New Perspectives on Paul and the Jews

Thanks to budding NT scholar, Lim Kar Yong who alerted me to this conference and conference notes. This is fantastic timing as I have spent the last long weekend thinking about N.T.Wright's book, Justification (Downers grove, IL: IVP Academic, 2009).

The twenty-first century is proving to be a challenging time for Jewish-Christian relations. 2008-2009 is the bi-millennial anniversary of Paul’s birth, a figure not unproblematic for Jewish-Christian dialogue. On different levels initiatives are being taken to promote Paul and his legacy. Our Leuven interdisciplinary research project on the New Perspectives on Paul and the Jews is seeking to address the issue of Paul and his relationship to Judaism in an academic setting. An important feature of our project consists in the fact that the exegetical issues are being discussed in a larger hermeneutical, theological and dialogical framework.

The conference is organised around 8 topics:

1. What nomenclatures best represent the Judaism that Paul was in dialogue with: covenantal nomism, variegated nomism, ethical monotheism, etc.? What are the notions of covenant or works-righteousness that lie behind the use of these terms?
2. Is covenant a central notion in Paul? What are the merits of a semantic domain linkage between diatheke and dikaiosyne? Can one argue for an embedded covenantal framework in Paul’s thought? If so, does this framework supersede the Mosaic covenant (cp. 2 Cor 3:7-18)?
3. What is the relationship between creation and covenant in Paul’s thinking, specifically the motif of kaine diatheke and kaine ktisis (2 Cor 3 and 5 respectively)?
4. Does Paul move away from an Israel kata sarka to a notion of Israel kata pneuma? Is the new reality the ekklesia tou theou? Is this church part of, or distinct from, Israel?
5. Was Paul Torah-observant? Did Paul’s Christ transcend the Law, embody it or something else? Is Paul in continuity or discontinuity with the prophetic reading of the Law? Is Paul an interpreter or manipulator of Israel’s scriptures?
6. What is the relationship between Pauline studies and Jewish-Christian dialogue? Should Pauline studies take into account the post-Shoah context of contemporary ecumenical and interreligious dialogue between Christians and Jews?
7. Are the classical interreligious and soteriological models of exclusivism, inclusivism and pluralism acceptable or useful for Christian/Jewish dialogue? How do they relate to the typical dialogical positions of single and double covenant schemes? What is the best way forward?
8. Are the religious ends of Christianity and Judaism compatible? Is the church in mission with or in mission to the Jews? How should this apparent tension be portrayed in homiletics, liturgy, catechetics, etc?

Programme

The programme will consist of offered papers and panel discussions. The following scholars have already confirmed their participation:

• Michael Bachmann (Germany)
• Michael Bird (UK)
• Thomas Blanton IV (USA)
• William Campbell (UK)
• Philip Cunningham (USA)
• James Dunn (UK) Unfortunately unable to come at the last minute but has offered to contribute an Epilogue to the seminar publication
• Hans Hermann Henrix (Germany)
• Daniel Langton (UK)
• Mark Nanos (USA)
• John Pawlikowski (USA)
• Anne-Marie Reijnen (Belgium)
• Hans-Joachim Sander (Austria)

The seminar is now concluded and pictures of the two-day seminar are now available.

Will the Real St.Paul Please Stand Up?

Written by two Jesus scholars, this 2009 HarperOne book is a fascinating search for the real Paul, a contemporary of Jesus of Nazareth. Marcus Borg is Hundere Distinguished Professor of Religion and Culture, Emeritus at Oregon State University and Canon theologian at Trinity Episcopal Cathedral, co-authoring this book with Catholic theologian, John Dominic Crossan, an Emeritus Professor of Religious Studies at DePaul University in Chicago. Thus there is a lot of scholarship behind the book and an interesting interaction between Protestant and Catholic theology.

