Two Minute Film about the Woman at the Well

At the website   Bible Films Blog Matt Page noted a new text-to-movie software program from xtranormal.com which is called State.   He challenged individuals to give it a try, and so here is my two minute film on the “Woman at the Well” from John 4.

This experiment with creating a “film” using a biblical text was a fascinating experience.  I spent about three hours on this little project (which probably shows in the roughness of the quality); however, it was enough time to get a feel for how this program might be useful in pedagogy related to biblical studies.

First, because I was using the free version of the program created by Xtranormal, I only had two set locations I could choose:  (1) a talk show setting, and (2) a street scene.  I am shocked they would not have provided a Judean countryside circa 30 C.E.  So of course, this film does not have a first-century period feel, but actually this was good.  It caused me to be creativity.  I chose the modern street scene.  In this location, one can see in the opening shot the large sign in the background indicating a laundromat.  Here is the inspiration for the text-segment about the “Woman at the Well.”  At least there was some parallelism with water and a daily chore.  Because this setting and adaptation is modern, I chose Clarence Jordan’s Cotton Patch Translation of John 4: 7-26.  It works on some levels better than other translations (for example, it frequently used contractions which are pretty typically of usage today), but still it is not perfect for this scene.  There are a few words with which the text-to-movie translator had trouble, such as, “ma’am.”

The free version of this program places many limitations of what one can portray on the film, such as types of characters (I had the option of four).  Actually, the one I chose for Jesus is wearing a shirt with a fish on it (well actually fish bones) but perhaps one might read into this some Johannine symbolism.  Other limitations included actions, sounds, voices, and many other elements.  But again, these limitations made me think in some different ways.

One of the pedagogical opportunities this type of exercise presents is for students to get a sense of the many and various decisions to be made in telling the story of Jesus.  It certainly should create a deeper sense of appreciation for the selectivity of the Gospels writers as they composed their stories of Jesus.  One example of an insight I gained is that I had never thought of John 4:23-24 perhaps functioning like a narrative aside.  Of course in John one frequently encounters the writer’s asides by which he gives the reader/listener extra (insider) information.  One of the functions available in this program is the ability to allow a character to face and address the camera directly.  This technique is perfect for illustrating these narrative asides.  If you view the film, note that scene where Jesus addresses you the viewer.

Death of Claude Levi-Strauss

The man often called the “father of modern anthropology,” Claude Levi-Strauss, died on October 30, 2009, at the age of 100.  He was only a few weeks shy of 101; he was born November 28, 1908.

Levi-Strauss influenced the social-scientific methodology in New Testament studies, especially in the methodology’s earliest years.  In a very simplistic trajectory, Levi-Strauss influenced the anthropologist Mary Douglass (see especially Purity and Danger [1966], and Natural Symbols [1970]), who in turn influenced some of the earliest New Testament scholars such as Bruce Malina, John Elliott, Jerome Neyrey, John Pilch.  These scholars turned their attention to anthropological studies and how these studies could be used as interpretative strategies for understand the New Testament world.

Levi-Strauss emphasized that experiences are often influenced or structured by a series of opposites, that is, male-female, purity-pollution, good-evil.  This approach is a cornerstone for understanding the New Testament world as a shame-honor society and was highlighted by Bruce Malina in his 1981 book New Testament World:  Insights from Cultural Anthropology.

The Wall Street Journal carried this interesting quote from Levi-Strauss (it is taken from a 2005 article in Agence France-Presse):   “We live in a world where I feel out of place. The one that I knew, that I loved, had 1.5 billion inhabitants. The world today is made up of six billion humans. It is no longer mine.”  Perhaps an understandable feeling, but a bit sad that a man who studied humanity could feel so out of place.  One might think he would be enthused because he had more of humanity to observe.

Cartoon Saturday

I use to love Saturday mornings when I was younger; it was the morning for cartoons on TV.  With 24/7 cartoon networks today and ready access via the internet, kids today  probably do not have the same level of anticipation.   However, in the 1960s, cartoons, especially animated ones, were in limited supply.  I have always loved cartoons, comics, and animation.  While going through some old files, I stumbled across a few cartoons I created back in the late 1980s or early 1990s.  So, in honor of Saturday mornings,  I thought it appropriate to post one.   In the one below, some individuals might recognize a slight tip of the pen to Aesop’s fable “Boys and the Frog.”

