Reflections on Communion

These reflections originally appeared as part of a Round Table discussion at Conciliar Post.

CommunionWhat is communion and how does it impact my faith? For me, Communion is the sacramental participation in the body and blood of our Lord Jesus, a visible and real “joining together” with our Lord that, among other things, is a foreshadowing of our eventual union with Him in the new Heaven and new Earth. I think a good explication of this are the three English terms that are often used to describe this Christian meal: Communion, the Lord’s Supper, and the Eucharist. Continue reading

The Passion of Jesus Christ

When Jesus had finished all these sayings, he said to his disciples, “You know that after two days the Passover is coming, and the Son of Man will be delivered up to be crucified.”

Then the chief priests and the elders of the people gathered in the palace of the high priest, whose name was Caiaphas, and plotted together in order to arrest Jesus by stealth and kill him. But they said, “Not during the feast, lest there be an uproar among the people.” Continue reading

Messianic Expectations of Second Temple Judaism

Model of the Second Jewish Temple

Model of the Second Jewish Temple

Since the earliest days of the Jesus Movement, Christianity has proclaimed Jesus of Nazareth as the long-awaited Messiah of the Jewish people. What exactly did this proclamation mean to those who heard it in the context of the Roman Empire and Second Jewish Temple in Jerusalem? Much recent scholarship has attempted to assess the theological and political expectations of the Jewish idea of Messiah in the immediate context of Jesus of Nazareth and his follower’s claims to his place as the “Anointed One” of Israel. This paper will examine the general contours of scholarship surrounding the general view of the Second Temple Jewish people concerning the coming Messiah. In examining this issue, one will see that throughout the diversity of Jewish expectations and contexts, there emerged expectations of a messianic figure from God who would restore Israel in some fashion. Continue reading

Parable of the Prodigal Son: Richard Rohrbaugh

This post is part of our ongoing series examining interpretations of the Parable of the Prodigal Son.
Richard Rohrbaugh

Richard Rohrbaugh

We now turn to the examination of our second perspective in the interpretation of the Parable of the Prodigal Son, the view of Richard L. Rohrbaugh, which provides us with an example of parable interpretation from the perspective of the social sciences. With regard to methodology, Rohrbaugh approaches the text of the New Testament primarily from the perspectives of sociology and anthropology, arguing that one cannot find proper interpretation of the stories contained in the Gospel accounts apart from their socio-historical context within the Ancient Mediterranean Jewish context.[1] While essentially skirting past any substantial critique formed by literary or redaction criticism, Rohrbaugh bases his parable interpretation out of the received text of that parable found in Luke, arguing the likelihood that at least a portion of both the Historical Jesus and Lucan audiences would have contained the characters that Rohrbaugh employs to situate his interpretation: the ancient Mediterranean peasant.[2] In basing his interpretation out of the world of the typical Mediterranean peasant, Rohrbaugh makes a notable assumption, namely that the contexts of the historically delivered parable and the literary parable were essentially the same. Such a perspective may seem to sit at odds with the long-held understanding of Luke’s gospel to have been written with an imperially informed and non-Jewish community. However, Rohrbaugh’s main concern in his interpretation of Luke 15 lies with the supplemental information that it presents in contrast to and in conglomeration with the traditional interpretation of this parable as one of repentance, forgiveness, and a stubborn older brother.[3] With the social sciences as his primary tool, Rohrbaugh relies heavily upon the works of those scholars who have sought to reconstruct the socio-historical world of First Century Palestine. This interpretation provides very little by way of direct evidence for the socio-historical claims made, with far fewer primary or even secondary accounts being utilized in the construction of the social world that is presented as the norm for the parable, making it difficult to weigh Rohrbaugh’s socially located claims against interpreters who would argue for a different set of social norms. Rohrbaugh’s methodology remains situated within the framework of the historical-critical model by its use of social-scientific and contextually oriented investigations of the socio-cultural world in which the parable was first delivered. Continue reading