Ex Auditu - Volume 21
192 Pages

Ex Auditu - Volume 21


192 Pages


Ps 103:3: "Bless the Lord . . . Who heals all your diseases."



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Published 01 March 2006
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EAN13 9781725243477
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An International Journal for the Theological Interpretation of Scripture
Volume 21
Ex Auditu is published annually by Wipf & Stock Publishers, 199 West 8th Avenue, Eugene, Oregon 97401, U.S.A.
Individuals:  U.S.A. and all other countries (in U.S. funds)  $20.00  Students  $12.00
Institutions:  U.S.A. and all other countries (in U.S. funds)  $30.00
This periodical is indexed in the ATLA Religion Database, published by the American Theological Library Association, 250 S. Wacker Dr., 16th Flr., Chicago, IL 60606, Email: atla@atla.com, WWW: http://www.atla.com/;Internationale Zeitschriftenshau für Bibelwissenschaft;Religious and Theological Abstracts; andOld Testament Abstracts.
Please address all subscription correspondence and change of address information toWipf & Stock Publishers.
©2005 by Wipf & Stock Publishers ISSN 08830053
EXAUDITU An International Journal for the Theological Interpretation of Scripture
Klyne R. Snodgrass,EditorNorth Park Theological Seminary3225 West Foster Avenue Chicago, Illinois 606254987USA Tel. (773) 2446243 Fax: (773) 2446244 email: ksnodgrass@northpark.edu Website: http://www.northpark.edu/sem/exauditu
Terence E. Fretheim,Luther Seminary, St. Paul, MN Richard B. Hays,The Divinity School, Duke University,  Durham, NC John E. Phelan, Jr.,President of North Park Theological  Seminary, Chicago, ILJon R. Stock,Wipf & Stock Publishers, Eugene, OR Miroslav Volf,Yale Divinity School, New Haven, CT John Wipf,Wipf & Stock Publishers, Eugene, OR
THE EDITORIAL BOARD MEMBERS AND CONSULTANTS represent various disciplines and denominations. Theological Interpretation of Scripture is a task to be taken seriously by scholars who are committed to the Christian faith and tradition. However, as one editorial consultant stated: “let people gradually get used to the idea that a sane hermeneutics is both oriented in advance toward agreement/consent and is simultaneously exigent, discriminating, critical.”
RICHARD BAUCKHAM University of St. Andrews St. Andrews, Scotland
M. DANIEL CARROLL R. Denver Seminary Denver, Colorado
JAN DU RAND Rand Afrikaans University Johannesburg, South Africa
WILLIE JENNINGS The Divinity School Duke University Durham, N. Carolina
ROBERT JOHNSTON Fuller Theological Seminary Pasadena, California
R. WALTER L. MOBERLY University of Durham Durham, England
KATHLEEN M. O'CONNOR Columbia Theological Seminary Decatur, Georgia
IAIN PROVAN Regent College Vancouver, B.C.
GRAHAM STANTON University of Cambridge Cambridge, England
ANTHONY THISELTON University of Nottingham Nottingham, England
AUGUSTINE THOMPSON University of Virginia Charlottesville, Virginia
MARIANNE MEYE THOMPSON Fuller Theological Seminary Pasadena, California
KEVIN J. VANHOOZER Trinity Evangelical Divinity School Deerfield, Illinois
GEOFFREY WAINWRIGHT The Divinity School Duke University Durham, N. Carolina
SONDRA WHEELER Wesley Theological Seminary Washington, D.C.
