Question 1

Psalms 47, 96, 99-

God’s kingship, as presented through the psalmist is a celebration of his ruling hand, exerting a twofold providence, as king over Israel as well as over the whole world (47:2). God is universal, even amidst the vast number of pagan gods that seem to hold the attention of the surrounding powerful Gentile nations, the God of the Hebrews is the eternal God over all (96:4). The proper response to such a king is a terrible respect for all of humanity. He is worthy of universal acclaim and so is his creation. God's holiness is brought forth through His establishment of law and order. (99:3-4) A key message for the Jews is, the fair and righteous judge of history, is the present God. The presentation of God's ancient treatment of His people in psalm 99, calls forth a hope and reliance that He will meet the present generation with the same grace and royal pardon that he granted their forefathers. (99:8) He will listen to the current Jewish intercessors, in the same way he listened to Jacob, Moses, Aaron, and Samuel. (99:4-7) For the psalmist all should worship the God who embodies the paradox of ruling over all, and yet remains intimately close.

Isaiah. 24:21-23; 33:17-22; 52:7-12.

Idolatry, as presented in the worship of stars, will eventually be humbled and destroyed at the foot of the Lord Almighty.(24:23) It seems that the cosmic focus, is set aside in these passages for Gods glory manifest in Jerusalem. God honored as judge, and king will bring perfect peace to the city of His temple (33:20). The joy of this restored Jerusalem, is described as carriers of God’s word to the city being greeted by watchmen. (52:8) God will return with those who have been exiled, he will be amongst them, and he will be their king. (52:8) He will restore the ruins of Jerusalem, and comfort His people. (52:9) Gods future saving acts, for all the people of Jerusalem, highlights His attributes of celebration and deliverance. He reigns with compassion, salvation and protection (52:12). This protection will come by staying pure, by keeping the House of Israel tight nit (52:11).

Daniel 2.37-44

The kingdom set up by the God of heaven in this passage, is known as the fifth kingdom and is marked by its eternal nature (2:44). It is built on the ruins of the sinful empires of this world. Its authority will extend over "the whole earth," and ultimately over "a new heaven and a new earth." This universal enduring Kingdom is unparalleled and will not be like the other pagan nations that experience moments of stability or frailty based on their hybrid compositions. They are weak under the foot of the everlasting reign of God. This new concept of kingdom is completely absent of any present, national, political component. The Davidic line is not mentioned in this peerless, divine intervention. This new kingdom not alters previous concepts of what constitutes a kingdom, but it also alters the role of the King who will preside over such a powerful kingdom. If the kingdom is eternal and supreme, the king who presides over it must too have these characteristics.

Question 2

a. The kingdom of God in these passages is the dominion of Gods reign. This governance is breaking in with Jesus ministry. Its exposure will start small like a seed planted into the earth, but will grow exponentially over time. (13:18) It is characterized by its ability to grow (13:20). The kingdom's key is only given to those who are ready to receive it with the awe and wonder of a child. The kingdom of God is most kind to the poor, and has the power to transpose the least in a society to the greatest.(6:20, 7:28) It has come to earth (11:20) and will continue to come especially if beseeched through regular prayer. It should follow that this kingdom has servants doing its bidding (9:26).The Kingdom is important, and should be put first (Luke 12:31), There are seats for a wide variety of persons at its feasting table (13:29 14:15). It is something that is proclaimed, and preached with good news (16:16). The Kingdom of God is at times distant, with the presupposition that it is coming. It is a future Kingdom, and should be anticipated with great hope and faith. Jesus is the main instrument guiding and expounding the truths of the Kingdom (1:33, 23:42) however the Kingdom is not irreconcilably connected to Jesus earthly ministry. It lives inside of His disciples (17:20), this is shown through Joseph understanding that Jesus was dead, and yet still expecting the Kingdom of God. (23:51) This eternal (1:33) Kingdom is spoken of as near, but it is to great for complete fulfillment (22:16), until it's eventual arrival with a new age, and a triumphant Jesus. (22:18)

B. The Kingdom of God has secrets, and the power in understanding its mysteries, will initially be entrusted to a tiny trustworthy group of disciples that will over time produce great growth. This growth in disciples is to come through speaking and proclamation (4:43, 8:1, 9:11, 9:60). Often these proclamations are followed by a healing of one of Jesus listeners (9:11), people appeared in order to see and hear about this Kingdom (19:11)

This kingdom has many layers, and certainly some disciples will experience more illumination than others. (9:27) It is also clear that the Kingdom of God stays with children (18:16), and is almost impossible for the rich man to enter (18:25). The poor will also have unique possession (6:20), but all who follow Jesus teaching should realize how needed the kingdom is and ask God for it regularly (11:2). It is desired and open to people from all over the earth (13:29), but certainly will not be open to all people (13:28) It will give testimony through its growth (13:20).The Kingdom of God pointed to a future hope for Joseph. It is the eternal dwelling place of Abraham, Isaac, and Jacob (13:28) and even in the midst of the death of Jesus, it was something to eagerly expect. Belief in God’s inevitable sovereign rule is a sign of his great faith (23:51)

c.

