According to some Christian outlooks we were made for another world. Perhaps, rather, we were made for this world to recreate, reclaim, redeem, and renew unto God's future aspiration by the power of His Spirit. - R.E. Slater
Secularization theory has been massively falsified. We don't live in an age of secularity. We live in an age of explosive, pervasive religiosity... an age of religious pluralism. - Peter L. Berger
Exploring the edge of life and faith in a post-everything world. - Todd Littleton
I don't need another reason to believe, your love is all around for me to see. – anon
Thou art our need; and in giving us more of thyself thou givest us all. - Khalil Gibran, Prayer XXIII
Be careful what you pretend to be. You become what you pretend to be. - Kurt Vonnegut
Religious beliefs, far from being primary, are often shaped and adjusted by our social goals. - Jim Forest
People, even more than things, need to be restored, renewed, revived, reclaimed, and redeemed; never throw out anyone. – anon
Certainly God's love has made fools of us all. - R.E. Slater
An apocalyptic Christian faith doesn't wait for Jesus to come, but for Jesus to become in our midst. - R.E. Slater
Christian belief in God begins with the cross and resurrection of Jesus, not with rational apologetics. - Eberhard Jüngel, Jürgen Moltmann
Our knowledge of God is through the 'I-Thou' encounter, not in finding God at the end of a syllogism or argument. There is a grave danger in any Christian treatment of God as an object. The God of Jesus Christ and Scripture is irreducibly subject and never made as an object, a force, a power, or a principle that can be manipulated. - Emil Brunner
Ehyeh Asher Ehyeh means "I will be that who I have yet to become." - God (Ex 3.14)
Our job is to love others without stopping to inquire whether or not they are worthy. - Thomas Merton
The church is God's world-changing social experiment of bringing unlikes and differents to the Eucharist/Communion table to share life with one another as a new kind of family. When this happens we show to the world what love, justice, peace, reconciliation, and life together is designed by God to be. The church is God's show-and-tell for the world to see how God wants us to live as a blended, global, polypluralistic family united with one will, by one Lord, and baptized by one Spirit. – anon
The cross that is planted at the heart of the history of the world cannot be uprooted. - Jacques Ellul
The Unity in whose loving presence the universe unfolds is inside each person as a call to welcome the stranger, protect animals and the earth, respect the dignity of each person, think new thoughts, and help bring about ecological civilizations. - John Cobb & Farhan A. Shah
If you board the wrong train it is of no use running along the corridors of the train in the other direction. - Dietrich Bonhoeffer
God's justice is restorative rather than punitive; His discipline is merciful rather than punishing; His power is made perfect in weakness; and His grace is sufficient for all. – anon
Our little [biblical] systems have their day; they have their day and cease to be. They are but broken lights of Thee, and Thou, O God art more than they. - Alfred Lord Tennyson

Thursday, October 17, 2013

N.T. Wright, "Paul and the Faithfulness of God" (Vol 4) - The Unity of the Church

