Pub Date : 2021-11-01DOI: 10.1177/00346373221109857j
Johnny A. Serratt
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Pub Date : 2021-11-01DOI: 10.1177/00346373221100567
C. C. Black
The prayer Jesus taught his disciples to pray (Matt 6:9–13 = Luke 11:2–4) did not arise in a religious vacuum. A cursory study of Greek, Hebraic, Roman, and Hellenistic Jewish prayers exhibits important convergences with, and divergences from, the Lord’s Prayer.
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Pub Date : 2021-11-01DOI: 10.1177/00346373221109857d
James R. McConnell
This may be the key contribution for preachers and other students of Mark. For liturgical/theologizing purposes, Mark-as-bios demands a “Christo-centric” focus. Whether the modern reader must be limited by ancient authorial intent is another debate, but the strong case Bond makes is that if we read Mark as an ancient biography, Jesus takes center stage from beginning to end. With regard to scholarship, this book will add to the ongoing discussion around the emergence of what is called a “gospel,” how it was to be understood in the ancient world, and how that impacts contemporary understanding of early Christianity and its literature.
{"title":"Jeannine K. Brown and Kyle Roberts, Matthew","authors":"James R. McConnell","doi":"10.1177/00346373221109857d","DOIUrl":"https://doi.org/10.1177/00346373221109857d","url":null,"abstract":"This may be the key contribution for preachers and other students of Mark. For liturgical/theologizing purposes, Mark-as-bios demands a “Christo-centric” focus. Whether the modern reader must be limited by ancient authorial intent is another debate, but the strong case Bond makes is that if we read Mark as an ancient biography, Jesus takes center stage from beginning to end. With regard to scholarship, this book will add to the ongoing discussion around the emergence of what is called a “gospel,” how it was to be understood in the ancient world, and how that impacts contemporary understanding of early Christianity and its literature.","PeriodicalId":21049,"journal":{"name":"Review & Expositor","volume":"118 1","pages":"545 - 546"},"PeriodicalIF":0.1,"publicationDate":"2021-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43584555","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-11-01DOI: 10.1177/00346373221099310
Arthur M. Wright
For many Christians around the world, the Lord’s Prayer is the most common prayer they pray, often on a daily or weekly basis. The temptation is to hear the word “prayer” and think strictly about spiritual matters. When this prayer of Jesus is read and interpreted in its Roman imperial context, however, it takes on new layers of meaning that are profoundly political. It has a significant bearing on how people of faith live under the dominion of empire while seeking to fully realize an alternative vision of God’s kingdom and justice on earth.
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Pub Date : 2021-11-01DOI: 10.1177/00346373221100682
Thomas L. Baynham
The Lord’s Prayer is known to many, even as early as childhood those, who can and do recite it from memory. It is prayed often in the context of worship settings: regular corporate worship, as well as funerals and weddings. The “Our Father,” as the prayer is often called, is perhaps the most well-known prayer in the Christian faith, yet what many have learned to recite from memory is not consistent with what is recorded in Scripture. The intent of this article is twofold. The first section offers a brief interpretation of the prayer, using the KJV translation of the Matthew text (6:9–13) plus the traditional but added-later conclusion. The second section offers a “congregational song” analysis of the prayer, employing the model of British hymnologist Brian Wren, who asserts, “Whoever sings to God in worship, prays twice.”
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Pub Date : 2021-11-01DOI: 10.1177/00346373221100964
Diana M. Swancutt
The Lord’s Prayer has long held a venerable place in the life of the church. This article argues that one of the reasons for this central importance is that the Lord’s Prayer was a habitus-forming reminder to Jesus’s followers to enact Jubilee daily as the defining socio-eschatological praxis of early Christian communities. This interpretation tempers the tendency to spiritualize ancient readings of the Lord’s Prayer with the steel of collective social practice, the physicality of the body, and the grit of social need.
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Pub Date : 2021-11-01DOI: 10.1177/00346373221102910
Matthew Burks
Students of the Greek New Testament may often be surprised not to find the traditional English ending, or doxology (“For yours is the kingdom and the power and the glory forever. Amen.”), of the Lord’s Prayer in the current critical editions of the Greek text (NA28/UBS5). This doxological ending finds its way into Greek manuscripts roughly around the fifth century, although the doxology is possibly found earlier in non-canonical Christian literature. Current translations around the world are split on adding or not adding the doxology. This article is divided into two parts: (1) a text-critical evaluation of the variants at the end of the Lord’s Prayer in Matthew and (2) a survey of the textual history of the doxology of the Lord’s Prayer specifically through five phases: oral tradition, early transmission, late transmission, early critical texts, and modern translations. Concluding comments suggest a mutually beneficial relationship between text-critical scholarship and the church/liturgical practices.
