Challah Crumbs: Great resource for teaching Torah to preteens

Here is an outstanding site with excellent material for primary school children and pre-teens.   Includes colouring pages, craft projects and comprehension questions.

Torah studies for teens

I stumbled upon a website with studies and outlines that follow the Parasha reading system.   An inspection of the studies reveals that they are more suitable for children with a reading ability of age 13 years and above.

Written by Christians.

Here is another.

Did the First Christians Worship Jesus?

J D G Dunn

Respected theologian James Dunn set out to answer the controversial question, "Did the First Christians worship Jesus?" His answer may surprise you:

So our central question can indeed be answered negatively, and perhaps it should be. But not if the result is a far less adequate worship of God. For the worship that really constitutes Christianity and forms its distinctive contribution to the dialogue of the religions, is the worship of God as enabled by Jesus, the worship of God as revealed in and through Jesus. Christianity remains a monotheistic faith. The only one to be worshipped is the one God. But how can Christians fail to honour the one through whom it believes the only God has most fully revealed himself, the one through whom the only God has come closest to the condition of humankind? Jesus cannot fail to feature in their worship, their hymns of praise, their petitions to God. But such worship is always, should always be offered to the glory of God the Father. Such worship is always, should always be offered in the recognition that God is all in all, and that the majesty of the Lord Jesus in the end of the day expresses and affirms the majesty of the one God more clearly than anything else in the world.

Dunn, J. D. G. (2010). Did the First Christians Worship Jesus?: The New Testament Evidence (p. 151). London; Louisville, KY: Society for Promoting Christian Knowledge; Westminster John Knox Press.

James D. G. "Jimmy" Dunn (born 1939) is a British New Testament scholar who was for many years the Lightfoot Professor of Divinity in the Department of Theology at the University of Durham, now Emeritus Lightfoot Professor.  Dunn has an MA and BD from the University of Glasgow and a PhD and DD from the University of Cambridge. For 2002, Dunn was the President of the Studiorum Novi Testamenti Societas, an international body for New Testament study. Only three other British scholars had been made President of the body in the preceding 25 years. In 2006 he became a Fellow of the British Academy.  In 2005 a festschrift was published dedicated to Dunn, comprising articles by 27 New Testament scholars, examining early Christian communities and their beliefs about the Holy Spirit.

Dwight Pryor: Unity Not Uniformity

Finally, Supersessionism suffers from what I would call an unfortunate reductionism in the distinction between Jew and Gentile.  This is based mostly on a misapplication of a passage from Paul's letter to the Church in Galatia.

Paul states tha tin Messiah there is "neither Jew nor Greek, male nor female, free or slave" (Galatians 3:28).  This statement was written in a polemical setting and a particular context, in which some were arguing that Gentiles who have faith in the Messiah are not in fact part of covenant Israel:  and to become part of the covenant people they must become proselytes to Judaism, i.e., be circumcised.  The Apostle Paul counters:  To the contrary, because of what God has accomplished in Messiah, in fact believing Gentiles are co-heirs, fellow sharers, and part of Isrel's commonwealth.  They are in full covenant standing.

When you take this text to say that Messiah has abolished all distinction between Jew and Gentile you are violating the witness of Scripture.  Paul continues to make this distinction in his letters -- because the distinction between Jews and Gentile was established by God Himself.

Moses states it poetically:  When God allotted the portions of the earth to the sons of Adam, He did so in rleationship to the sons of Israel, (Deuteronomy 32:8).  Through Abraham God intended a mutuality of blessing between Jew and Gentile.  For there to be a blessing, there must be distinction, an 'other' that is to be blessed.

The point is that from Paul's perspective the division between Jew and Gentile has been removed in Messiah -- the divisiveness -- but not the distinction.  That will continue not only in the Church, but even unto the final fulfillment of Scripture.  When we come to the consummation of all things, Revelation records that in the New Jerusalem the gates will be named after the Tribes of Israel,  and to Jerusalem will come the kings of the Gentiles, bearing their gifts, their glory (Revelations 21:12, 24).

God intended from the beginning for the nations to find their blessing through His covenant people Israel.   Of course Jesus fulfills that promise in large measure. But fulfilment is more than a discharge of duty; it is filling-full of a relationship. In such a 'filling-full' can occur again.  Even his Jesus fulfilled the commandment to love God and love your neighbour, so we too must the phone. Everytime engage in loving and kind it is one to another we are fulfilling the Torah.

