Jesus Through Middle Eastern Eyes–Birth Stories

It is a new year (educational year) and so I am beginning a new book for my New Testament Devotionals. Over the next few weeks I will be reading through Jesus through Middle Eastern Eyes: Cultural Studies in the Gospels, by Kenneth E. Bailey. The main purpose of this book is to take a fresh look at the Gospels in the context of Middle Eastern culture. I welcome comments and discussion on my Facebook page. I am using the Logos version of the book.

Dr. Bailey has spent considerable time working and teaching with Arabic speaking Christians and hopes to better understand the Gospels through their cultural insights. The book is divided into several sections. The first section discusses the birth stories in Matthew and Luke. When I complete each section I’ll post a summary and quotes from the discussion of each story. I’ll divide longer sections into multiple posts.

Few are aware of the existence today of more than ten million Arabic-speaking Christians who possess a rich heritage of ancient and modern literature. Speaking a Semitic language, these Christians are a people who live, breathe, think, act and participate in Middle Eastern culture; they are rooted in the traditional ways of the Middle East. Their voices, past and present, need to be heard in biblical studies. 11–12

All the intelligent people were not born in the twentieth century. When we observe these sophisticated, thoughtful and artistically balanced rhetorical styles (in the Bible), we form a high opinion of their authors. 18

My intent is to contribute new perspectives from the Eastern tradition that have rarely, if ever, been considered outside the Arabic-speaking Christian world. It is my fond hope that these essays may help the reader to better understand the mind of Christ, and the mind of the Gospel author/editors as they recorded and interpreted the traditions available to them.  21

Luke 2.1-20

The birth story of Jesus in Luke is one biblical story that has accrued a lot of extra-biblical traditions. According to Bailey many of them come from a 2nd century writing called the Gospel of James. The idea that Mary and Joseph would have been rejected by the people of Bethlehem (their relatives) or that they would have gone to a public inn does not fit the culture, nor the biblical text. It is much more likely that they were received into a one-room typical peasant home, in which the animals were kept and fed at night. The baby was born some days after arrival and the shepherds welcome and praise reflect Luke's theme that Jesus reaches out to the rejected, lost and poor.

The more familiar we are with a biblical story, the more difficult it is to view it outside of the way it has always been understood. And the longer imprecision in the tradition remains unchallenged, the deeper it becomes embedded in Christian consciousness. The birth story of Jesus is such a story. Kenneth E. Bailey, Jesus through Middle Eastern Eyes: Cultural Studies in the Gospels, 25

(The Shepherds) would find the Christ child in an ordinary peasant home such as theirs. He was not in a governor’s mansion or a wealthy merchant’s guest room but in a simple two-room home like theirs. This was really good news. Perhaps they would not be told, “Unclean shepherds—be gone!” This was their sign, a sign for lowly shepherds. 35

That manger was in a warm and friendly home, not in a cold and lonely stable. Looking at the story in this light strips away layers of interpretive mythology that have built up around it. Jesus was born in a simple two-room village home such as the Middle East has known for at least three thousand years. Yes, we must rewrite our Christmas plays, but in rewriting them, the story is enriched, not cheapened. 36

Matthew 1.1-21

In chapter 2 Bailey looks at the genealogy and opening of the birth story of Jesus in Matthew. In the genealogy he focuses on the 5 women in the list, Tamar, Rahab, Ruth, Bathsheba (who he refuses to name) and Mary. They are quite a collection of sinners and people who exercise great faith, but who all had issues that would have normally separated them from Jewish society. They are a great illustration of the kind of people Jesus came to save. The second part of the chapter deals with Joseph. He was a just man, but one who tempered that justice with mercy as he did not prosecute Mary. Then, when the angel spoke to him, despite his anger and confusion, he stood against his society, and with God, to take Mary as his wife.