These two scholars purposed to discover the theology of the origin historical Paul. They carefully lay the groundwork by emphasizing that Paul can only be discovered by interpreting his writings through the context of the communities he wrote to, the early Jesus movement, first century Judaism and the influence of the dominant Roman empire. They further set the stage by identifying four 'Pauls.'

(1) The "Radical" Paul who wrote Romans, 1 & 2 Corinthians, 1 Thessalonians, Galatians, Philippians and Philemon.
(2) The "Reactionary" Paul who wrote 1 & 2 Timothy and Titus
(3) The "Conservative" Paul who wrote Ephesians, Colossians and 2 Thessalonians
(4) The Paul as depicted by Luke in Acts

According to the authors, the "Radical" Paul is the historical Paul and the other three are attempts by others to modify his teachings in order to make it acceptable to the Roman Empire.

This "Radical" Paul

(1) is against slavery (the authors did a masterful study of Philomen)
(2) is for equality of the sexes
(3) is a Jewish Christ mystic in his personal encounters with the risen Christ
(4) understood the cross as (a) God's plan is for peaceful empire (versus the Roman empire); (b) participatory atonement as a transformational pathway; and (c) revelation of God's character
(5) Justification by grace through faith is God's distributive justice, not retributive justice. God's grace for a new nature or 'Spirit transplant' is available for all people.
(6) Life together 'in Christ' is a sort of 'share community' of Gentiles and Jews.

This is an interesting fusion of Protestant and Roman Catholic Pauline theology done during the Year of Paul as celebrated by the Roman Catholic Church. The authors put forth convincing arguments for their claims but it would have been better if a more detailed study is presented instead of what appear to be a brief abstract of certain key points. A work of this magnitude should merit more than 224 pages (Hardcover edition) and a single page of notes!

While this is an excellent work of scholarship, it begs the question, "what then?" Are we supposed to only retain the seven epistles of the "Radical" Paul and throw away the rest? That will be a large proportion of the New Testament we will be discarding. Yet that is what we must do if we follow through in this study and remain true to Paul's teaching.

.

St Paul and his bones

My good friend, the Reverend Dr Lim Kar Yong, our local St. Paul expert went to Rome a few days ago and then the Paul announced that St.Pauls remains are found. Coincidence?

From Times Online

June 29, 2009

Basilica bones are St Paul's, Pope declares after carbon dating tests

(Patrick Hertzog)

The tomb of St Paul in Rome

Richard Owen in Rome

Pope Benedict XVI said last night that bone fragments found inside the tomb of St Paul in Rome had been carbon dated for the first time, "confirming the unanimous and uncontested tradition that they are the mortal remains of the Apostle Paul".

He said that archaeologists had inserted a probe into the white marble sarcophagus under the Basilica of St Paul's Outside the Walls which has been revered for centuries as the tomb of St Paul.

The pontiff said: "Small fragments of bone were carbon dated by experts who knew nothing about their provenance and results showed they were from someone who lived between the 1st and 2nd century. This seems to confirm the unanimous and uncontested tradition that these are the mortal remains of Paul the Apostle."

The Pope, who said the discovery "fills our souls with great emotion", made the unexpected announcement during Vespers at St Paul's Basilica last night, marking the end of the Pauline year held in honour of the apostle. He said that as well as bone fragments, archaeologists had found grains of red incense, a piece of purple linen with gold sequins and a blue fabric with linen filaments in the tomb.

read more

Jesus, the Universe and Red Cliff

The latest from Thinking Faith...


