All was apparently going fine until Micha Brumlik, a retired Frankfurt University education professor and respected Jewish commentator, wrote last June that the popular toy was “anti-Jewish, if not even anti-Semitic.”
The problem, he said, was the inscription on the open pages of the Bible that the Playmobil Luther holds. On the left is written in German: “Books of the Old Testament. END,” while the right page says “The New Testament, translated by Doctor Martin Luther.”
And it's an Old Testament law.
Bob Lonsberry of WHAM 1180 AM radio asked the Republican front-runner, "Is there a favorite Bible verse or Bible story that has informed your thinking or your character through life?"
The Jewish people were nearing the end of their 40 years wandering through the desert when Moses orchestrated a census to determine how the promised land would be divided among families when they arrived. Mahlah, Noah, Hoglah, Milcah, and Tirzah were five sisters. The fact that they are often referred to as the “daughters of Zelophehad” or the “daughters of Z” reflects the patriarchy of the day (in which, for instance, land was only passed to a male heir). “Z” had died in the desert, and these women of the wilderness advocated for themselves with Moses.
Seger, who said she has seen only trailers of the series, says there can still be a market for such shows among Christians, like herself, or Jews.
“A Christian audience can get hooked on exactly the same things that any other audience does: violence, blood, sex, etc.,” she said. “As Christians, we might want to be high-minded and enlightened but that doesn’t mean we are.”
After this week’s botched execution in Oklahoma, Albert Mohler, president of The Southern Baptist Theological Seminary, argued why Christians should support the death penalty at CNN.com. Grounding his argument in Genesis 9:6, where Noah is told that anyone guilty of intentional murder should be put to death, Mohler says, “The one who intentionally takes life by murder forfeits the right to his own life.”
In my experience, most Christian pro-death penalty advocates make similar arguments, rooting themselves in Old Testament teaching. On occasion, they bolster their thinking with a somewhat cryptic reference to the government’s ability to “bear the sword” to “bring punishment on the wrongdoer” by the Apostle Paul. Rarely, will anyone cite Jesus’ teachings.
Mohler is a capable theologian and a thinker I respect. And I have many intelligent friends who support the death penalty. Yet, I think it is problematic for Christians to root their support of capital punishment in the Jewish Scriptures.
“I knew from the beginning that as a woman, an older woman, in a group of ministers who are accustomed to having women largely as supporters, there was no place for me to come into a leadership role. The competition wasn’t worth it.”
These are the words Ella Baker spoke regarding her decision to leave the Southern Christian Leadership Conference, SCLC, in 1958. Baker was one of the core founders of this organization. Yet, her male colleagues only recognized her competence and expertise to a limit. The “preacher’s club” selected Rev. Wyatt Tee Walker to replace Baker at the helm. Due to this prevailing patriarchy and what she deemed a focus on “mass rallies and grand exhortations by ministers without follow-up,” Baker left the SCLC. She chose to go her own womanly way.
We make decisions every day. Life’s twenty-four-hour cycle is filled with choices. We contemplate what we will wear. We ponder breakfast selections. Will it be the bagel with cream cheese or a caramel macchiato with soy? Should I watch Mad Men, Scandal, or go to bed early? Do I call or just send a text or email? Our daily lives are replete with routine choices.
However, beyond these commonplace decisions are those personal, communal, and national selections that will have an impact on our lives years from now.
We have learned from the crisis at Penn State University and other incidents that have gained national attention that it is not only religious authorities that turn a blind eye to abuses of power. The educational, legal, social service, and policing systems are broken when it comes to protecting children, and others who are vulnerable, from abuse.
Lest we forget our history and think that this is a uniquely 20th and 21st century problem, we need only turn to the Bible. In II Samuel, we are reminded that abuses of power, lust, and rage have always been part of the human experience.
An incident described II Samuel happens not in a religious or educational institution but in a family. It is not an isolated incident; it does not develop out of thin air. It is a case of “like father, like son.” Amnon’s father is King David, who in II Samuel 11, sees Bathsheba bathing and uses his power to have her brought to him so that he may “lay” with her.
It is only two chapters later that we read that Amnon, David’s son, is tormented by the beauty of his half-sister, Tamar. Amnon does not have the authority that his father David has, so he must use trickery instead of sheer power to get what he wants. After Amnon violently “lays” with Tamar, he is filled with hatred for her and forces her to leave his sight. In doing this, he shames her even further.
The scandal is not just that Amnon violates Tamar and the law of Israel, but when Tamar cries and ritually mourns her pain and disgrace she is told to be quiet. Her brother Absalom tells her to stop brooding over the episode. And while Absalom and their father, King David, are angry with Amnon for what he has done to Tamar, neither David nor Absalom even talks to Amnon about it. David does not punish his beloved firstborn son.
Perhaps one positive thing we can say about this story is that Tamar has a name; she is not anonymous like so many other powerless women in biblical stories. Tamar is named and remembered.
[Editors' note: Rev. John Stott, one of the world's most influential evangelical figures over the past half-century, died this Wednesday at age 90. Rev. Stott served as a contributing editor for Sojourners magazine, when we were known as The Post American, and wrote this article for the November/December, 1973 issue of the magazine. We will always remember Rev. Stott for his profound contributions to our community and the Church.]
It seems to be a characteristic of the Anglo-Saxon mind to enjoy inhabiting the "polar regions" of truth. If we could straddle both poles simultaneously, we would exhibit a healthy balance. Instead, we tend to "polarize". We push some of our brothers to one pole, while keeping the other as our own preserve.
What I am thinking of now is not so much questions of theology as questions of temperament, and in particular the tension between the "conservative" and the "radical."
"Really? Gandhi's in hell? And we have confirmation of this?"