d. Human beings seem to relate to the Kingdom of God with very limited understanding. The extra ordinary nature of this Kingdom often leaves the majority of Jesus crowds hovering but not in touch (8:10). The disciples are the future ambassadors of the Kingdom, thus Jesus provides for them a clearer picture of the nature of this force. Ultimately, however the Kingdom is subject to those who are worthy. Those who cling to this world will never be able to receive Gods Kingdom. Only those who are utterly open, which believe and have the faith of a child, will see the in breaking work of the Kingdom. It is both present for people, and yet to come. Its present form in Luke is for a select few, and is only a glimpse of what the future kingdom will look like. Joseph was one of the secret followers of Christ and a wealthy, member of the Jewish Sanhedrin in Jerusalem. According to Luke he was an acceptation to the rule in regard to the character of the men on this council, as accentuated by his trust in the Kingdom of God, even during the death of Christ. He has transcended his circumstances and remained open to the working of God.

Question 3

KOG: secrets, planted, grew, enter, enter, enter, comes, come, given, take, least, greater, come, mixed, worked, forever, good news, good news, near, come, come, within, appear, near, fulfillment,

People: given, not seeing, not hearing, see, belongs, receive, hard, receive, waiting, blessed, seek, come, preach, heal, forcing, preached, preach, proclaiming, welcomed, healed, go, proclaim, service, in, out, blessed, left, receive, conferred, come

God: give, conferred

(a) The kingdom of God is something to be believed and understood (Mark1:15). The presupposition to all proclamation is cognizance, and Jesus comprehension of the Kingdom is paramount. For his public ministry, articulation of Kingdom truth was essential, this is accentuated by his travel and presentation of good news for all who hear and put their faith in the message (Mark1:15, Matthew 9:35, Luke 8:1). Jesus exposition regarding the Kingdom was regularly followed by a healing for everyone in his audience who needed it. This kingdom was not just good news solely for the intellect but for the whole person (Matthew 4:23, Matthew 9:35, Luke 9:2, Luke 9:11). These acts of mercy often attracted a great following (Luke 9:11).

(b) This Kingdom carries with it a certain degree of urgency (Luke 9:60). Its proximity should act as a prompt for those who preparing the way for the Kingdom. Jesus disciples are challenged to heal and proclaim the nearness of the Kingdom, sharing with all who have open ears and swiftly moving on from those who do not receive them (Luke 10:1-16). The propinquity of this Kingdom, and it principal nature, prompts Jesus and the disciples into a hyper focused ministry (Luke 9:60, Luke 10:1-10). There is no time for mourning when the Kingdom is so close at hand (Luke 9:60).

(c) In examination of Luke 11:20 and Matthew 12:28, one finds an interesting difference in the phrase regarding the instrument which Christ uses in order to drive out a demon. This exorcism will be a sign of the unfolding Kingdom of God. For Luke, the act will be done by the very finger of God, for Matthew this Kingdom power comes from the Spirit of God.

(d) Those that have too much attachment to the things of this world will have a hard time entering the Kingdom. Neither the body, nor possessions should ever be placed above the sovereign reign of God (Luke 18:25-29, Mark 9:42-47). Such a proposition seems virtually impossible to follow, and can only be done through the power of God (Luke 18:27).

(e) The Kingdom of God is likened to a feast. Its table is open to people from every place on earth (Luke 13:29). The Jewish leaders of old will be present there, but those who manipulate their teaching will find no place (Luke 13:28). Those who make it will experience the full blessing of God (Luke 14:15).

(f) The great coming of Christ’s Kingdom should be prepared for and expected. The oil in the lamps of the virgins should be likened to love for God in their hearts equated by expectation and awareness of his coming Kingdom (Matthew 25:13). Neither obedient, nor rebellious inhabitants of God’s earth will know the exact time the Kingdom will come, but it is those who remain faithful to the duty of love for others and love for God that will be welcomed in(Matthew 25:1-13, Matthew 25:31-46) . It will no doubt be surprising to both parties who will be give access and who will be denied (25:11, 25:37-39).

(g) The Disciples will one day reunite with Jesus. At that time they will know the complete reality of the Kingdom. This will be a time of great rejoicing with wine. The question arises will this reunion come with the Kingdom to earth (Luke 22:17), or will it be in God’s extra worldly Kingdom (26:29). Perhaps Mark 14:25 and Matthew 26:29 are comments on the transformative nature of God’s Kingdom, a Kingdom that can no longer be recognized by anything else, and not so much interested in location.

