LITERARY READING
Using the following outline, write a one sentence summary of each point and one question or observation about that point as it relates to your faith life.
I. Introduction (1:1-2:17)
II. The Ministry of the Apostle (3:1-4:6)
III. Hope and Suffering (4:7-5:11)
IV. Reconciliation (5:12-7:16)
V. The Collection for Jerusalem (8:1-9:15)
VI. Paul Defends His Ministry (10:1-12:13)
VII. Conclusion (12:14-13:13)
Or, using short concrete details from the text, attempt to recreate the Corinthian “story” as it is revealed in this letter (consider referring back to 1 Corinthians as well).
HISTORICAL READING
Why do you think this letter was written? What question(s) are addressed?
What implied political or social realities should we consider?
What can you learn about the relationships between the church at Corinth from this letter?
What can you learn about the apostle Paul, and his relationship with the Corinthians?
DEVOTIONAL READING
What does this letter have to say to the United States? To the global community?
What does this letter have to say to you? To your community or church?
What images or feelings come to mind as you read this letter?
Does anything remind you of past experiences or concerns of your own?
• What is the “thorn” in your life that continues to harass you (12:7)?
• What motives you most when you’re asked to make contributions for those in need (8-9)
• What worries you must when you think of death? What encourages you most? (5:1-10)
What would change in you if you took Paul’s words seriously? What would you be concerned about? What person or situation would you see differently than you see now?
LUTHERAN THEOLOGICAL READING
In what ways do you hear Paul’s words as law? What demands are being made on the Corinthians (and on us)? What judgments?
How does this text confront you with your own sins? (see 5:9-10; 6:14-7:1; 12:20-13:6)
In what ways do you hear Paul’s words as gospel? (see 1:3-5; 2:5-11; 3:7-11, 17-18; 4:6-14; 5:14-6:2; 7:9-11; 10:17-18; 17:8-10)
How do you hear God’s good news of forgiveness of your sins, of grace, of promise to be with you, of the gift of Christ Jesus given for you?
In what ways does 2 Corinthians point you or lead you to Christ?
Wednesday, September 30, 2009
1 Corinthians
LITERARY READING
Paul writes his letters within a literary framework typical of letters in his day. Understanding this framework can help us identify the main points of each letter. The Lutheran Study Bible and Commentaries provide outlines of each letter for you; however, before you turn to these sources, attempt to identify each section (by chapter and verse) and key themes in each.
Introduction:
Body:
Closing:
HISTORICAL READING
With the exception of Romans, each of Paul’s letters are written to churches that he helped start. The intent of Paul’s letters is to provide pastoral advice to practical situations the communities are facing. In the process, however, each letter reveals some historical background as well. As you read, make note of what you learn about each character and their relationship together.
The Church at Corinth:
Paul:
Other Characters:
The relationship between Paul and the Church:
Consider the following questions as they relate to 1 Thessalonians.
Why do you think this letter was written? What question(s) are addressed?
What implied political or social realities can shed light on this text?
DEVOTIONAL READING
Understanding the form and context of a text is important, but it’s also important to hear these letters as Scriptures speaking individually to us and our community. 1 Corinthians is God’s Word through Paul to the Church at Corinth, but it is also God’s Word through Paul to us.
What does this letter have to say to your world or your nation?
What does this letter have to say to you or your community?
What images or feelings come to mind as you read this letter? Do Paul’s words or the Corinthians’ concerns remind you of any past experiences or concerns of your own?
What would change in you if you took Paul’s words seriously? What would you be concerned about? What person or situation would you see differently than you see now?
LUTHERAN THEOLOGICAL READING
As Lutherans, “we come to our study with certain convictions, insights, and expectations that rise particularly from our Lutheran heritage.” Specifically, Lutherans understand Scripture to speak a word of both law and gospel and to show forth Christ.
In what ways do you hear Paul’s words as law? What demands are being made on the Corinthians (and on us)? What judgments?
How does 1 Corinthians confront you with your own sins?
In what ways do you hear Paul’s words as gospel?
How do you hear God’s good news of forgiveness of your sins, of grace, of promise to be with you, of the gift of Christ Jesus given for you?
In what ways does 1 Corinthians point you or lead you to Christ? How does this text prepare you for Christ?
Paul writes his letters within a literary framework typical of letters in his day. Understanding this framework can help us identify the main points of each letter. The Lutheran Study Bible and Commentaries provide outlines of each letter for you; however, before you turn to these sources, attempt to identify each section (by chapter and verse) and key themes in each.
