Wednesday, February 8, 2017

Week 5


 - הקרן למורשת הכותל המערבLink 

:Western Wall Live Cam 



2nd version of  U2's "Where the Streets Have No Name"
compare,..What is the HW?  What is different?


  



This week, the topic is "Worshipping and Singing in Community: Psalms,  Lament and Suffering" 
Here is a slightly different version of  part of this week's  in-class presentation, filmed for an online class. It's a  multipart  video (6 parts, but only a half-hour total! Watch it in order) by Dave Wainscott (and a few friends) on Psalms and Lament.  Watch carefully  after class if you need to review and take notes, as you will be responding in the forums.



Part 1 is below (We didn't do this in class)  Listen to the song which is part 1.  Open the lyrics here, and read  along as it plays.  In a way, treat it like other songs  (and Scriptures) we have used in this class: as a text which calls for context and  your Three Worlds skills of interpretation.  Do your best to discern  the main characters , genre, backstory, storyline etc.  (It's easier than Philemon!).  But also be prepared to process how it made you feel.
part 1:


part 2:
  
part 3:
  
part 4:
  
part 5:
  
part 6: Finish with this song, which Dave prepared you for in part 5:
  

Here are some notes on the above:
-




PSALMS
PSALMS are the Jewish prayer-book   that the early Christians used.  What's wonderful, refreshing, honest...and sometimes disturbing  (to us in the West) is that they cover the whole breadth of life and emotion.  They are all technically songs and prayers..  But note how some weave in and out from a person speaking to God, God speaking to a person, a person speaking to himself.  Somehow, Hebraically, holistically, it all counts as prayer.

...And as "song"  Note in your Bible that several psalms have inscriptions which give the name of the tune they are to be prayed/sung to.  Some seem hilarious, counterintuitive, and contradictory, but again not to a Hebrew mindset and worldview, with room for honesty, fuzzy sets and paradox:




Remember the Bono quote:

Click here for the audio (or watch here on Youtube) of this delightful statement by Bono:

"God is interested in truth, and only in truth. And that's why God is more interested in Rock & Roll music than Gospel... Many gospel musicians can't write about what's going on in their life, because it's not allowed .  they can't write about their doubt....If you can't write about what's really going on in the world and your life, because it's all happy-clappy... Is God interested in that? I mean, 'Please, don't patronize Me! I want to go the Nine-Inch-Nails gig, they're talking the truth!
-Bono

From a 2003 discussion with New York Times, more audio here

"The Jewish disciples all worshipped Jesus, and some of those worshippers doubted."  (matthew 28:17)

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There are several ways to categorize the psalms.

The first is the way the Bible itself does: Psalms is broken down into 5 "books"  Hmm, 5...does that sound familiar?  Name another book with 5 sections and suggest an answer for "Whats up with the number 5?"
Note the 5 sections are not comprised of different kinds/genres of psalms..but the styles and kinds are "randomnly"
represented throught the book..
kind of like life..


  Here is one way to categorize the styles and genres:

 Walter Brueggemann  suggests another helpful way to categorize the Psalms. 
 Orientation:
o      Creation - in which we consider the world and our place in it
o      Torah - in which we consider the importance of God's revealed will
o      Wisdom - in which we consider the importance of living well
o      Narrative - in which we consider our past and its influence on our present
o      Psalms of Trust - in which we express our trust in God's care and goodness

q        Disorientation:
o      Lament - in which we/I express anger, frustration, confusion about God's (seeming?) absence
§       Communal
§       Individual
o      Penitential - in which we/I express regret and sorrow over wrongs we have done
§       Communal
§       Individual

q        Reorientation/New Oreientation
o      Thanksgiving - in which we thank God for what God has done for us/me
§       Communal
§       Individual
o      Hymns of Praise - in which we praise God for who God is
o      Zion Psalms- in which we praise God for our home
o      Royal Psalms - in which we consider the role of political leadership
o      Covenant Renewal - in which we renew our relationship with God
                                          -Bruggeman, source Click here.

 note how astonishinglyHONEST the prayer/worship book of the  Jews (and Christians) is!



We'll spend some time on the "three worlds" of Psalm 22, which Jesus quotes  honestly  on the cross:
Here (click title below) 's a sermon on Psalm 22, which is another amazing psalm to use in a worship setting...How often have you heard "My God, My God, Why have You forsaken me?"   Or "God, where were YOU when I needed you!!"


Yet how familiar is the very next psalm: 23.


