Monday, October 29, 2012

Session 6, A Passion for Christ: Paul the Apostle (Nov. 7 and Nov 11)

FOCUS: Little of what most people think of as Christianity has been untouched by the legacy of Paul’s writing and influence. The many understandings of his interpretation of Christianity continue to be re-examined in the 21st century.

"Perhaps no single person is more responsible for the existence of Christianity as we know it today than that balding preacher from Tarsus whom we know as Paul.

Idolized by some as the conduit through which God dictated an eternal and unchanging moral code and discredited by others as a misogynist crank, Paul is without question one of the most controversial figures in the history of Christianity. But one thing can’t be questioned: his passion for Christ and his apparent willingness to risk life and limb in propagating his interpretation of Christ’s message and purpose. As very little, if any, of what most people think of as Christianity has been untouched by the influence of this itinerant tentmaker, a thorough examination of the changing understandings and significance of Paul’s writings and ideas is critical to a faithful expression of Christianity today.


The Legacy of Paul
From “opposing Cephas to his face” (Galatians 2:11) to stick-waving threats (1 Corinthians 4:21), it is abundantly clear from his own writings that Paul was never a stranger to controversy. His writings continue to spark controversy and debate to this day. Very little is known about this prolific writer of nearly a quarter of what has come to be known as the New Testament. What most people think we know about his life actually comes from Luke’s Acts of the Apostles. Acts conflicts in chronology and theological content in so many ways with the authentic writings of Paul as to be profoundly suspect in offering an accurate account of his life. According to Luke, his name was Saul when he was born in Tarsus of Asia Minor (modern-day Turkey). He may have been born to a Roman family who was committed to his Jewish education and upbringing. According to Luke, the young Saul studied in Jerusalem with Rabbi Gamaliel and persecuted those on “The Way" as heretics before experiencing a profound life-changing encounter with the Christ on the road to Damascus. As uncertain as these Lukan story elements are, they nonetheless express the conviction that Paul straddled two very different worlds and was uniquely situated to translate the universal message of a local Jewish sect into language that the whole world could embrace.

But his biography is by no means the most controversial aspect of Paul’s life. Reviled and discredited for writings attributed to him, he has the dubious honor of being one of the most admired and hated proponents of Christianity. Women, slaves, Jews, and homosexuals are just some of the many groups who can point to Paul's writings as having provided fodder for those who would defend an unjust and cruel status quo.

Much of what Paul is held negatively accountable for is, in fact, the work of others. Letters attributed to Paul have introduced the idea of Jesus as the divine savior from sin and set the foundation for a church that administers sacraments and ordains clergy. Likewise, Paul’s writings have been the springboard from which theologians have woven complex theories of blood atonement and recast the faith we now call Christianity into a religion “about” Jesus rather than the religion “of” Jesus. The first step in sorting out Paul’s social, theological and ecclesiastical legacy is to establish exactly what can be attributed to him and what cannot.

To receive a complete copy of the text used for the session, please contact Pastor Marj at daytonfirstcong@gmail.com.  It will be sent as an email attachment for your perusal as opposed to printing multiple pages, a stewardship practice. Because of copyright law, we are not able to make the materials available here. Another option would be to purchase a copy of Felten and Procter-Murphy's newly-released book, Living the Questions: The Wisdom of Progressive Christianity from your local bookseller.

Questions to be considered in light of the video and readings:

     Flunder points out that Paul was a man in transition. Explain.

     What are some of the benefits Levine describes Paul using in promoting his message to the people of his day and age?

     According to Varghese, what was Paul’s passion?

     According to Cobb, what is so crucial about Paul’s message?

     What are the seven authentic letters of Paul?

     The role of women is just one example of a teaching that is confused by later authors claiming Paul’s authority. Explain.

     Describe the attributes and purpose of what Crossan calls the “three different Pauls.”

     According to Nelson, what did Paul warn against when considering “the letter of the Law?”

     Describe some of the characteristics of Paul’s message and its similarity to the “alternative wisdom” taught by Jesus.

     Name two ways in which the notion of “Christ crucified” challenges conventional wisdom.

     Elaborate on how the concept of “pistis” being mistranslated as “faith in Jesus” (as opposed to the “faith of Jesus”) has shaped Christianity as a whole.



Wednesday, October 10, 2012

Session 5, Lives of Jesus

FOCUS: From divergent opinions on Jesus’ “program” to the reasons for his having been killed, the many portrayals of Jesus in the gospels, in various traditions, theologies, and the arts, amount to a Jesus who lived many different lives – each of which helps us in teasing out what it means to be a disciple of this mysterious and profoundly significant phenomenon called Jesus of Nazareth. 