Introduction:
Body:
Closing:
HISTORICAL READING
With the exception of Romans, each of Paul’s letters are written to churches that he helped start. The intent of Paul’s letters is to provide pastoral advice to practical situations the communities are facing. In the process, however, each letter reveals some historical background as well. As you read, make note of what you learn about each character and their relationship together.
The Church at Corinth:
Paul:
Other Characters:
The relationship between Paul and the Church:
Consider the following questions as they relate to 1 Thessalonians.
Why do you think this letter was written? What question(s) are addressed?
What implied political or social realities can shed light on this text?
DEVOTIONAL READING
Understanding the form and context of a text is important, but it’s also important to hear these letters as Scriptures speaking individually to us and our community. 1 Corinthians is God’s Word through Paul to the Church at Corinth, but it is also God’s Word through Paul to us.
What does this letter have to say to your world or your nation?
What does this letter have to say to you or your community?
What images or feelings come to mind as you read this letter? Do Paul’s words or the Corinthians’ concerns remind you of any past experiences or concerns of your own?
What would change in you if you took Paul’s words seriously? What would you be concerned about? What person or situation would you see differently than you see now?
LUTHERAN THEOLOGICAL READING
As Lutherans, “we come to our study with certain convictions, insights, and expectations that rise particularly from our Lutheran heritage.” Specifically, Lutherans understand Scripture to speak a word of both law and gospel and to show forth Christ.
In what ways do you hear Paul’s words as law? What demands are being made on the Corinthians (and on us)? What judgments?
How does 1 Corinthians confront you with your own sins?
In what ways do you hear Paul’s words as gospel?
How do you hear God’s good news of forgiveness of your sins, of grace, of promise to be with you, of the gift of Christ Jesus given for you?
In what ways does 1 Corinthians point you or lead you to Christ? How does this text prepare you for Christ?
Thursday, September 17, 2009
We're Back!! - Philemon
THE STRUCTURE OF THE LETTER
Just like we use certain conventions when writing letters today, Paul followed the typical pattern of letter writing for his day. This included an introduction, body, and conclusion. Many of the formal elements of Paul’s letters were very similar to their secular counterparts. However, Paul altered these conventions to fit the nature of his communication – for example, instead of the traditional salutation of the day, the Roman equivalent of “Sincerely,” Paul used the phrase “The grace of the Lord Jesus Christ.” This was also a clever play on words, since the traditional closing was “Karitas” (joy / happiness) and Paul wrote “Karis” (peace). A subtle change, indicating Paul’s grounding in Christ.
BACKGROUND INFORMATION
SLAVERY in Paul’s world was commonplace. Slaves probably represented between 25% and 50% of the Roman Empire’s population. It was so engrained in society that no one questioned slavery as an institution, even though there was some awareness of the inequity that existed. In the same way, we don’t question capitalism as an institution, even though we’re aware of the injustice it can cause. The only known community that did not practice slavery was the Essenes, who did so more as a matter of discipline than of moral objection – they also abstained from marriage and eating certain foods as a part of their discipline. In the same way that the Essenes would have never dreamed of condemning marriage as an institution, so they had nothing against slavery as such. People became slaves at birth (born to slave parents or exposed as infants), through capture (kidnapped by pirates or captured in war), or by selling themselves into slavery to pay debts. As a result, unlike slavery in North America or Egypt, Roman slavery represented more of a social class than an ethnic group. Many slaves were educated in order to be more useful to their masters, and if you walked by a slave on the street, you would likely be unable to tell them from an average citizen. While there are many parallels, it is important to distinguish ancient slavery from the horrible abuses of humanity practiced in more recent memory.
HOUSE CHURCHES in Early Christianity were the primary way that Christians gathered together. Extended families often lived together in one household, which, for the sake of family structure, as well as, in many cases, survival, was a major institution in the ancient world. Jewish synagogues, pagan mystery cults, and philosophical schools often gathered in houses as well. Usually, one fairly wealthy member of the community (whose house was large enough to host a gathering), donated the space, where, at appointed times, the community would gather for worship, prayer, teaching, and to receive the sacraments. This setting was especially important in areas where Christians were being persecuted, because it afforded them some anonymity and protection.