The Letter to the Colossians: Jesus and the Universe
As we conclude the Year of St Paul, Brian Purfield looks at Paul’s Letter to the Colossians, in which the primacy of Christ is highlighted. The apostle tells the Christians at Colossae that Christ is the ‘the first-born of all creation’ – why was this such an important message for Paul to teach, and how do we let this shape our faith? Read >>

http://www.thinkingfaith.org/articles/20090623_1.htm

Film Review: Red Cliff
Reviewed by Nathan Koblintz
Red Cliff depicts the battle between the end of the Han dynasty and the beginning of the Three Kingdoms that sits as a myth at the centre of popular Chinese history. It is beautifully put together, the battle scenes played out at every perspective and speed imaginable, interspersed with long descriptive shots of weapons, feathers, mountains, facial features. Perhaps we can find something challenging in the film’s depiction of heroism... Read more >>

http://www.thinkingfaith.org/articles/FILM_20090623_1.htm

The Sufferings of Christ

I am very proud to introduce my good friend, Kar Yong's new book. I have already ordered it from amazon.com.

The Sufferings of Christ Are Abundant in Us: A Narrative Dynamics Investigation of Paul’s Sufferings in 2 Corinthians (Library of New Testament Studies) (Hardcover)

Editorial Reviews

Product Description
This book investigates the centrality of suffering to Paul's argumentation in 2 Corinthians. This study investigates why Paul makes the theme of suffering so central to his argument in 2 Corinthians. It is pursued through an exegetical analysis of passages where Paul's suffering is described, namely 1:3-11; 2:14-116; 4:7-12; 6:1-10 and 11:23-12:10.By employing a narrative approach, this study argues that Paul's apostolic suffering is grounded in the story of Jesus. There are several implications arising from this approach. First, Paul understands his suffering as necessary and integral to his apostolic mission. Second, Paul claims that his suffering has positive missiological benefits, resulting in giving birth to the Christ-believing community in Corinth. Third, for Paul, the story of Jesus does not end at the event of the cross, and so he extends the invitation to the Corinthians to participate in the story of Jesus. Fourth, Paul's understanding of his suffering also finds its roots in the Hebrew Scriptures as seen in the allusion to and citations of Isaiah and Jeremiah/1 Kingdoms. Finally, Paul expresses his deep concern for the Corinthians in this letter.In essence, Paul sees his own suffering as a reflection of his embodying the ongoing story of Jesus - a story of suffering and death leading to life - and calls the Corinthians also to this cruciform pattern of living. Taking all the above implications together, it is suggested that 2 Corinthians should be read as primarily parenaetic in nature and that Paul's apology for his apostleship only plays a secondary role.Formerly the "Journal for the Study of the New Testament Supplement", a book series that explores the many aspects of New Testament study including historical perspectives, social-scientific and literary theory, and theological, cultural and contextual approaches. "The Early Christianity in Context" series, a part of JSNTS, examines the birth and development of early Christianity up to the end of the third century CE. The series places Christianity in its social, cultural, political and economic context. European Seminar on Christian Origins and "Journal for the Study of the Historical Jesus Supplement" are also part of JSNTS.

About the Author
Dr Kar Yong Lim is a Lecturer in New Testament Studies at Seminari Theoloji Malaysia (Malaysia Theological Seminary), Seremban, Malaysia.

---

Product Details

• Hardcover: 256 pages
• Publisher: T & T Clark International (July 24, 2009)
• Language: English
• ISBN-10: 0567107280
• ISBN-13: 978-0567107282

The Sufferings of Christ

I am very proud to introduce my good friend, Kar Yong's new book. I have already ordered it from amazon.com.

The Sufferings of Christ Are Abundant in Us: A Narrative Dynamics Investigation of Paul’s Sufferings in 2 Corinthians (Library of New Testament Studies) (Hardcover)

