DDS - Day 3
I've spent most of the afternoon studying Greek. I've got the alphabet about down but I tire now. I am excited to already begin practicing recitation of Matthew 1:1-17. It shall begin on Friday. By Christmas time I should be able to discuss the Christmas story in Koine Greek.
Dinner consisted of a baguette, which I split between myself and my roommates. Desert was watermelon, which we shared out in the open field outside our apartment on a picnic table whilst discussing times of doubting faith. It is good that we can laugh about the days events, discuss theology of suffering, and share a meal together. I enjoy them very much as brother and sister.
More books arrived today. I'm quickly amounting a second library. My classes are as follows:
I am both a night owl and an early bird at this point. I have gone to bed in a range of 2:00 to 4:00 am and have managed to get up every morning around early to mid 7:00 range in time for morning prayer.
Morning prayer is a great activity in my life. It is often liturgical in nature, giving me beauty and content in music. I have realized how much contemporary music has lost a sense of timing when they play. There is no subtlety, no layering of notes, no structure in the singing. It is altogether lacking in techne, and listening to practicing choirs with professional music worshipers makes this apparent. This doesn't go to say that God is necessarily more available due to this, merely that these individuals have well developed talents, worked out in time and strife, tried in the fires of experience, and are pinnacles of what Christian arts ought to aspire to. Just because God is available, regardless of the quality of music, doesn't mean we ought not to work towards higher arts.
Classes in the afternoon are non-existent. Chapel occurs at 11:25 which will soon become another great thing in my life. I have many times of concentration available, much spiritual formation both in classes, individual time, as well as communal time.
Ignatius of Antioch makes great arguments for why Christology, or a right understanding of Christ via reason, is necessary for proper discipleship. For how are we to be disciples, to be martyrs when the time comes for us to bear our own crosses, if we know not what Christ did, or for what reason do we do a thing? I love him for this. However, his one argument concerning his proof of Christ's having really suffered and really having a body is circular, ending with a quite hysterical rhetoric device, 'Why else would I throw myself to the beasts?' as if this proves his point. Of course those he seeks to respond to, followers of Docetism, which held Christ's body was but apparition, could merely ask, "That is a good question Ignatius. Why are you going to?" Ignatius would be back at the beginning of the question, and trying to prove Christ really died with a physical body in order to justify his position, but this was contingent on Christ having had a physical body. Circular, see? The phrase is so funny I've been repeating it to my roommates all day and found it quite operative in a number of situations.
Interview went well with Duke International House, if all goes well and they'll overlook my not being on Work-Study I believe I definitely have the job. At least one of two interviewers whispered to me before I left, "You're refreshing. I'll be pulling for you." God willing, I might have a job driving international students to the social services office and DMV, as well as coordinating a conversation partner program...again. And all the other nitty gritty job duties like filing paperwork, answering some phones, and so forth. Both of the interviewing women seemed to like me very much, and were impressed with my prior experience in the field. God is Good, yes?
The apartment above me runs a Chinese home church. I believe they are followers of Witness Lee (Li?), which I haven't done much research on yet. We can hear them singing hymns to the tune of Yellow Submarine everyday at 7:15, well until school started. Now it's a once a week thing. But for a while, we enjoyed Chinese singing with our dinners.
I purchased a box of cigarettes but am now out. My late night smokes will necessarily cease, short of me pulling out the hookah, though I do not wish to do so by my lonesome. Although I have the notion neither of my roommates are into any form of smoking.
I've been going to Saint Phillip's here in Durham on East Main Street. I've yet to explore other churches yet but they seem warm enough, old enough to be Episcopalian, they have several active ministries, and a wonderful gated garden outside where one can volunteer at. They seem entirely in step with the "orthodoxy with progressive ethic" that is common here at Duke. It is refreshing. It is not a political agenda justified through religion, rather a religion justifying political actions, which I saw much of in my Old Testament class.
Within Genesis itself we discussed the notion of "helper," as Eve is discussed, using intercontextual references within other books to extrapolate the concept of helper as a responsible custodian. It is clear this responsibility entails work. This destroys the concept of there being no work in Eden, but rather that the consequences of the fall were not work, but toil. At the same time it is said that God settled adam (human), which in Hebrew is to give rest and peace. There is a strange need for both rest and work, though not toil. This custodian or helper concept was used much to describe the Hebrew kings of old, who, when honored in the books, are said to be righteous or walk in God's ways because they took care of the needy, the poor, clothed the naked, shepherded the sheep, sought the lost, and so forth. Those kinds who were wicked were said to be the opposite; those shepherds who fed themselves, rather than the flock.
