Author Archives: Chris - Page 2

1 John 1:1-4 Translation

Posted by on January 19, 2012 No comments

Basic Translation

Verse 1: What / to be (IAI 3sg) / from / beginmning / what / to hear (PerAI 1pl) / What / to perceive (PerAI 1pl) / the eyes / of us / what / to look at (ADI 1pl) / and / what / hands / of us / to touch (AAI 3pl) / converning / the word / of life

Verse 2: And / the life / to reveal (API 3sg) / and / to see (PerAI 1pl) / and / to bear witness (PAI 1pl) / and / to announce (PAI 1pl) / to you / the life / the eternal / which / to be (IAI 3sg) / with / the father / and / to reveal (API 3sg) / to us

Verse 3: What / to see (PerAI 1pl) / and / to hear (PerAI 1pl) / to proclaim (PAI 1pl) / and to you / so that / and / you / fellowship / to have (PAS 2pl) / with / us / and / the fellowship / but / our / with / the father / and / with / the son / of him / Jesus / Christ

Verse 4: And / this / to write (PAI 1pl) / to you / in order that / grace / of us / to complete (PerAS 3sg)

Full Translation

What was from the beginning: what we have heard, what we our eyes have seen, what we looked at and what our hands touched concerning the Word of Life… Yes! The life was revealed! We have seen it. We bear witness to it. And we are announcing it to you! It is Life Eternal that was with that was with the father. It’s what was revealed to us. What we have seen and what we have heard we are proclaiming also to you so that you may have fellowship with us. Indeed, just as our fellowship is with the father and with his son, Jesus Christ. We are writing this to you so that our joy might be complete.

Why Interpret?

Posted by on January 12, 2012 No comments

Chapter 1 Summary..

The first chapter is titled ‘Introduction: The Need to Interpret.’ What the authors were indicating is that we need to interpret the Bible so that we can know what God is saying to us. They use the words ‘plain meaning’ to describe what we take, or rather should take, when we read the Bible. The book argues that because of the nature of us readers and the nature of the Bible one needs to get into the process of exegesis and hermeneutics to properly arrive at this ‘plain meaning’.

They continue to explain the nature of the readers and the nature of the Bible. First, the nature of the readers is that we are human. This means that because we have different experiences in life we bring our own subjective views when reading any kind of text. One of the examples they use is when the Bible uses the word ‘cross’, one usually imagines a Roman shaped cross because of the culture’s art. While in reality, we don’t really know what the actual shape was. Although a minor detail in terms of the grand picture, we can start to see how other words can be subjectively shaped incorrectly.

The book follows with the nature of the Bible. We as Christians believe that the Bible is the Word of God, but at the same time God used humans to write it out. Understanding both these facts is important. Examples are given of when the Bible is interpreted ignoring one of these facts. When the Bible is just taken from the human side, then it becomes like any other history book. When the Bible is taken as strictly from a Holy God, then it becomes a list of rules. Realizing that God spoke to actual people in history gives the Bible both authenticity and a challenge.

The Bible was written using many different literary types by God to speak to people. The challenge comes when interpreting from a certain literary type. We must recognize which type is being used and realize that interpreting one form, for example a psalm, will be different from another, let’s say a law. Also God spoke to different people at different times. This means that a certain word would have a specific cultural meaning to the original people the text was written for.
The book introduces the process of exegesis and hermeneutics to help us arrive at the ‘plain meaning’. Exegesis means understanding the original meaning of the text in relation to the people it was written for. Hermeneutics is applying those same words in our culture today.

The authors go on to say that exegesis is commonly used by everyone. The problem is that it is being used too selectively only on text that seem to need it, rather than on all parts of Scripture. The other problem is that sometimes unreliable sources are used to arrive at a final exegesis.
The process of good exegesis is presented as being able to read well in general and ask the right questions. Historical and literal context are what one should keep in mind when asking questions. Historical context are relevant factors of the author’s setting and literal context means that words are defined within sentences and sentences within their paragraphs. The authors add that content is also important and we must ask what is the author’s intent in the words he/she uses. Three tools they suggest to assist in exegesis are a good Bible translation (or several), a Bible dictionary and a good commentary.