Will the Real Jesus Please Stand Up?
Truth be told, there are as many Jesuses as there are disciples of this remarkable first-century figure.  Regardless of how faithful one is to the portrayals of Jesus by any particular denomination or tradition, no two people understand or relate to Jesus in exactly the same way. This is one of the reasons the Bible includes four different versions of the story of Jesus’ life and why 2nd and 3rd Baptist churches have spun off from the 1st Baptist Church.

From apocalyptic firebrand to mystical faith healer to political insurrectionist, the various images of Jesus are celebrated and defended by true believers of every theological and political stripe. Walk into the narthex of any number of Protestant churches and you’re likely to find the sentimental blue-eyed, pink-skinned Jesus of artist Warner Sallman gazing beatifically upon your comings and goings. Enter the neighboring Catholic church and you’ll probably find the image of a beaten, bleeding, emaciated man suffering on a cross.

From the Gospels to illustrated Bible storybooks to portrayals in film, Jesus has been the subject of considerable “spin” over the ages. Each tradition and each individual puts their own emphasis on this remarkable figure. For many middle-class Americans, the ideal Jesus is the gentle, upstanding, right-thinking (and often somewhat androgynous) suburbanite with good posture. The notion that Jesus might have been a short, dark, Middle-Eastern peasant rabble-rouser is so far from many people’s capacity to comprehend, that all reason is rejected in favor of the gauzy Aryan visions of early childhood. A blond-haired, blue-eyed
Jesus, meek and mild, is such a stalwart icon of Western culture, that to suggest anything contrary or corrective to that image is tantamount to heresy.

A Discovery Channel special utilizing the latest in forensic technology reconstructed what Jesus might have looked like, based on mosaic representations and the actual skull of a first-century Jew. The result fomented an outcry from commentators far and wide with accusations of “revisionism” and “political-correctness” run amok. Columnist Kathleen Parker was so distraught that she fretted that the Jesus she knew as a child was being replaced by “the kind of guy who wouldn't make it through airport security.” She goes on to say,
“Given the tendency of academic research to steer conclusions away from
anything that might be construed as Aryan or, heaven forbid, Falwellian,
it's easy to imagine that biblical revisionists won't be satisfied until they
discover that Jesus was really a bisexual, cross-dressing, whale-saving,
tobacco-hating vegetarian African Queen who actually went to the temple
to lobby for women's rights.”
                                                         April 1, 2001 Orlando Sentinel

Non-Caucasian Christians have long been dissatisfied with the Aryan Jesus. Be it Asian, African, South American, or Native American, cultures all over the world have represented Jesus metaphorically as “one-of-them.” Douglas Andelin’s rendering of Jesus on the cover of Bishop John Shelby Spong’s “Liberating the Gospels” appears as a disheveled Jewish peasant. The National Catholic Reporter awarded Janet MacKenzie’s Jesus of the People, an image of Jesus modeled on an African American woman the winner of the "Jesus 2000" international art competition.

The portrayal of Jesus as some sort of sweet guy-next-door is a sentimental misreading of the Bible. Jesus didn’t attract everyone far-and-near. He was a peasant who likely attracted peasants. As represented in the gospels, he was radical enough to make even many of the liberals of his day, the Pharisees, uncomfortable.

Dom Crossan explains that there’s really only one Gospel in the Bible and four “according to’s,” – this  because the life of Jesus has too much meaning to be limited to only one telling that followers would be tempted to literalize and venerate. The four “according to’s” give us a glimpse of four very different understandings of who Jesus was; despite efforts to the contrary, they defy synthesis and harmonizing."

To receive a complete copy of the text used for the session, please contact Pastor Marj at daytonfirstcong@gmail.com.  It will be sent as an email attachment for your perusal as opposed to printing multiple pages, a stewardship practice. Because of copyright law, we are not able to make the materials available here. Another option would be to purchase a copy of Felten and Procter-Murphy's newly-released book, Living the Questions: The Wisdom of Progressive Christianity from your local bookseller.

Questions to be considered in light of the video and readings:

     Levine describes some of the likely characteristics of Jesus. Make a list.

     Borg suggests several generalizations about Jesus that have a “fairly high degree of probability.” List them.

     What are some of the subversive & marginal characteristics of Jesus’ life and ministry described by Flunder, Scott, & Prejean?

     What borders did Jesus cross in the gospel of Mark? To what purpose?

     What are some of the characteristics of the “Kingdom of God?”

     Why would the alternative vision of Jesus’ Kingdom be so treasonous or threatening?

     Describe the differences between the pre-Easter and post-Easter Jesus and their implications for Christian belief.

     Why does Borg consider the empty tomb a “distraction” from a relationship with Jesus as a figure in the present?

      Nakashima-Brock suggests that the early church was much more preoccupied with Jesus’ Divine-Human nature than it was with the “atonement.” Why?

      Describe some of the layers Flunder bemoans as obscuring the real Jesus.