(h) Joseph points us to the Jewish understanding of the Kingdom of God. He was an honest man, who was part of Jewish elite society. He was a very rare secret follower of Jesus, with a background that would stunt his peers, yet his expectant heart for the Kingdom of God is real and ready. Jerusalem was the place the Jews expected Jesus to incite his Kingdom (Luke 19:11). This political understanding of Kingdom was transcended by Joseph, who during Jesus death maintained a hope for the coming Kingdom.

All understanding and following of the Kingdom must be granted by God (Luke 12:32). As Christ traveled from village to village (Luke 8:1) proclaiming the good news of the Kingdom of God, his understanding of the Kingdom was completely informed and shaped by the Old Testament. Such a proclamation would certainly spark the attention of the Jew, not for its newness but for its weighty message. Jesus teaching reframes the nationalistic conceptions (Isaiah 52:7)of the Kingdom presented in the Torah. Although Jesus spoke primarily to the people of the House of Israel, he makes no explicit claim for the primacy of Israel as a major characteristic of the Kingdom. Yes the Kingdom of God is moving for the restoration of Israel, but that is only one segment of its overall mission. When it comes it brings with it the universal healing of all things. Its goal is to find the broken elements of the earth and bring them back into right relationship with God. Thus, the feasting table in the Kingdom is open to people from east, west, north, and south (Luke 13:29). Entrance into this Kingdom will not come with cognition alone but on faithful performance of God’s will. These Kingdom actions (Matthew 25: 1-13, 31-46) can be done by people both outside and part of the House of Israel and it will no doubt be surprising who will taste the Kingdom in its fullness. It will be for those who have not prioritized the finite things of this world over the eternal Kingdom (Mark 9:42-47). Jesus teaching regarding the mystery and secrets of the Kingdom being revealed to a tiny select group, while staying unintelligible to most (Matthew 4:11), shows that this Kingdom would not to take on any kind of apocalyptic upheaval during Jesus public ministry. It will have a seemingly insignificant beginning within a small sub sect of Jewish society, and will grow enormously over time (Matthew 4:30).

Verbs 

KOG secrets, planted, grew, enter, enter, enter, comes, come, given, take, least, greater, come, mixed, worked, forever, good news, good news, near, come, come, within, appear, near, fulfillment, 

People given, not seeing, not hearing, see, belongs, receive, hard,  receive, waiting, blessed, seek, come, preach, heal, forcing, preached, preach, proclaiming, welcomed, healed, go, proclaim, service, in, out, blessed, left, receive, conferred, come

God give, conferred

All understanding of the Kingdom of God must be given by Him ( 12:32). He is the creator of it. It is his sovereign dominion. Jesus' ability to preach the Kingdom, has been conferred upon him by the Father(22:29). When he confers in upon his followers, he is simply following his Fathers example. God ultimately provides the way for the Kingdom. 

In light of the material read and studied for this paper, discuss and assess this definition of the kingdom of God: “The Kingdom of God is the universal rule of God which includes the restoration of Israel to wholeness in their relationship with God and others.” (250 words or less)

  All understanding and following of the Kingdom must be granted by God (Luke 12:32). As Christ traveled from village to village (Luke 8:1) proclaiming the good news of the Kingdom of God, his understanding of the Kingdom was completely informed and  shaped by the Old Testament. Such a proclamation would certainly spark the attention of the Jew, not for its newness but for its weighty message.  Jesus teaching reframes  the nationalistic conceptions (Isaiah 52:7)of the Kingdom presented in the Torah. Although Jesus spoke primarily to the people of the House of Israel, he makes no explicit claim for the primacy of Israel as a major characteristic of the Kingdom. Yes the Kingdom of God is moving for the restoration of Israel, but that is only one segment of its overall mission. When it comes it brings with it the universal healing of all things. Its goal is to find the broken elements of the earth  and bring them back into right relationship with God. Thus, the feasting table in the Kingdom is open to people from east, west, north, and south(Luke 13:29). Entrance into this Kingdom will not come with cognition alone but on faithful performance of Gods will. These Kingdom actions (Matthew 25: 1-13, 31-46) can be done by people both outside and part of the House of Israel  and it will no doubt be surprising who will taste the Kingdom in its fullness. It will be for those who have not prioritized the finite things of this world over the eternal Kingdom(Mark 9:42-47).  Jesus teaching regarding the mystery and secrets of the Kingdom being revealed to a tiny select group, while staying unintelligible to most (Matthew 4:11), shows that this Kingdom would not to take on any kind of apocalyptic upheaval during Jesus public ministry. It will have a seemingly insignificant beginning within a small sub sect of Jewish society, and will grow enormously over time (Matthew 4:30). 