Life is both Psalm 22 and 23...sometimes on the same day, in the same prayer.
If we think both/and...we think Hebrew.









Here's a link with several of the stories and illustrations I talked about tonight Iike the speaker who said "I almost didn't come tonight",,

 

Click the title: 

"The Lord Be With You...Even When He’s Not!"

--


Jesus died naked..but not in Christian art and movies

I am not here to offend anyone unnecessarily.
But I believe Corrie Ten Boom was right and right on:

Jesus died naked.

Even the (very conservative)Dallas Theological commentaries assume this, so this is not just some "liberal" agenda:


"That Jesus died naked was part of the shame which He bore for our sins. " -link


Which means this picture
(found on a blog with no credit)
is likely wrong(Jesus looks too white).

...and largely right (What Jesus is wearing).

I answered a question about this a few years ago, I would write it a bit differently know, but here it is:

First of all, it is probable that (again, contrary to nearly all artwork and movies), Jesus hung on the cross absolutely naked. This was a typical way of crucifixion, to increase the shame factor. Romans might occasionally add a loincloth type of garment as a token concession and nod to Jewish sensitivity; but not very often, it would seem. Of course, once we get past the emotive and cultural shock of imagining Jesus naked, we realize that if He indeed die naked, the symbolism is profound and prophetic: In Scripture, Jesus is called the "Second Adam". As such, it would make sense that He died "naked and unashamed." We are also told that "cursed is he who dies on a tree." The nakedness was a sign and enfolding of shame and token of curse. And the wonderful story of Corrie ten Boom and family, told in the book and movie "The Hiding Place," relates. One of the turning points of her ability to endure the Ravensbruck concentration camp, particularly the shame of walking naked past the male guards, was her conviction that Jesus too was shamed and stripped naked before guards. "Finally, it dawned on me," she preached once," that this (shaming through nakedness) happened to Jesus too..., and Jesus is my example, and now it is happening to me, then I am simply doing what Jesus did." She concluded, "I know that Jesus gave me that thought and it gave me peace. It gave me comfort and I could bear the shame and cruel treatment." 
continued





--



The most haunting, devastating, barely listenable (which is why I regularly listen to it, and use it as a call to prayer and honesty)song I know is by Michael Knott, madman-genius-Christian of the voluminous catalog...whether under his own name, Lifesavers Underground, LSU, Cush...
Here's the song:
--------------------------------------------------------------------------------
Double

you're sittin' there wondering why is it like this
and the whole world's crazy and the earth is sick
and someone's yelling from the bathroom door
the toilet's overflowing on the floor
and the one by the phone 
says i cannot hear
while the one by the jukebox spills his beer
and the man on the pinball hits sixteen mil
someone ducks behind the counter to pop a pill
and you reach in your pocket to see if there's more
and the biggest bill falls so you're left with four
and you're too gone to look but you still try
then you see it in the hand of a great big guy
who looks just like he'd kill you fast
and you think for a minute
you let it pass

and the stool falls over when you set back down
it bumps a mean pool shooter from across the town
he misses his shot - it's all on you
and with your last four bucks you know what you'll do
sorry man can i buy you a drink
and he shakes his head and says, make it a double

the next thing you know you wake up at home
and the little one there won't leave you alone
she's awake and hungry
she needs some potty help
and you remember what happened last time she tried it by herself
and your wife says hurry, we're late for church
and you can barely see
and your head still hurts
and the preacher starts preaching
and you feel remorse
he's got five little kids and a big divorce
and your wife looks down and says she don't know how
he's been her guiding light for ten years now
and his marriage is over, it's barely alive
and how in the world will ours ever survive?



The juxtaposing of "church"world and "real world" is too close for comfort...and offers little; as does a pastor's divorce. The sharing and prayer time after the stunned silence that song creates would inevitably be life-changing... BUT is this version ready for church? Note the slight (but HUGE) Lyrics change: 

--
"I Still Haven't Found What I'm Looking For":


"There has never been a more concise theology of redemption, atonement and the substitutionary death of Christ. No clearer proclamation of theGospel has ever sold so many copies...But he hasn't found what he is lookingfor. I remember speaking in Dublin and seeing this rather exuberant Christian atthe front of the hall. I began my address by asking had anyone found what they were looking for. "Amen brother. Yes Hallelujah!" I am not sure how my dearbrother came to earth as he discovered that for the next hour I was exposing that to have found what we are looking for has nothing to do with BiblicalChristianity...So my conclusion is that U2's I Still Haven't Found What I Am Looking For is probably the best hymn written in this century, it has the theology of the cross but is centred in the reality of a fallen humanity and i sabout striving towards a better man and a better world" (Rev Setve Stockman, read it
all
)