Editorial Reviews

Product Description
This book investigates the centrality of suffering to Paul's argumentation in 2 Corinthians. This study investigates why Paul makes the theme of suffering so central to his argument in 2 Corinthians. It is pursued through an exegetical analysis of passages where Paul's suffering is described, namely 1:3-11; 2:14-116; 4:7-12; 6:1-10 and 11:23-12:10.By employing a narrative approach, this study argues that Paul's apostolic suffering is grounded in the story of Jesus. There are several implications arising from this approach. First, Paul understands his suffering as necessary and integral to his apostolic mission. Second, Paul claims that his suffering has positive missiological benefits, resulting in giving birth to the Christ-believing community in Corinth. Third, for Paul, the story of Jesus does not end at the event of the cross, and so he extends the invitation to the Corinthians to participate in the story of Jesus. Fourth, Paul's understanding of his suffering also finds its roots in the Hebrew Scriptures as seen in the allusion to and citations of Isaiah and Jeremiah/1 Kingdoms. Finally, Paul expresses his deep concern for the Corinthians in this letter.In essence, Paul sees his own suffering as a reflection of his embodying the ongoing story of Jesus - a story of suffering and death leading to life - and calls the Corinthians also to this cruciform pattern of living. Taking all the above implications together, it is suggested that 2 Corinthians should be read as primarily parenaetic in nature and that Paul's apology for his apostleship only plays a secondary role.Formerly the "Journal for the Study of the New Testament Supplement", a book series that explores the many aspects of New Testament study including historical perspectives, social-scientific and literary theory, and theological, cultural and contextual approaches. "The Early Christianity in Context" series, a part of JSNTS, examines the birth and development of early Christianity up to the end of the third century CE. The series places Christianity in its social, cultural, political and economic context. European Seminar on Christian Origins and "Journal for the Study of the Historical Jesus Supplement" are also part of JSNTS.

About the Author
Dr Kar Yong Lim is a Lecturer in New Testament Studies at Seminari Theoloji Malaysia (Malaysia Theological Seminary), Seremban, Malaysia.

---

Product Details

• Hardcover: 256 pages
• Publisher: T & T Clark International (July 24, 2009)
• Language: English
• ISBN-10: 0567107280
• ISBN-13: 978-0567107282

N.T.Wright's Justification

N.T. Wright (2009), Justification: God's Plan & Paul's Vision, Downers Grove, IL: IVP Academic.

N.T. Wright is Bishop of Durham and was formerly Canon Theologian of Westminster Abbey and dean of Lichfield Cathedral. He taught New Testament studies for twenty years at Cambridge, McGill and Oxford Universities. Wright's full-scale works The New Testament and the People of God, Jesus and the Victory of God, and The Resurrection of the Son of God are part of a projected six-volume series entitled Christian Origins and the Question of God. Among his many other published works are The Original Jesus, What Saint Paul Really Said and The Climax of the Covenant. He is also coauthor with Marcus Borg of The Meaning of Jesus: Two Visions and the volume on Colossians and Philemon in The Tyndale New Testament Commentary series.

This is an interesting book because it is mainly written in response to John Piper (2007)'s The Future of Justification: A Response to N.T. Wright which was in turn written in response to N.T. Wright's perspective or the so called "new" or "fresh" perspectives on Paul. So when two theological giants goes into the ring with each other, the rest of us mortals should sit back and enjoy the show. Unfortunately, many have decided to get into the ring with them thus making what should be a theological dialogue into a free-for-all melee.

In this latest round, Wright was forthcoming in saying that he wrote this book in response to Piper and that he needed to defend himself to avoid being branded a 'villain' in this dialogue.
In the preface itself, Wright lays down his thoughts about Paul. He seek to frames the argument by structuring it as,
(1) the nature and scope of salvation (which he has dealt within his Surprised by Hope , 2008 , San Francisco: HarperOne).
(2) the means of salvation
(3) the meaning of salvation

It is mainly in the meaning of salvation that the main focus of this book is about or rather what the Pauline understanding of salvation is. Wrights identifies these themes,
(1) Paul's doctrine of justification is about the work of Jesus the Messiah of Israel
(2) Paul's doctrine of salvation is about covenant (God's covenant with Abraham)
(3) Paul's doctrine of salvation is focused on divine law court terms
(4) Paul's doctrine of salvation is bound up with eschatology i.e. Paul's understanding of God's future for the whole world and God's people. Or more specifically present justification and final justification.

