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Summer Institute 2015

REUNION: Tanakh and the Gospel of Matthew
August 3-7 • 9AM to 4PM

2015 Summer InstituteChristian culture tends to look at the New Testament in isolation, but it was written in a time and culture saturated with the thought forms forged in the Old Testament writings (Tanakh). REUNION is intended to reunite Matthew with its Old Testament roots. Join Gutenberg tutors and Rabbi Dr. Carl Kinbar at Gutenberg College to explore how Matthew, an Apostle and a Jew, used passages from the Tanakh to convey the truth about the Messiah Jesus.

Institute Details

Format: Each morning, short lectures will provide background on passages from the Tanakh and the passages in which Matthew uses them. Participants will then discuss each passage in small-group workshops led by the speakers below and other Gutenberg tutors. Each afternoon, two lectures (“reunions”) and a question-and-answer session will help clarify Matthew’s use of the Tanakh.

Venue: Gutenberg College, 1883 University Street, Eugene, OR

Cost (includes lunch and morning and afternoon snacks): $70 per person.

Housing: Inquire at the Gutenberg office.

Registration: Call the Gutenberg College office, 541-683-5141, or email. Institute limited to 50 participants.

(subject to revision)

Monday, August 3 • 8:30 AM to 3:45 PM

8:30 Check-in
9:00-9:15 Introductory Remarks
9:15-9:35 Background: Isaiah 7:10-16 (David Crabtree)
9:45-10:30 Workshop: Isaiah 7:10-16
10:30-10:40 Break
10:40-11:00 Background: Matthew 1:23 (LXX) (David Crabtree)
11:10-12:00 Workshop: Matthew 1:23
12:00-1:00 Lunch
1:00-1:50 First Reunion Talk: Isaiah 7:10-16 & Matthew 1:23 (Ron Julian)
2:00-2:50 Second Reunion Talk: Isaiah 7:10-16 & Matthew 1:23 (Jack Crabtree)
3:00-3:45 Q & A


Tuesday, August 4 • 9:00 AM to 3:45 PM

9:00-9:20 Background: Hosea 11:1 & Matthew 2:15 (Charley Dewberry)
9:30-10:25 Workshop: Hosea 11:1 & Matthew 2:15
10:25-10:35 Break
10:35-10:55 Background: Jeremiah 31:15 & Matthew 2:18 (Jack Crabtree)
11:05-12:00 Workshop: Jeremiah 31:15 & Matthew 2:18
12:00-1:00 Lunch
1:00-1:50 First Reunion Talk: Hosea 11:1 & Matthew 2:15 (Earle Craig)
2:00-2:50 Second Reunion Talk: Jeremiah 31:15 & Matthew 2:18 (David Crabtree)
3:00-3:45 Q & A


Wednesday, August 5 • 9:00 AM to 3:45 PM

9:00-9:20 Background: Hosea 6:6 (Ron Julian)
9:30-10:25 Workshop: Hosea 6:6
10:25-10:35 Break
10:35-10:55 Background: Matthew 9:13, 12:7 (Ron Julian)
11:05-12:00 Workshop: Matthew 9:13, 12:7
12:00-1:00 Lunch
1:00-1:50 Talk: “The Concept of Hesed in Hosea”
(Rabbi Carl Kinbar)
2:00-2:50 Reunion: Hosea 6:6 & Matthew 9:13, 12:7
(Rabbi Carl Kinbar)
3:00-3:45 Q & A


Thursday, August 6 • 9:00 AM to 3:45 PM

9:00-9:20 Background: Jonah & Matthew 12:40 (Jack Crabtree)
9:30-10:25 Workshop: Jonah & Matthew 12:40
10:25-10:35 Break
10:35-10:55 Background: Psalm 118:22-23 & Matthew 21:42 (Earle Craig)
11:05-12:00 Workshop: Psalm 118:22-23 & Matthew 21:42
12:00-1:00 Lunch
1:00-1:50 First Reunion Talk: Jonah & Matthew 12:40 (Earle Craig)
2:00-2:50 Second Reunion Talk: Psalm 118:22-23 & Matthew 21:42 (Ron Julian)
3:00-3:45 Q & A


Friday, August 7 • 9:00 AM to 3:45 PM

9:00-9:20 Background: Exodus 3:6 & Matthew 22:32 (Charley Dewberry)
9:30-10:25 Workshop: Exodus 3:6 & Matthew 22:32
10:25-10:35 Break
10:35-10:55 Background: Zechariah 11:12-13 & Matthew 27:9-10 (Ron Julian)
11:05-12:00 Workshop: Zechariah 11:12-13 & Matthew 27:9-10
12:00-1:00 Lunch
1:00-1:50 First Reunion Talk: Exodus 3:6 & Matthew 22:32 (Rabbi Carl Kinbar)
2:00-2:50 Second Reunion Talk: Zechariah 11:12-13 & Matthew 27:9-10 (Jack Crabtree)
3:00-3:45 Q & A