Jesus and Caesar’s Coin

While working on my paper for the SBL meeting in New Orleans, I chased a little rabbit about the coin of Caesar in Mark 12:13-17 (parallel,  Matthew 22:15-22 and Luke 20:20-26).   I had never really paid attention to that fact that not only does Jesus make reference to the image on the coin, but also to the inscription.   Most preachers/teachers are good at quoting an abbreviated part of the verse, “Whose likeness/image is on this coin,” but neglect to add “and inscription.”  Jesus  seems to be implying that both he and his audience would have recognized the inscription.  Would Jesus and his audience have read and understood a Latin inscription?  Probably not, so it is unlikely the coin used for illustrative purpose was a denarius carrying a Latin inscription.  (Beside, denarii did not circulate in the East this early.  This fact undercuts the “typical” Tribute Penny, that is denarius, associated with Tiberius).   The coin was most likely a tetradrachm minted in Antioch.  This particular coin would have had a Greek inscription, which is an inscription both Jesus and the audience were more likely to have understood.  Perhaps they would have understood it only too well: obverse, TIBEPIOS SEBASTOS KAISAP (Tiberius Augustus Caesar); reverse, THEOS SEBASTOS KAISAP (God Augustus Caesar).  See Peter E. Lewis, “The Actual Tribute Penny,” Journal of the Numismatic Association of Australia, Vol. 10 (July 1999), 3-13.  While Lewis does not approach this text-segment with New Testament exegetical skill, he still makes some interesting observations.  It is extremely difficult to find image of this coin.  However, an excellent example, copyrighted by the American Numismatic Society, is available via the link I created:  Antioch Tetradrachm.

Pompey the Great and the NT

Pompey the Great (106-48 BCE) is never mentioned in the NT; however, like the old saying goes, “the dead rule the living.” Pompey set in motion events, situations and persons who would influence the events within Judea well into the first-century and beyond.  The silver denarius below, minted in the year 42 BCE by Pompey’s son, Sextus Pompey (67-35 BCE), is a good window into his legacy for the study of the NT.

Obverse:  Head of Cn. Pompeius Magnus right; behind jug; before lituus; inscription around MAG PIVS IMP ITER.

Reverse:  Neptune standing left, wearing a diadem, holding an aplustre in right hand and cloak over the left arm; placing right foot on a prow; on either side, one of the Catanaean brothers, Amphinomos and Anapios, who are bearing parents on their shoulders; above is PRAEF; in exergue CLAS ET ORAE IT EX S C.

On the obverse, the right is weakly struck with a few banker marks.  On the reverse, the left is weakly struck.

This particular coin type was Sextus Pompey’s attempt to connect himself with his father, Pompey the Great, and to memorialize his father who had been killed during the Civil War against Julius Caesar.  After Caesar’s death, Sextus was appointed Prefect of the Fleet and Coastlines in 43 BCE, which is the approximate translation on the reverse of the coin above.  However, because of the pressure brought by Octavian, and Pompey’s own pirate-type actions against corn supply ships, Pompey found himself in conflict with the Triumvirate (Octavian, Mark Anthony, and Lepidus) and was declared an enemy of the state. Sextus, however, had a large fleet at his disposal, often numbering in the hundreds, and was able to control a great part of the Mediterranean Sea.  Sicily became his stronghold, and he used it as his center of power.  He continued to control the Mediterranean Sea until the defeat of his fleet and his death in 35 BCE.

Every coins carries with it explicit and implicit cultural and social cues, and this coin is no different. Honor is one of the easiest social values represented in this coin.  Sextus was honoring his father with this coinage and investing him with honor. Of course, by association this honor also accrued to Sextus, like father—like son.  It is also a significant honorable title that Sextus uses on the coins, a title granted him by the Senate, that is, Prefect of the Fleet and Coastlines.  To highlight that it was by Senate approval, the inscription on the reverse includes S C, Senatus Consulto, translated as “by the decree or authority of the Senate.”  One the reverse, also is highlighted one of the key social institutions of the day:  kinship.  The selection of the mythical scene on the reverse emphasizes this fundamental social institution.  It is the story of two brothers, Amphinomos and Anapios, who helped their parents escape from the volcanic explosion of Mt. Etna by carrying them on their shoulders out of harm’s way.  In the process, lava miraculously part for them as they fled. Here is familiar piety at its apex.  Some have suggested that the two figures on either side of Neptune (who might represent Pompey the Great) could be Sextus and his older brother Gnaeus Pompey, who was killed during the Civil War in 45 BCE.