The book continues with a preface to the following chapters and goes on to state the importance of hermeneutics. Hermeneutics preceded by good exegesis avoids people interpreting the Bible subjectively. We are given examples of bad interpretations of the Bible because of a lack of good exegesis and hermeneutics. While some of these are easily seen with common sense, it is clear that we must have a concern whenever the Bible is interpreted.

We must carefully and prayerfully interpret the Bible to find out what God is really saying to us. I believe these authors presented their argument well and I agree with them about the importance of properly interpreting the ‘plain meaning’.

Land and Landlessness in Genesis to 2 Kings

Posted by on December 20, 2011 No comments

Chris Evangelista
Dr. Marion Taylor
WYT1008HF
13 December 2011

Land and Landlessness in Genesis-2 Kings

The theme of land and landlessness is central in the books of Genesis to 2 King. In fact, it might even be said that it is a central theme in the whole Hebrew Bible, as well as in Israel’s history in general. It would be quite difficult to give an account of the major points in Israel’s history without reference to the land, and the place it held in Israel’s identity as a people and even in relationship with the Lord. Abraham’s call in Genesis 12 is at the root of this. In verses 1 to 3, the Lord makes several promises to Abraham after commanding him to leave his homeland and to travel to the land which the Lord will show him. This land is revealed to be the land of Canaan, which the Lord also then promised to give to Abraham’s offspring.

And so, in these verses in Genesis, we can already begin to see the theme of land taking a central role in the history of the people of Israel even before it has even completely taken shape. We have an imperative from the Lord to go to this land, accompanied by several promises, essentially to be blessed and to be a blessing to the world. At this point in the story, however, land seems to have been of secondary consequence; that is, it would seem that the Lord’s promises of blessings came as a result of Abraham’s obedience to leave his family and his homeland to travel to Canaan. The story continues and Abraham does not stay there, but is forced to leave due to a famine. He travels to Egypt where he has an unfortunate incident (also unfortunate because it would not be his last) with lying about his wife. Upon his return to Canaan, he and his nephew Lot separate and he resettles in Canaan. At this point, the Lord seems to have elevated the land to be a part of his promise to Abraham. In Genesis 13:14-17 the Lord restates the promise to Abraham. Read more »

Jesus and Judaism: The Essenes

Posted by on December 7, 2011 No comments

Chris Evangelista
Catherine Sider-Hamilton
WYB1501HF
30 November 2011

Jesus and Judaism: The Essenes

The Essenes were a Jewish sect that existed for approximately three hundred years between the second century BCE and the end of the first century CE. Little is known about the sect; and in fact, the term “Essene” does not even occur in the New Testament. Nonetheless, important Greek and Latin writers such as Josephus, Philo, and Pliny describe the sect in their writings. Since the Dead Sea Scrolls were discovered in 1947 at the Qumran caves on the northwest shores of the Dead Sea, many scholars have tended to associate the community living at Qumran with the Essenes.[1]

The Jewish historian Josephus provides the most extensive descriptions of the Essenes. In his work The Jewish War, Joseph describe the Essenes as a group living out strictly disciplined lives: “These Essenes reject pleasures as an evil, but esteem continence, and the conquest over our passions, to be virtue.”[2] They also seem to prefer solitude and celibacy; so their means of growth is primarily through enlisting “other persons’ children”. They don’t however seem to reject marriage altogether (or at least part of the sect did not).[3] They do reject wealth, choosing to live ascetic lives, and holding their property in common (in fact, this was a law in the community). They seem to also take purity laws seriously, allowing it to affect what substances they come in contact with and how they dress as well. They do not seem to have a centralized location, but are scattered through out various cities, though they do move around from time to time. Read more »

Credo Paper: Penal Substitution

Posted by on December 5, 2011 No comments

Chris Evangelista
Dr. Joseph Mangina
WYT1101HF
28 November 2011

Penal Substitution

And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. Colossians 2:13-14

 

In chapter eight of The Apostolic Faith, David Yeago begins his discussion on the atonement by taking a look at two theories of atonement which he deems inadequate. The second theory, and the subject of this essay, is the doctrine of penal substitution. Yeago builds his case against this doctrine on three points: (1) that it creates a conflict between God’s love and justice, (2) that it presents the goal of Christ’s atoning work as God changing his attitude towards sinners, and (3) that scriptural support for Christ’s death as the substitution for punishment is weak.