The Unity of the Church — NT Wright
No: we are simply asking the question: what were the main symbols, and symbols-in-action, of Paul’s newly envisaged and constructed world? And we are about to find, large as life, on the basis not of a theological a priori but simply by asking this question, scratching our heads, and looking around, that the primary answer is the ekklēsia: its unity, holiness and witness (385). 
The theme of the unity of the church is at the core of Paul’s worldview, his new social praxis, and Galatians 3:28 counters not only what is traditionally set alongside it from Judaism but also from the Greek world (I thank God I’m not…. all countered by Paul). That’s the unity for which he strives and the unity that drives so much of his mission. Wright then pores over 1 Corinthians through the theme of the unity of the church, and then over to RRomans 9-11 all in an effort to show how significant the church was to Paul. It was a family, a fictive kinship, marked by hospitality. Here is his summary, reformatted for easier reading on this blog:
First, the gospel message of Jesus the Messiah created a new world with new inhabitants, no longer defined by the specifics of Jewish law, but not seeking as a replacement any of the standard symbols of pagan identity. 
Second, this new community could sometimes be thought of as the new Temple, sometimes as a human body, in both cases not simply drawing on obvious and available metaphors but making powerful symbolic statements. 
Third, this new community was to learn to live as a family, with all that this would entail.
Fourth, we might suppose that this new community, being itself such a powerful symbol of a radically new worldview, might be regarded as a considerable threat to existing power structures. 
Fifth, this new symbol was rooted in a monotheism which, while having the recognizable shape of Jewish rather than pagan styles of monotheism, had come to fresh expression precisely through Jesus the Messiah. 
Sixth, this new community was formed and characterized at every point by its conformity to the Messiah himself, specifically in his crucifixion and resurrection. 
We might also then say a seventh thing. It will be noticed that in these six points, growing naturally out of the analysis of Paul’s symbolic praxis in the letters so far studied, we have just summarized Ephesians 2.11—3.21. Perhaps symbolic or even sociological analysis may yet achieve the revolution in scholarly assumptions that neither the ‘new perspective’ nor the revived ‘apocalyptic’ school, nor even the ‘political Paul’, have so far managed to do, though all might have tumbled to it at any point in recent discussion: Ephesians, long sidelined in western protestant Pauline discussions, turns out to articulate rather precisely the very points which have emerged, on the basis of the ‘main’ letters, from a detailed worldview-study of Paul’s central symbol (402).
Wright then turns to “Messiah” in symbolic praxis to observe that all the symbols find their re-expression in Jesus, in whom everything is revised to fit into a Messiah who was crucified and resurrected, leading to a people marked by cross and resurrection. Jesus is now The Lord. Wright turns this into the gospel (and he gets to using the word “gospel” as a verb — I like that!):
Put all this together, and what do we have, as the central, shaping marker of the new worldview, taking the place and bearing the weight that the Jewish symbols had borne within the worldview of Saul of Tarsus? We have precisely the gospel, the euangelion, the ‘good news’, rooted in the ‘good news’ spoken of in the Great Prophet, confronting the ‘good news’ carved in stone around Caesar’s empire. We have the symbol by which Paul declared that he was himself defined, the anchor of his own vocational mindset: Paul, an apostle, set apart for the good news of God; I am not ashamed of the good news, because it is God’s power for salvation to all who believe; the Messiah did not send me to baptize, but to preach the gospel; woe to me if I do not announce the good news; I do it all for the sake of the good news; let me remind you of the gospel which I announced to you, which you received, in which you stand firm, through which you are saved; the gospel of the glory of the Messiah, who is the image of God; your confession of faith in the Messiah’s gospel has brought you into proper order; let me remind you that the gospel which was gospelled by me was not something I received from other people; I did it so that the truth of the gospel might be preserved for you; my calling is to gospel to the gentiles the unsearchable riches of the Messiah; what has been happening to me has been for the advancement of the gospel; let your public life be worthy of the gospel of the Messiah; don’t move away from the hope of the gospel; our gospel was not in word only, but in power, in the holy spirit, and in full conviction; I wanted to keep Onesi- mus with me, to serve me on your behalf in the bonds of the gospel. The gospel, the gospel, the gospel. It defined Paul. It defined his work. It defined his communities. It was the shorthand summary of the theology which, in turn, was the foundation for the central pillar for the new worldview. It carried God’s power. That was just as well: the worldview, and those who lived by it, were going to need it (410-411).
Other areas of praxis, each discussed at varying lengths, include prayer (and mysticism) and Scripture and baptism and eucharist. On baptism:
So, to sum up: baptism in the worldview of Paul’s communities, and within his own mindset, emerges not from pagan mystery religions but from the deep roots of Jewish covenantal story and covenantal symbolism. It is differentiated from the latter precisely because of the crucifixion and resurrection of Israel’s Messiah and the effect that that has had in generating the Mes- siah’s people as a worldwide family. The passage in Colossians appears to form something of a mid-point between Galatians and Romans. In Galatians, the emphasis is on the renewed multi-ethnic family; in Romans (as in 1 Corinthians 10; for that matter), it is on the fact that the family leaves behind the realm of sin; in Colossians, there is a bit of both, and in 1 Corinthians 1 and 12 a reaffirmation of unity when faced by a different kind of threat. But the point for our present purposes is that baptism is clearly a key ritual (in the sense noted above) which serves to mark out this people inthis way as part of this single and united family, grounded in the messianic monotheism we have already described (427).


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