Thanks for reading my article. Respondent Charles Carpenter Response https://bibleinterp.arizona.edu/articles/response
captures the essence of my inserted Jesus midrash to the traditional Passover Seder and adds a Christian ending. No problem if the goal accomplishes my thesis: post-Shoah New Testament based supersessionism divides not unites Christian-Jewish fellowship.
Charles Carpenter, Southwestern Baptist Theological Seminary:
Garber’s presentation accentuates the difference between the Gospel and epistolary texts [Luke, Matthew, Mark and Paul (I Corinthians)]. He does not illustrate this difference as a kind of redaction or failure of the authors to follow the traditions of a Seder meal, but an accentuation of the “triumph of moral victory”—a way to teach the intrinsic value of the other. Thus, the order of the cup and the meal does not determine the meaning, but how one takes the meal. The meaning and value of the celebration and commemoration go beyond the meal and into the unity for which the meal stands. The meal with its form and substance directs the observer to the intrinsic value of the event, not the extrinsic value of the forms and substances.
Paying close attention to the rabbinic sources, Garber furthers Hanson’s idea—that the Lukan cup signifies a further fulfillment of the messianic age, an age where “a universal sibling…can be realized…in our day.” He connects the Halakha and Paul epistle to the church at Ephesus where Jews and Gentiles united peacefully and the “Judge-of-all-the-Earth (is) to deal justly with the Nations of the World. Garber understands the Seder discussion to be helpful if a Christian harkens back to the rabbinic sources for observations that lead to the profundity of meaning within the event. Thus, the question concerning the connection between the Seder and Christian communion demands the Christian to reach back to his/her Jewish roots to find how to unify with the other, bearing the weight of the other, even to the point of communing with the other. This communion and confession needs to include even coming to the aid of the suffering ones, the six million Jews who suffered under the weight of intolerance and anti-Semitism.
Each presenter agreed on three points: the communion meal is a meal accentuating unity and that the Seder and communion meals are different. But the most important issue that all can agree upon is, as Garber suggests, that any communion that fails to seek a universal peace also fails to recognize Christ’s purpose in making peace for all mankind.
Thanks for reading my article. Respondent Charles Carpenter Response https://bibleinterp.arizona.edu/articles/response
captures the essence of my inserted Jesus midrash to the traditional Passover Seder and adds a Christian ending. No problem if the goal accomplishes my thesis: post-Shoah New Testament based supersessionism divides not unites Christian-Jewish fellowship.
Charles Carpenter, Southwestern Baptist Theological Seminary:
Garber’s presentation accentuates the difference between the Gospel and epistolary texts [Luke, Matthew, Mark and Paul (I Corinthians)]. He does not illustrate this difference as a kind of redaction or failure of the authors to follow the traditions of a Seder meal, but an accentuation of the “triumph of moral victory”—a way to teach the intrinsic value of the other. Thus, the order of the cup and the meal does not determine the meaning, but how one takes the meal. The meaning and value of the celebration and commemoration go beyond the meal and into the unity for which the meal stands. The meal with its form and substance directs the observer to the intrinsic value of the event, not the extrinsic value of the forms and substances.
Paying close attention to the rabbinic sources, Garber furthers Hanson’s idea—that the Lukan cup signifies a further fulfillment of the messianic age, an age where “a universal sibling…can be realized…in our day.” He connects the Halakha and Paul epistle to the church at Ephesus where Jews and Gentiles united peacefully and the “Judge-of-all-the-Earth (is) to deal justly with the Nations of the World. Garber understands the Seder discussion to be helpful if a Christian harkens back to the rabbinic sources for observations that lead to the profundity of meaning within the event. Thus, the question concerning the connection between the Seder and Christian communion demands the Christian to reach back to his/her Jewish roots to find how to unify with the other, bearing the weight of the other, even to the point of communing with the other. This communion and confession needs to include even coming to the aid of the suffering ones, the six million Jews who suffered under the weight of intolerance and anti-Semitism.
Each presenter agreed on three points: the communion meal is a meal accentuating unity and that the Seder and communion meals are different. But the most important issue that all can agree upon is, as Garber suggests, that any communion that fails to seek a universal peace also fails to recognize Christ’s purpose in making peace for all mankind.