Pastorum Live 2012

With just a bit of time to spare I've made it to the Pastorum Live conference. Any other forumites here and checking the forums? Wink

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Mark Smith

Looking forward to your report. Remember to listen quickly!

TCBlack

On the Fly...

Craig Evans | DSS and NT Christology

On the fly Summary:

References specifically to 4Q246, 4Q521, 11Q13, 4Q285, And ___ The war scroll. The DSS helps to identify the reality that the eschatalogical Messiah was expected as the son of God with Divine power and can forgive sins.

Don't be strangers to the scrolls. Become acquainted with them. Ignore the sensationalism, but get to know them better.

TCBlack

https://community.logos.com/discussion/comment/373318#Comment_373318

On the fly: Craig Keener (amidst technological problems) spoke convincingly and rapidly through several passages illustrating the need to delve deeply into the culture and history as well as the text (along with the text.)

On the fly: I took better notes for Eckhard Schnabel...

Dr. Eckhard Schabel pointed to the ancient cultural difficulties of establishing a new deity within the city limits. This provides a very insightful look into Paul's Athenian speech in Acts 17. He upholds that it was not an evangelical meeting but rather a hearing. Thus Paul points to the altar of the unknown god in order to legitimize his ability to proclaim Christ.

My God is everywhere
My God does not need a temple
My God is already attempted to be worshiped by you: (The unknown God)
My God made the calendar (v26)

Paul is telling the council that they did not need to get involved.

But once a missionary always a missionary so Paul goes on to proclaim the Resurrection.

David Housholder

https://community.logos.com/discussion/comment/373354#Comment_373354

Have you heard whether there will be any means for evaluation comments on Pastorum Live?

Dave

Exen

https://community.logos.com/discussion/comment/373354#Comment_373354

I also attended. It seems this is the place for sharing notes - here's mine (wish I could have typed faster). Many are notes to myself. I didn't take notes for every speaker, but most. My absolute favorites were Mark Strauss, Eckhard Schnabel, John Walton, Roy Ciampa, and Dr. Te-Le Lau.

Craig Evans: Dead Sea Scrolls and NT Christology

4Q.246 = 4th cave, Qumran, document 246

11Q.13 (Melchizedek): commentary on Isaiah 61:1-3. Ascribes lordship to Melchizedek: overtaking Satan, forgiving sins, etc.

* * * * * * *

Craig Keener: Across Cultures, Across Centuries

Wells were possible meeting points for mates. Samaritan woman replies to Jesus: "I'm not married". Implications abound.

Head coverings:
Married women kept hair uncovered
Married women covered hair so only their husbands could see

Various colors = symbols. More expensive colors were nearest the ark, potentially.

Acacia wood very available and practical in Sinai desert.

Respectable people did not respect shepherds.

Mourning customs:

"Let the dead bury their dead"

When someone died, mourners were gathered immediately. Two mourners were required even for the poorest person.

There was a procession to the tomb. Immediately. Woman or mother walked in front of the bier.

Family sad and mourned seven days "sitting shiva", while others came to comfort them. This is why Mary and Martha met with Jesus separately - they had guests to entertain at home for the funeral.

"Let the dead bury their dead". Attestations: possibly a Semitic figure of speech e.g., wait for my father to die.

Second possibility: not for the first burial, but the second burial. Body would be left to decompose for a year then come back and take the bones to the ossuary and put it in the wall. This is the secondary burial. In which case, he's asking for as much as a year's delay.

The son burying his father was something good. Failing to do so would be very shameful. This has to do with honoring father and mother.

Herodias was a princess. She refused to be married to a polygamist. So Antipas decided he would have to divorce his first wife.

Josephus has more details on the event.

* * * * * * *

Eckhard Schnabel: Paul in Athens

No reference to Jesus or call to repentance in Paul's speech. No gospel in the speech.

Paul argued in the synagogue with the Jews and devout persons.

Shows Jewish presence in Athens.

Herod the Great financed certain building projects in Athens so much so that the Athenians erected some statues to Herod the Great. Not found but attested to.

Paul preached the gospel about Jesus and the resurrection at the areopagus and in the market place.

Epicurean and Stoic philosophers disagreed with Paul. Spoke with everyone who would listen.

Perhaps Paul was presenting new divinities. Perhaps thought of Jesus and Resurrection as a personification.