With such a list, Matthew gives us clues about the kinds of people that the Messiah came to save. He was to be a Savior for women and men who were both saints and sinners, Jews and Gentiles. This genealogy is truly comprehensive. Many can look at the stories of these women and men and find some reflection of themselves. Matthew 1.1-17, 42

In his dealings with Mary, Joseph acted out of this prophetic definition of justice. Without that prophetic understanding of justice embedded in Joseph’s mind, Jesus would not have been born. Joseph is, therefore, not a passive, mute figure. Rather, he acts as a strong, thoughtful person whose bold decision at a point of crisis saves the life of the mother and her unborn child. Matthew 1.18-21, 44

Matthew presents Joseph as a human being of remarkable spiritual stature. He possessed the boldness, daring, courage and strength of character to stand up against his entire community and take Mary as his wife. He did so in spite of forces that no doubt wanted her stoned. His vision of justice stayed his hand. In short he was able to reprocess his anger into grace. Matthew 1.18-21, 46

Matthew 2.1-12, Isaiah 60.1-7

In this section Bailey reads Matthew 2.1-12 as a fulfillment of Isaiah 60.1-7. He makes the point that it is not received well to go to an oppressed people and point out their sins. Jesus not only would point out the sins of the oppressor (Rome), but he also pointed out the evil in the hearts of his own people and provided a way to deal with it. This was not well received. Bailey also takes the view that the wise men came from Arabia, not Persia, and connects this with the prophecy in Isaiah 60 that has the rich sheiks of Arabia bringing their wealth to Jerusalem. I am not fully convinced by his argument. He then sees the prophecy fulfilled in the birth stories with Jesus fulfilling the role of Jerusalem. One of the main points of Matthew is that Jesus relives the story of Israel, but this time does it right, so this fits well.

In such a text (Ecc. 4.1) both the oppressors and the oppressed are trapped in prisons from which they cannot escape. Each needs grace from outside the prison. The text in Luke speaks of salvation from “our enemies” and of the internal problem of “our sins.” Matthew 2.1-12, 51

But for a Christian dwelling in the Holy Land, “the East” would refer to the other side of the Jordan River. Indeed, such a designation persists to this day...It is only natural to assume that Jewish Christians, living in the Holy Land in the first century thought and talked the same way. “The East” for them would naturally refer to the Jordanian deserts that connect with the deserts of Arabia. Matthew 2.1-12, 52

Sacred history is more important than sacred space. The earthly Jerusalem is, appropriately, a place of pilgrimage, worship and reflection for all three Abrahamic faiths and should be shared equally by them. But the followers of the Christ child know that the Jerusalem that matters is the heavenly Jerusalem that comes down as a gift of God at the end of history. Matthew 2.1-12, Isaiah 60.1-7, 55

The final section on the birth stories looks at the "slaughter of the innocents" in Matthew and the meeting with Simeon and Anna in the temple in Jerusalem in Luke. These stories foreshadow the life and mission of Jesus. Jesus was born into a brutal, sinful world. Herod's killing of the babies is very much like Pharaoh's killing of the babies in Egypt which began Moses' birth story. The story of the "new Exodus" that the Gospel would bring would happen amidst the same kind of brutality. The Luke stories highlight Luke's emphasis on women alongside the men. Jesus came for all people, male and female. All are called to discipleship and worship. Finally, Simeon's prophecy looks ahead to the crucifixion right from the birth story. Mary will share in the suffering of Jesus as the faithful disciple who will stay with Jesus when most everyone else has abandoned him.

Matthew presents pictures of the depth of evil that Jesus came to redeem. This story heightens the reader’s awareness of the willingness on the part of God to expose himself to the total vulnerability which is at the heart of the incarnation. If the Gospel can flourish in a world that produces the slaughter of the innocents and the cross, the Gospel can flourish anywhere. From this awareness the readers of the Gospels in any age can take heart. Kenneth E. Bailey, Jesus through Middle Eastern Eyes, Matthew 2.13-18, 58–59

In the stories Luke chooses to tell he makes it clear that this Savior came for both women and men. A careful examination of the book of Luke unearths at least twenty-seven sets of stories that focus in one case on a man and in the other on a woman...the text presents one story from the life experiences of men and a second from the daily life of women. Even so the birth stories of Jesus, recorded in Luke, contain three such pairs. Luke 2.22-38, 62

On Golgotha Mary chose to remain to the end and witness the suffering of her son until his death. She was not under arrest and could have walked away. She knew she could not change what was happening before her by arguing with the soldiers or pleading with the high priests. The only decision she was free to make was to choose to remain and enter into Jesus’ suffering. Indeed a sword passed through her heart, and in the process, once again, she became a model for Christian discipleship. Luke 2.24-35, 61