So why do Christians feel they have to change the lyric to sing it in church?:

 think Bono said it best, when he exclaimed,“You broke the bonds and you loosed the chainscarried the cross of my shame, of my shame.You know I believe it.“But I still haven’t found what I’m looking for.”
Said what best Mike? He didn’t say anything!I mean, that doesn’t make any sense does it?Jesus is what we’re looking for. Right?
Well, yes.
I remember a particular chapel service at my Christian high school,when a worship band came and sang this song.It was terribly cool at that time to sing a U2 song for worship too,but when it came time to sing the refrain after that verse,they cleverly changed the lyrics to,“and now I have found, what I’m looking for!”It was quite a moment too. Hands going up all over the place,people shouting, flags waving, it was totally amazing.And I remember pumping my fist, and thinking, “yeah! That’s right.What does Bono know? How could he talk about Jesus and thensay that he still hasn’t found what he’s looking for?Not me! I’ve found what I’m looking for! I’m not still searching,I’m not still looking….right?
Well, yes and no.
Ten years ago I thought U2 was trying to say that Jesus wasn’t really the answer.Now, I’m starting to see that they just understood something that I didn’t.You see, I think Bono was simply reiterating something that theologians havebeen writing about for centuries. He wasn’t making blasphemous statementsas much as he was poeticizing what is commonly referred to as,“the already and the not yet.”And you know, I’d say it might just be the most difficult truth that a Christianwill ever have to wrestle with.The fact that we already have what we’re looking for,and in the same moment, haven’t yet received it,isn’t so easily reconciled as one would hope.   link















Once, church, we did complaints/laments colored markers on posterboard.
Photos here, click twice to read and weep...and laugh!:




But most of us do it less officially, and more often,...in prayer, even if unarticulated/wordless.

Complaints/laments/questions have to surface somewhere.  So we might as well be honest andelevate them. pray them post them, sing them....prophetically write them on subway walls or church halls.

The
 movement, let along the psalms of lament,

suggests that an outlet must be found, and can be not only threrapeutic/healing, but evangelistic/missional.

N.T. Wright on Psalms: "some people are so wicked that we simply must wish judgment upon them" We also did this, after a reading of Psalm 22..


We watched this, it's on Moodle:

Sermon preached on Sunday, February 6th, by Dr. Leonard Sweet at the Marble Collegiate Church in New York City. 
-------------------------------------------- 

Temple Tantrum continued:



three new signs/symbols to help with the discussion below on Matthew 21:





-INTERCALATION/SANDWICHING
-DOUBLE PASTE
-HEMISTICHE



INTERCALATION is a "sandwiching" technique. where a story/theme is told/repeated at the beginning and ened of a section, suggesting that if a different story appears in between, it too is related thematically.  We looked at  this outline of Mark 11:

CURSING OF FIG FREE
CLEANSING OF THE TEMPLE
CURSING OF THE FIG TREE


We discussed how the cursing of the fig tree was Jesus' commentary of nationalism/racism/prejudice, because fig trees are often a symbol of national Israel.  That the fig  tree cursing story is "cut in  two" by the inserting/"intercalating" of the temple cleansing, suggested that Jesus action in the temple was also commentary on prejuidice...which become more obvious when we realize the moneychangers and dovesellers are set up in the "court of the Gentiles," which kept the temple from being a "house of prayer FOR ALL NATIONS (GENTILES).

This theme becomes even more clear when we note that Jesus  statement was a quote from Isaiah 56:68, and the context there (of course) is against prejudice in the temple.


double paste: Often, two Scriptures/texts are combined into a new one. Ex. : Jesus says “My house shall be a house of prayer for all nations, but you have made it a den of thieves.” The first clause (before the comma) is from Isaiah 56:6-8, and the second is from Jeremiah 7:11  
 

hemistiche/ellipsis: when the last section of a well-known phrase is omitted foremphasis: Matthew says "My house shall be a house of prayer......," intentionally
leaving out
the "...for all nations" clause.



