an End: Babel, ends in confusion, and opens a Toledoth with a "barren" woman
In Medieval Europe, the central authority of the Pope as the head of the Church was widely-apprec... more In Medieval Europe, the central authority of the Pope as the head of the Church was widely-appreciated across Europe. In 1378, the Papacy itself was vacated by death, always an embarrassing nonsequitur, and was filled by first two and then three claimants who virulently and violently made broad a war of their dispute. Theologian Phyllis Tickle notes that this event did two things: The spectacle challenged the narrative and the prevailing illusion “that there was one Pope and that he was directly and specifically chosen of God…”. Secondly, the contest evoked the question – “Where now is the authority?” Some observers, and the millions of people whose hopes were waste in the chaos, may also be led to the parade of theodicies. At the very least, in Tickle’s word, Divine Right was “pocked”. In the Reformation, Martin Luther, provided the answer: Sola Scriptura. With great excitement, the public and even many of its perpetually mendicant scholars turned with great interest to The Word as the sufficient and ultimate Authority. Scripture filled the Authority vacuum: Literacy then became the unintended consequence, because Scripture needed to be read. Readers “in turn accelerated the drive toward rationalism and from there to Enlightenment and from there straight into science and technology and literature and governments…”. By an irony few can appreciate, our world is again facing the spectacle of illegitimacy in leadership. We examine "ritual" --what it does and how it comforts us. The Reformation impulse divided, and remains divided over a ritual--the Eucharist. We examine that gesture. As Friar Rohr, among other "emergent" leaders, introduces his homily on the Trinity as a sacred circle dance. As Unitarian Universalists, we can join because opening the table, the circle, is always the invitation of mystery and tolerance. The essay is a reflection on why a ritual meant to bring community has been the one sacrament which Christians use to separate themselves from themselves.
It is true that some – perhaps all -- theologians “wrestle with the spirit”. Martin Luther uses t... more It is true that some – perhaps all -- theologians “wrestle with the spirit”. Martin Luther uses this physical forensic term to describe his spiritual struggles. From ancient times, the Patriarch Jacob, is described as having a transformational vision in which he grapples with a theophantasm. At the dawning of Christianity, Philo Judaeus (25 BCE – 50 CE) applied allegoric and syncretic spiritual interpretations of the literal text as he furiously pored over the scriptures of all the religions he could find. The fact remains that human “beings” seem to struggle with certain views, not at all troubling to others. These struggles are all the more curious for being concerns over “religious”, even “spiritual”, subjects. Physical language is appropriate, although “grappling with God” is not a physical spectacle. Indeed, all “divinities” are invisible. Has anyone shown you God? We start with a startling observation Martin Luther makes about the “the eye”. After some grappling of our own, we conclude with a reinterpretation of a parable in Matthew 25:34 ff. Drawing from Martin Luther’s homily on the portion, we reinterpret the negative image of the passage. In every Gospel, Jesus frequently refers to weddings and feasts. Here, where Jesus speaks of “a kingdom prepared for you”, and then turns to the hungry, thirsty, naked, and sick stranger, we suggest that this is either a futility, or it is that vaunted “wedding feast” he keeps talking about, in reverse. Matthew 25:34 spells out practical steps -- what we can do—to bring the feast home. In this famous scripture, there is no food, no water, no guests, no clothes, and no bride and groom. Yet behold, each of these constituent elements surround us! Expand what “us” means, to include the ecclesia, the community in which we live. We bring the food, invite guests. Indeed, together, we make the longed-for “beloved community” described by almost all theologians. The ecclesia is both means and ends. Jesus picked a practical real-world theme.
Through the lens of the Bahai Faith, we question triangulations of Religion, which made a very re... more Through the lens of the Bahai Faith, we question triangulations of Religion, which made a very recent appearance, with and well after, Science and Art. We dance and sing, and ask questions.
How two Exiled Jews saved Judaism and its cultural traditions. Converting the Temple of stone to ... more How two Exiled Jews saved Judaism and its cultural traditions. Converting the Temple of stone to scrolls.
The beginnings of modern Science can be found from the examination of two roughly contemporary “C... more The beginnings of modern Science can be found from the examination of two roughly contemporary “Closet Tragedies” – dramas designed to be read as much as staged: (A) The anonymous “Hymn to Wisdom” appears in the middle of the Book of Job. (B) Prometheus Bound written by Aeschylus, the Ancient Greek playwright. The two epic dramas share the spectacle of a powerful deity who tortures a righteous figure who did good things. A comparison of the dramas exposes hidden “divination” practices in the Hebrew text as it traces “many modes of prophecy” expressly boasted by Prometheus in the Greek tragedy. The active verbs in the Hebrew Hymn limn a practical methodology for Scientific discovery, for humans to perform. We find that Science has roots in the efforts of divination practiced by our predecessors searching for Wisdom. Lovers of history, theology, scientific discovery, and great literary epics will enjoy this invitation to discover early “Science” -- the priceless gold of Wisdom in the Book of Job, and Prometheus Bound.
Author: Tom Key, Student, Master of Divinity Submitted for Publication Date: January 2017
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In the Reformation, Martin Luther, provided the answer: Sola Scriptura. With great excitement, the public and even many of its perpetually mendicant scholars turned with great interest to The Word as the sufficient and ultimate Authority. Scripture filled the Authority vacuum: Literacy then became the unintended consequence, because Scripture needed to be read. Readers “in turn accelerated the drive toward rationalism and from there to Enlightenment and from there straight into science and technology and literature and governments…”.
By an irony few can appreciate, our world is again facing the spectacle of illegitimacy in leadership.