When therefore we reduce or abolish the God-given distinction between Jew and Gentile, between Israel and the nations, we engage in a kind of forced uniformity, whereas the Bible speaks of unity.

There is a difference between unity and uniformity. In Galatia there were those (whomever they were) saying that the only way Gentiles could become part of the covenant people was to become Jews, i.e., be circumcised. Ironically the church went to the opposite extreme, claiming that the only way Jews could become part of the new covenant people (the Church) was to cease being a Jew and in effect becoming a Gentile. Jewishness no longer had a relevance; in fact it was an obstacle to true faith.

The problem we face is twofold: as Protestants, invariably our faith t and ends to be individualistically focused and other-worldly oriented. The Hebraic point of view by contrast tends to speak of corporate faithfulness, with a this-world orientation.

As I sat at the same time ago, questions are keenly interested in "going up" -- in getting people up and out of this world. People often ask me when the rapture is going to occur. My response was: "I don't know. But this I know: While you are so concerned about going up, God is passionate about coming down!"

Look at this from right to left from the beginning, in Genesis, to the end, in Revelation, God is coming down. And at the end, the New Jerusalem, is it going up? No, it is coming down. God is perenially in pursuit of a people.  According to the apostle Paul, we Gentiles have experienced the mercies of God in order that we could be joined to that people and and His covenant story in the earth.  And that story from beginning to end involves Israel.

When all things are said and done, in the final consummating act of God's creation, the chief player will not be the church, nor will it be the nations. It will be Israel.  Through Israel, God says, "I will show myself wholly to the nations" (Ezekiel 36:23). And together the nations shall stream up to Jerusalem -- for blessing, fellowship and the fullness of worship of God who will take up permanent habitation in Zion.

When the Son of Man comes, he returns not to London, impressive as it is, nor to New York. He returns to Jerusalem.  To there the nations will go up. There the fullness of God's intended mutuality of blessing Jew and Gentile will be consummated. For too long the Church has tried to expropriate the blessings to itself apart from Israel.

Sometimes Israel itself, as Abraham Heschel said, is a messenger who has forgotten the message. I'm not speaking today about the spiritual state of a particular Jew. Nor am I speaking about the merits of the current administration of the State of Israel. I'm talking about God -- the God who has a purpose for a covenant people, and who in His sovereign will and freedom of choice elected to identify His name forever with the Jewish people.

We who worship the living and true God, we who have been brought near to him through Messiah's sacrifice, surely we must never suggest that God has rejected the Jews, replaced Israel or revoked the Torah. As Paul insists, "God forbid!"

Source: Pryor, D (7 February 2007). A different God? An edited and amended transcript of a lecture given at Salters Hall London. Pages 14-17.

How to set up a Lectionary in Logos Bible Software

The way to set up your own custom lectionary is to prepare a Personal Book from a MS Word docx file. 

Each entry must be tagged  using Logos' tag language. I was putting together a lectionary for the Jewish parasha reading system.   This is the system used by Jesus and with it scholars have been able to determine the time of year when Jesus read the Torah in the synagogue "The Spirit is upon me..." 

This is an example of the code for the first entry:

[[@YearMonthDay:Oct 18, 2014]]

1.         Bereisheet “In the beginning”

{{field-on:day}}18 October 2014{{field-off:day}}

27 Tishrei 5775

Parashah 1

{{field-on:season}}Bereisheet{{field-off:season}}

בְּרֵאשִׁית

In the beginning

Torah:                             {{field-on:reading}}Genesis 1:1 - 6:8{{field-off:reading}}

Haftarah:                        {{field-on:reading}}Isaiah 42:5 - 43:10{{field-off:reading}}

Former Prophets:         {{field-on:reading}}Joshua 1-3{{field-off:reading}}

Major Prophets:           {{field-on:reading}}Isaiah 1-3{{field-off:reading}}

Minor Prophets:           {{field-on:reading}}Daniel 1{{field-off:reading}}

Writings:                         {{field-on:reading}}Psalm 1-10{{field-off:reading}}

Apostolic A:                   {{field-on:reading}}Matthew 1{{field-off:reading}}

Apostolic B:                   {{field-on:reading}}Romans 1{{field-off:reading}}{{field-off:reading}}

You can download a version of the file from here.

When you compile the Personal Book in Logos, make sure you designate the resource type as Lectionary rather than keep the default type: Monograph.

Once you have created the Lectionary you will need to add your Lectionary to your home page sidebar if you want to see it there.