=

the money changers  were in the Gentile courts of the temple..Jesus' action opened up the plazaso that Gentiles could pray."  -Kraybill, Upside Down Kingdom, p. 151.
-----




--

FOR ALL THE NATIONS: BY RAY VANDER LAAN:

 Through the prophet Isaiah, God spoke of the Temple as ?a house of prayer for all the nations? (Isa. 56:7). The Temple represented his presence among his people, and he wanted all believers to have access to him.
Even during the Old Testament era, God spoke specifically about allowing non-Jewish people to his Temple: ?And foreigners who bind themselves to the Lord ? these I will bring to my holy mountain and give them joy in my house of prayer? (Isa. 56:7).
Unfortunately, the Temple authorities of Jesus? day forgot God?s desire for all people to worship freely at the Temple. Moneychangers had settled into the Gentile court, along with those who sold sacrificial animals and other religious merchandise. Their activities probably disrupted the Gentiles trying to worship there.
When Jesus entered the Temple area, he cleared the court of these moneychangers and vendors. Today, we often attribute his anger to the fact that they turned the temple area into a business enterprise. But Jesus was probably angry for another reason as well.
As he drove out the vendors, Jesus quoted the passage from Isaiah, ?Is it not written: ?My house will be called a house of prayer for all nations??? The vendors had been inconsiderate of Gentile believers. Their willingness to disrupt Gentile worship and prayers reflected a callous attitude of indifference toward the spiritual needs of Gentiles.
Through his anger and actions, Jesus reminded everyone nearby that God cared for Jew and Gentile alike. He showed his followers that God?s Temple was to be a holy place of prayer and worship for all believers. - Van Der Laan

---



--
Excerpts from a good Andreana Reale article in which she sheds light on Palm Sunday and theTemple Tantrum:

,, Jesus’ entrance into Jerusalem actually echoes a custom that would have been familiar to people living in the Greco-Roman world, when the gospels were written.
Simon Maccabeus was a Jewish general who was part of the Maccabean Revolt that occurred two centuries before Christ, which liberated the Jewish people from Greek rule. Maccabeus entered Jerusalem with praise and palm leaves—making a beeline to the Temple to have it ritually cleansed from all the idol worship that was taking place. With the Jewish people now bearing the brunt of yet another foreign ruler (this time the Romans), Jesus’ parade into Jerusalem—complete with praise and palm leaves—was a strong claim that He was the leader who would liberate the people.
Except that in this case, Jesus isn’t riding a military horse, but a humble donkey. How triumphant is Jesus’ “triumphant entry”—on a donkey He doesn’t own, surrounded by peasants from the countryside, approaching a bunch of Jews who want to kill Him?
And so He enters the Temple. In the Greco-Roman world, the classic “triumphant entry” was usually followed by some sort of ritual—making a sacrifice at the Temple, for example, as was the legendary case of Alexander the Great. Jesus’ “ritual” was to attempt to drive out those making a profit in the Temple.
The chaotic commerce taking place—entrepreneurs selling birds and animals as well as wine, oil and salt for use in Temple sacrifices—epitomized much more than general disrespect. It also symbolised a whole system that was founded on oppression and injustice.
In Matthew, Mark and John, for example, Jesus chose specifically to overturn the tables of the pigeon sellers, since these were the staple commodities that marginalised people like women and lepers used to be made ritually clean by the system. Perhaps it was this system that Jesus was referring to when He accused the people of making the Temple “a den of robbers” (Mt 21.13; Mk 11.17; Lk 19.46).
Andreana Reale



--


So Jesus is intertexting and ddouble pasting two Scriptures  and making a new one.
But he leaves out the most important part "FOR ALL NATIONS"...which means he is hemistiching and making that phrase even more significant by it's absence,
-----



"If anyone says to this mountain, 'Go throw yourself into the sea, and does not doubt in his heart but believes that what he says will happen, it will be done.'  (Mark 11:23). If you want to be charismatic about it, you can pretend this refers to the mountain of your circumstances--but that is taking the passage out of context.  Jesus was not referring to the mountain of circumstances.  When he referred to 'this mountain,' I believe (based in part on Zech  4:6-9) that he was looking at the Temple Mount, and indicating that "the mountain on which the temple sits is going to be removed, referring to its destruction by the Romans..

Much of what Jesus said was intended to clue people in to the fact that the religous system of the day would be overthrown, but we miss much if it because we Americanize it, making it say what we want it to say,  We turn the parables into fables or moral stories instead of living prophecies  that pertain as much to us as to the audience that first heard them."
-Steve Gray, "When The KIngdom Comes," p..31

“Indeed, read in its immediate context, Jesus’ subsequent instruction to the disciples, ‘Truly I tell you, if you say to this mountain..’ can refer only to the mountain on which the temple is built!... For him, the time of the temple is no more.” 

