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The Old Testament and the Modern Episcopalian and Christian – A Thesis Project
Fall, 2002
Thank you for your gracious participation in this thesis project. It is my hope and desire that
you will find this experience both educationally and spiritually edifying. The purpose of this
pre-project questionnaire is to establish a baseline of understanding as concerns the Old
Testament – its themes and content – as we begin the project. Please take now some time to
respond to the following eight questions. In most cases, a brief answer will suffice – please
give yourself plenty of time to think through and consider what you really believe about
these topics. Please also realize that there are no “wrong” or “right” answers at this point of
the project – it is important that each idea you wish to express be your honest opinion. When
you really cannot answer, just skip on to the next item. I guarantee that your individual
answers will be anonymous and held in the strictest confidence. When you have completed
the survey, deposit it in the special box designated for the purpose. I hope you enjoy filling
out the questionnaire. After the results are tallied and analyzed, my final thesis project write-
up will be made available next Spring to all who wish a copy. Thank you for your
participation, and God bless you.
1. What does the term “Authenticity” or relevance mean for you as you think about the
Christian faith?
2. What does the term “Community” mean for you as you think about the Christian faith?
3. Please reflect on the following two questions: “Is there a God?”; and, “Which God is
God?”
4. What is the place of emotional experience in the practice of the Christian faith?
5. What do you believe is the difference between the cultural and spiritual asepcts of the
Christian faith?
6. What is the place of the Old Testament law, as you understand it, in the life of the
modern Christian?
7. What is the place of Old Testament stories, as you recall them, in the life of the modern
Christian?
8. What place do the Old Testament prophets and their message have for you as you life
your Christian Life?
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Appendix II
Liturgical and Community Activities
The study cohort attended three liturgical events at Baruch ha Shem Messianic synagogue,
the third event also including, by tradition and design, a significant social and community-
building focus. The three liturgies were: A Service of Kol Nidre, A Morning Shabbat
Service, and a Service of Havdalah. The Kol Nidre service is observed on the evening of
Yom Kippur (Day of Atonement), and is one of the most singularly solemn liturgies in the
Jewish worship tradition. Shabbat morning services are conducted every Saturday, and the
service of Havdalah closes out the Shabbat and is conducted as late Saturday afternoon turns
into evening (traditionally when two or three stars appear in the dusk sky). The service of
Havdalah is relatively short, but is followed at Baruch ha Shem by an extended time of food
The Order of Service for each of these liturgies was adapted from traditional Jewish
prayerbooks, augmented by periods of singing and praiseful worship very similar to what
will be found the Siddur for Messianic Jews, which, though not followed slavishly by all
Messianic congregations, nevertheless provides a very good liturgical standard for the
majority of the observances of these groups. In addition, there is a Mahzor for Messianic
Jews, prepared by the same authors of the Siddur, that contains material for the observance of
Yom Kippur and Kol Nidre. The Siddur also contains a section entitled “Singable Praise
Selections,” but insofar as the state of Messianic Jewish, no less than Gentile Christian,
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worship music is constantly under development, it is impossible to specify, nor should it be
The Basic Order of Service for the core observance of Messianic Jews, the Saturday
Shabbat morning service consists of the following elements (from pages one and two of the
Torah Service (Lectionary reading from the books of Moses), including a time
of commentary, and at Baruch ha Shem, the sermon is delivered at the end;
the Torah service includes a ceremonial procession of the scrolls
Prayer for Faithfulness to God and Torah
“There is None Like You”
Alenu (“Let us now praise the L-ORD of All”)
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Kiddush (Ceremonial blessing over challah bread and wine), including
distribution through congregation (not considered a Lord’s Supper)
Adon Olom (“Lord of the Universe”)
Aaronic Benediction
The above outline will serve also as a basic format for Jewish worship in general. The
Kol Nidre evening service for Yom Kippur utilizes most of the elements listed above, but it
is supplemented by material specifically designed for the day, including the “All Vows” (Kol
Nidre) section, which is radically reinterpreted and adapted according to a theology that
recognizes the Messiahship of Jesus (the original purpose of Kol Nidre is to recall and
renounce vows made by way of false conversion to Christianity on the part of persecuted
Jews in the past!). All of the liturgies of Yom Kippur (evening, morning and following
evening) also include litanies of penitence (“The Great Litany” in the Book of Common