Psalms 47, 96, 99- 

Gods kingship, as presented through the psalmist is a celebration of his ruling hand, exerting a two fold providence, as king over Israel as well as  over the whole world (47:2). God is universal, even amidst the vast number of pagan gods that seem to hold the attention of the surrounding powerful Gentile nations,  the God of the Hebrews is the eternal God over all (96:4). The proper response to such a king,  is a terrible respect for all of humanity. He is worthy of universal acclaim and so is his creation. God's holiness is brought forth through His establishment of law and order. (99:3-4) A key message for the Jews is,  the fair and righteous judge of history, is the present God. The  presentation of God's ancient treatment of His people in psalm 99, calls forth a hope and reliance  that He will meet the present generation with the same grace and royal pardon that he granted their forefathers. (99:8) He will listen to the current Jewish intercessors, in the same way he listened to Jacob, Moses, Aaron, and Samuel. (99:4-7) For the psalmist all should worship the God who embodies the paradox of ruling over all, and yet remains intimately close. 

Isaiah. 24:21-23; 33:17-22; 52:7-12. 

Idolatry, as presented in the worship of stars, will eventually be humbled and destroyed at the foot of the Lord Almighty.(24:23) It seems that the cosmic focus, is set aside in these passages for Gods glory manifest in Jerusalem. God honored as judge, and king will bring perfect peace to the city of His temple. (33:20) The joy of this restored Jerusalem, is described as carriers of Gods word to the city being greeted by watchmen. (52:8) God will return with those who have been exiled, he will be amongst them, he will be their king. (52:8) He will restore the ruins of Jerusalem, and comfort His people. (52:9)  Gods future saving acts, for all the people of Jerusalem, highlights His attributes of celebration and deliverance. He reigns with compassion, salvation and protection. (52:12) This protection will come by staying pure, by keeping the House of Israel tight nit. (52:11)

Daniel 2.37-44 

The kingdom set up by the God of heaven in this passage, is known as the fifth kingdom and is marked by its eternal nature(2:44). It is built on the ruins  of the sinful empires of this world. Its authority will extend over "the whole earth," and ultimately over "a new heaven and a new earth." This universal enduring Kingdom is unparalleled and will not be like the other pagan nations that experience moments  of stability or frailty based on their hybrid compositions. They are weak under the foot of the everlasting reign of God. This new concept of  kingdom is completely absent of any present, national, political component. The Dividic line, is not mentioned in this peerless, divine intervention. This new kingdom not alters previous concepts of what constitutes a kingdom, but it also alters the role of the King who will preside over such a powerful kingdom. If the kingdom is eternal and supreme, the king who presides over it must too have these characteristics. 

1. Luke 8:10 - Jesus audience has failed to see the robust significance of his teaching. They remain blind to the real significance of his words and conduct. No longer will he continue to speak explicitly about the mysteries of the Kingdom of God, that have been set in motion by His ministry for those who are willing to receive his teaching with faith. He seems tired of the crowds failure to do so, no longer willing to "cast His pearls before swine."() These parables about the kingdom are certainly intrigueing to many, but His large audience is unable to latch on to the deeper signifigance, to his true followers , however, He has more patients and time for explaining these complicated parables. 

a. The kingdom of God in these passages is the dominion of Gods reign . This governance  is breaking in with Jesus ministry. It's exposure will start small like a seed planted into the earth, but will grow exponentially over time. (13:18) It is characterized by its ability to growth (13:20). The kingdom's key is only given to those who are ready to receive it with the awe and wonder of a child. The kingdom of God is most kind to the poor, and has the power to transpose the least in a society to the greatest.(6:20, 7:28) It has come to earth (11:20) and will continue to come especially if  beseeched through regular prayer. It should follow that this kingdom has servants doing its bidding(9:26).The Kingdom is  important, and should be put first (Luke 12:31), There are seats for a wide variety of persons at its feasting table (13:29 14:15).  It is something that is proclaimed, and preached with  good news(16:16). The Kingdom of God is at times distant, with the presupposition that it is coming. It is a future Kingdom, and should be anticipated with great hope and faith. Jesus is the main instrument guiding and expounding the truths of the Kingdom(1:33,23:42) however the Kingdom is not irreconcilably connected to Jesus earthly ministry. It lives inside of His disciples (17:20)This is shown through Joseph understanding that Jesus was dead, and yet still expecting the Kingdom of God.(23:51) This eternal(1:33) Kingdom is spoken of as near, but it is to great for complete fulfillment (22:16), until it's  eventual arrival with  a new age, and a triumphant Jesus. (22:18)

B. The Kingdom of God has secrets, and the power in understanding its mysteries, will initially be entrusted to a tiny trustworthy group of disciples that will over time produce great growth. This growth in disciples is to come through speaking and proclamation(4:43, 8:1, 9:11, 9:60). Often these proclamations are followed by a healing of one of Jesus listeners (9:11), people appeared in order to see and hear about this Kingdom (19:11)

This kingdom  has many layers, and certainly some disciples will experience more illumination than others. (9:27) It is also clear that the Kingdom of God stays with children(18:16), and is almost impossible for the rich man to enter (18:25). The poor will also have unique possession (6:20), but all who follow Jesus teaching should realize how needed the kingdom is and ask God for it regularly(11:2). It is desired and open to people from all over the earth (13:29), but certainly will not be open to all people (13:28)  It will give testimony through its growth (13:20).