"The word about the mountain being cast into the sea.....spoken in Jerusalem, would naturallly refer to the Temple mount.  The saying is not simply a miscellaneous comment on how prayer and faith can do such things as curse fig trees.  It is a very specific word of judgement: the Temple mountain is, figuratively speaking, to be taken up and cast into the sea."
 -N,T. Wright,  "Jesus and the Victory of God," p.422 

see also:



By intercalating the story of the cursing of the fig tree within that of Jesus' obstruction of the normal activity of the temple, Mark interprets Jesus' action in the temple not merely as its cleansing but its cursing. For him, the time of the temple is no more, for it has lost its fecundity. Indeed , read in its immediate context, Jesus' subsequent instruction to the disciples, "Truly I tell you, if you say to this mountain, 'Be taken up and thrown into the sea'" can refer only to the mountain on which the temple is built!

What is Jesus' concern with the temple? Why does he regard it as extraneous to God's purpose?
Hints may be found in the mixed citation of Mark 11:17, part of which derives from Isaiah 56:7, the other from 11:7. Intended as a house of prayer for all the nations, the temple has been transformed by the Jewish leaders in Jerusalem into a den of brigands. That is, the temple has been perverted in favor of both socioreligious aims (the exclusion of Gentiles as potential recipients of divine reconciliation) and politico-economic purposes (legitimizing and
consolidating the power of the chief priests, whose teaching might be realized even in the plundering of even a poor widow's livelihood-cf 12:41-44)....

...In 12:10-11, Jesus uses temple imagery from Psalm 118 to refer to his own rejection and vindication, and in the process, documents his expectation of a new temple, inclusive of 'others' (12:9, Gentiles?) This is the community of his disciples.
-John T, Carroll and Joel B. Green, "The Death of Jesus in Early Christianity," p. 32-33


FIG TREE: FOLLOW SCRIPTURES WHERE IT IS A SYMBOL OF NATIONIAL ISRAEL/jERUSALEM/GOD'S BOUNDED SET:
=




INTERTEXTUALITY OR HYPERLINKING 








Fig Tree:
s to the significance of this passage and what it means, the answer to that is again found in the chronological setting and in understanding how a fig tree is often used symbolically to represent Israel in the Scriptures. First of all, chronologically, Jesus had just arrived at Jerusalem amid great fanfare and great expectations, but then proceeds to cleanse the Temple and curse the barren fig tree. Both had significance as to the spiritual condition of Israel. With His cleansing of the Temple and His criticism of the worship that was going on there (Matthew 21:13Mark 11:17), Jesus was effectively denouncing Israel’s worship of God. With the cursing of the fig tree, He was symbolically denouncing Israel as a nation and, in a sense, even denouncing unfruitful “Christians” (that is, people who profess to be Christian but have no evidence of a relationship with Christ).
The presence of a fruitful fig tree was considered to be a symbol of blessing and prosperity for the nation of Israel. Likewise, the absence or death of a fig tree would symbolize judgment and rejection. Symbolically, the fig tree represented the spiritual deadness of Israel, who while very religious outwardly with all the sacrifices and ceremonies, were spiritually barren because of their sins. By cleansing the Temple and cursing the fig tree, causing it to whither and die, Jesus was pronouncing His coming judgment of Israel and demonstrating His power to carry it out. It also teaches the principle that religious profession and observance are not enough to guarantee salvation, unless there is the fruit of genuine salvation evidenced in the life of the person. James would later echo this truth when he wrote that “faith without works is deadt also teaches the principle that religious profession and observance are not enough to guarantee salvation, unless there is the fruit of genuine salvation evidenced in the life of the person. James would later echo this truth when he wrote that “faith without works is dead” (James 2:26). The lesson of the fig tree is that we should bear spiritual fruit (Galatians 5:22-23), not just give an appearance of religiosity. God judges fruitlessness, and expects that those who have a relationship with Him will “bear much fruit” ( LINK



it's a sign

As Ted Baxter used to to say, "It all started




 at a 5, 000 watt radio station in Fresno,  Californiua..."

Well, what you are about to see all started with a slideshow of 50 or so funny signs
 (typos, bad translations, double entendres, non-sequiturs, headscratchers etc) from around the world;  to accompany my teaching for church, and  at camp on the Seven Signs of Jesus in John's Gospel.