Interestingly enough, there were four major strands of Judaism that I at least know of: Pharisees, Sadducees, Zealots, and the Apocalypticists. The tribes of Israel first became well established between 1300-1050 BC in which they have what we know as the "religion of Israel" (Placher). There is often a distinction between this religion of Israel and Judaism, when in 400, after the prophets having lost sight and much of running through the cycle of enslavement and freedom, the priest Ezra established the Law as the center to keeping the tribes alive. This special focus is what characterizes the difference in the religion of Israel and Judaism according to some historians. It was in this time that the four branches became popularized. The Pharisees concerned themselves with keeping the Law, the Sadducees with the rituals of the Temple, the Zealots with plots to raise Israel back to power through politio-militaristic means, and the Apocalypticists claimed right to an ancient text which provided them interpretation of the Torah, specifically focusing on this returning king, son of man, anointed one, and so on -- predicting some form of an apocalypse. This final strand was, from what I gather, a minority. And although most people weren't formal members of any, these strands were highly influential. Through Christ's ministry this Apocalyptic view took precedence in what became the Jewish-Christians. How interesting.
Also of interesting note is the myth of Christian witch hunts as performed by the Romans. There is no text to suggest so, they're actions were often to attack a leader, but never overt, massive persecutions. Pliny the Young wrote asking what Rome's policy was concerning this sect, commenting he'd never been to any execution of one before. Again, Ignatius was arrested, and his followers came to visit him in the prisons, he even urged them not interfere for he saw this as his time of martyrdom, his time to bear his cross -- but if they came to see him, and witch hunts were the fad, then why not arrest them as well? There simply doesn't seem to be any historical precedence for such theories. The persecutions were by and large, unofficial and only done against some leader, often based on false perceptions of ideologies, particularly that Christians were incestual since they're lovers were also brothers or sisters in Christ, homosexuals for greeting one another with a kiss, and/or cannibals for having partaken in the flesh and blood of this Jesus Christ character. Interestingly enough, while Pliny dissolves these accusations, he deems them worthy of execution due to their obstinacy to follow Roman custom. The Roman virtue of pietas bound politics and religion together so tightly together, fancying gods founded Rome, but not denying other gods, that the Romans had a sort of forced universal toleration, in which you may worship whatever god you please, so long as you don't deny the Romans. This does not mean they were out forcing everyone to actively worship Zeus or Apollo, simply that they had no issue with people worshipping other gods so long as they remained politically active in the community, come to the games, the parades, and so forth, for these are to worship the gods in a way. To worship the gods is to acknowledge Rome, to acknowledge Rome is to worship the gods. Christians in rejecting the meats of livestock sacrificed to idols, denying to join such festivities, were essentially marked as seditious.
There was a sense of respect the Romans had for antiquity, for what was ancient and lasting was tried and true. Thus, the Jews had a special place of respect, for while they were a little crazy, their continuity of culture had lasted. As Dr. J. Smith, my professor put it, "To the Romans, the Jews might have been crazy, but they were ancient crazy, so it was okay." The Christians fell under this categorical umbrella of protection until the non-Christian Jew majority ousted the Christian-Jewish sector as "not being Jewish." The Romans thus see a new, progressive religion, not tried in true, which violates pietas, making them worthy of punishment by the state and the gods. Even then though, it was not a massive, ongoing persecution, but as prior said, local and unofficial in most cases.
My dreams are brutish. They no longer need dark, haunted themes to leave me shaken, stirred, or sick feeling, they now take on a whole new motif. What is light and cheerful, becomes painful upon dawn. But if I cram enough information down my throat I will not have time to dwell on such things. Time does not cure all things, but time well spent makes the possibility of certain pains impossible. We do not overcome, we forget. And so long as we move in the polar position to the source, there is no time to remember. Unless you sleep. Perhaps I would make a better wrong-a-gong-gong than a night owl and early bird when this becomes a problem.
Overall, I am quite content upon entering a spiritual community which understands the place of reason and discourse in discerning what it is we shall believe, what it is we should worship, what it is we ought to feel. Such academic investigations are "humble yet daring," and I have yearned for them for sometime now.