We examine "ritual" --what it does and how it comforts us. The Reformation impulse divided, and remains divided over a ritual--the Eucharist. We examine that gesture. As Friar Rohr, among other "emergent" leaders, introduces his homily on the Trinity as a sacred circle dance. As Unitarian Universalists, we can join because opening the table, the circle, is always the invitation of mystery and tolerance. The essay is a reflection on why a ritual meant to bring community has been the one sacrament which Christians use to separate themselves from themselves.
The fact remains that human “beings” seem to struggle with certain views, not at all troubling to others. These struggles are all the more curious for being concerns over “religious”, even “spiritual”, subjects. Physical language is appropriate, although “grappling with God” is not a physical spectacle. Indeed, all “divinities” are invisible. Has anyone shown you God?
We start with a startling observation Martin Luther makes about the “the eye”. After some grappling of our own, we conclude with a reinterpretation of a parable in Matthew 25:34 ff. Drawing from Martin Luther’s homily on the portion, we reinterpret the negative image of the passage. In every Gospel, Jesus frequently refers to weddings and feasts. Here, where Jesus speaks of “a kingdom prepared for you”, and then turns to the hungry, thirsty, naked, and sick stranger, we suggest that this is either a futility, or it is that vaunted “wedding feast” he keeps talking about, in reverse.
Matthew 25:34 spells out practical steps -- what we can do—to bring the feast home. In this famous scripture, there is no food, no water, no guests, no clothes, and no bride and groom. Yet behold, each of these constituent elements surround us! Expand what “us” means, to include the ecclesia, the community in which we live. We bring the food, invite guests. Indeed, together, we make the longed-for “beloved community” described by almost all theologians. The ecclesia is both means and ends. Jesus picked a practical real-world theme.
(A) The anonymous “Hymn to Wisdom” appears in the middle of the Book of Job.
(B) Prometheus Bound written by Aeschylus, the Ancient Greek playwright.
The two epic dramas share the spectacle of a powerful deity who tortures a righteous figure who did good things. A comparison of the dramas exposes hidden “divination” practices in the Hebrew text as it traces “many modes of prophecy” expressly boasted by Prometheus in the Greek tragedy. The active verbs in the Hebrew Hymn limn a practical methodology for Scientific discovery, for humans to perform. We find that Science has roots in the efforts of divination practiced by our predecessors searching for Wisdom. Lovers of history, theology, scientific discovery, and great literary epics will enjoy this invitation to discover early “Science” -- the priceless gold of Wisdom in the Book of Job, and Prometheus Bound.
Author: Tom Key, Student, Master of Divinity
Submitted for Publication
Date: January 2017
In the Reformation, Martin Luther, provided the answer: Sola Scriptura. With great excitement, the public and even many of its perpetually mendicant scholars turned with great interest to The Word as the sufficient and ultimate Authority. Scripture filled the Authority vacuum: Literacy then became the unintended consequence, because Scripture needed to be read. Readers “in turn accelerated the drive toward rationalism and from there to Enlightenment and from there straight into science and technology and literature and governments…”.
By an irony few can appreciate, our world is again facing the spectacle of illegitimacy in leadership.
We examine "ritual" --what it does and how it comforts us. The Reformation impulse divided, and remains divided over a ritual--the Eucharist. We examine that gesture. As Friar Rohr, among other "emergent" leaders, introduces his homily on the Trinity as a sacred circle dance. As Unitarian Universalists, we can join because opening the table, the circle, is always the invitation of mystery and tolerance. The essay is a reflection on why a ritual meant to bring community has been the one sacrament which Christians use to separate themselves from themselves.
The fact remains that human “beings” seem to struggle with certain views, not at all troubling to others. These struggles are all the more curious for being concerns over “religious”, even “spiritual”, subjects. Physical language is appropriate, although “grappling with God” is not a physical spectacle. Indeed, all “divinities” are invisible. Has anyone shown you God?
We start with a startling observation Martin Luther makes about the “the eye”. After some grappling of our own, we conclude with a reinterpretation of a parable in Matthew 25:34 ff. Drawing from Martin Luther’s homily on the portion, we reinterpret the negative image of the passage. In every Gospel, Jesus frequently refers to weddings and feasts. Here, where Jesus speaks of “a kingdom prepared for you”, and then turns to the hungry, thirsty, naked, and sick stranger, we suggest that this is either a futility, or it is that vaunted “wedding feast” he keeps talking about, in reverse.
Matthew 25:34 spells out practical steps -- what we can do—to bring the feast home. In this famous scripture, there is no food, no water, no guests, no clothes, and no bride and groom. Yet behold, each of these constituent elements surround us! Expand what “us” means, to include the ecclesia, the community in which we live. We bring the food, invite guests. Indeed, together, we make the longed-for “beloved community” described by almost all theologians. The ecclesia is both means and ends. Jesus picked a practical real-world theme.
(A) The anonymous “Hymn to Wisdom” appears in the middle of the Book of Job.
(B) Prometheus Bound written by Aeschylus, the Ancient Greek playwright.
The two epic dramas share the spectacle of a powerful deity who tortures a righteous figure who did good things. A comparison of the dramas exposes hidden “divination” practices in the Hebrew text as it traces “many modes of prophecy” expressly boasted by Prometheus in the Greek tragedy. The active verbs in the Hebrew Hymn limn a practical methodology for Scientific discovery, for humans to perform. We find that Science has roots in the efforts of divination practiced by our predecessors searching for Wisdom. Lovers of history, theology, scientific discovery, and great literary epics will enjoy this invitation to discover early “Science” -- the priceless gold of Wisdom in the Book of Job, and Prometheus Bound.
Author: Tom Key, Student, Master of Divinity
Submitted for Publication
Date: January 2017