INTERESTING WORD PLAYS are used at a couple key points in Philemon. This fits with the overall character of the letter as a well crafted rhetorical argument. In verse 11, Paul refers to a change in Onesimus from “formely useless” to “useful”. In Greek, the name Onesimus (a common name for slaves) literally meant “useful.” Of double meaning here, however, is the fact that the words Paul uses here are achrestos and euchrestos, which would have been pronounced the same way as Christos (Christ). Therefore, this may also be a reference to Onesmius’ changed character before and after his baptism (alluded to in verse 10). Later, in verse 20, Paul also uses the word oninemi (to benefit or take joy in), the same root word from which Onesimus’ name comes.
REFLECTION QUESTIONS
• Philemon (and many of Paul’s letters) give us a model of Christian gratitude. Do you ever thank God for the people in your life? How do your prayers compare to Paul’s prayer for Philemon?
• Paul states that he could use his authority to get what he wants, but that he “would rather appeal to [Philemon] on the basis of love.” What do you take this to mean? Why does Paul approach the situation in this way? How does this inform current Lutheran conversations regarding “love of the neighbor”?
• Because of the rhetoric (use of persuasion) in this letter, most scholars agree that Paul leaves Philemon little choice in his actual action. Some scholars believe that this is manipulative and wrong, others point to an appropriate use of thoughtful reasoning. What do you think, and why?
• In verses 15-16, Paul speculates on a divine purpose in the disagreement (or even disobedience) between Philemon and Onesimus. Some people believe God causes every situation for a purpose. Others believe that God is at work within every situation to bring about good. Do you see a difference? Which do you think Paul is pointing to here? (See also Roman 8:28)
Just like we use certain conventions when writing letters today, Paul followed the typical pattern of letter writing for his day. This included an introduction, body, and conclusion. Many of the formal elements of Paul’s letters were very similar to their secular counterparts. However, Paul altered these conventions to fit the nature of his communication – for example, instead of the traditional salutation of the day, the Roman equivalent of “Sincerely,” Paul used the phrase “The grace of the Lord Jesus Christ.” This was also a clever play on words, since the traditional closing was “Karitas” (joy / happiness) and Paul wrote “Karis” (peace). A subtle change, indicating Paul’s grounding in Christ.
BACKGROUND INFORMATION
SLAVERY in Paul’s world was commonplace. Slaves probably represented between 25% and 50% of the Roman Empire’s population. It was so engrained in society that no one questioned slavery as an institution, even though there was some awareness of the inequity that existed. In the same way, we don’t question capitalism as an institution, even though we’re aware of the injustice it can cause. The only known community that did not practice slavery was the Essenes, who did so more as a matter of discipline than of moral objection – they also abstained from marriage and eating certain foods as a part of their discipline. In the same way that the Essenes would have never dreamed of condemning marriage as an institution, so they had nothing against slavery as such. People became slaves at birth (born to slave parents or exposed as infants), through capture (kidnapped by pirates or captured in war), or by selling themselves into slavery to pay debts. As a result, unlike slavery in North America or Egypt, Roman slavery represented more of a social class than an ethnic group. Many slaves were educated in order to be more useful to their masters, and if you walked by a slave on the street, you would likely be unable to tell them from an average citizen. While there are many parallels, it is important to distinguish ancient slavery from the horrible abuses of humanity practiced in more recent memory.
HOUSE CHURCHES in Early Christianity were the primary way that Christians gathered together. Extended families often lived together in one household, which, for the sake of family structure, as well as, in many cases, survival, was a major institution in the ancient world. Jewish synagogues, pagan mystery cults, and philosophical schools often gathered in houses as well. Usually, one fairly wealthy member of the community (whose house was large enough to host a gathering), donated the space, where, at appointed times, the community would gather for worship, prayer, teaching, and to receive the sacraments. This setting was especially important in areas where Christians were being persecuted, because it afforded them some anonymity and protection.
INTERESTING WORD PLAYS are used at a couple key points in Philemon. This fits with the overall character of the letter as a well crafted rhetorical argument. In verse 11, Paul refers to a change in Onesimus from “formely useless” to “useful”. In Greek, the name Onesimus (a common name for slaves) literally meant “useful.” Of double meaning here, however, is the fact that the words Paul uses here are achrestos and euchrestos, which would have been pronounced the same way as Christos (Christ). Therefore, this may also be a reference to Onesmius’ changed character before and after his baptism (alluded to in verse 10). Later, in verse 20, Paul also uses the word oninemi (to benefit or take joy in), the same root word from which Onesimus’ name comes.
REFLECTION QUESTIONS
• Philemon (and many of Paul’s letters) give us a model of Christian gratitude. Do you ever thank God for the people in your life? How do your prayers compare to Paul’s prayer for Philemon?