The Kingdom of God pointed to a future hope for Joseph. It is the eternal dwelling place of Abraham, Isaac, and Jacob (13:28) and even in the midst of the death of Jesus, it was something to eargarly await. Belief in Gods inevitable sovereign rule is a sign of his great faith (23:51) 

c. God gives this kingdom, 12:32 confer as God confers 22:29 (rich young ruler middle text)

d. Human beings seem  to relate to the Kingdom of God with very limited understanding. The extra ordinary nature of this Kingdom, often leaves the majority of Jesus crowds hovering but not in touch.(8:10) The disciples are the future ambassadors of the Kingdom, thus Jesus provides for them a clearer picture of the nature of this force. ultimately, however the Kingdom is subject to those who are worthy. Those who cling to this world will never be able to receive Gods Kingdom. Only those who are utterly open, who believe and have the faith of a child will see the in breaking work of the Kingdom. It is both present for people, and yet to come. Its present form in Luke is for a select few, and is only a glimpse of what the future kingdom will look like. Joseph was one of the secret followers of Christ and a wealthy, member of the Jewish Sanheidren in Jerusalem. According to Luke he was an acceptation to the rule in regard to the character of the men on this council, as accentuated by his trust  in the Kingdom of God, even during the death of Christ. He has transcended his circumstances and remained open to the working of God. 

The Underlying assumption in this book is that the achievements in racial reconciliation we celebrate are not widespread realities even in the church because we have not addressed the issues at more fundamental levels. -pg 7

We cannot make requirements for church membership that God does not make for salvation. -pg 9 (?)

What Jesus did to break down barriers between Jew and Gentile should also shake us at our foundation ....racial and economic justice cannot be dismissed as peripheral to the gospel while simultaneously maintaining the foundations of a fully biblical soteriology. pg 10.

They will send a missionary to Bwana-Bwanaland etc.... but you can't find them in the south side of Chicago -pg 15

White supremacy is the central mechanism through which all  of what takes place in this society is framed. - pg 17

America is descending into a state of phycological apartheid. -pg18

But if you my white brothers and sisters, who created whiteness, who created the white race, who created the anthropological ranking system, who created visions of beauty that many of us adhere to, who created these distorted notions of humanity - if you fail to renounce this sinful idolatry, you bring shame on the church, and the world will continue to reject us as credible expressions of the gospel of Jesus christ because we chose idolatry over the suffering servant who gave his life for us and shed his blood that we could be free from sin. - pg. 24

Great works of art and literature, philosophy and social criticism, like great sermons, always relate, in enigmatic fashion, to their social environment. They draw resources, insights, and inspiration from that environment. They reflect it, speak to it, and make themselves relevant to it. And yet, they also remain autonomous enough from their social environment to engage in a broader, even universal, timeless appeal.- Wuthnow pg. 29

the injustices of totalitarianism, the secularism's of modern education, the evils of racial hatred, the wrongs of current labor management relations, the inadequate basis of international dwellings.  An assault on global evils is not only consistent with, but rather is demanded by a proper world view... If Protestant orthodoxy holds its self aloof from the present world predicament, it is doomed to a much reduced role. - pg. 30

The continued evasion of the American dilemma by second generation- neo-evangelical theologians in particular renders their discourse vulnerable to needless criticism......Twentieth-century white theologians are still secure in their assumption that important theological issues emerge, primarily if not exclusively out of the white experience. -pg 32

The Gospel is reconciliation ... it is only when as we intentionally ponder this truth, remind ourselves of this truth, and finally submit ourselves to this truth that our ecclesial "life together" will begin to be authentic. - pg 36

Doing theology, as distinct from imbibing the results of theological exertions of others, involves entering at depth into historical experiences of one's own people.... This prerequisite of all authentic theology entails for us- a people at the nerve center of the affluent nations of the Northern Hemisphere-the acquisition of a critical self awareness which may well produce in us acute forms of mental discomfort. To do theology anywhere in the First World means to suffer. -Hall pg.39

By noting the importance of considering context in theology we mark this awareness as the dominant theological response to the question of race and the problem of racism for Christianity in the West.-pg. 39