The issue lies in the exegesis and hermeneutics of key texts and Wright went into a few of the key ones in this book. I believe he has dealt with the key texts fairly and accurately. It is not so much in the exegesis itself but in the nuances in the hermeneutics. In the Reformed tradition, theology is always forming and reforming. This means that there is always room for dialogue and it is the height of arrogance for anyone to think that they have the full understanding of all theological truths. Also it is folly for anyone to think that all Christians have misunderstood Paul for the last two thousand years. I prefer to see it as expanding our understanding of Paul's writings in light of our latest scholarship. Personally I do not think that Reformed theology is being threatened by this argument that has been going on for the last two decades. If it is so easily toppled, this means there is something wrong with it. I believe that Reformed theology is big enough for such dialogue to take place without too much emotionalism and mud-slinging.

This is a good book to read in the series of books that Wright is writing in defending his thinking about Paul. As he takes pain to point out it is a work in progress. I am looking forward to his coming fourth book (about Paul) in his Christian Origins and the Question of God series.

.

N.T.Wright's Justification

N.T. Wright (2009), Justification: God's Plan & Paul's Vision, Downers Grove, IL: IVP Academic.

N.T. Wright is Bishop of Durham and was formerly Canon Theologian of Westminster Abbey and dean of Lichfield Cathedral. He taught New Testament studies for twenty years at Cambridge, McGill and Oxford Universities. Wright's full-scale works The New Testament and the People of God, Jesus and the Victory of God, and The Resurrection of the Son of God are part of a projected six-volume series entitled Christian Origins and the Question of God. Among his many other published works are The Original Jesus, What Saint Paul Really Said and The Climax of the Covenant. He is also coauthor with Marcus Borg of The Meaning of Jesus: Two Visions and the volume on Colossians and Philemon in The Tyndale New Testament Commentary series.

This is an interesting book because it is mainly written in response to John Piper (2007)'s The Future of Justification: A Response to N.T. Wright which was in turn written in response to N.T. Wright's perspective or the so called "new" or "fresh" perspectives on Paul. So when two theological giants goes into the ring with each other, the rest of us mortals should sit back and enjoy the show. Unfortunately, many have decided to get into the ring with them thus making what should be a theological dialogue into a free-for-all melee.

In this latest round, Wright was forthcoming in saying that he wrote this book in response to Piper and that he needed to defend himself to avoid being branded a 'villain' in this dialogue.
In the preface itself, Wright lays down his thoughts about Paul. He seek to frames the argument by structuring it as,
(1) the nature and scope of salvation (which he has dealt within his Surprised by Hope , 2008 , San Francisco: HarperOne).
(2) the means of salvation
(3) the meaning of salvation

It is mainly in the meaning of salvation that the main focus of this book is about or rather what the Pauline understanding of salvation is. Wrights identifies these themes,
(1) Paul's doctrine of justification is about the work of Jesus the Messiah of Israel
(2) Paul's doctrine of salvation is about covenant (God's covenant with Abraham)
(3) Paul's doctrine of salvation is focused on divine law court terms
(4) Paul's doctrine of salvation is bound up with eschatology i.e. Paul's understanding of God's future for the whole world and God's people. Or more specifically present justification and final justification.

The issue lies in the exegesis and hermeneutics of key texts and Wright went into a few of the key ones in this book. I believe he has dealt with the key texts fairly and accurately. It is not so much in the exegesis itself but in the nuances in the hermeneutics. In the Reformed tradition, theology is always forming and reforming. This means that there is always room for dialogue and it is the height of arrogance for anyone to think that they have the full understanding of all theological truths. Also it is folly for anyone to think that all Christians have misunderstood Paul for the last two thousand years. I prefer to see it as expanding our understanding of Paul's writings in light of our latest scholarship. Personally I do not think that Reformed theology is being threatened by this argument that has been going on for the last two decades. If it is so easily toppled, this means there is something wrong with it. I believe that Reformed theology is big enough for such dialogue to take place without too much emotionalism and mud-slinging.

