Jesus Through Middle Eastern Eyes: Cultural Studies In The Gospels

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Some Christians feel unsettled to hear that Luke didn’t know Jesus. Luke did not personally see or hear what the gospel of Luke reports Jesus saying and doing. These same Christians may feel uneasy to learn that the gospels of Matthew, Mark, Luke, and Johnweren’t written till decades (30 to 60 years) after Jesus ascended into heaven. Writing of Jesus’ birth, Bailey notes that many Westerns have supposed that Mary and Joseph were turned away from an “inn.” But the word in Luke 2:7 is katavluma, that is, a guest room in a house, not a commercial inn. For the latter the word would have been pandocei'on. “Jesus was placed in a manger (in the family room) because in that home the guest room was already full” (p. 32). Bailey adds that many have erroneously supposed Jesus was born in a cave or a stable, a tradition that started with Justin Martyr (p. 34). Like the shepherds, who came to see the baby Jesus, He was poor, lonely, and rejected. “Jesus was born in a simple, two-room village home such as the Middle East has known for at least three thousand years” (p. 36). Access-restricted-item true Addeddate 2022-01-18 15:08:25 Bookplateleaf 0002 Boxid IA40330814 Camera USB PTP Class Camera Collection_set printdisabled External-identifier

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His classic text was Poet and Peasant and Through Peasant Eyes. These texts helped readers see the parables in the gospel of Luke in a whole different light. Recently, Bailey compiled Jesus through Middle Eastern Eyes, which offered unique perspectives on prominent passages in the Gospels. Now, in Paul Through Mediterranean Eyes, Bailey focuses his considerable intellect on the epistle of I Corinthians.

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Listen to Ken Bailey’s sermon “The Wonder of the Nature of Faith: David, Jesus and Hebrews 11.” Read a sermon on the prodigal sonby emergent kiwiblogger Steve Taylor, a Baptist pastor in New Zealand. This is another solid contribution to the field of New Testament studies from Kenneth E. Bailey. Not quite as enjoyable or as potentially useful to the working pastor as his fine "Jesus through Middle-Eastern Eyes," it nonetheless contains several very helpful passages. The crux of Bailey's argument is that since Paul was a Jewish Pharisee (rabbi) then it makes sense that he would also use this same style. In other words, if the scripture Paul read was filled with this then it is probably how he thought too. Bailey sees this clearly in Paul's letter to the Corinthian church. He says that while scholars have tended to see 1 Corinthians as thrown together in response to problems in the church it is actually a well-thought out, intricately crafted series of essays that is for the whole, universal church, though it is motivated by specific concerns in Corinth.

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Mary’s going into labor as she and Joseph arrive in Bethlehem. A mean innkeeper says there’s no room in the inn but lets them camp out in a stable. Meanwhile, angels visit shepherds who are shivering in the fields. Especially since the Enlightenment, people in the Western hemisphere tend to assume that reason is universal. A lay Christian might hear a scholar talking about biblical interpretation and think the scholar is saying that the Word is wrong.I'm a bit of a nerd, so I enjoy the writing style that Bailey employs, but I realize that not everyone will get overly excited about his use of Chiasms. A. The gospel authors used written sourcesand stories that had been passed on orally, just as a biographer today might draw on books, unpublished letters, and interviews with a subject’s relatives and friends. After undergraduate and seminary studies, Dr. Bailey completed degrees in Arabic Language and Literature, Systematic Theology and a doctorate in New Testament. Ordained by the Presbyterian Church (USA), Dr. Bailey spent 40 years (1955-1995) living and teaching in seminaries and institutes in Egypt, Lebanon, Jerusalem and Cyprus. Bailey says we often don’t see that “the way we reason and what becomes reasonable for us is influenced by our language, culture, history, tradition, economic system, and our military. That’s the sieve through which we perceive the world and come up with what is reasonable. But somebody halfway around the world processes the same data and comes up with a different conclusion.” What we have in the gospels is history, theologically interpreted. We have events—and the gospel authors’authoritative insider interpretationof their significance,” he said at a recentCalvin Symposium on Worship.