- D.E. Machina
I've spent most of the afternoon studying Greek. I've got the alphabet about down but I tire now. I am excited to already begin practicing recitation of Matthew 1:1-17. It shall begin on Friday. By Christmas time I should be able to discuss the Christmas story in Koine Greek.
Dinner consisted of a baguette, which I split between myself and my roommates. Desert was watermelon, which we shared out in the open field outside our apartment on a picnic table whilst discussing times of doubting faith. It is good that we can laugh about the days events, discuss theology of suffering, and share a meal together. I enjoy them very much as brother and sister.
More books arrived today. I'm quickly amounting a second library. My classes are as follows:
- Old Testament
- Church History: Early to Medieval
- Koine Greek
- Music in Liturgy
I am both a night owl and an early bird at this point. I have gone to bed in a range of 2:00 to 4:00 am and have managed to get up every morning around early to mid 7:00 range in time for morning prayer.
Morning prayer is a great activity in my life. It is often liturgical in nature, giving me beauty and content in music. I have realized how much contemporary music has lost a sense of timing when they play. There is no subtlety, no layering of notes, no structure in the singing. It is altogether lacking in techne, and listening to practicing choirs with professional music worshipers makes this apparent. This doesn't go to say that God is necessarily more available due to this, merely that these individuals have well developed talents, worked out in time and strife, tried in the fires of experience, and are pinnacles of what Christian arts ought to aspire to. Just because God is available, regardless of the quality of music, doesn't mean we ought not to work towards higher arts.
Classes in the afternoon are non-existent. Chapel occurs at 11:25 which will soon become another great thing in my life. I have many times of concentration available, much spiritual formation both in classes, individual time, as well as communal time.
Ignatius of Antioch makes great arguments for why Christology, or a right understanding of Christ via reason, is necessary for proper discipleship. For how are we to be disciples, to be martyrs when the time comes for us to bear our own crosses, if we know not what Christ did, or for what reason do we do a thing? I love him for this. However, his one argument concerning his proof of Christ's having really suffered and really having a body is circular, ending with a quite hysterical rhetoric device, 'Why else would I throw myself to the beasts?' as if this proves his point. Of course those he seeks to respond to, followers of Docetism, which held Christ's body was but apparition, could merely ask, "That is a good question Ignatius. Why are you going to?" Ignatius would be back at the beginning of the question, and trying to prove Christ really died with a physical body in order to justify his position, but this was contingent on Christ having had a physical body. Circular, see? The phrase is so funny I've been repeating it to my roommates all day and found it quite operative in a number of situations.
Interview went well with Duke International House, if all goes well and they'll overlook my not being on Work-Study I believe I definitely have the job. At least one of two interviewers whispered to me before I left, "You're refreshing. I'll be pulling for you." God willing, I might have a job driving international students to the social services office and DMV, as well as coordinating a conversation partner program...again. And all the other nitty gritty job duties like filing paperwork, answering some phones, and so forth. Both of the interviewing women seemed to like me very much, and were impressed with my prior experience in the field. God is Good, yes?
The apartment above me runs a Chinese home church. I believe they are followers of Witness Lee (Li?), which I haven't done much research on yet. We can hear them singing hymns to the tune of Yellow Submarine everyday at 7:15, well until school started. Now it's a once a week thing. But for a while, we enjoyed Chinese singing with our dinners.
I purchased a box of cigarettes but am now out. My late night smokes will necessarily cease, short of me pulling out the hookah, though I do not wish to do so by my lonesome. Although I have the notion neither of my roommates are into any form of smoking.
I've been going to Saint Phillip's here in Durham on East Main Street. I've yet to explore other churches yet but they seem warm enough, old enough to be Episcopalian, they have several active ministries, and a wonderful gated garden outside where one can volunteer at. They seem entirely in step with the "orthodoxy with progressive ethic" that is common here at Duke. It is refreshing. It is not a political agenda justified through religion, rather a religion justifying political actions, which I saw much of in my Old Testament class.
Within Genesis itself we discussed the notion of "helper," as Eve is discussed, using intercontextual references within other books to extrapolate the concept of helper as a responsible custodian. It is clear this responsibility entails work. This destroys the concept of there being no work in Eden, but rather that the consequences of the fall were not work, but toil. At the same time it is said that God settled adam (human), which in Hebrew is to give rest and peace. There is a strange need for both rest and work, though not toil. This custodian or helper concept was used much to describe the Hebrew kings of old, who, when honored in the books, are said to be righteous or walk in God's ways because they took care of the needy, the poor, clothed the naked, shepherded the sheep, sought the lost, and so forth. Those kinds who were wicked were said to be the opposite; those shepherds who fed themselves, rather than the flock.