recollection of the division of the sabbath from the rest of the week to follow, and utilizes a
spice box denoting the special character of the sabbath and hopefully its lingering influence
into the new week. At Baruch ha Shem the Havdalah service is done monthly in a public
manner followed by a chavurah, an extended time of food and fellowship. This is a true
expression of the konoinia that the New Testament enjoins on the community of faith, and it
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Appendix III
The study cohort first met just prior to the Kol Nidre service they attended at Baruch
ha Shem, and then met between each of the two services following, concluding with a final,
private meeting with one of the leaders of Baruch ha Shem at my home. The following is a
brief summary of the themes and highpoints discussed at these meetings. It should be
emphasized that with the exception of the initial orientation meeting, these sessions were
rather informal in nature, highly interactive, and therefore had a life of their own. In
considering the question of replicability, it is best to consider that aside from the researcher
asking open-ended questions about the project theme elements under study at each meeting,
the “curriculum” actually consisted of allowing study participants to ask questions and offer
commentary based on what they observed and experienced at Baruch ha Shem. With this in
* Reflection on the place of Torah in Jewish life; scripture and Jesus Christ as incarnated
realities; the semi-sacramental nature of scripture in Jewish life
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* The tone of the Kol Nidre service – not overly solemn, but focused on lostness of the
unredeemed; depth of the litany of penitence and its effect on the worshipper
* Invitation to offer commentary on study elements – reflections on internal shifts in thought
and understanding in light of experience at Baruch ha Shem
* Reflections on the nature of Jewish community, a “koinonia” of its own, a comprehensive
society of faith; perceived links between the people and the scripture, the implicit worldview
contained therein
* “Who is God”? - reflection on meaning of God Talk. Unique and personal God in Old
Testament. The idea of “scandal of particularity” and application to Old Testament themes
* Place of Law in Old Testament and New (keeps the Christian from presumption in his/her
faith); ordinances or instructions? Nuances in concept of “Law” in Old Testament
* Place of stories in Old Testament – Baruch ha Shem service like a “story being told out;”
Baruch ha Shem folks “instinctively know how to act out a story in their lives”
* Miscellaneous questions; invitation to attend next service at Baruch ha Shem
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Appendix IV
Terminal Investigative Instrument
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Appendix IV
Terminal Investigative Instrument
The Rev. Nicholas A. Marziani, Jr.
344 Clayton Street
Grand Prairie, TX 75052
972.263.7937
23 December, 2002
1) Please realize there are no “right” or “wrong” answers here. Do be as honest and as open
as you can; what is important is to ascertain what YOU think and feel and believe about
the questions posed.
2) Mentally review and re-experience your time with the folks at Baruch ha Shem as you
answer these questions. Both THINK AND FEEL into the questions, and then provide as
long or as short an answer as you believe appropriate.
3) As with the first project assessment instrument you completed, there are two sections of
the questions that follow: first, five questions that relate to general issues associated with
how modern people approach religious topics, and secondly, three specific questions
relating to the three major divisions of the Hebrew scriptures. All of these questions have
relevance to what I am studying, but you are free to skip over any question you’d just
rather not engage.
1. How relevant to our age do you believe the Old Testament (O.T.) scripture to be? Might
you describe it as foundational, or as merely interesting in certain places, and perhaps
irrelevant in others (you might want to also think about Matthew 5:18 as you answer
this)?
2. As you think about the topic of religious “community” and fellowship, in what way has
your understanding of this subject possibly changed and developed since September?
(Has it changed?).
3. Just Who or What is God? How does this God relate to humanity?
4. Do you sense any shift in your understanding of the place of emotional experience in the
practice of the Christian faith?
5. How do you now believe the cultural and spiritual aspects of the faith interact? Can there
be such a thing as a purely “spiritual” faith, abstracted from a concrete context?
6. O.T. laws can sometimes seem strange to us; just what might be the place of the O.T.
Legal material in the life of the modern Christian?
7. O.T. stories were fun in Sunday school, and later in adult bible studies. What application
do you believe these stories have for us today?
8. O.T. prophets prophesized many things, some having some direct application to Jesus’
life and ministry and death, many having little to do with that topic. What place does (or
could) the prophetic literature have in your Christian walk?
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