2016 Indwelling Ministries Scholarship Luncheon

The entire PIU family is celebrating our 2 recipients of the 2016 Indwelling Ministries Scholarship. This year 6 recipients were chosen which included Michael Gimmen (kneeling in front in the purple shirt) and second-time winner Celia Atoigue (holding the check with a big smile). Indwelling Ministries is a local ministry that provides marriage, parenting and financial counseling and support for families. We appreciate their commitment to education on this island and to building Christian families and leaders. (Left – All 6 recipients)

We enjoyed the lunch that was provided

Mike and Celia shared the experience with friends and family

Reading Through Jeremiah #1 (Chapters 1-12)

I wanted to change things up a little and study through Jeremiah with a more technical commentary,  Jeremiah: A Commentary, The Old Testament Library, by Leslie C. Allen. This commentary does a good job of focusing on the forms Jeremiah uses to convey his message, and connects each passage with its Old and New Testament contexts. I am posting quotes from the book on my Facebook page on Tuesday, Thursday and Saturday (NT is Mon-Wed-Fri) and we can discuss comments and questions about the passage there. As usual, quotes from the commentary are in blue below…

Jeremiah is basically a prophecy which focuses on a "now" of judgment. The people have forsaken God and exile is inevitable. However, it also focuses on a future "then" of restoration, new covenant and restored Jerusalem. What God's people need to do is repent now, "know Yahweh" and then they will be part of that remnant in the glorious future "then."

Its call to “know” Yahweh follows in the wake of Jeremiah’s accusation in 9:3 (2) that Yahweh’s preexilic people did not know their covenant Lord, as their engaging in such vices as falsehood and untrustworthiness revealed. From such negative spirituality is extrapolated a contemporary call to a positive spirituality of knowing Yahweh and thereby engaging instead in the virtues of “loyalty, justice, and right dealing.” 15

In conclusion it may be said in terms of Rom 5:20 that, where sin (and judgment) abounded, grace was much more to abound. The overruling message of the book as a whole is that “weeping may linger for the night, but joy comes with the morning” (Ps 30:5 [6]), a morning yet to dawn. 18

Jeremiah begins with the calling and basic message of the prophet. God had prepared him, specially, as a prophet for his times. Jeremiah's job was to clearly announce the coming disaster on Jerusalem and to be very frank with them about the reasons for it - their rejection of God's covenant. He also had a message of hope. After disaster would come reconstruction.

Long ago a divine decision had been made, to set Jeremiah aside to belong to God and to be used by God, as if for priesthood. The precise sacred purpose is stated in an abrupt and blatant climax. The divine plan was for Jeremiah to be “a prophet for nations,” and he had already been designated for this task...In Jeremiah’s case supernatural equipping stands uncompromisingly over against nature and nurture. Jeremiah 1, 25–26

Jeremiah 2 begins a new section (2-6) which warns Judah of the disaster which is about to come upon it because of their faithlessness to God who saved them from Egypt and established them in a new land and in a gracious covenant. They did not learn from the mistakes of their ancestors, or even the recent example of the exile of the Northern Kingdom of Israel. In chapter 3, God offers to heal the nation if they will repent and return to an exclusive worship of YHWH and a daily life that integrates with that commitment. However, the people do not respond. God promises a glorious future, but only the very few who repent will enjoy it.

Judah had not reckoned with Yahweh, its first and best ally, and with Yahweh’s ultimate power of reprisal for Judah’s misplaced trust in human allies. Jeremiah 2.36-37, 51

The “ark of the covenant of the LORD of hosts, who is enthroned on the cherubim” represented the throne on which Yahweh invisibly sat, and in earlier times its loss had to be made good by David before Solomon’s temple could be built to house it. Its loss must have caused great grief during the exile. However, the eschatological tradition of a new and glorious Jerusalem, a positive magnet for the nations, would mean that Yahweh’s ark-linked presence was released to pervade the city. In Rev 21:22–25, in a development of this motif, the new Jerusalem to which the nations come has no need of a material temple. Jeremiah 3.15-17, 58

Chapters 4-6 now announce the disaster caused by Judah's unwillingness to seriously repent. God removes His protection from the nation and the Gentile nations will be allowed to devastate it. Jeremiah appeals for a last-minute repentance, but the people's refusal spells doom for Jerusalem. The people have rejected God and his message, including the warning about the coming disaster. They have chosen to listen to people who make them feel better instead of the truth about their condition. So Jeremiah announces God's decision to withdraw from Jerusalem and allow the army of the North (Babylon) to bring total destruction to Jerusalem and Judah.