• Paul states that he could use his authority to get what he wants, but that he “would rather appeal to [Philemon] on the basis of love.” What do you take this to mean? Why does Paul approach the situation in this way? How does this inform current Lutheran conversations regarding “love of the neighbor”?
• Because of the rhetoric (use of persuasion) in this letter, most scholars agree that Paul leaves Philemon little choice in his actual action. Some scholars believe that this is manipulative and wrong, others point to an appropriate use of thoughtful reasoning. What do you think, and why?
• In verses 15-16, Paul speculates on a divine purpose in the disagreement (or even disobedience) between Philemon and Onesimus. Some people believe God causes every situation for a purpose. Others believe that God is at work within every situation to bring about good. Do you see a difference? Which do you think Paul is pointing to here? (See also Roman 8:28)
Friday, May 15, 2009
Peter and Cornelius (Acts 10:1-11:18)
PRAY: Practice prayer meditation. Find a quiet time and place, clear your mind of everything else, and allow God to speak to you in the silence.
PONDER:
God communicates with Peter and Cornelius through dreams and angels (literally, messengers). Who else in the Bible hears God’s Word in this way? What does God communicate with them?
Does God still communicate like this? How does God most often communicate with you?
What is Cornelius doing when the angel appears to him? What is Peter doing? What do you think they might have been praying about (would they have been expecting this)?
Do you have a regular routine and / or place for prayer? What do you pray about?
What can we learn about prayer from this story? How, if at all, does it change your expectations?
Peter responds to the Lord’s command to eat by saying, “I have never eaten anything that is profane or unclean” (Acts 10:14). What do you know about Jewish food laws? (see Leviticus 11) What was the purpose of these laws?
What sort of “purity laws” do we practice (consciously or unconsciously) in our culture?
DO: Talk to somebody you wouldn’t ordinarily talk to (or better yet, whom you would ordinarily avoid). Show kindness and hospitality to this person (Acts 10:23).
PONDER:
God communicates with Peter and Cornelius through dreams and angels (literally, messengers). Who else in the Bible hears God’s Word in this way? What does God communicate with them?
Does God still communicate like this? How does God most often communicate with you?
What is Cornelius doing when the angel appears to him? What is Peter doing? What do you think they might have been praying about (would they have been expecting this)?
Do you have a regular routine and / or place for prayer? What do you pray about?
What can we learn about prayer from this story? How, if at all, does it change your expectations?
Peter responds to the Lord’s command to eat by saying, “I have never eaten anything that is profane or unclean” (Acts 10:14). What do you know about Jewish food laws? (see Leviticus 11) What was the purpose of these laws?
What sort of “purity laws” do we practice (consciously or unconsciously) in our culture?
DO: Talk to somebody you wouldn’t ordinarily talk to (or better yet, whom you would ordinarily avoid). Show kindness and hospitality to this person (Acts 10:23).
Tuesday, May 5, 2009
Call of Saul / Paul (Acts 9:1-31; 21:37-22:21; 26:1-23; Gal 1:11-2:10; 1 Cor 15:3-11; Phil 3:3-9)
PRAY: Paul’s prayer for the Philippians (Phil 1:9-11). Pray for yourself, your faith community, and those in your life for whom you give thanks because of their sharing in the Gospel.
PONDER:
Many people title this story the “Conversion” of Saul / Paul. Paul never refers to this experience in his life as a conversion, instead, he uses the word “Call”. Why do you think this is? What is the difference between the two words?
Acts 9 is the narrative of Paul’s call. In all of the other passages above, Paul is recounting this experience for a particular purpose. Under what circumstances (for what reasons) does Paul tell his call story?
Paul tells his story a little different (with a different focus) each time. What are the common (core) elements in each telling?
Why do you suppose Paul tailors the way he tells his call story for his various audiences? Is one more accurate or true than another? Why or why not?
Whether or not we’ve seen a “bright light,” we all experience a call from God. Paul is able to narrate his call by looking back on his life and identifying formative experiences in his faith, leading up to his life changing call. Where have you experienced God forming you in your faith life?
Is there one moment (or moments) you can point to as your call to follow Jesus? How (in what ways) is God calling you to serve Christ? How (in what ways) did God call Paul to serve?
DO: Tell your call story to someone else this week. (Talking about it might help you compose your call story and identify God’s calling for you more clearly).
PONDER:
Many people title this story the “Conversion” of Saul / Paul. Paul never refers to this experience in his life as a conversion, instead, he uses the word “Call”. Why do you think this is? What is the difference between the two words?