In this essay, I will argue that Yeago does build a convincing case against penal substitution as an explanation for atonement. He does an inadequate job of presenting the strengths of penal substitution, choosing instead to present and counter points that work to his advantage when he goes on to present his own model of atonement. I will show that his first two points do not actually discredit or disprove penal substitution. In fact, the alternative that he proposes for these two points would seem to harmonize quite nicely with the doctrine. Furthermore, his third point – that the scriptural case for substitutionary punishment is weak – is itself ironically weak, as it relies merely on the argument that the scriptural conclusions made by proponents of penal substitution are “illogical”, rather than being based scripture itself. Read more »

Conscious Vs. Immersion Catechism

Posted by on December 1, 2011 No comments

Chris Evangelista
Dr. Ephraim Radner
WYT1105HF
24 November 2011

Paper 2: Conscious vs. Immersion Catechism

Part 1
Roughly the first two thirds of the Heidelberg Catechism can be seen as elements representing the turn to “conscious training”. These questions cover the topics of sin, salvation, the Trinity, and the Sacraments, and are presented in a logical way that stands in stark contrast with the “narrative” form of the catechism of the past. Only the last third of the catechism – the questions dealing with the Ten Commandments and the Lord’s Prayer – might be considered as questions that can be taught by “osmosis”, and for a good reason: except for introductory questions (such as Question 92, which actually lists out the Ten Commandments), these questions largely consider Christian conduct and prayer, which can be seen and imitated by catechumens.

The very format that Heidelberg Catechism is written in, questions followed by answers, lends itself to being communicated primarily through class, memorization, or cognitive means. Reading the catechism, one might imagine catechumens grilling a catechist with these questions. Certainly, the catechism seems to follow a certain logic in which a question draws on preceding questions and their answers. This systematic approach highlights the shift to conscious training as it seeks much more to engage the hearers in reasoned discussions about the doctrines of the faith. Read more »

Exploring the Kerygma, Part 2

Posted by on November 9, 2011 No comments

Chris Evangelista
Catherine Sider Hamilton
WYB1501HF
2 November 2011

Exploring the Kerygma: Part 2

Section 1
Four elements of the core kerygma can be clearly seen through a cursory reading of Matthew 27:45-60. Most obviously, Jesus’ death is at the forefront as it is the account of his crucifixion. In addition, there is a statement establishing that Jesus is the Messiah as the centurion utters in amazement: “Truly this was the Son of God!” (27:54, ESV). Also, it is also explicitly stated that several witnesses were “looking from a distance, [witnesses] who had followed Jesus from Galilee” (27:55, ESV). Finally, Jesus’ burial was narrated at the end of the pericope. Of these four elements, Jesus’ death and burial really stand as the main emphases, as this pericope is, after all, an account in which Jesus’ death is central. However, it does seem that the author did take care to mention that certain people were watching from a distance, emphasizing the fact that there are witnesses to this event.

While these four elements can easily be seen, a fifth one may also be discerned through careful reading and reasoning. This element is that these events are accomplished in God’s power. This is evident in the curtain being torn in two, the earth shaking and rocks splitting, and some of the saints coming back to life (27:51-53). Though these events are not explained in the passage, such astonishing events occurring at the moment of Jesus’ death can only suggest that God was supernaturally at work throughout the event.

On the one hand, several elements would seem to be missing from the passage at first reading. Foremost of this is the explanation that all of this had happened for the forgiveness of sin. Any thought of the resurrection is also missing, though to be sure, this will be covered later on in the narrative. Finally, also seemingly absent is any reference to these events fulfilling Old Testament scripture.