Athenians take Paul to areopagus to clarify whether Paul is introducing foreign deities.

What was the council of the areopagus? How did they introduce gods into Athens?

Areopagus council functioned more and more as a city council. These kept the traditions. To introduce another god, you need real estate for temples, integration into the festival calendar, processions, priesthoods. In other words, it was difficult to introduce new deities into the city for these reasons.

Decree found in Athens: the king shall set the boundaries. No one shall take the temples or move the stones without the council of the demos.

Josephus relates that one was put to death by the Athenians because someone convicted her of introducing foreign gods. This was the penalty for such introductions.

The seriousness of what Paul was doing: e.g., the introduction of a deity. Perhaps why he appeals to what they already had - the Unknown God.

Athenians had an inscription of a decree permitting the Citians to found a temple of Aphrodite in Athens. It was put to a vote - needs to be voted on by the council, within the assembly. It needed to be introduced to the civilians and in the council the demos could present different ideas before it was put to a vote. Very formal, a plot of land given. This is from IG II.2 377

Paul appeals to the god being already known. Does not need a temple, already ever present. Authority does not need to be involved. Something new and old.

Jews were the only group allowed to meet every week. Why he appealed to the jewishness of the message - he needs nothing new and does not need any involvement of authorities.

Some scholars find Paul's speech as a stoic speech (from Paul).

convictions of stoic philosophers found in Paul's speech:

1)    believed the gods were immortal. Prove gods exist, then elucidate the nature, and how they take care of humans.
2)    Stoics referred to the gods as a diverse plurality and singular
3)    understanding of god was pantheistic. Substance of god was the entire world: near you, with you, in you.
4)    believed in the providence of the divine. Believed the gods ruled the world by their providence. Also agreement with Epicureans who believed the gods did not only live in the temples. Rejected sacrifices with gods - agree with Paul on these. Paul also rejects pagan theology. Paul shows how the gods are really just the one true God. Paul states that god is not far from each one of us - implying that they do not know God at all. Challenges their polytheistic thinking.

* * * * * * *

Mark Futato: Structure and meaning

Basic structures:

Linear: A, B, C

Parallel: A, B, C, A', B', C'

A, B, C, A', B', C', D'

Symmetric/Concentric/Chiastic: A, B, C, B', A'

* * * * * * *

John Walton: Preaching from the OT Narrative

Excellent guy.

"The Bible Story Handbook"

* * * * * * *

Richard S. Briggs: The Old Testament Vision of a Wise Reader of Scripture

Good guy.

* * * * * * *

Scott McKnight: The Sermon on the Mount as Gospel

Central question of the NT: who is Jesus? > how am I saved? Evangelism in the NT is essentially hermeneutics.

Sermon:

Facets of Ministry of Jesus: teaching in their synagogues, preaching gospel, healing sicknesses.

1)    to read the sermon aright, one must begin earlier and read it in context later. See it as a declaration of the message and vision of ethics involved with Jesus himself.
2)    The sermon articulates Jesus' kingdom vision for how God's people are to live.
3)    The sermon operates with a Christology. The Christology is a new-Moses Christology.
4)    The sermon can be reduced to the word 'more' or 'excess'. The more leads to the question: who does Jesus think he is?
5)    ???

* * * * * * *
DAY 2

Warren Carter: Cross purposes: following Jesus in the Roman Empire

Roman empire was the foreground for the NT/early Christian world. Rome controlled most of the territory of the known world - they were not the backdrop.

Jesus dies on a Roman cross. You end up on the cross because you're perceived to be a danger to the Roman authorities, a danger to the way they structure the world and exercise power.

No empire-wide persecution of Christians until the 3rd century.

Honor the emperor: 1Peter 2:17. What did this mean?

Points:
Reading the NT in context of Empire
Paying attention to societal vision: what sort of world? Practices?
Recognizing negotiation is multi-faceted/overlapping; conflict -> accommodation
Gospel commitments

* * * * * * *

Mark Strauss: use and abuse of biblical languages in teaching and preaching

"A little Greek is a dangerous thing"

1)    Don't use the power of "the Greek/Hebrew says..." to gain authority over your congregation. What often follows is wrong
2)    A suggestion: when preaching, only refer to the original languages when it provides insight that cannot be seen in an English translation.
3)    Authority lies in the message of the text, not the "hidden meanings" of individual Greek or Hebrew words.
4)    Words always function in dynamic interplay with other words in "speech acts" or "utterances." Sentences and clauses have priority over words. Where beginning Greek ends, exegesis begins.