This is a good book to read in the series of books that Wright is writing in defending his thinking about Paul. As he takes pain to point out it is a work in progress. I am looking forward to his coming fourth book (about Paul) in his Christian Origins and the Question of God series.

.

Thinking about Christ’s Resurrection in the Year of St Paul
‘For Paul, Easter shapes and colours the very identity of God.’ In Easter week of the Pauline Year, Gerald O’Collins SJ explains what the apostle tells us about early faith in the resurrection. What did the resurrection mean for early Christian understanding of God, the Eucharist, and universal salvation – and what does it mean for us today? Read more

Read more of Thinking Faith’s series on Saint Paul:

Who Was Saint Paul? – Peter Edmonds SJ

The Long Road to Damascus – Bishop John Arnold

Paul the Pastor – Jerome Murphy-O’Connor OP

The Vision of Saint Paul – Nick King SJ

Getting to know Saint Paul today – David Neuhaus SJ

Paul, Trinity and Community – Michael Mullins

Power in Paul – David Harold-Barry SJ

St Paul and Ecumenism – Bishop John Arnold

The Letter of Paul to the Philippians – Peter Edmonds SJ

Thinking about Christ’s Resurrection in the Year of St Paul
‘For Paul, Easter shapes and colours the very identity of God.’ In Easter week of the Pauline Year, Gerald O’Collins SJ explains what the apostle tells us about early faith in the resurrection. What did the resurrection mean for early Christian understanding of God, the Eucharist, and universal salvation – and what does it mean for us today? Read more

Read more of Thinking Faith’s series on Saint Paul:

Who Was Saint Paul? – Peter Edmonds SJ

The Long Road to Damascus – Bishop John Arnold

Paul the Pastor – Jerome Murphy-O’Connor OP

The Vision of Saint Paul – Nick King SJ

Getting to know Saint Paul today – David Neuhaus SJ

Paul, Trinity and Community – Michael Mullins

Power in Paul – David Harold-Barry SJ

St Paul and Ecumenism – Bishop John Arnold

The Letter of Paul to the Philippians – Peter Edmonds SJ

30 December 2008

True Power in Paul David Harold-Barry SJ Zimbabwean Jesuit David Harold-Barry looks at the concept of power expressed in the letters of St Paul, as part of Thinking Faith’s series for the Pauline Year. How does Paul’s idea of power differ to the manifestations of political power we see today? read more Interesting perspective of Pauline Theology from Africa .

30 December 2008

True Power in Paul David Harold-Barry SJ Zimbabwean Jesuit David Harold-Barry looks at the concept of power expressed in the letters of St Paul, as part of Thinking Faith’s series for the Pauline Year. How does Paul’s idea of power differ to the manifestations of political power we see today? read more Interesting perspective of Pauline Theology from Africa .

Considering New Paradigms on St Paul

Getting to know Saint Paul today: A change in paradigm?
David M. Neuhaus SJ

Recent Pauline scholarship has revealed new perspectives from which we can examine the life of the apostle and the world he lived in, claims David Neuhaus SJ. What are these developments, and how can they change our traditional understanding of Saint Paul?


Introduction: Who is Saint Paul?
The figure of Paul marks the passage from Jesus of Nazareth, recognized after his death by his disciples as the promised Messiah of Israel, to the Universal Church that preached the Gospel to all the nations. Paul has been seen as the pioneer of Christian mission, the father of Christian theology and even the real founder of Christianity. Some have seen him as a apocalyptic thinker, others as a Pharisee rabbi become Christian yet others as a cultivated Hellenist or a Gnostic syncretist or an incoherent religious fanatic.