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Pub Date : 2021-11-01DOI: 10.1177/00346373221102828
Pamela R. Durso
On March 16, 2021, a series of mass shootings occurred at three massage spas in the metropolitan area of Atlanta, Georgia. Eight people were killed, six of whom were Asian women, and one victim was critically wounded. Expressions of horror and sorrow along with anger made headlines, but people in some communities expressed surprise that anti-Asian racism even exists. While conversations, commentary, and scholarship on racism in our country are plentiful, often missing is focus on the racism experienced by Asian Americans and Asians living in the United States, who have long been the target of expressions of discrimination and hatred. Such racism can be traced back to the mid-nineteenth century; yet until the shooting in Atlanta, limited media, congregational, or scholarly attention was given to the increased anti-Asian racism that resulted when COVID was declared a global pandemic. Christian individuals, congregations, seminaries, and organizations must consider our best response to both the tragic events and the long-term embedded anti-Asian racism in US culture. Leaders, pastors, and professors must raise awareness and seek to address internal racism of all forms in our congregations and institutions.
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Pub Date : 2021-11-01DOI: 10.1177/00346373221109857e
James R. McConnell
predictions that focus the reader’s attention on the death of Jesus. As Jesus makes his way to Jerusalem, he teaches the disciples, implicitly informing the lives of the communities to which the Gospel was directed. The second half of the volume is dedicated to various theological topics and issues that arise out of the Gospel, broken out into two sections: “Thinking Theologically” and “Constructive Theological Engagement.” In the first, the topics discussed include the kingdom, Christology, Holy Spirit, discipleship, and Jesus’s deeds in Matthew. Here I especially appreciated the chapter on Jesus’s deeds, in which the authors emphasized the significance of the human Jesus living out the values and ethos of God’s kingdom. In the second section, Roberts and Brown present chapters on Matthew’s particular contribution to the theology of the NT, feminist and global/liberation theological understandings of Matthew, and finally reading Matthew pastorally, politically, and in a post-Holocaust context. In this section the highlight is the chapter discussing feminist and majority world readings of Matthew. This volume is a solid addition to the Two Horizons series. The commentary, however, would benefit from a slightly less rigorous narrative critical reading and also explore redaction-critical understandings of the text. Further, within the commentary (and theological discussions) there is a strong emphasis on reading the “least of these” in Matt 25:31–46 as a general term for those on the margins, thus arguing that ministry to the oppressed is a major theme in Matthew. The parable, however, may be describing how non-believers (“the nations”; 25:32) have treated “the least,” who are emissaries of Jesus (cf. 10:42). Finally, the intent of this commentary and the series in which it has been published is to pair theological exegesis of the text with theological reflection on the text. This particular volume is weighted more toward the latter. The commentary on the text is not expressly theological; to its credit, it is a thoroughly narrative critical reading of Matthew that takes into account the first-century context within which it was written and first heard. As presented, however, the book as a whole somewhat ironically reinforces the division of biblical studies from theology. These minor critiques notwithstanding, I can recommend this resource to pastors and scholars of Matthew’s Gospel.
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Pub Date : 2021-11-01DOI: 10.1177/00346373221109857i
A. Smith
one thing but many things organized around attention, affection, and resistance, each aiming, each navigating—each a design that designs” (p. 49). He asks the reader to consider the work of formation and what captivates their attention, moves them toward affection, and calls them to resistance. Chapter 3 focuses on the work of building educational institutions. Jennings uses a rendering of African American worship on a plantation as an image of Western education, writing, “All theological education in the Western world is haunted by this illustration: a plantation at worship and an enslaved preacher” (p. 82). He argues that Western educational institutions, including theological ones, have not dealt with issues of race because much of the bias is unconscious. He goes on to raise difficult but vital questions aimed at enabling readers to rethink the purpose of institutional life together. In chapter 4, Jennings addresses what shared institutional life could look like “by reframing the daily operations of a school inside a new vision of edification” (p. 105). In the final chapter, Jennings notes, “Theological education is in the midst of an epic struggle” (p. 153). He writes that this struggle, however, is not about institutional survival, stainable financial models, or best pedagogical practices. Jennings insists that, while all of these issues are important, “They are not where the struggle meets us or from where the vision of our futures will come” (p. 154). Jennings goes on to ask, “What would it mean to be a professor who thinks the gathering differently in a school that thinks it differently?” (p. 139). And here is the hope. Jennings writes that Jesus called the crowd so that through his life and teachings, they might be formed into seeing themselves, others, and their world differently. And just as those in the crowd were offered the good news of new life together, those in theological education today “can start again. The ‘again’ being a gift from the God who raised Jesus from the dead. Theological education exists in the ‘again’” (p. 151). While this book is written most directly for those involved in theological education, Jennings’ critique importantly extends more broadly to Western education in general. The United States is in the midst of a racial reckoning, with Black and Brown bodies dying while some continue to argue that systemic racism does not exist. Anyone involved in the work of Christian formation can benefit from Jennings’ writing because it questions the very reason and goal of formation itself: is it to further belief in the power and control of white, masculine self-sufficiency or is it to cultivate a desire for community and a diversity of voices, each one sharing their fragments and open to receiving the gift of the fragments that others have to offer, “a treasure that would move us toward a true maturity that is a way of life together, a way that forms new life together” (p. 152).
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