Word study fallacies are by far the most abused aspect of original language use.

Basic principles of lexical semantics:
1)    words generally have a semantic range, not one all-encompassing "meaning". Words are nearly never the literal meaning. Almost never correct to say "literal meaning".
2)    Context determines which "sense" the author intended to give the word.
3)    Words normally have only one "sense" in any particular context (unless a pun is intended).
4)    the meaning of words often changes over time
    the priority of synchronic over diachronic word studies
    the need for periodic revision in the Bible translations

5) etymology (the history of the word) is not a reliable guide to meaning
    etymology sometimes works:
        a. underwear = worn under clothing
        b Ekballo = "cast (ballo) out(ek)"
    Etymology is unreliable as a guide to meaning
        a. component parts: pineapple, outstanding, sophomore, understand,             undertake, quarterback
        b. historical derivations
        Monday, Sunday
        September, October, November, December
Conclusion: the meaning of a word is determined by its
    contemporary semantic range
    (what the word can mean)

    1. the "literal" or single meaning fallacy

For God so loved the world... the Gk loves have a huge range
Many of the "love" words function synonymously

    2. The etymological fallacy
the fallacy that the words roots or words tell its meaning
parakletos: para "alongside" kaleo "called" nope!

    3. Anachronistic fallacy

    4. the "all inclusive meaning" fallacy = Amplified Bible

1.    Remember meaning is determined by its semantic range and context not word roots
2.    as a rule study sentences over words
3.    read for the contextual sense not a hidden meaning
4.    use reliable lexicons not word study books
5.    compare various English version
6.    check the better commentaries

D. A. Carson "Exegetical Fallacies"
Moses Silva, "Biblical Words and their meaning"

Peter Cotterell and "Linguistics and biblical interpretations"

* * * * * * *

Bob Yarbrough: Gleaning from the Greek: wresting or reading?

Easy to misrepresent when:

Can't actually read the OL

deep desire to advance God's word to fullest measure

Claims about the Bible based on OL not necessarily accurate or true and easy to over-interpret

Reading:
Occurs when you scan a verse or passage in the Gk and do not translate each word into an English definition but rather intuit what the writer sought to communicate in some semblance of the linguistic, cultural, and ideological form utilized by the writer.

* * * * * * *

Nick Perrin: Jesus, the Kingdom and the Church

Gk word "daily" in Lord's Prayer (apouzion) is not found in relative Gk literature, somewhat unsure of what it means. Possibly "future" bread? Eschatological banquet?

* * * * * * *

Roy Ciampa: Hermeneutics and Power: Biblical interpretation that hurts or heals.

St. Augustine "On Christian Doctrine": "Whoever, then, thinks that he understands the Holy Scriptures, or any part of them, but puts such an interpretation upon them as does not tend to build up this twofold love of God and our neighbor, does not yet understand them as he ought. If, on the other hand, a man draws a meaning from them that may be used for the building up of love, even though he does not happen upon the precise meaning which the author whom he reads intended to express in that place, his error is not pernicious, and he is wholly clear from the charge of deception."

Pillar commentary talks about 1 Cor and is good...?

1 Cor 14:34-35: women much younger. Significant?

Fantastic guy.

How to study: study the socio-cultural background with an eye for asymmetrical relationships of power.

Read introductory material on each book...

Think about your own social context and various ways your interpretation of the text might change what it says

Take time to critique your own initial interpretation and ask if it would cause anyone disservice

Take time to think not only about how you expect your message to be applied

* * * * * * *

Jonathan Pennington: Revelation and Identification: the two pillars of applying biblical narratives

Revelation - What does this story reveal about God's character, ways, values, and plans?

Identification - What models (good and bad) does this story provide?
    Virtues and vices
    Heart attitudes and values
    Beliefs and behaviors

* * * * * * *

David Garland: Twists and Turns in Jesus' Parables in Luke

The pharisee and the tax collector changes spots in modern times. We feel bad for the tax collector - we say "thank you God that I'm not like those pharisees"

Pharisee is the gold standard. You can find likewise prayers of the pharisee in the psalms. Not a bad prayer, attributes good qualities to God. Reveals that he takes his religion seriously - fasts twice a week. Tithes. He makes no request to God - doesn't think he needs anything from God. Thinks his religious accomplishments can be cashed in. Afterword, judges those around.