It has now become multiple photo albums on Facebook.

Ted Baxter would be proud; Many were taken right here in Fresno, California

Enjoy, and keep 'em coming!

Links below, here you go:
- See more at: http://davewainscott.blogspot.com/2012/04/its-sign.html#sthash.QKec2TTh.dpuf

 

  INTERTEXTUALITY OR HYPERLINKING 




cross-referencing, sccripture quoting  or referencing another scripture.    Example: Jesus quotes Isaiah 56: "My house will be a house of prayer for all nations."

his means one text quotes another text.  When both texts are biblical, this is often called cross-referencing.  When we get into today's theme, we;ll see intertexting between The Ten Commandments (OT) and The Sermon on the Mount (NT)
One of Chris Harrison's projects is called "Visualizing the Bible":
 


"Christoph Römhild sent me his interesting biblical cross-references data set. This lead to the first of three visualizations. Intrigued by the complexity of the Bible, I derived a new data set by parsing the King James Bible and extracting people and places. One of the resulting visualizations is a biblical social network. The other visualization shows how people and places are distributed throughout the text."  Chris Harrison-

But why should I tell you when I can show you?:


"The bar graph that runs along the bottom represents all of the chapters in the Bible. Books alternate in color between white and light gray. The length of each bar denotes the number of verses in the chapter. Each of the 63,779 cross references found in the Bible is depicted by a single arc - the color corresponds to the distance between the two chapters, creating a rainbow-like effect." .More info about this chart, and charts of the Bible as a social network  here.



NOTE: Sometimes the text "intertexted" to is from another text or genre.

Visualizing the Bible

Chris Harrison and Christoph Römhild came up with this graphic, which I often project in Bible classes when talking about structure, chiasm and inclusio. Often the students have heard about this; having googled it under "Bible lights."

"The bar graph that runs along the bottom represents all of the chapters in the Bible. Books alternate in color between white and light gray. The length of each bar denotes the number of verses in the chapter. Each of the 63,779 cross references found in the Bible is depicted by a single arc - the color corresponds to the distance between the two chapters, creating a rainbow-like effect. "
LINK (Click to learn more, enlarge, see more examples, or order a copy)
- See more at: http://davewainscott.blogspot.com/2010/01/visualizing-bible.html#sthash.8mZ0FAsA.dpuf

Visualizing the Bible

Chris Harrison and Christoph Römhild came up with this graphic, which I often project in Bible classes when talking about structure, chiasm and inclusio. Often the students have heard about this; having googled it under "Bible lights."

"The bar graph that runs along the bottom represents all of the chapters in the Bible. Books alternate in color between white and light gray. The length of each bar denotes the number of verses in the chapter. Each of the 63,779 cross references found in the Bible is depicted by a single arc - the color corresponds to the distance between the two chapters, creating a rainbow-like effect. "
LINK (Click to learn more, enlarge, see more examples, or order a copy)
- See more at: http://davewainscott.blogspot.com/2010/01/visualizing-bible.html#sthash.8mZ0FAsA.dpuf
Chris Harrison and Christoph Römhild came up with this graphic, which I often project in Bible classes when talking about structure, chiasm and inclusio. Often the students have heard about this; having googled it under "Bible lights."

"The bar graph that runs along the bottom represents all of the chapters in the Bible. Books alternate in color between white and light gray. The length of each bar denotes the number of verses in the chapter. Each of the 63,779 cross references found in the Bible is depicted by a single arc - the color corresponds to the distance between the two chapters, creating a rainbow-like effect. "
LINK (Click to learn more, enlarge, see more examples, or order a copy)Christianity Today says"the two became enthralled with elegantly showing the interconnected nature of Scripture.. The graph won an honorable mention in the 2008 International Science and Engineering Visualization Challenge, sponsored by the National Science Foundation and Science journal.'


Pastor D.J. Criner
Sometimes in a Bible class, I will leave the room for five minutes,
and challenge the students to practice presenting anything they've learned.
It's totally up to them: they can teach it, one person can present etc.

Sometimes I am even brave/dumb enough to say they can choose someone to impersonate (roast/toast) me and my style.

Alex did a great job tonight!
Remember I told you that one night
 the delightful and daring Pastor D.J. Criner (North Fresno Campus Pastor, and Pastor of Saint Rest Baptist Church)  the was chosen for that impersonation option (:

It was caught on video ...
video
I guess I say ":awesome" a lot.





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