Episode 253 - Thomas Lynch: Pestilence and Humanity 101

Teer caught up with the Godfather of the pod, Brian Zahnd to talk about his newest book The Wood Between the Worlds - A Poetic Theology of the Cross. Brian and Teer talk about why a theology of the cross is necessary to fully understand the Good News of the Gospel, along with what is lost when we become numb to the violence of Good Friday.

The cross is the heart of Scripture
Everything about the gospel message leads to the cross, and proceeds from the cross. In fact, within the narrative of Scripture, the crucifixion of Jesus is literally the crux of the story—the axis upon which the biblical story turns. But it would be a mistake to think we could sum up the significance of the crucifixion in a tidy sentence or two. That kind of thinking only insulates us from the magnificence of what God has done. In our ongoing quest to make meaning of the cross, we need to recognize that this conversation will never conclude—that there is always something more to be said.

Brian Zahnd reminds us that the meaning of the cross is multifaceted and should touch every aspect of our lives. Just as gazing through the eyepiece of a kaleidoscope reveals a new geometric image with every turn, Zahnd helps us see that there are infinite ways to behold the cross of Christ as the beautiful form that saves the world. The Wood Between the Worlds is an invitation to encounter the cross of Christ anew.

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Here is a conversation Dr. Johanna Hartelius, and Jason shared with Dr. Chad Kim of St. Louis University on his wonderful book, The Way of Humility.

The kickstarter for Sarah's new book is live!

https://www.kickstarter.com/projects/sarahhinlickywilson/seven-ways-of-looking-at-the-transfiguration

Sarah discusses the significance of the Transfiguration and its importance in the church calendar. She explores the distinction between the transfigured Jesus and the risen Jesus, highlighting the unique characteristics of each. Sarah also delves into the misunderstood offer to build booths and its connection to the Festival of Booths. She examines the representation of Moses and Elijah in the transfiguration and their role in the eschatological narrative. Sarah emphasizes the Jewish reticence to capture the glory of God and the modesty of biblical miracle stories. She concludes by emphasizing the importance of listening to Jesus. In this conversation, Sarah Henlicky Wilson discusses the transfiguration in the Gospel of John and its connections to Sukkot and other Jewish festivals. She highlights the allusions to Sukkot in John and the significance of Jesus' entrance into Jerusalem for the final Passover. Sarah also explores the presence of Greeks in the Sukkot story and their connection to Jesus' hour of glorification. She emphasizes the similarities between the synoptic transfiguration and the transfiguration in John, suggesting that both narratives are mapping the same thing in their own distinctive ways. Sarah concludes by inviting listeners to support her Kickstarter campaign for her book on the transfiguration.

Our latest episode with our new friend Rabbi Joseph Edelheit, who's promised to return several more times so we can learn from and listen to one another. Rabbi Joseph joined Johanna and me to share his reflections as a Jew living in Diaspora on the 10/7 Hamas massacre. We discuss other matters but never wander far from today’s headlines. Here’s a bit about Joseph:50 Years in the Rabbinate: Rabbi Joseph A. Edelheit (C ’73) on the Unique Experiences of His Rabbinic Engagement:When I thought about becoming a rabbi as an undergraduate at CAL Berkely in 1966, I could never have imagined the extraordinary experiences I would have. For fifty years, people have asked me to engage them, teach them, and sometimes lead and interpret a meaningful ritual in their life.I have served three Reform congregations over thirty years in the Upper Midwest. where I learned what “windchill” meant. From the outset, the reality of interfaith couples and families became a central focus of my rabbinate. “Intro to Judaism” education and congregational programming have always been a significant concern.Eventually regional and national rabbinic work about gerim/gerut provided me with an opportunity to be a leading advocate for Patrilineal Descent. University teaching became important, especially Jewish-Christian dialogue, which led to an opportunity to do doctoral work at the Divinity School of the University of Chicago.HIV/AIDS emerged at a time when those who were among its first patients and deaths were alone and often rejected. I served this tragically unique community, which led to opportunities to lead in how Reform Judaism faced these challenges both in Chicago and nationally. Eventually my work was recognized, and I was asked to serve on President Bill Clinton’s Presidential Advisory Council on HIV/AIDS, 1996–2000.I retired from my congregational rabbinate in 2001 because of challenges to my health, and I finished my doctoral work (DMin) at the University of Chicago in 2001.A state university that settled a class-action lawsuit over antisemitism asked for my help. As part of the settlement, I created a program of campus and community engagement about Jewish culture. Eventually, I became tenured faculty, and retired as Emeritus Professor of Religious and Jewish Studies.Though I tried to bracket my rabbinate at a state university, my pastoral role was called upon by students, faculty, and administration alike. My academic career required teaching about and interpreting Jews, Jewish life and texts, and Judaism to a campus and community of less than fifty Jews.I helped to bring a unique symphony and choral Holocaust memorial program, “To Be Certain of the Dawn,” to the state university and a nearby Catholic university. We later took more than 250 students and faculty to France and Germany and performed it at Natzweiler-Struthof concentration camp with survivors in the audience.During this period, there was an opportunity in India to continue my HIV/AIDS work with multi-faith organizations who worked among infected children whose parents had died of AIDS. I participated in creating an international NGO that funded and provided service for sixty AIDS orphans in rural India who were all living with HIV/AIDS. Engaging people who had never met a Jew, but invited me to share a meal while sitting on the floor of their hut, added to my life commitment of pluralism.My ongoing academic participation in the Society for Ricoeur Studies, is another unique experience of my rabbinate. I am the former student of Paul Ricoeur, who insists that philosophers and religious thinkers can and should engage in dialogue with a Jewish thinker.My participation in conferences, took me to Rio de Janeiro in 2011 when I was invited to speak to a Reform congregation, ARI. Now eleven years later, that unexpected Shabbat invitation, led to exceptional personal love and another chapter of my rabbinic life, serving the World Union of Progressive Judaism. I volunteer for Brazilian communities who have no rabbi, and whenever asked, I teach at ARI where it all started.During retirement I have written and edited two books with a third in preparation. The current crisis in antisemitism has added a new emphasis to my work in Jewish-Christian dialogue. I will co-teach a course at a Protestant seminary that deals with the challenges of preaching and teaching in response to antisemitism.In 2021, the Divinity School of the University of Chicago, honored me as their alum of the year, the first time a rabbi has ever been awarded this recognition.These fifty years were more meaningful because of the unconditional presence of my children. Still today, it is the love and respect of my family that I cherish the most.

In light of their recent panel discussion at Theology Beer Camp in Springfield, Mo, the Monday night crew discusses Sola Scriptura.