“Reunion” & Background Speakers

Rabbi Carl KinbarRabbi Dr. Carl Kinbar has a background in philosophy, Jewish studies, and early rabbinic Judaism. He earned a Doctor of Literature and Philosophy at the University of South Africa and an M.S. in Jewish Studies at Spertus College of Judaica. He is the director of the New School for Jewish Studies, teaches at the Messianic Jewish Theological Institute, and is a member of the Messianic Jewish Rabbinical Council. Rabbi Kinbar has three decades of teaching experience in congregational, conference, seminar, and online settings.

Earle CraigEarle Craig (M.A. theology, Fuller Theological Seminary) is a Bible teacher in southern California and a member of Gutenberg College’s board of governors.

David CrabtreeDavid Crabtree (M.A. classical Greek; Ph.D. history) is the president and a tutor at Gutenberg College. He is also a co-author of The Language of God: A Commonsense Approach to Understanding and Applying the Bible.

Jack CrabtreeJack Crabtree (Ph.D. philosophy) is a tutor at Gutenberg College, the author of The Most Real Being: A Biblical and Philosophical Defense of Divine Determinism, and co-author of The Language of God: A Commonsense Approach to Understanding and Applying the Bible.

Charley DewberryCharley Dewberry (M.S. stream ecology; Ph.D. philosophy) is the dean and a tutor at Gutenberg College. He is the author of Saving Science: A Critique of Science and Its Role in Salmon Recovery and Intelligent Discourse: Exposing the Fallacious Standoff Between Evolution and Intelligent Design.

Ron JulianRon Julian (M.A. religion) is a tutor at Gutenberg College, the author of Righteous Sinners, and a co-author of The Language of God: A Commonsense Approach to Understanding and Applying the Bible.


More Articles Now Online

All the articles printed in 2014 in our monthly News & Views newsletter are now available in the Articles section. There you will find a list of all our articles, or you can search by author or topic.


Articles Now Online

All the articles printed in 2013 in our monthly News & Views newsletter are now available in the Articles section. There you will find a list of all our articles, or you can search by author or topic.


Why Gutenberg is Important

[Brian Julian is a Gutenberg College graduate (class of 2003). He is currently pursuing a doctorate in philosophy at Boston University.]

I came across the following quote from the philosopher Richard Rorty. I think it is one of the scariest things I have ever read. It is a precise picture of the anti-Gutenberg, which just shows the need for the Gutenbergs of the world to exist as an alternative.

It seems to me that the regulative idea that we … heirs of the Enlightenment, we Socratists, most frequently use to criticize the conduct of various conversational partners is that of “needing education in order to outgrow their primitive fears, hatreds, and superstitions”…. It is a concept which I, like most Americans who teach humanities or social science in colleges and universities, invoke when we try to arrange things so that students who enter as bigoted, homophobic, religious fundamentalists will leave college with views more like our own….

The fundamentalist parents of our fundamentalist students think that the entire “American liberal Establishment” is engaged in a conspiracy…. These parents have a point. Their point is that we liberal teachers no more feel in a symmetrical communication situation when we talk with bigots than do kindergarten teachers talking with their students…. When we American college teachers encounter religious fundamentalists, we do not consider the possibility of reformulating our own practices of justification so as to give more weight to the authority of the Christian scriptures. Instead, we do our best to convince these students of the benefits of secularization. We assign first-person accounts of growing up homosexual to our homophobic students for the same reasons that German schoolteachers in the postwar period assigned The Diary of Anne Frank….

You have to be educated in order to be a citizen of our society, a participant in our conversation, someone with whom we can envisage merging our horizons. So we are going to go right on trying to discredit you in the eyes of your children, trying to strip your fundamentalist religious community of dignity, trying to make your views seem silly rather than discussable. We are not so inclusivist as to tolerate intolerance such as yours….

I don’t see anything herrschaftsfrei [domination free] about my handling of my fundamentalist students. Rather, I think those students are lucky to find themselves under the benevolent Herrschaft [domination] of people like me, and to have escaped the grip of their frightening, vicious, dangerous parents…. It seems to me that I am just as provincial and contextualist as the Nazi teachers who made their students read Der Sturmer; the only difference is that I serve a better cause.

[“Universality and Truth,” in Robert B. Brandom (ed.), Rorty and His Critics (Oxford: Blackwell, 2000), pp. 21-22.]