WILLIAM H. WILLIMON Bishop The North Alabama Conference The United Methodist Church Birmingham, Alabama
N. T. WRIGHT Bishop of Durham Durham, England
“Your Sins Are Forgiven. . . . Stand Up and Walk”: A Theological Reading of Mark 2:1–12 in the Light of Psalm 103 Frederick J. Gaiser
A Theological Description of Human Wholeness in Deuteronomy 6 James K. BrucknerResponse to Bruckner Kenneth Vaux
Announcement of the 2006 Symposium
Volume 21
Naming Medicine Among the Powers Joel Shuman
Health and Healing in Memory of Jesus Allen Verhey
Response to Verhey Dwight Peterson
Response to Shuman Stephen Bilynskyj
Introduction Klyne Snodgrass
Health and Healing: A Pentecostal Contribution John Christopher Thomas
Response to Thomas  Rebekah Eklund
Human Nature, Physicalism, Spirituality, and Healing: Theological Views of a Neuroscientist Warren S. Brown
Recalling Luke’s Healer: Slave Doctoring as Liberative Healing Michelle Clifton-Soderstrom
Repairing, Restoring, and Revisioning the Health of Our Communities: The Challenge of Isaiah 58 Mary Chase-Ziolek
Barriers, Boundaries, Limits: Revelation 21:1–4 Dwight N. Peterson
Annotated Bibliography on Health and Healing
Presenters and Respondents
Ex Auditu– Volumes Available
 North Park Theological Seminary in Chicago, Illinois, is pleased to announce that the twenty-second Symposium on the Theological Interpretation of Scripture will take place September 28–30, 2006. The symposium will start at 7:00 p.m. on September 28 in Nyvall Hall and will extend through a Saturday afternoon worship service on September 30. The theme in 2006 will be Justice. The following persons have agreed to make presentations:
Bruce Birch, Wesley Theological Seminary, Old Testament Craig Evans, Acadia Divinity School, New Testament Jay Carter, Duke Divinity School, Theology Kathryn Grieb, Virginia Theological Seminary, Theology Stanley Hauerwas, Duke Divinity School, Ethics Mignon Jacobs, Fuller Theological Seminary, OT Kazi Joshua, North Park Theological Seminary, Ethics Carroll Osburn, The Caris Foundation, New Testament Frank A. Thomas, Mississippi Blvd. Church, Memphis, TN, Preaching
Persons interested in attending the sessions should write before September 1 to:
Ms. Guylla Brown North Park Theological Seminary 3225 W. Foster Avenue Chicago, Illinois 60625
Meals may be taken at North Park and assistance can be provided in finding nearby lodging.
The Anchor Bible
Horizons in Biblical Theology
Interpretation: A Bible Commentary for Teaching and Preaching
The Interpreter’s Dictionary of the Bible
Journal of Pentecostal Theological Studies Supplement Series
New International Version
New King James Version
New Revised Standard Version
Theological Dictionary of the New Testament
Theological Lexicon of the Old Testament
Word Biblical Commentary
Word and World
 Few topics are more important in our time than health and healing, particularly when so many U.S. citizens have inadequate access to good health care—surely a situation that must be addressed. Even worse and demanding more attention is the virtual nonexistence of health care for many throughout the world. Very quickly any discussion of health and healing becomes a discussion of suffering, theodicy, and of ethics, especially when some spend billions on cosmetic surgery and others have virtually no medical help at all for disease and illness. Our very humanity is at stake.  Further, as with other topics, discussion of health and healing fragments by necessity into treatment of related theological subjects: theological anthropology, healing as part of Jesus’ proclamation, the work of the Spirit, the supernatural in general, and the healing ministry of the church. The issues pertaining to theological anthropology are among the most complex and least understood. What is the relation of the mind and the body, and to what degree does the mind cause sickness or contribute to healing? How should we understand what humans are? Should we think, as many do, that we are souls and have bodies, or should we think more in terms of a unity of being, and if so, how does that change our thinking about a whole range of questions, including both healing and future eschatology?  The problem of sickness and suffering is so great that, if—or better when—we address it, it tends to engulf us. Illness limits life, renders otherwise significant matters irrelevant, and casts doubt on the goodness of God’s creation. Even the church’s prayers are often so taken over with praying for the sick that little else gets mentioned. Nothing grabs our attention so quickly as pain and suffering. As C. S. Lewis’s character commented in the movieShadowlands, “Pain is God’s megaphone to rouse a deaf world.” Even if we are not ill yet, all of us will encounter sickness. The truth is that each of us, whether well or ill, belongs to God and is moving toward death. But, there is a defiance about Christian faith, a protest in the face of death that knows that God creates life in the midst of death, even if we do not understand our sickness and dying. Christians know a wholeness higher than—and not ultimately determined by—the wholeness of their bodies.  Still, even though suffering and pain demand attention, the focus of the following articles is on health and healing. The church has a ministry of healing and always has, right from the beginning and even when poorly understood. What
should we say biblically and theologically that will redirect the church to proclaim compassion and act compassionately, to model sanity in an insane world, to extend healing, and to accompany those suffering and facing death? No symposium can answer that question adequately, but the results in this journal are a step toward the goal. The journal can never do justice to the richness of the conversations at the symposia, and never is that more true than with this one. I think particularly of the moving discussion encountered with Chris Thomas’s paper on the Pentecostal contribution to the subject of health and healing.  Thanks is expressed once again to all the presenters and respondents who made a significant investment in the life of North Park. The friendship of these people is a privilege. The authors were given a chance to edit their papers after the symposium, but the responses are as presented there. As is obvious, the views expressed are those of the authors and not necessarily those of the journal or of North Park. We also thank all tho se in at tendance for their interest and contribution to the discussions.  As has been the case in recent years, this journal was typeset using the word processorNotaBene, and gratitude is expressed to the good people at NotaBene for their continued, generous help. Special thanks is expressed to Rebekah Eklund and Chris Nelson, who proofread the journal, and to Guylla Brown from North Park’s staff, without whom the symposium would not be possible.