Getting to know Paul has never been easy. It is difficult to derive a clear autobiographical picture from his own writings. There are contradictions between these writings and the supposedly “biographical” presentation of Paul by Luke in Acts. In addition to this, in the past few decades, new historical and exegetical perspectives have changed how we understand the world in which Paul lived and worked. These perspectives have undermined at least some of our most basic suppositions in getting to know Paul. They would seem to necessitate a change in paradigm in order to read Paul and ascertain his role. I will propose here four aspects on which our understanding of Paul and his world have changed in the past decades. The question I pose here is: have the consequences of these changes been integrated into our reading and understanding of Paul? Can we integrate them without a new paradigm in Pauline studies? What can the new paradigm be?

read more

Considering New Paradigms on St Paul

Getting to know Saint Paul today: A change in paradigm?
David M. Neuhaus SJ

Recent Pauline scholarship has revealed new perspectives from which we can examine the life of the apostle and the world he lived in, claims David Neuhaus SJ. What are these developments, and how can they change our traditional understanding of Saint Paul?


Introduction: Who is Saint Paul?
The figure of Paul marks the passage from Jesus of Nazareth, recognized after his death by his disciples as the promised Messiah of Israel, to the Universal Church that preached the Gospel to all the nations. Paul has been seen as the pioneer of Christian mission, the father of Christian theology and even the real founder of Christianity. Some have seen him as a apocalyptic thinker, others as a Pharisee rabbi become Christian yet others as a cultivated Hellenist or a Gnostic syncretist or an incoherent religious fanatic.

Getting to know Paul has never been easy. It is difficult to derive a clear autobiographical picture from his own writings. There are contradictions between these writings and the supposedly “biographical” presentation of Paul by Luke in Acts. In addition to this, in the past few decades, new historical and exegetical perspectives have changed how we understand the world in which Paul lived and worked. These perspectives have undermined at least some of our most basic suppositions in getting to know Paul. They would seem to necessitate a change in paradigm in order to read Paul and ascertain his role. I will propose here four aspects on which our understanding of Paul and his world have changed in the past decades. The question I pose here is: have the consequences of these changes been integrated into our reading and understanding of Paul? Can we integrate them without a new paradigm in Pauline studies? What can the new paradigm be?

read more

Random Musings on St.Paul Footsteps (3)

The Meteora is situated in the northwest Plain of Thessaly and is made up of numerous giant rocks amidst a flat plain. Often called a stone forest, these rocks became a wonderful place for ascetic monks to be so that they may be close to God. By the late 11th century, there were records of monasteries being built in Meteora.

Meteora means ‘in the air’ because it seems to be suspended between heaven and earth. During the peak of monasticism during the 16th century, there were many monasteries. Today there are only six living monasteries left in Meteroa. They are called living monasteries because there are still monks and nuns living and praying in them. These monasteries are open to the public are the Great Meteoron or of the Transfiguration, Varlaam, St. Stephen, Holy Trinity, St. Nicholaos Anapafsa and Roussano. We visited the Great Meteoron and St. Stephen monasteries.

Monastery of Varlaam

Monastery of Saint Nicholaos Anapalsas

Monastery of Roussanou

Monastery of Holy Trinity (where a James Bond movie, For Your Eyes Only, has a scene there)

The Monastery of Great Meteoron

The Monastery of Aghia Triada

Monastery of Saint Stephen

I have never ceased to be amazed by the devotion and dedication of the men and women who devoted themselves to God. It must be very costly to build these monasteries in terms of time, effort and of the cost to physical and mental health. Yet these ascetics left behind everything they had, or relate to in the world so that they can spend their days and nights praying, lectio divina, and trying to be close to God. Their life must have been brutally and uncomfortable and harsh. I am told their lifespans were very short.

Immediately after my return to Malaysia, I have to prepare a sermon for the Sunday service, and also have to conduct a funeral service for a church member. Again I am reminded of how precious life is and how it important it is for us to make the right choice of what we do with our lives.

.