Interestingly enough, there were four major strands of Judaism that I at least know of: Pharisees, Sadducees, Zealots, and the Apocalypticists. The tribes of Israel first became well established between 1300-1050 BC in which they have what we know as the "religion of Israel" (Placher). There is often a distinction between this religion of Israel and Judaism, when in 400, after the prophets having lost sight and much of running through the cycle of enslavement and freedom, the priest Ezra established the Law as the center to keeping the tribes alive. This special focus is what characterizes the difference in the religion of Israel and Judaism according to some historians. It was in this time that the four branches became popularized. The Pharisees concerned themselves with keeping the Law, the Sadducees with the rituals of the Temple, the Zealots with plots to raise Israel back to power through politio-militaristic means, and the Apocalypticists claimed right to an ancient text which provided them interpretation of the Torah, specifically focusing on this returning king, son of man, anointed one, and so on -- predicting some form of an apocalypse. This final strand was, from what I gather, a minority. And although most people weren't formal members of any, these strands were highly influential. Through Christ's ministry this Apocalyptic view took precedence in what became the Jewish-Christians. How interesting.
Also of interesting note is the myth of Christian witch hunts as performed by the Romans. There is no text to suggest so, they're actions were often to attack a leader, but never overt, massive persecutions. Pliny the Young wrote asking what Rome's policy was concerning this sect, commenting he'd never been to any execution of one before. Again, Ignatius was arrested, and his followers came to visit him in the prisons, he even urged them not interfere for he saw this as his time of martyrdom, his time to bear his cross -- but if they came to see him, and witch hunts were the fad, then why not arrest them as well? There simply doesn't seem to be any historical precedence for such theories. The persecutions were by and large, unofficial and only done against some leader, often based on false perceptions of ideologies, particularly that Christians were incestual since they're lovers were also brothers or sisters in Christ, homosexuals for greeting one another with a kiss, and/or cannibals for having partaken in the flesh and blood of this Jesus Christ character. Interestingly enough, while Pliny dissolves these accusations, he deems them worthy of execution due to their obstinacy to follow Roman custom. The Roman virtue of pietas bound politics and religion together so tightly together, fancying gods founded Rome, but not denying other gods, that the Romans had a sort of forced universal toleration, in which you may worship whatever god you please, so long as you don't deny the Romans. This does not mean they were out forcing everyone to actively worship Zeus or Apollo, simply that they had no issue with people worshipping other gods so long as they remained politically active in the community, come to the games, the parades, and so forth, for these are to worship the gods in a way. To worship the gods is to acknowledge Rome, to acknowledge Rome is to worship the gods. Christians in rejecting the meats of livestock sacrificed to idols, denying to join such festivities, were essentially marked as seditious.
There was a sense of respect the Romans had for antiquity, for what was ancient and lasting was tried and true. Thus, the Jews had a special place of respect, for while they were a little crazy, their continuity of culture had lasted. As Dr. J. Smith, my professor put it, "To the Romans, the Jews might have been crazy, but they were ancient crazy, so it was okay." The Christians fell under this categorical umbrella of protection until the non-Christian Jew majority ousted the Christian-Jewish sector as "not being Jewish." The Romans thus see a new, progressive religion, not tried in true, which violates pietas, making them worthy of punishment by the state and the gods. Even then though, it was not a massive, ongoing persecution, but as prior said, local and unofficial in most cases.
My dreams are brutish. They no longer need dark, haunted themes to leave me shaken, stirred, or sick feeling, they now take on a whole new motif. What is light and cheerful, becomes painful upon dawn. But if I cram enough information down my throat I will not have time to dwell on such things. Time does not cure all things, but time well spent makes the possibility of certain pains impossible. We do not overcome, we forget. And so long as we move in the polar position to the source, there is no time to remember. Unless you sleep. Perhaps I would make a better wrong-a-gong-gong than a night owl and early bird when this becomes a problem.
Overall, I am quite content upon entering a spiritual community which understands the place of reason and discourse in discerning what it is we shall believe, what it is we should worship, what it is we ought to feel. Such academic investigations are "humble yet daring," and I have yearned for them for sometime now.
- D.E. Machina
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