For NT background, Pompey is the Roman general who expanded the borders of the Roman Empire into Judea.  From 63-62 BCE, the hegemony of Rome would hold sway over Judea for the next several hundred years.  It was Pompey who conquered Jerusalem and entered the Temple into the Holy of Holies.  In this respect he followed the precedent of the Selecuid ruler Antiochus the IV a hundred years earlier, with the exception, according to Josephus in Antiquities of Jews, 14.3, that Pompey did not molest any of the Temple treasury.  Pompey’s action also anticipates the action to occur 140 years later when Titus captures Jerusalem (70 CE); only this time, the Temple is destroyed and its treasures carried off to Rome.

One of Pompey’s key actions was to set the governance structure of Judea.  Pompey resolved the internecine conflict between Aristobulus II and Hyrcanus II by deposing Aristobulus (sending him to Rome in chains) and by installing Hyrcanus as high priest.  However, Antipater, father of Herod the Great, held the real power.  While Pompey’s is not mentioned in the writings of the NT, veiled allusions in the Psalms of Solomon may make reference to this time in Judea.  See specifically Psalms 2, 8, and 17.

Oxyrhynchus Hymn

Several blogs of late, Mark Goodacre among others, have called attention to the YouTube musical version of the earliest Christian hymn.

“The Oxyrhynchus Hymn (P. Oxy. XV 1786) is the earliest known manuscript of a Christian hymn – dating from the 3rd century AD – to contain both lyrics and musical notation. It is now kept at the Papyrology Rooms of the Sackler Library, Oxford. The text, in Greek, poetically invokes silence so that the Holy Trinity may be praised.”

While considering early hymns, I would recommend one of my favorite books on hymns in the New Testament:  Robert J. Karris, A Symphony of New Testament Hymns (Collegeville, MN:  Liturgical Press, 1998).

“Novel” Interpretations

When individuals approach biblical texts for interpretation, they often want to present new or innovative interpretations.   However, “new” interpretations are often greased by gimmick and present nothing new.   Charles H. Cosgrove, in an essay entitled “Toward a Postmodern Hermeneutica Sacra,” captures well that in a creative interpretation:  “. . . newness is not always something novel; it may be seeing the familiar in a new and transformative way.”  Well said, and kudos for those who can see from creative perspectives.

Epilogue Myanmar

Unfortunately, I was not faithful while blogging in Myanmar.  The second week in the country I was without Internet connections, and during the third week, I found myself teaching several extra class sessions.  I spent most of my energy getting ready for these class times.  However, I have selected a few pictures that give brief windows into the country.  On a later post, I will give an overview of my general reflections on my Myanmar experiences.

This picture above is of the only church in Bagan (and it is unofficial).  Christianity is thriving in Myanmar, but it often thrives in the same way a single blade of grass does in the crack of a sidewalk.  Because of my concern for all creatures great and small, I was taken by this smallest member of the church.  As the writer and scholar Andrew Linzey reminds us, until we bring animals onto the agenda, and into our worship, we will continue to think of them only in utilitarian ways.  When animals join us in worship, we are reminded that God is the creator, sustainer, and redeemer of all creation.

Pagodas everywhere.  This picture was taken also in the city of Bagan.  These pagodas represent only a small group of the thousands that dot this city.  One is reminded by the pagodas, and by the ever present monks, that Myanmar is a Buddhist country.  The population is roughly 94 % Buddhist and 6% Christian (and of that 6% almost half are Baptist).  Needless to say, Christians are a minority in Myanmar.  The Myanmar Institute of Theology in which I taught has a wonderful program called “The Judson Center.” Its purpose is for inter-religious dialogue between Christianity, Theravada Buddhism and primal religions.  It seeks to foster understanding, peace and harmony between these different religious traditions.