Is It Time To Redefine Evil? Take 2

The Death of SatanIn my most recent News and Views article (November 2014), I critiqued a portion of Andrew Delbanco’s argument in  his book, The Death of Satan: How Americans Have Lost the Sense of Evil. Delbanco argues that once a view of evil has been superseded by history, it is wrong to try to return to it. For example, uncontrolled female sexuality cannot be called evil after technology broke the cause-and-effect relationship between sex and pregnancy. It was the consequences to the individual and society that made uncontrolled sex wrong. I argued that Delbanco’s argument was not correct. While his argument is coherent and largely accepted by our modern culture, it is based upon the assumption that a consequentialist theory of morals and ethics is a right and true theory. I argued that a consequentialist theory of morals and ethics is not the true theory of morals and ethics; rather, a “duty” theory of morals and ethics is the true theory because it is the one assumed in the Scriptures. Uncontrolled sexuality is not wrong because of its consequences; it is wrong because it disobeys the commandments of God that a person is duty-bound to obey. Consequences are not the basis for deciding whether an action is right or wrong. In this post, I will examine a second way that Delbanco’s argument could be understood. Here is the relevant text:

…Everyone wants to live in a world in which evil can still be recognized, have meaning, and require a response.

When this desire takes the form of an effort to get back the sense of evil in ways that have been superseded by history, it can’t succeed. Sin and sexuality, for instance, will never be reconnected as they once were, because the original linkage doubtless arose as a means of establishing social stability at a time when sex could not be separated from pregnancy. Morals do not have genealogies, and like an infertile family, a particular moral idea can reach a point where the linage comes to an end. For most of human history, uncontrolled female sexuality was deemed sinful because it had a calculable social cost. It was incompatible with the patrilinear family and, later, with the whole social organization of bourgeois society. It was taboo, or sin, whose rationality needed no defense. But when the technology of modern contraception broke this chain of cause and effect between sex, pregnancy, and morality, it broke it permanently. To try to get back this shattered ideal of chastity as virtue, as some well-meaning people are trying to do, is to tinker with the fragments that cannot be reassembled into their old integrity. Our understanding of evil needs to be renewed, not restored. (The Death of Satan: How American’s Have Lost the Sense of Evil. Farrar, Straus and Giroux, New York, New York 1995, p.16.)

In the second way of understanding Delbanco’s argument, a consequentialist theory of morals and ethics is assumed to be true, but it is not the individual that believes it; rather, it is the culture that believes it. In other words, the specific argument is this: if the culture assumes a modern consequentialist theory, then an individual or a group cannot succeed in redefining a concept like evil as it was defined using a different theory of ethics at a different point in history. For instance, Delbanco claims that it is wrong for an individual or a group to try to impose the early Puritan definition of evil in modern America. To define uncontrolled female sexuality as evil using the Puritan concept of sin and evil will never be accepted by modern culture because it has accepted a consequentialist theory of ethics and technology has removed the consequence—the risk of pregnancy. So rather than try to restore the Puritan concept of sin and evil, a more successful strategy would be to start the dialogue from where we are now and try to develop a new theory of evil.

I agree that it is highly unlikely that America would ever return to a Puritan perspective on sin and evil as long as the majority of the culture accepts the modern concept of sin and evil, and a strategy to restore it is unlikely to succeed. There would be too much resistance to defining those concepts in our modern language. Furthermore, even if a duty-based theory of morals and ethics is true, if the culture at large accepts a consequentialist theory, it is unwise to try to impose the true theory by trying to change the language. Starting where we are now, however, and initiating a dialog to redefine evil and sin does seem like a reasonable strategy. If this is the substance of Delbanco’s argument, then I agree with him—with two caveats.

First caveat: I am not saying that Christians have no obligation to communicate the Gospel and its understanding of sin and evil to individuals in the culture. All Christians have that obligation, but that obligation is to the individual, not to the culture at large. It is not the case that all Christians ought to be working to impose a Christian understanding of sin and evil on the vocabulary of modern American culture. I believe that the trajectory of American language and concepts is in God’s hands, not ours.

Second caveat: I am not saying that God may not give some people the job of influencing the culture at large. He may grant some individuals—writers, for example—a unique platform to directly influence the concepts and meanings of words in the culture. God may call them to use this platform to communicate biblical concepts, such as sin and evil, to the culture in words not commonly understood. In most cases, however, their task is not to impose their concepts and word meanings on the culture but to bring these concepts and meanings to cultural consciousness. I would not absolutely rule out the possibility that God might call such a “prophet” to confront the culture with a biblical concept of sin and evil; however, I do not see this scenario as one that God has commonly used in America recently.

In summary, Delbanco’s line of reasoning can be understood two ways. I analyzed the first in my News and Views article. With the exception of my two caveats, I largely agree with the second way of understanding his argument, namely that in a culture which accepts a consequentialist theory of morals and ethics, it would be unwise for a minority to think that they could impose concepts of “sin” and “evil” on the culture at large by trying to define those words within their own language and not the culture’s.


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