At the center of this endeavor must be a renewed vision of theology as the framework within which new identity, Christian identity, is formed. And here we desperately await a new generation, because we need people who can dream dreams and have visions of what we do not have the courage or even the desire to envision. That is, we need church made up of the radical realities of this nation, who refuse the power and privilege of whiteness, who reject the stereotypes of blackness, who claim a new way of life born at the cross and the resurrection, who will not be known even by family, tribe or nation after the flesh, but who would know themselves only through the power of the resurrection and the call of the cross of Christ. -pg 48

It is important to maintain the particular context, but it is equally as important that our particularity not obliterate the universal character of our faith. -pg. 55

It is legitimate and necessary  to address the questions arising from our various contexts, but we must keep ourselves mindful of the larger vision of our faith. -57

The ultimate source for our being in personal covenantal relation. We have not yet reached the ultimate mystery of our humanity. In Christ it is revealed that the ultimate ground for existing in personal covenantal relationship is not merely the example or the command of Christ. It lies rather in the being of Christ and our being created reconciled and redeemed through him. That is the mystery of our humanity lies in the eternal triune relations of Father, Son, and Spirit. -pg. 61

Human beings then can be said to be personally being in relationship essentially with God and correspondingly with others in w which the covenantal love of God is manifested. -pg. 64

One of the great paradoxes of the history of Christianity in the United States is the Euro- American evangelicalism and the historic black church share a common commitment to the centrality of Scripture, but it is precisely these communions that have been divided in American cultural history. pg 71

It has historically reflected and shaped the ethos of thinking the majority of African Americans . If the period of enslavement .... represents the classical period, the nineteenth century represents the period of self consciousness and articulation, consolidation and institutionalization. pg 85

Make no mistake about it the dispensationalist view of the church required just this kind of historical, eschatological, and social segregation. pg. 93

One of the most challenging tasks that lies before us in exploring the critical geography of racial reconciliation is to learn to imagine that church as something different from the Constantinian image of a community of faith focused in terms of the nation-state pg 103

Reconciliation is an ongoing process. Pg 108

Without in any way conflating the here and now with the new Jerusalem, I think it is possible to understand Christian racial reconciliation is situated within a never ending dialogue with scripture, a specifically if not exclusively ecclesial kind of moral conversation that is, and I would argue should be, polyphonic precisely because it is pneumatological centered and therefore directed by the abiding presence of a Word outside its self. - pg 111

Although racial division and white oppression of blacks is dominate in U. S. history, that history never the less provides abundant examples that demonstrate the transforming power of the gospel. -pg. 124

For the most part, northern black Christians adhere to the Protestant revivalist doctrines of the antebellum period.  Those doctrines tended to brand slavery a sin, thereby making opposition to slavery a sign of holiness and Christian duty... the American antislavery and reform movements were directly related to the evangelical movement of the early 19th century. -pg. 125

Much of the black church has escaped the dichotomy between prophetic concern for justice on the one had and commitment to evangelism and personal piety on the other that divided much of the white church since the early part of the twentieth century. - pg 127

If human differences have their place, so also does divine unity. Those who are in relationship with God, this unity must, because of God's nature have precedence over diversity. - pg 135

The spirit of the gathering is extremely congenial, an one senses a distinct orientation toward mutuality, humility, and service. -pg 145

The statistics indicate that major denominations- including traditional black churches- have increasingly exclusive membership, defined along economic, class, and ethnic lines. Churches in inner cities and poor rural areas are closing, while those that remain are often composed of commuting members with little interest in the churches neighbors. -pg 148

....simple commitment to ministry among the urban poor has drawn us into partnership with Christian individuals, churches, and institutions across the lines of race class and nationality. - pg 150

ohn counters some common notions and rumors about the role of John the baptist. These understandings are often actuated by the other writers of the synoptic gospels. According to the Baptist (in John), He is not the Messiah, Elijah or the prophet. The rumors surrounding his ministry are grand. The whisperings of his potential role of Messiah is presented in Luke 3:15, where it says "all were questioning in their hearts concerning John, weather he might be the Messiah." John makes it clear, the baptist certainly did not believe himself to be the anointed one. (John 1:21)

Mal 4:5 states that Elijah would be the precursor to the Messiah, and verses like Matt 11:14 which says "and if you are willing to accept it, he is Elijah who is to come," seems to point to a radically different understanding of what John the Baptist role is in John. His personal renunciation of the title, is accented with humility. Perhaps the Baptist did not see himself as worthy of such a comparison, It was a connection that Jesus would have to make for him later. Upon first glance the Baptizers denial  seems to fly in the face of previous portrayals of his role, but it should be noted that this is the only gospel that has him speaking personally about his role. He might have had unique insight into the nature of Christ, but failed to see his own role in the history of the scriptures. 