The tax collector has sided with the Romans. He was a cheat. Hated by many. Knows this. Stands away from the crowd, accepts the pharisees verdict, considers himself unworthy to be with his people. Knew he was sinful. "Have mercy on me".

Good guy

* * * * * * *

Dan Doriani: The four questions people ask (and pastors must answer)

1)    What should I do?
2)    What should I be?
3)    Where should we go?
4)    With many competing truth claims, how can we distinguish right from wrong?

* * * * * * *

Dr. Te-Le Lau: Ephesians, a manifesto for the church

Central message of Ephesians: peace and unity under the headship of Christ

Under this central message, Ephesians then describes the essence of the church

Political character of Ephesians:

Definition of political: a field of activity which concerns the allocation and determination of values, resources, power and status both within a community under some form of governance and between the community and some other wider context.

This really runs counter to modern notions. In the ancient world, many of these aspects were put under the same umbrella.

Topics of Ephesians:
reconciliation of Jews and gentiles (2:11-22)
Call for communal unity (4:1-16)
Ethical injunctions (4:17-5:20)
Household codes (5:21-6:9)
Warfare (6:10-20)

language of Ephesians is similar to the concepts in Roman documents:

Peace, unity, citizenship, fellow citizens, reconciliations, foreigner, alien, assembly.

Frame of Reference:

Different political structures: greco-roman city vis-à-vis the church.

Similarities:

Activities that constitute the political are similar

the household forms the fundamental unit of both the Greco-Roman city and the church

church in Ephesians does not refer to a local church but to a heavenly assembly gathered around the throne of Christ, comparable to a kingdom.

Just as kingdoms wage war, so does the church

Just as kingdoms are the house of the king, so the church is the house of God

Just as kingdoms do X, so does the church do X

Merging of politics and religion

Ephesians is not just a political letter, it is a politico-religious letter.

Unlike present day America, the categories of political and religious cannot be easily separated in antiquity.

Romans want to go to war? Priests do sacrifice and then divination.

Implications of the political character of Ephesians:

is Ephesians a polemic against Caesar or the Roman Empire? Probably not.

Ephesians functions as a manifesto (politeia) for the church.

e.g.: Instead of Caesar as the son of God, Jesus is the Son of God - not necessarily the best way to read Ephesians
instead of functioning as an anti-Roman polemic, structures and suggests that it functions as a manifesto for the church.

Meaning of politeia

Can mean 'formal constitution' e.g., Aristotle, "Athenian Constitution"

More broadly understood as the social customs, habits, and history that define the manner of life, identity and soul of a city. Eg., found in fragments of other constitutions collected by Aristotle.

Central Premise of the Manifesto

This is a politico-religious document within the framework of Christ's supreme rule

Establishment of cosmic peace and reconciliations under the headship of Christ: Eph 1:9-10

Central theme ties many sections of Ephesians together: Doctrinal (1:3-3:21); Ethical (4:1-6:20)

Function of the manifesto:

foundational narrative of the church - as a manifesto, Ephesians provides a foundational narrative for the church

Examples of foundational narratives: Plato "Republic". Socrates talks about the need for a city to have its foundation story

Dio Chrysostom (Or. 39.2)

Ephesians establishes a foundational narrative of the church

Chosen before the foundation of the world (1:4) - traces beginning not to foundation of a local church, but to Christ

Importance of the Christ event
    Vertical reconciliation (2:1-10)
    Horizontal reconciliation (2:11-22)
    cuts across boundaries

As a manifesto, Ephesians provides instructions on how the church is to conduct itself (the ethos)

Major sections of Eph 4-6 contain ethical instructions

Primary focus of the ethical instructions is to maintain unity of the church

examples:
Speaking the truth (4:25)
in your anger, do not sing (4:26)
sharing with those in need (4:28)
walk in the way of love (5:1)
household codes (5:21-6:9)

Purpose of the church:

To proclaim the reality and wisdom of God's plan of reconciliation to the spiritual beings

Worship and praise of God

Praise of his glory (1:3-14)

As a manifesto, Ephesians frames the present lives of believers as a battle against evil spiritual forces

Spiritual warfare should not just be understood in individualistic categories
    Cosmic dimensions
    Corporate dimension

Warfare of the church:

Corporate dimensions as seen in the armor of God
Truth, righteousness/justice, readiness for battle, faith, salvation, word of God (peace is central to going for warfare - warfare is against the unity of the church; able to stand against Satan).