The vision reports in vv. 15–31 present with the aid of psychic imagination the results of Yahweh’s future intervention in terms first of Judah’s being engulfed in battle and desolation and then of Jerusalem’s death throes. As in the earlier composition, moral issues left Yahweh no alternative. Into the dire darkness of such a future, however, a ray of hope is permitted for readers; such destruction, real and terrible though it was, was not to be God’s last word. Jeremiah 4.19-31, 70

The analogy of the sea held in check highlights the anomaly of Judah’s untrammeled loss of reverence for its covenant God. The virtual definition of such reverence in terms of social justice, in addition to faithful religious leadership, paves the way for James’s interpretation of religion as “to care for orphans and widows in their distress” (Jas 1:27). Jeremiah 5, 81

The people had refused the basic revelation given by Yahweh, which was a prescription for living. Life is pictured as a journey for which moral choices had to be made at every juncture. Only thus could one stay on the path that led to blessing and travel restfully or without mishap, unimpeded by self-generated crisis. “Age-old paths” refer to torah traditions in light of the resumptive reference to the torah in v. 19. Each generation faced a divine challenge to govern their lives by its teachings for their own good. Jeremiah 6.16, 88

The people rejected Jeremiah's warning because they believed that the temple worship and God's gift of the land made them bullet-proof. They forgot the many prophetic warnings and their history that showed that a lifestyle of whole-hearted worship and obedience to God's ways are necessary to experience blessing. Jerusalem's lack of faithfulness and just lifestyles and their refusal to be corrected will bring on the exile.

The people’s lifestyle functions here as the condition of living in the land and in v. 10 as the criterion for worshiping in the temple. So large does this element loom that, if it is negated, it is capable of nullifying in turn both the temple privilege and the land privilege; once this element goes missing, the rest of the triangle collapses. Jeremiah 7.1-20, 96

Chapters 8-10 explain why Judah must go into exile and cannot stay in the land. They have broken the ancient covenant and the stipulations of that covenant must come into play. However, this is an opportunity for the people because that covenant also promises forgiveness if they will repent. Sadly they will not listen. So Jeremiah calls in the professional mourners because Jerusalem’s destruction is inevitable. There is still hope because the exiles will have the opportunity to live out God's justice in the lands to which they have been scattered. So the exiles are warned against adopting the idolatrous customs and beliefs of foreign nations and assured that the living God can give them the wisdom and protection they need to thrive in these pagan environments.

Jeremiah speaks as an insider, yet one who has been won over to the rival cause of his divine patron. The prophet’s outburst registers a heartfelt regret in face of the inevitable. The moral explicability of a tragedy does not preclude grieving its terrible consequences, especially when he has close ties with the victims. Here grief is a measure of the extent of the disaster. Jeremiah 8, 112

The standard ethical principle of justice (cf. 5:1, 4, 5; 7:5; 8:7) is here expanded with two others. Those who shared Yahweh’s appreciation of such virtues should show them in their community...Here God’s positive providential control of the world is in view. This striking piece encourages the exiles to identify themselves in faith and lifestyle with this universal God who was on their side. It is a counterchallenge to earlier accusations of not knowing Yahweh. Jeremiah 9.23-24, 120–121

Jeremiah 10:1–16 breaks out of the preexilic setting that has hitherto dominated the book and addresses the Babylonian exiles, in pursuance of the exile-related agenda set by 9:16 (15). Its defiant call to faith in Yahweh turns into a hymnic celebration of Yahweh’s superiority to Babylon’s icons...The entire composition offers a spirited testimony to aniconic monotheism in an alien, threatening culture. Jeremiah 10.1-16, 129

Jeremiah 11 ties the exile to the nation's historic rejection of God. The pre-exilic generation was no different than the first generation than the first generation of Israel who were not allowed to enter the promised land because of their rejection of God and his promises. Jeremiah was rejected by his own family much as Moses was. Thus, he is not allowed to even pray for the people (12) because their destruction was imminent. Jeremiah was suffering greatly, but God told him that he would need to toughen up because it would get worse before it would get better. But, even chapter 12 ends with the hope of physical and spiritual restoration and reconciliation.