He was not "the prophet" either. A title that seems to be making reference to Moses, but he is "the voice crying in the wilderness." (John 1:22-23)

For John the Evangelist, the emphasis is totally on John the Baptist as a witness to Jesus. His introduction for himself  is brief and dismissive, his  encounter with "the Lamb of God who takes away the sins of the world," seems to be his desired talking point. (John 1:29) He presents Jesus as the one who has the power to take away the sins of the world, a man who should be placed ahead of the Baptist because he was present at creation, and is the one who will Baptize with the Holy Spirit. (John:29-33) 

John the Baptist offers a baptism or repentance, one that Jesus does not seem to need. (what does Jesus need to repent of) This act seems to place the Baptist in the place of  one introducing  the Messiah. The importance of this event is highlighted by the revealing  of the Holy Spirit,  placing him in the prophetic role held for the new Elijah. John Baptizes people who seek repentance for their sins, and does so with water, but he says amongst the people there is one they do not truly know, this man is so special that the Baptist is not even fit to undo his shoes. This is an act that would commonly be done by a salve in the first century. For John the writer, the Baptist is in a role of complete and utter submission. Making it clear that  the Baptist is the first witness to give explicit witness to who Jesus is. 

 

1. Pay attention to references to Moses in the Gospel of John. Is Moses presented in a positive or negative light in John? How would you characterize the relationship of Moses to Jesus in the Gospel of John?

• John 1:17 The Law was given through Moses but grace and truth comes from Jesus Christ
• John 1:45 Philip tells Nathaniel that he has found the one that Moses had spoken about
• John 3:14 Just as Moses lifted up a snake in the desert, so the son of man must be lifted up
• John 5:46 you do not follow the teachings of Moses, so he will be your accuser
• John 6:32 God is the one who gives bread from heaven, and this bread will be he who comes down from heaven.
  John 7:19 you study the law but none of you keep it
• John 7:21-24 you can do circumcision on the Sabbath (Because of Moses instruction) but healing is not appropriate?
• John 8:5 Should we stone such a woman
• John 9:28 We know that God spoke to Moses, but as for this fellow, who knows where he comes from

The fourth Gospel provides a unique parallelism between Jesus and Moses. In John’s prologue (John 1:17) Moses is established as the provider of the law. This is contrasted by Jesus as the supplier of grace and truth. Moses is a go-between God and the people. He is a man entrusted with the law and the leading of God’s people. Grace by contrast comes in the personhood of Christ. God’s grace is a personal experience, received from God through Christ.

Philip as a witness to Nathaniel speaking of “Him of whom Moses in the law and the prophets wrote” (John 1:45) is using a phrase, which identifies the whole existing Scripture of his time. Not just the prophets predicted the coming messiah, but also the law. Thus, and understanding of Moses full purpose for a 1^st century Jew should serve as a way to recognize the true nature of Jesus. Nathaniel is skeptical of Philips assertion, but is fully convinced upon his encounter with Jesus in the flesh.

The next reference to Moses in Luke is an allusion to Numbers 21:8. There seems to be a correlation between looking upon the serpent in Old Testament passage, and the believing in Jesus in the New Testament. The snake is a symbol for sin throughout the bible, and the lifting of this symbol on a tree, harkens to Christ own work on the cross, the result from both being healing and deliverance.

John 5:46 points to the detriment that has resulted from the Jewish conception that Moses would intercede for them at the Judgment. It is of note that some of Jesus Jewish audience would have expected Moses to intercede for them at the judgment just as he did at the backsliding incident with the golden calf (Ex. 32:3-32). This faith is misguided for Jesus if it is not transposed onto Him. Said plainly their indictment will not be that they failed to mind the law, but that they did not receive the present Messiah.

Another metaphor used by Luke to instruct on Jesus relation to Moses, comes in Luke new scriptural interpretation of Manna. For Luke manna came from God and not from Moses. While the manna for the wandering Israelites was part of Gods practice providence, Jesus is the bread of God. God has taken away the middle man, God no longer needs a mediator, and God is personified in Christ.

John 7:19 22-23 is the grandest discourse in John regarding Moses. The law as a whole and the specific laws, of circumcision, Sabbath and murder are all discussed. Jesus makes it quite clear, that no one who wishes to kill is in tune with the heart of the law.

This falls right into the discussion taking place in Luke 8:5 regarding the woman caught in adultery. Jesus chooses to focus first on the accusers, presenting them with the reality of sin in their lives, the contrast is made quite clear, the accusers have missed the heart of the law, they wish judgment on this woman, and Christ desires mercy.