As a manifesto, Ephesians describes the essence and should of the church within the larger framework of the cosmic...

* * * * * * *

Peter Enns: Exodus in Ancient and Christological Contexts

Battle: defeats chaos. Result: establishes cosmic order. Naming of the high god, establishing of the true king.

Cosmic batle in Exodus: Yahweh vs the gods of Egypt:

Pharaoh makes Israelites ('avad) "serve, worship" him

Yahweh has other ideas:
When you have brought the people out of Egypt, you will 'avad God on this mountain (3:12)

Let my son go so he may 'avad me (4:23)

Israel is liberated to serve God

Ex. 12:12 "...and I will bring judgment on all the gods of Egypt"

Red Sea as Cosmic battle re-enactment (Yahweh did it once and he can do it again)
    3rd day of creation: God divides the water and dry ground appears
    "stretch out your hand over the sea to divide the waters so that the Israelites can             go through the sea on dry ground"

Creation victory guarantees present here and now victory

Rebukes the demons (Mk 1:17) and water (4:41) - question is "Who is this?"

The Point:

Ancient context can inform the text's theological message

Ancient context can inform biblical theological trajectories

that trajectory can (and should) be carried over to preaching and teaching

* * * * * * *

Daniel Block: What pleases God? The Hebrew key to divine satisfaction (Deut 10:12-11:1)

1)    what does the text say?
2)    what does the text mean?
3)    what does the text mean to me?
4)    why does the text say it like that? (contextual, generic-rhetorical question)

The limits of the unit:

1)    the function of 10:1-11
2)    the elevated rhetorical style of 10:12-11:1
3)    the introductory (hebrew particle) "and now" - declarative
4)    the summary conclusion
5)    the rhetorical logic

Remove verse numbers.

Ted Weis

https://community.logos.com/discussion/comment/374767#Comment_374767

What a summary! Very informative. Thanks for taking the time and effort to share these notes.

Beloved Amodeo

https://community.logos.com/discussion/comment/374767#Comment_374767

It seems this is the place for sharing notes - here's mine

Welcome to forums Kyle and Bravo!!! esp. enjoyed Mark Strauss.

-Beloved

David Housholder

https://community.logos.com/discussion/comment/374831#Comment_374831

Attending Pastorum Live was like attending a banquet and being allowed to take home lots of takeout boxes to enjoy later. After returning home I was telling my wife (who would definitely want to come next time) about the sessions. I got up to the Wednesday morning break before she said it was time for a break and that we should back to it another time. She was getting overwhelmed.

There are some things I hope are addressed for any next such event.

1. The location was not an easy one for those of us from other places (Atlanta, Georgia, for me) as it is not close to major transportation nor to hotels that are affordably priced. Park Community was a fine venue otherwise.

2. Pre-confefrence information was quite limited. The registration information said the cost would cover (if I recall correctly) all conference materials. That turned out to be a name tag (page?) and a couple of handouts. The information did not specify if meals were included. The schedule on the website gave times on Tuesday for lunch and dinner but did not say if they were on our own or provided. The Wednesday schedule showed just lunch. It turned out we did have lunch provided each day by those great folks at Chick-fil-A.

3. We all were ready to come up for air after 7 sessions on Tuesday, still knowning we would be getting14 more on Wednesday. But other than for topic coherance, why begin Tuesday at 11:00 and end at 4:00 but go from 9:00 to 6:30 the second day? Would it have been possible to balance the two days?

4. It seemed that the presenters were not certain whether participants would receive (or had received in at least one case) the PowerPoint slides for each presentation. It would have helped if we could have had something in hand during or after sessions. There was a LOT to try to note down or remember.

5. I commented in the Proclaim section of the forum that I could not see the effectiveness of Proclaim. I only once got a relevant Bible link at an appropriate time. Not sure what happened there.

And now, let us return to our takeout boxes, open our Bibles and reference materials and search out the implications of what we've taken home. You are going to preach on Psalm 8 now, right?

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