Jeremiah functions as “the paradigmatic illustration of the degree of total national rejection of the message of the prophets." Jeremiah 11, 145

(God's) counterquestions do not address theological conundrums and pointed challenges, but rather challenge Jeremiah. They make a pastoral comment on his prophetic relationship to Yahweh, envisioning it in terms of an arduous struggle. Jeremiah was not to overreact to his experience, but must learn to take such problems in his stride, as preparation for more daunting ones ahead. Jeremiah 12.5, 150

The implicit goal of the unit is the vindication of Yahweh and of Yahweh’s people. This unit purposefully breaks into the series of oracles of disaster directed at Judah. It strains forward in hope for a time when Yahweh would remake the spiritual geography of Judah’s world and put its pernicious influence into reverse. So 12:14–17 encompasses not only the alienation of exile but reconciliation, which would spill beyond Judah’s borders to the glory of God. Jeremiah 12.7-17, 55

Readers’ Theater Chapel

One of the things we try to teach our students at PIU is that there are different ways to give out the Gospel message that allow the students’ natural creativity to work itself out. One of the ways we do this is through modeling in chapel. Sometimes we just have to break out of the prayer, 3 songs, sermon and announcements liturgy. Yesterday, Jamie Mason led a chapel that did just that. The 4 readers explored the concept of faith through dramatic reading of scriptures in Romans, Hebrews and James. This was followed by several staff and faculty members giving testimony of what “faith” meant to them. It was an excellent chapel and I was blessed.

The reader/actors (Olin, Jody, Zaloma and Meli) did a great job

The chapel audience enjoyed it. On the right the director, readers and musicians take a bow

Reading Through Isaiah #7 (Chapters 58-66)

Today we conclude the study of the book of Isaiah, accompanied by Isaiah, The College Press NIV Commentary, by Terry R. Briley. The final section focuses on the glorious future kingdom that is coming for Israel and for all nations. I am posting quotes from the book on my Facebook page on Tuesday, Thursday and Saturday (NT is Mon-Wed-Fri) and we can discuss comments and questions about the passage there. As usual, quotes from the commentary are in blue below…

The final section, which focuses on the glorious future of God's kingdom, begins with Chapter 58. But, the section begins, just as the whole book of Isaiah begins, by pointing out how the behavior of Israel in Isaiah's day keeps them from experiencing God's blessings. They need to change their heart attitudes or they will be removed in the Assyrian and Babylonian purges. The problem is that they see religion as a way to get something from God, rather than truly humbling themselves, seeking God, and accomplishing the mission He has given them to serve others. "To seek blessings to the neglect or harm of others is selfish, and to attempt to use God and the religious practices he has instituted as means to our selfish ends dishonors him and deprives us of fellowship with him. True blessings come indirectly as we seek God and his will." (259)

When people truly humble themselves before God, they come to desire what God desires. Rather than complaining about God’s failure to respond to their virtuous acts of piety, they act to relieve the suffering of those for whom God cares. They seek to satisfy the needs of the oppressed (v. 10) rather than their own. Isaiah 58, 259

Like the suffering servant passage, this chapter acknowledges humanity’s guilt and helplessness before God. In neither case is there any hope on the basis of human merit. Only the character of God provides hope, and thankfully in both contexts God works salvation for him[self] on the basis of his own righteousness. Isaiah 59, 267

Isaiah 60-62 begins to explain this hope with the figure of light. The hope of the exiles is that God will keep covenant and will shine the light of his presence on them again. God will not forget his covenant promise to change the hearts of his people. This will be done through the ministry of the servant (61) who will complete God's work of judgment and salvation. Gentile enemies will be turned into friends and covenant partners (62), who will join Israel in the kingdom.

Only as God manifests himself to his people and they receive and are transformed by him can true progress occur. Apart from this divine initiative, humanity continues to grope hopelessly in the dark for meaningful solutions to the problems of a fallen world. Isaiah 60, 270

The work of the person who speaks at the opening of Isaiah 61 is the kind of work Isaiah has revealed to be beyond the capabilities of the ordinary people with whom God enters into covenant. Only the one God has singled out as his anointed servant can accomplish the transformation these verses describe. Isaiah 61, 280

It is proper to exhort people to seek God (cf. 55:1), but one of the distinctive traits of the God of the Bible is his determination to seek even those who refuse to seek him...The story of Israel in the Old Testament reveals this transforming truth in a powerful way. Isaiah speaks originally to those who are tempted to interpret the exile as the end of God’s pursuit of Israel. As understandable as that conclusion is from a human perspective, God promises to make his people aware that they will always be his “Sought After.” Isaiah 62, 290

Chapter 63 begins with God's commitment to righteous judgment. He will remove those who are oppressing His people so that they can fully experience His blessing. Isaiah responds with a passionate prayer asking God why he has not already done this. Isaiah's intercession reminds God of His promises and admits Israel's sin. He then asks that God would provide another Exodus. He prays that God would forgive as He did in the past and that He would intervene and change the people's hearts.