Klyne Snodgrass The Editor
 This paper revisits OT theology as a source for describing human 1 wholeness. While the focus is on Deuteronomy, it is not intended as a historical description of the deuteronomist’s anthropology. Rather, it is a theological construct of the whole person based on theological patterns and linguistic 2 correlations of the Hebrew biblical text.  This symposium raises the issue of the relationship between faith and health, which is fundamentally a theological question. What does it mean to be human and whole? Ludwig Feuerbach’s infamous indictment, that the world has no interest for Christians since the Christian thinks only of the salvation of his soul, 3 serves also to push the question upon us. Are Christians simply candidates for heaven who do not want to be left behind?  We live in a world of competing nomenclatures for describing aspects of humanbeing. A Western world perspective, offered in 1948 by the World Health Organization constitution, describes a healthy person in terms of “physical, mental, and social well-being.” In 1984 the thirty-seventh assembly added that “a spiritual dimension” should be included in the definition. This four-part division, concerned with theological and philosophical anthropology, is grounded in the thought of 4 Francis Bacon. By contrast, in Eskimo (Inupiaq) anthropology, a person’s physical being is capable of being transported long distances in a relatively short 5 time, even to the moon. Again, by comparison, American culture is replete with old Platonic notions of the independence of the soul from the body. In the popular filmGhost, a benevolent, dead husband attempts to communicate love to the one who was left behind in unbearable sorrow. The person’s spirit is invisible but finds ways to communicate love from beyond the pale.  That odd romantic comedy shares its basic definition of the human “soul” withWebster’s New International Dictionary: “[The soul is] the vehicle of individual existence, separate in nature from the body, and usually held to be 6 separate from the body in existence.” Here we see a fundamental break between
2 Ex Auditu the common English language definition of the human soul and Christian doctrine. Many theological students are surprised to hear that Scripture and the tradition do not teach a doctrine of an inherently immortal soul or the persistence of a 7 disembodied spirit beyond the grave. Many are fascinated with accounts of out-of-body experiences at death’s door. I would argue that this tendency in popular Christianity to believe in an uncondit ional spiritual eternity has negative 8 implications for human (and environmental) health. If I am even partly correct, it is a failure of the teaching function of the church. We must be better able to articulate the nature of the human creation. What is a soul? What is a person?  Where in Scripture may we find a simple yet comprehensive description of 9 the whole and healthy person? If we search the law, prophets, and wisdom of the OT, can we find such a description? The Jewish community has looked to the Torah as a guide to a wholesome, integrated life. Its 613 diverse laws and rich narratives address the details of healthy living, e.g., hand-washing, the use of latrines, low-fat food consumption, methods for slaughtering animals, marriage, and raising children. The descendents of Abraham, Isaac, and Jacob have carried many of these practices into the present through bothhalakic(legal) andhaggadic(story) traditions. This detailed approach to health and wholeness requires an invested lifetime. The law and narratives of the Pentateuch arecomprehensive, yet they cannot be describedsimply.  The prophetic literature offers us a simple summary of what it means to be healthy and whole in relation to God. Speaking over several centuries to a society that had become corrupt in its worship and justice practices, they called the people to “do justice, to love mercy, and to walk humbly with your God” (Mic 6:8). This requirement, however, did not describe God’s expectations in detail. Rather, the prophets’ oracles of doom and salvation called the people to turn and seek again the source of whole lives: the true worship of God through the practice of justice (cf. Amos 5:21–27; Isa 58:1–14). The extreme sociological problems of Israel and Judah resulted in this singular beam of light, narrowly focused on the corporate life of the people of God. The prophets do provide asimplebut not acomprehensivedescription of health and wholeness.  The Wisdom literature gives us a mosaic of the complexities of life through books such as Job, Psalms, and Proverbs. The preacher in Ecclesiastes attempts a summary at the end of his search for meaning. He suggests that the reader should enjoy family and friends, work hard, fear God, and keep his commandments (Eccl 9:7, 10; 12:13). He concludes in frustration (since all is “vanity”) after searching for a description of what one should do to be whole. He tries to becomprehensivein his search for health and wholeness, but his conclusion is not simple. It issimplyfrustrating.