The smile on this young child’s face captures the spirit of the people of Myanmar.  I was the recipient many times of their gracious and giving hospitality.

Life is lived outside on the street, in the market place, and under the Bo trees.  This picture captured for me the colorful world that is Myanmar.

In Myanmar

I have not blogged for a few days because internet connections have been sporadic, but I wanted to jot a few words because these last few days in Myanmar have been incredible rich.

Bob Johnson and I have been leading seminars at the Myanmar Institute of Theology (MIT).

My seminar focuses on the Johannine writings, Gospel of John and Revelation.  There are seventeen students in the seminar.  It is a wonderful group of students, and even though we meet from 3:00 to 6:00 each afternoon and the students have already had classes all day, they are still eager and engaged.  It is quite an honor to be with these students.  The students are working on their MDiv and MTS degrees, and they come from many parts of Myanmar and from many different tribal groups.

We have experienced unprecedented hospitality from the folks of MIT.  They  have helped in making sure we are where we need to be and have everything that we need.  MIT is a thriving school with activities going day and night.  It is clear that the young people in this country have a passion for learning.

With the completion of this week’s classes, we have a break of week and will travel up country (north) to Mandalay and to some of the surrounding areas.  When we return, we will have one more week of classes.

Baptist life in Myanmar is characteristically vibrant.  There are over a million Baptist in this country in a total of 4,626 churches.   The Myanmar Baptist Convention is getting ready to celebrate the 200^th anniversary of Baptist work in Myanmar (1813-2013).

Here is the view from my hotel room.

The building in the background is the Shwedagon Pagoda.  It stands 326 feet high, and it is covered in gold.

My pre-reading for preparation for this trip noted that it was the rainy season, and the readings did not lie.  It was rained every day with the exception of one.  Most tourists avoid this time of year in visiting the country.

Epistle 3, Sunday, 12 July 2009: On the Road to Myanmar

Today was spent in attending the Maitrichit Chinese Baptist Church pictured below, and also in a celebration of the lay ministry of Thawesak Mahachavaroja, who Central awarded an honorary Doctorate of Divinity degree in May 2009.

Two impressions come immediately to mind of the church service.  First, the worship service was very familiar.  With the exception of languages, Chinese and Thai, one could have been any many Baptist services in America.  The order of service was the same, announcements, prayers, sermon, and taking of the offering.  The songs were some of the popular ones I sang in the 1960s:  “Faith is a Victory,” “How Great Thou Art,” and “Wonderful Words of Life.”  The arrangement of space had a familiar feel.  The pulpit was elevated and occupied the center of the platform.  The cross was the focus behind the pulpit, and the offering plates were on the center communion table.

It is clear that the church is a very vibrant community of believers in the heart of Bangkok and in the heart of Buddhism.  As one person told me, only 1% of the population is Christian.  Any it can be a challenge to get to church on a Sunday.  In the States, the road are nearly empty on a Sunday morning as one makes his or her way to worship; however, here every shop is open, the streets are jammed, and most worshippers live a long way from the church.  It is truly a sign of the Christians’ in Thailand commitment as they faithfully maneuver their way to worship on Sunday.

A second impression is related to the languages spoken in worship.  As the name of the church implies, it is a Chinese church here in Thailand.  The church is composed of mainly Thai, but many of them are naturalized citizens of Thailand or have had children born in this country.  However, strong Chinese roots continue.  The church is 40% Chinese speakers and 60% Thai.  So throughout the service, a translator is always going back and forth between the two languages.  Of course on our day, with Molly Marshall, President of Central Seminary, giving the sermon, a third language was added to the mix.  However, even more language was added, and of course from a New Testament perspective, this was of interest to me:  Aramaic.  The only language that united us all in worship was this ancient language of Jesus and the world of the New Testament.  Now granted there was only one word of Aramaic spoken, but it was one word we all knew and could say together:  Amen.  It seems appropriate word.  It is a word used 105 in the New Testament and is most frequent in the Gospels.

Ok—one last observation.  The church has wooden pews without pads, and I love it.

I grew up with them, and there is something a bit more religious about sitting on a solid wooden pew.