We are talking about the new church and what the followers of Christ were going through after his death. It’s interesting to take a look at bodily resurrection, ways to understand and interpret Jesus’ various appearances and the words he shares with followers post-resurrection.
We are coming into the home stretch with our podcast series! These final podcasts address some of the remaining “hot button” questions that we know young people ask and also address (as best we can) the remaining parts of the bible that we have not yet talked about.
Since these podcasts cover broader swaths of scripture, we’ll try to focus in on a few passages here and there as representative of the genre we are discussing.
We want to remain cognizant of the time frame in which these stories were written. The Gospels were written between about 70-110 CE, or 2-3 generations after Jesus’ death and resurrection.
Luke, in particular, was probably written around 90 CE. John was the last gospel written, sometime after 100 CE.
It’s important to remember that the authors were writing down parts of the historical memory of Jesus, not necessarily eyewitness accounts that were meant to be taken literally.
We sometimes gloss over the sadness and despair that Jesus’ followers experienced after his death. But they didn’t know how the story was going to end. How do you think they were feeling? What do you they were talking about?
How might this be helpful for us to remember in our own walk of faith?
How does remembering the sadness of the community around Jesus help to frame the Emmaus story? What jumps out in this narrative and what is the author trying to tell us about Jesus?
Luke commonly tells stories about Jesus in lengthy parables. There has been some assertion that the Walk to Emmaus is, in fact, one of those parables. Does this change our understanding of the story?
The idea of a bodily resurrection is one of the theological assertions with which some people struggle. How important is it to believe that Jesus’ physical body was reanimated? Are there other ways to understand resurrection that are equally helpful and valid?
The story of Thomas’ encounter with Jesus in the upper room is often preached as a story about doubt/belief. What do we do with our own doubt? How does Jesus respond to it?
This might be a neat place to talk about the various Greek words that we translate “faith.” (assensus, fidelitas, fiducia, visio)
This is the third week of Advent, and we continue on in our readings in Isaiah. We have to ask ourselves as we read about Isaiah’s prophecies what is the message God was sending and how is it relevant to us today? Be sure to read the scripture, listen to the podcast and ask yourself, or your small group these important questions as we wait and anticipate the celebration of the Birth of Christ.
Scripture Reading: Isaiah 35:1-10 (Advent lectionary) and Isaiah 53
The book of Isaiah has been (and is) tremendously influential in terms of our thinking about prophecy, about Jesus, about the Exilic period, and just in terms of scripture with which we are very familiar. We can start with some basic scholarly information. For example, most scholars understand Isaiah in two (or even three) parts: chapters 1-39 and 40-66 (or 40-55 and 56-66). While there are some unified ideas across the book, there are also distinct “voices” and themes.
Isaiah is one of the books most often used to illustrate sort of “magical predictions” about the coming of Jesus. We need to acknowledge that passages in Isaiah referred to more contemporary events and figures, and it has been in retrospect that we have chosen to interpret certain passages as predicting attributes of Jesus. (This does not deny that many of the attributes described are wonderful and certainly turned out to be aspects of Jesus’ character.) Isaiah 53 is a familiar passage, read often and rendered in many other forms (ie. Handel’s Messiah). This is a great passage with which to talk about who was originally being discussed in the passage, in what ways we can see parallels to Jesus, and in what ways the passage might be problematic when applied directly to Jesus.
Where have we seen/heard the use of Isaiah in classical music, art, poetry and pop culture? What are the positives and negatives of using Biblical imagery in these different contexts (think about other pop culture ways we use Biblical references…music, plays, TV shows)? Does it ever send unintended messages? Or, might it suggest new ways of approaching contemporary issues or problems?
One of the common themes we hear during the Advent season is the notion that God sent Jesus specifically to die for our sins. How do passages like Isaiah 53 seem to support this thinking? Is there anything of concern about this way of thinking (like the notion that God needs sacrifice or violence in order to forgive people)? Are there other, equally valid ways to talk about Jesus coming into the world?
We have looked at the Isaiah’s prophecy and images the last two weeks. What is added to those here in these passages? Is there a new or different type of message he is sending here?
The Third Sunday of Advent is a day on which we typically talk about joy. The lectionary passage imagines a very idealistic future in which certain forms of suffering and opposition are eliminated. How do we hold onto this kind of joyful outlook in the midst of a world that clearly still contains both suffering and oppression?
“Without God, we cannot. Without us, God will not.” ~Saint Augustine. In your own words, what do you think this quote means?
As we talk about joy this week in advent, how can you play a part in God’s intent to spread joy to the world today? How can your family?How can we as a small group? How can our church? Do you think it is our “job” to be a part of God’s story?