Psalm 19 Illuminated (VII): Verses 7-9

The next image in the series illuminates verses 7-9 of Psalm 19:

Psalm 19 Illuminated (VI): Verse 6

The next image in the series illuminates v. 6 of Psalm 19:

Psalm 19 Illuminated (V): Verses 4-5

Here is the next image in the series, on vv. 4-5:

Psalm 19 Illuminated (IV): Verse 3

Here are the next two images (on v. 3) in Leigh Hall's series on Psalm 19 (click to enlarge):

Psalm 19 Illuminated (III): Verse 2

Here are the next two images (on v. 2) in Leigh Hall's series on Psalm 19 (click to enlarge):

Psalm 19 Illuminated (II): Verse 1

Here are the next images in Leigh Hall's series on Psalm 19 (click to enlarge):

Psalm 19 Illuminated (I)

Graduating senior Leigh Hall did a marvelous final project illuminating Psalm 19 through calligraphy and images. I will share her illuminations as a sequence of posts over the next several days. Click any image to enlarge. Enjoy!

Psalm 23, A Perspective from Kenya

It was not that long ago that I did a post in this blog concerning Psalm 23 in African perspective (click here). Now, I've just reviewed a major paper done for my Psalms seminar by Mary Tororeiy, an international student from Kenya, interpreting Psalm 23, "The Lord is my Shepherd," through the eyes of Kenya. The paper was just fascinating. Here is one of the images that she presents in her project, her drawing of a traditional homestead-enclosure (click to enlarge):



She notes how great a feel herders in Kenya have for the strong relationship between shepherd and sheep in Psalm 23. The kraal compound has one gate (# 4) for both humans (# 1) and cattle (# 2). Herders and animals are bound together, fenced in together against the chaos outside the fence. The calves and lambs are kept especially close to the residences, either in their own little area (# 3), or sometimes sleeping with the owners in the huts! The family does not mind the smell of dung so close by. In fact, the dung is heaped up in the kraal and the flies it attracts are viewed as a sign of wealth.

God's acting for God's "name's sake" (לְמַעַן שְׁמֽוֹ) in v. 3 of the psalm makes perfect sense in the perspective of Kenya. Of course a herder would want a kraal with lots of flies. You care about your honor so that you create the sort of family that people want to associate with and marry into. This is not about individualistic pride, but about working hard, building up the family and the community. Mary's own last name, is a good illustration of caring for the herd for one's names sake: "Toror" means "glorious, honorable," and "eiy" means "bull," so her family name "Tororeiy" means "glorious bull," pointing to the high quality of animal this family lovingly nurtures.

Psalms, Children, and Emotions

Seminary courses are officially over here at VTS now, and final projects are coming in. I had a wonderful group of a dozen students in my Psalms seminar (OT 205) this spring, several of whom have produced rather wonderful and creative final projects for me. Over the coming days I plan to post samples of these projects here on my blog.

I would like to start today with a project by graduating senior Sandra S., which aims to apply the book of Psalms in the nurture and formation of children. After much study and reflection both on the form-criticism of psalms and the emotional and spiritual development of children, Sandra created a new "psalm of lament" with a flowing narrative about a young child who is sick. I present here in this post (below).

There are several features of the project that distinguish it markedly from the standard ways that psalms are presented in commercially available children's books. These standard publications are rarely true to the "pattern of prayer"---the careful spiritual structure and flow---of the biblical psalms, and they rarely, if ever, avail themselves of the robust theology of lament. Sandra's project is a real gift in that it unabashedly concentrates on the lament form. This form is particularly powerful in taking seriously the voice of what W. Brueggemann calls "the lesser petitionary party." That is, it grants to one in the position of a child the chance to be listened to (by God, by authority) with full engagement. Also, in children's hands, this form of the biblical lament affirms the naturalness of difficult emotions of unfairness, injustice, and deep hurt. In addition, and unlike most Bible-related children's books, the lament form allows children to claim maturity and ego-strength in relation to God, indeed even to be empowered to challenge the status quo, the way things are always presented as "givens" to be learned and passively accepted.

Here is the project in poem and photographic illustration. Click the slide-pages to enlarge. Comments welcome.

MP3 Music Download: "Ruth's Song"

Lois Cecsarini (see yesterday's post) composed "Ruth's Song" this year while taking my OT 1-3, Old Testament Interpretation Course. The composition, Lois writes, grew directly out of an exegesis assignment I had given the class on Ruth 1. Don't miss hearing it. To download the music file, right click here. Enjoy!

Lois writes, "I hope to get these 'studio recorded' in the coming year along with several others based on Old Testament inspiration --- who says nobody pays attention to OT?!!!" Well Done, Lois!

MP3 Download: "Come, My Beloved"

Lois Cecsarini, a talented composer of music, has been in my Old Testament Interpretation course this year, and has sent along a number of her compositions. Here is one based on the Song of Songs, in particular, Canticles 2:10-13. She writes that she wrote it in Israel a while back, perhaps during a visit to Ein Gedi. I think you will really enjoy hearing it. To download the music file, right click here.