Once again Isaiah ties redemption closely to judgment. God’s salvation extends to all who will accept it, but his saving work cannot come to completion without the judgment of those who reject him and threaten the security of the faithful. Isaiah 63.1-6, 291

Whatever God reveals about the future aims not to satisfy human curiosity but to point out the way one should live in the present...Prayer lays claim to God’s promises and in the process boldly confronts the apparent failure of those promises to come to fruition. Isaiah 63.7-64.12, 292–293

God responds with the promise of a "new heavens and a new earth," a world that will be so wonderful it can only be described as a new creation. But, this world will be only for those who accept God's gracious offer. As in Egypt, God differentiates between those who trust Him and those who don't. God will keep all his promises. The reference to "dust" as the "serpent's food" opens up this passage to the whole scope of God's plan to not only redeem humans, but the whole creation and the spiritual realm as well.

The real problem is that “we want God on our terms; when he does not respond, we blame him for being unresponsive. The result is, as 30:18 puts it, that God must simply wait until someone is ready to accept his terms—his ways and his thoughts—so that he can deliver them.” Isaiah 65.1-2, 304

As the prophets look to the future, they anticipate a better world. Jeremiah envisions it on the basis of a new covenant (31:31ff.). To that picture Ezekiel adds God’s renewal of human hearts and the bestowal of his Spirit (36:24ff.). Isaiah’s contribution to the prophetic vision of the future is the creation of new heavens and a new earth. Not only humanity, but the physical creation also has been marred by sin. Isaiah 65.17-25, 309

Isaiah ends with one final prophecy of judgment and restoration. This judgment will mean that those who oppress, hurt and live selfishly will be removed from the earth. Those that come through that great judgment will have their hearts changed to trust God wholly. This change is so radical it will be seen as God creating a "new heavens and new earth."

Isaiah’s intended effect is to isolate God’s gracious, powerful, creative work as humanity’s only hope. God steps in to defeat his people’s enemies when no other possibility exists. God succeeds through his servant when his people fail to respond. God turns the hearts of his people back to him when the downward spiral of sin has apparently hardened them beyond repair. Isaiah 66, 311

Thus Isaiah’s great book comes to its end in ways not unlike those in which it began, with a reaffirmation of the great choice that lies before the human race: judgment or hope. But there is one great difference. The hope that the final chapters affirm is on the other side of judgment. Indeed, what they tell us is that since the Holy One of Israel is the Creator and the only God, even judgment can be turned to hope if we will let him do it for us. No tragedy, no disaster, no fate that has befallen us because of our stubborn self-worship need be the final word for us while we yet breathe. Isaiah 66, 318

PIU vs Kingdom Seekers Basketball

The bottom line on our game yesterday was that PIU was defeated by the Kingdom Seekers 53-39 (This is to my best remembrance. If someone has an accurate score I’ll fix it). I am torn to call it a loss however, since several of the Kingdom Seekers team members are also PIU students. Also, the Kingdom Seekers spend a lot of time on the PIU campus and the two ministries are deeply connected. I am thrilled that our students are involved in churches on this island, even when they beat us in basketball. I am looking forward to playing against our students on other church teams.

The fans were enjoying the game

Some action shots…

And some more.

First Friday Chapel of the Semester

It is always nice to spend an hour on the last day of the school week at PIU with chapel. This last Friday chapel was no exception. We enjoyed the music led by the students, were encouraged to rest in God’s love by chapel speaker Dr. Brad Boydston and rejoiced with Scott Refilong and Addie Namilo as they shared their adventures on their summer internship on the US Mainland this past summer.

The students got us started with some interactive songs

They were quite interactive

Brad Boydston has been teaching on line courses for PIU for several years. He likes to come out to the islands to interact with the students so that his on line courses are more personal and relational. He is headed to Pohnpei tonight to spend a couple days with our students there.

Olin introduced Scott and Addie and gave them some time to give a report on their internship and take some questions from the audience