The supposed disciples of Moses, make one last accusation on the gospel of Luke. Having failed to get anything out of the blind man which might be detrimental to the ministry of Jesus, they irritably accuse him of being on the side of Jesus. Their blindness comes in their inability,(once again) to make the jump from disciples of Moses and the law, to disciples of the Word become flesh through Jesus Christ.

2. Consider women in the Gospel of John, focusing on the following questions as you study and write your reflections. Who are the women in John’s narrative? What do they typically say or do that reflects their understanding (or misunderstanding) of Jesus (are you able to detect any patterns here?)? Overall, how would you summarize the presentation of women in the Gospel of John?

· John 2:1-11 The Mother of Jesus at the wedding of Cana, and afterwards going with him to Capernaum

· John 4:1-42 The Samaritan woman at the Well encounter Jesus and later brings others to Him

· John 8:1-11 The adulterous woman is accused by others but forgiven by Jesus

· John 11:1-45 Mary and Martha ask Jesus to help their brother Lazarus, and express their faith in Him.

· John 12:1-8 Mary at Bethany anoints the feet of Jesus during a dinner, and is defended by Jesus.

· John 19:25 Mary the Mother of Jesus and the other women are present at the cross during Jesus crucifixion

· John 20:1-2 Mary Magdalene discovers the empty tomb and tells the disciples

· John 20:11-18 Mary Magdalene is the first person the risen Jesus appears to.

In the Gospel of John we are presented with four women; the Samaritan woman, Jesus’ Mother Mary, Marta, and Mary Magdalene. These women are treated, in this gospel with an element of equality to men, that is novel for its time.

Unlike Matthew and Luke who first focus their attention on Mary during Jesus birth, John first writings about Mary, show her dinning with Jesus at a wedding. It should be noted that “in the beginning” is a very important concept for John, and at Jesus first miracle, Mary is a significant influence. She is present at the birth of Christ ministry. Mary points out the need she has observed and is not dissuaded when Jesus does not immediately move to action. She demonstrates great faith, by telling the servants at the wedding, “do whatever he tells you.” (John 2:5) Mary’s prompting of the Messiah to reveal his glory, is a sign that she had a special insight into the nature of Jesus. The Disciples would only experience such a revelation after the stone water jars were filled with wine, and such a scene moved them to “put their faith in him.”(John 2:11b)

Jesus next encounter with women comes in the controversial region of Samaria. The story of the woman at the well is a clear demonstration of how Christ intentionally broke social taboos during his public ministry. Samarian, Women, alone at the well during the heart of the day, five previous marriages, currently living with a man who is not her husband, are all signs that this woman was an outcast among outcasts, and unexpectedly enough she is savvy enough to engage Jesus is theological conversation. Much is revealed in the discourse that follows, and it is no surprise that this woman can hardly believe her ears when Jesus says “I, who speak to you, am he.” (John 4:26) The greatest moment of the story however is not Jesus intentional journey to a forgotten land, nor his outlawed conversation with a Samaritan woman, nor is it His private revelation of his stature as the Messiah. It is the great healing and transformation of the Samaritan woman herself. This woman steps out from under the great rock of oppression that has been thrust upon her, and begins to speak of her encounter with the Lord to all who will listen. She has been released from the chains of culpability, disgrace, and restraint, and such a stark transformation becomes a powerful witness to the people around her.

Christ’s third encounter with a woman comes with a dramatic seen. Martha insists that her brother would still be alive if Jesus was there during his final hours. Martha’s faith is a great example of what it means to understand the truth about Jesus. The man before her certainly has the power to save. In a culture that does not value the word and witness of a woman, such a committed statement of faith is poignant.

In a profound demonstration of praise to Jesus, Mary “took about a pint of pure nard, an expensive perfume; she poured it on Jesus' feet and wiped his feet with her hair.”(John 12:1) This act (as with the Samaritan women) was a great demonstration of breaking of social norms. For a woman to have her hair unbound was considered to be immodest for the Jews, and that Mary would do such a thing at the feet of a man, would require some serious explanation. The resulting discussion is centered on the valuable nature of the perfume chosen to anoint Christ feet. Jesus defense “leave her alone” seems to dignify what most of other witnesses would have condemned.

The final conversation Christ has with a woman is found in Luke 20.This chapter is the presentation of the risen Christ. Mary Magdalene discovers the stone in front of Jesus tomb has been rolled away, and runs to tell the other disciples, this placement of Mary as the primary eye witness on the scene of such an important moment in history flies in the face of the cultural understanding of the credibility of women as eyewitnesses. This monumental discovery by Mary demonstrates just how much Jesus trust women with the revelation of his unfolding ministry.

3. Read the account of John the Baptists ministry in John 1:19-36. (You may want to do this in a synopsis, so that you can compare the accounts in the other Gospels.) What distinguishes the portrayal of John the Baptist in this Gospel when compared with the other accounts of his ministry?