On the other hand, we may also see several elements being added in this account. Most curiously, there is the declaration of Jesus as the “Son of God”, which although is one of the elements of the core kerygma, who makes the declaration comes as a surprise. It is a Roman centurion and not one of the disciples, witnesses, or even a Jew who recognizes Jesus as such at the moment of his death. Another added element is in verse 50 where it says that Jesus “yielded up his spirit” at the moment of his death. This seems to suggest that Jesus was in control even of his own death, which shows his willingness to sacrifice himself to death. Finally, as mentioned above, the supernatural events occurring in verses 51-53 are not part of the core kerygma, though it may be seen as an extension of other elements from the core. Read more »

Judges Inductive Study

Posted by on November 9, 2011 No comments

My fourth paper of 2011-2012 (Haven’t gotten my third paper back yet) … Grade received: A-

Chris Evangelista
Dr. Marion Taylor
WYB1008HF
1 November 2011

Inductive Study on the Book of Judges

Part 1: Table of Contents

Verses Caption
Judges 1:1 to 3:6 Opening: Introducing the Cycle of Israel’s Apostasy
Judges 3:7 to 3:11 The First Cycle: Othniel
Judges 3:12 to 3:31 The Second Cycle: Ehud and Shamgar
Judges 4:1 to 5:31 The Third Cycle: Deborah and Barak
Judges 6:1 to 10:5 The Fourth Cycle: Gideon (and Abimelech)
Judges 10:6 to 12:15 The Fifth Cycle: Jephthah
Judges 13:1 to 16:31 The Sixth Cycle: Samson, and the Turning Point
Judges 17:1 to 21:25 Ending: Israel’s Apostasy is Complete

Part 2: Analysis of the Book’s Structure

The book of Judges can be neatly divided into three major section, an opening section which contains two introductions to the book, a middle section containing six degrading cycles of apostasy, and an ending which contains stories that illustrate Israel’s apostasy. This structure can be seen in the clever use of two phrases “And the people of Israel did what was evil in the sight of the Lord” and “Everyone did what was right in his own eyes”. These two phrases mark are introduced at turning points in first two sections of the story, and then go on to serve as a dividing points for the proceeding section.

The opening section can be further divided to two parts: Judges 1:1 to 2:4, and Judges 2:5 to 3:6. Both of these parts begin with the death of Joshua and both serve as introductions to the cycle of apostasy that will follow in the middle section. The first part seems to be a point-by-point presentation of the events following the death of Joshua. It shows the Israelites at first succeeding in conquering the land, but slowly falling into sin and compromise and ultimately failing in the conquest. The second part serves as a commentary of the first, introducing the key phrase which will dominate the middle section: “And the people of Israel did what was evil in the sight of the Lord” (2:11). The basic plot structure of the book is further introduced as the author explains that the Lord both gives Israel over to plunderers, but also raises up judges, or saviours, to deliver them from oppression.

Read more »

Sermon Video: Deborah & Barak

Posted by on October 16, 2011 No comments

“Deborah and Barak”, preached at Morningstar Christian Fellowship: The Upper Room on October 13, 2011. Scripture is from Judges 4:1-24.

Exploring the Kerygma, Part 1

Posted by on October 12, 2011 No comments

My second paper of 2011-2012 … Grade received: A-

Chris Evangelista
Prof. Catherine Hamilton
WYB1501HF
5 October 2011

Exploring the Kerygma: Part 1

Four constituent parts of the Gospel message can be discerned to have been proclaimed in the early church: (1) Jesus died, (2) he rose from the dead, (3) he physically appeared to his disciples after his resurrection, and (4) all of these occurred in accordance to Jewish scriptures. These elements were drawn out of a process of closely reading and comparing Paul’s exhortation in 1 Corinthians 15:3-8, and the context and content of five sermons in Acts found in 2:14-39, 3:12-26, 4:8-12, 5:30-32, and 10:34-43.

That Jesus died and rose again are the two elements of the core Gospel message that are most obvious in the passages listed above. It seems that the disciples intended to be quite clear that this really happened, and that these two elements must be part of the core message. The fact that Jesus rose again from the dead is even proclaimed twice in the Acts 2 (verses 24 and 36) and Acts 3 (verses 15 and 26) sermons. To be sure, variations can be found between each of the passages; however, these variations are somewhat superficial.

Read more »