Bread and Body - A Study on the Table Fellowship Motif in Mark 1:1-3:6

2021 ◽  
Vol 28 (2) ◽  
pp. 323-358
Author(s):  
Tae Yeon Cho
Keyword(s):  
Table Fellowship

Roman Catholic Tradition and Ritual and Business Ethics

2001 ◽  
pp. 69-85
Author(s):  
Barbara Hilkert Andolsen
Keyword(s):  
Work Force ◽  
Roman Catholic ◽  
Business Leaders ◽  
Contingent Work ◽  
Clerical Workers ◽  
Work Arrangements ◽  
Catholic Social Teachings ◽  
Table Fellowship ◽  
Catholic Tradition ◽  
Social Teachings

Clerical workers are an important segment of the work force. Catholic social teachings and eucharistic practice shed useful moral light on the increase in contingent work arrangements among clerical workers. The venerable concept of "the universal destination of the goods of creation" and a newer understanding of technology as "a shared workbench" illuminate the importance of good jobs for clerical workers. However, in order to apply Catholic social teachings to issues concerning clerical work as women's work, sexist elements in traditional Catholic social teachings must be critically assessed. Participation in the Eucharist helps shape a moral stance of inclusivity and sensitivity to forms of social marginalization. While actual practice fails fully to embody gender or racial inclusivity, participation in the inclusive table fellowship of the Eucharist should make business leaders question treating contingent workers as a peripheral work force.

How Could We Break the Lord's Bread in a Foreign Land? The Eucharist in “Diet America”

Horizons ◽  
1998 ◽  
Vol 25 (1) ◽  
pp. 43-57 ◽  
Author(s):  
Patrick T. McCormick
Keyword(s):  
The Body ◽  
Foreign Land ◽  
Food Body ◽  
Table Fellowship

AbstractUnderstanding and celebrating the Eucharist does not take place in a vacuum, but depends at least in part on our ability to grasp and be moved by the fundamental symbols of food, body, and table. And yet in contemporary America we increasingly find ourselves in a culture characterized by distorted experiences and notions of all three of these. How, then, does our growing obsession with dieting, nutrition, and efficiency, as well as the increasing disparity of our national and global tables, challenge or undermine our experience of breaking, sharing, and eating the Body and Blood of Christ? And how does the Eucharist speak to and challenge some of the distortions of “Diet America” regarding the humanizing characteristics of food, the importance of embodiment, and the demands of table fellowship?

Zacchaeus as the Rich Host of Classical Satire

2016 ◽  
Vol 24 (2) ◽  
pp. 229-244
Author(s):  
David H. Sick
Keyword(s):  
Literary Theory ◽  
The Rich ◽  
Table Fellowship ◽  
The Voice

This piece builds upon the work of Dennis Hamm and Mikeal Parsons to compare the character Zacchaeus of Luke 19:1–10 to the rich host of a banquet from classical satire and related genres. In this category the diminutive tax collector joins a rogues’ gallery, including Nasidienus from Horace’s Satire 2.8 and Trimalchio from Petronius’ Satyricon. Those who grumble (γογγύζειν) about Jesus’ table fellowship should be understood as his fellow dining companions. The moralizing voice of the satirist is represented by these grumbling guests, whose harping is similar to that of the Pharisees. According to recent literary theory, the voice of the satirist, in this case a Pharisaic one, is undermined by its own harshness. By weakening the criticism of the satiric voice, Luke encourages identification with the sinner Zacchaeus and thus fosters the Gospel’s general objective of salvation of the lost.


Peter's Vision and Conflicting Definitions of Purity

2005 ◽  
Vol 51 (4) ◽  
pp. 505-518 ◽  
Author(s):  
CLINTON WAHLEN
Keyword(s):  
Jewish Literature ◽  
Mixed Group ◽  
Table Fellowship ◽  
Jewish Christians ◽  
The Church

Luke depicts the problem of incorporating Gentiles into the Church as rooted in conflicting definitions of purity. Apart from the principal Torah distinction between clean and unclean animals, a third category is mentioned: ‘common’, referring to doubtfully pure food. Parallels to this usage are found in a range of Jewish literature, from the Hasmonaean to the Rabbinic period. The notion of doubtfully pure food can help explain Peter's refusal to slaughter and eat from the mixed group of animals in his vision. Categorizing people like Cornelius as ‘potentially defiled’ may have constituted a human ‘fence’ between scrupulous Jews and unclean pagans. Adherence to the stipulations of the apostolic decree by Gentile Christians removed the last hindrance to Jewish Christians having table fellowship with them.

Διακρίνειν als Leseaufgabe: Petrus und Kornelius zwischen ungeschriebenem Gesetz und unzuverlässiger Erzählung

2021 ◽  
Vol 67 (4) ◽  
pp. 514-540
Author(s):  
Guido Baltes
Keyword(s):  
Early Christianity ◽  
Main Character ◽  
Social Convention ◽  
Social Conventions ◽  
Table Fellowship ◽  
Unreliable Narration

The Cornelius incident (Acts 10.1–11.18) has traditionally been read as a narrative marking the abolition or transgression of Jewish food and purity laws in early Christianity. Strong halakic statements made by Peter himself and by some of his opponents in fact seem to claim that halakic norms have been abrogated or violated. The article suggests however that these statements should not be read as accurate descriptions of facts, but instead as examples of ‘unreliable narration’: using this technique, a narrator deliberately introduces misjudgements and distorted perceptions of reality on the side of his main character in order to temporarily mislead his readers, only to unmask the deception in the later course of his narrative. It turns out that Peter's refusal of food offered in a vision as well as his halakic judgements on the ‘impurity of gentiles’ and the prohibition of table fellowship are misconceptions, based not on biblical pretexts or Jewish halakah, but purely on social convention. The narrative therefore does not describe the abolition or transgression of halakic boundaries, but invites the reader to make a proper distinction between halakic boundaries (which are to be kept) and social conventions (which in this case need to be transgressed).

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