Acts 9 is the narrative of Paul’s call. In all of the other passages above, Paul is recounting this experience for a particular purpose. Under what circumstances (for what reasons) does Paul tell his call story?
Paul tells his story a little different (with a different focus) each time. What are the common (core) elements in each telling?
Why do you suppose Paul tailors the way he tells his call story for his various audiences? Is one more accurate or true than another? Why or why not?
Whether or not we’ve seen a “bright light,” we all experience a call from God. Paul is able to narrate his call by looking back on his life and identifying formative experiences in his faith, leading up to his life changing call. Where have you experienced God forming you in your faith life?
Is there one moment (or moments) you can point to as your call to follow Jesus? How (in what ways) is God calling you to serve Christ? How (in what ways) did God call Paul to serve?
DO: Tell your call story to someone else this week. (Talking about it might help you compose your call story and identify God’s calling for you more clearly).
Thursday, April 30, 2009
Philip and the Ethiopian Eunuch (Acts 8:26-40)
For Next Week: Philip and the Ethiopian Eunuch
READ: Acts 8:26-40
PRAY: The Spirit sent Philip to the man from Ethiopia on his way home from worship, while reading the Scriptures. Find ways in your week to let worship and Scriptures guide your prayer.
PONDER:
The Ethiopian eunuch responds that he cannot understand the scriptures “unless someone guides me” (Acts 8:31). How has guided you in your understanding of God’s Word?
How and for whom have you or can you also be a guide in this way?
In what ways has your faith been nourished/enriched when you let someone else guide you?
The Spirit leads Philip to the Ethiopian. How does God’s Spirit also lead you to witness? Do you follow? What happens when you do (or don’t) follow this call?
Philip interprets the Word of God for the Ethiopian. How does the Ethiopian interpret the Word of God for Philip?
How can all proclamation / ministry also be about mutuality (sharing God’s Word with one another)?
How is your baptism the same and different from the Ethiopian man’s baptism?
DO: The Christian Church is growing rapidly in the Southern hemisphere (in places such as Ethiopia), while churches lament lack of attendance and waning biblical knowledge / faith in the Northern hemisphere where the Gospel has dominated for so long. Learn more about the Church in the Southern Hemisphere. What lessons can we learn from these brothers and sisters?
READ: Acts 8:26-40
PRAY: The Spirit sent Philip to the man from Ethiopia on his way home from worship, while reading the Scriptures. Find ways in your week to let worship and Scriptures guide your prayer.
PONDER:
The Ethiopian eunuch responds that he cannot understand the scriptures “unless someone guides me” (Acts 8:31). How has guided you in your understanding of God’s Word?
How and for whom have you or can you also be a guide in this way?
In what ways has your faith been nourished/enriched when you let someone else guide you?
The Spirit leads Philip to the Ethiopian. How does God’s Spirit also lead you to witness? Do you follow? What happens when you do (or don’t) follow this call?
Philip interprets the Word of God for the Ethiopian. How does the Ethiopian interpret the Word of God for Philip?
How can all proclamation / ministry also be about mutuality (sharing God’s Word with one another)?
How is your baptism the same and different from the Ethiopian man’s baptism?
DO: The Christian Church is growing rapidly in the Southern hemisphere (in places such as Ethiopia), while churches lament lack of attendance and waning biblical knowledge / faith in the Northern hemisphere where the Gospel has dominated for so long. Learn more about the Church in the Southern Hemisphere. What lessons can we learn from these brothers and sisters?
Peter Heals a Man Who is Crippled (Acts 3:1-4:31)
PRAY: Pray that God grant you boldness (See Acts 4:24-30).
PONDER:
What cripples or disables you? What are you afraid of? What in your life needs to experience Christ’s healing?
What does it mean to pray for boldness? How does God call us to be bold in our faith and proclamation? When might you offer such a prayer?
How does God answer such prayers? How did God answer the prayers of the early Christians in Acts?
Describe the “Holy Spirit”. Can you identify the Holy Spirit’s activity in your life?
Do you pray for God’s healing? What does such a prayer look like for you?
Why do we sometimes hesitate to invoke God’s name for the healing?
The name of Jesus is incredibly powerful in Acts. Remember the second commandment. How do you use (or fail to use) this name in your life? In your witness?
DO: Learn about Archbishop Oscar Romero and his boldness in faith. Search the internet for his name, watch the 1989 movie, Romero, read one (or more) of his books such as Voice of the Voiceless, or a biography (see authors James Brockman, Irene Hodgson, Marie Dennis, etc.).
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