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Was Billy Graham's Public Influence Generally Positive?

Friday, April 24, 2015

James Crossley joins the Centre for the Social-Scientific Study of the Bible at St Mary’s University—Chris Keith

Photo Robert Myles
I'm very excited to announce that on Sept. 1 of this year James Crossley, co-blogger here at the Jesus Blog, will join the Centre for the Social-Scientific Study of the Bible at St Mary's University as Professor of Bible and Society.  He will add great strength to our centre and his addition signals the continued growth of Biblical Studies and New Testament at St Mary's, which in the past three years has seen also the addition of Prof Steve Walton and grown from one New Testament PhD student to ten.  Prof Crossley will be taking on new PhD students and any who are interested in studying with him are encouraged to contact him or me (chris.keith@stmarys.ac.uk).  Although Prof Crossley will spend most of his time on research and PhD supervision, he will also teach undergraduate courses and courses on the MA in Biblical Studies (due to take its first class in 2016).

Readers of the Jesus Blog will be familiar with Prof Crossley's contributions here on the blog but also his previous publications on the historical Jesus and early Christianity, including his most recent work, Jesus and the Chaos of History (Oxford University Press, 2015), which will receive a panel review at this year's British New Testament Conference.  At St Mary's, Prof Crossley will also continue his important work on the Bible in contemporary culture and politics (see his Harnessing Chaos: The Bible in English Political Discourse since 1968 [Bloomsbury T&T Clark, 2014]) and organize conferences and research projects on this theme.  As his is the most important voice in this discussion, he will add a key contemporary dimension to the social-scientific research already being conducted in CSSSB.

Congratulations to Prof Crossley and welcome to CSSSB at St Mary's!  We'll have to plan a special celebration for the Jesus Blog family at SBL in November. . . .

Thursday, April 23, 2015

Cities of God? Conference at St Mary’s University—Chris Keith

My colleague Steve Walton has passed along the schedule of speakers and topics for the Cities of God? Conference here at the Centre for the Social-Scientific Study of the Bible of St Mary's University.  We're very excited to host these scholars and look forward also the published proceedings of the conference.  If you haven't registered yet, you can do so here.

 

 

Centre for the Social-Scientific Study of the Bible

CITIES of GOD?

An interdisciplinary and international assessment of early Christian engagement with the ancient urban environment(s)


Friday 22 May 2015


12.00–13.30     Registration and coffee/tea available
Lunch available to purchase in St Mary’s dining room


13.30–13.45     Welcome


13.45–14.15     ‘Early Christianity in its Colonial Contexts in the Provinces of the Eastern Empire’
David Gill, Professor of Archaeological Heritage and Director of Heritage Futures, University Campus, Suffolk and University of East Anglia


14.15–14.45     Paul’s Mission Strategy in the Urban Landscape of the First-Century Roman Empire
Volker Rabens, Wissenschaftlicher Mitarbeiter am Lehrstuhl für Neues Testament, Friedrich-Schille-Universität, Jena (Germany)


14.45–15.15     Paul’s Caesarea’
Joan Taylor, Professor of Christian Origins and Second Temple Judaism, King’s College London


15.15–15.45     Coffee and tea break


15.45–16.15     ‘Spiritual Geographies of the City: Exploring Spiritual Landscapes in Colossae’
Paul Cloke, Professor of Human Geography, University of Exeter


16.15–16.45     Paul, Pentecost and the Nomosphere: The Final Return to Jerusalem in the Acts of the Apostles’
Matthew Sleeman,
Lecturer in New Testament, Oak Hill College, London


16.45–17.15     ‘Heavenly citizenship and earthly authorities: Philippians 1:27; 3:20 in dialogue with Acts 16:11-40’
Steve Walton, Professorial Research Fellow, St Mary’s University, Twickenham


17.15-17.30      Break


17.30–18.45     Keynote paper: Engaging—or Not Engaging—the City: Reading 1‑2 Timothy and the Johannine Letters in the City of Ephesus’
Paul Trebilco, Professor of New Testament, University of Otago (New Zealand)


19.15 onwards  Conference dinner (La Dolce Vita)


Saturday 23 May 2015


7.00–9.00        Breakfast (your own arrangements)


9.30-9.45         Welcome, and introducing the Centre’s poverty conference in December 2015 (Chris Keith)


9.45–10.15       Diaspora Jewish Attitudes to Metropoleis: Philo and Paul on City Life, Jerusalem and Rome’
Jutta Leonhardt-Balzer, Senior Lecturer in New Testament, University of Aberdeen


10.15–10.45     ‘The Making of Social Vertigo: Spatial Production and Non-belonging in 1 Peter’
Wei-Hsien Wan, Research student, University of Exeter


10.45–11.15     ‘Placing 1 Peter: Proposed Locations and Constructions of Space’
David G. Horrell, Professor of New Testament, University of Exeter


11.15–11.45     Coffee and tea break


11.45–12.15     ‘Both Jews and Judeans: Claiming Jerusalem as Polysemy in Urban, Rural, and Diaspora Settings’
Anthony Le Donne, Assistant Professor of New Testament, United Theological Seminary, Dayton, Ohio (USA)


12.15–12.45     Jerusalem according to Matthew: The Sacred City of God’
Anders Runesson, Professor of New Testament, University of Oslo (Norway)


12.45–14.00     Lunch available to purchase in St Mary’s dining room


14.00–14.30     ‘The City as Foil (not Friend nor Foe): Conformity and Subversion in 1 Corinthians 12:12-31’
Helen Morris, Research student, St Mary’s University, Twickenham


14.30–15.00     ‘A Tale of Two (or Seven) Cities’
Ian Paul, Honorary Assistant Professor in New Testament, University of Nottingham


15.00–15.30     Coffee and tea break


15.30–16.00     Urbanization and Literate Status in the New Testament and Early Christian Rome’
Chris Keith, Professor of New Testament and Director of the Centre for Social-Scientific Study of the Bible, St Mary’s University, Twickenham


16.00–16.30     Alexandria ad Aegyptum—The City Which Inspired Polyphony of Early Christian Theologies’
Piotr Ashwin-Siejkowski, Visiting Research Fellow, King’s College London


16.30–17.00     Round table reflections and discussion

Tuesday, April 21, 2015

Jesus: Muscle-shirt Messiah

Joan Taylor as written a fascinating albeit short article on Jesus' physical appearance. In order to read the whole thing, you'll need to register with ASOR (free). Among her many interesting points, she argues that Jesus' long hair is probably a mythological addition to his legacy as are his flowing robes. We'd be closer to the mark imagining Jesus with short hair and with a sleeveless tunic. Or, in other words, Jesus looked more like high-school Chris Keith than high-school Anthony Le Donne.

-anthony

Monday, April 20, 2015

An Important Overlooked/Underappreciated Historical Jesus Book—Chris Keith

A little bit ago I asked readers of the blog what they considered to be the most overlooked or underrated book on the historical Jesus.  I was pretty intrigued by some of the answers.  As I mentioned on that post, though, I had wondered about this because of a particular book that I don't think gets the attention that it probably deserves.  I confess that I'm not quite willing to say that this is the most overlooked or underrated book on the historical Jesus, but it's certainly an overlooked or underrated book on the historical Jesus.  That book is Der historische Jesus, edited by Jens Schroeter and Ralph Brucker and published in 2002 in the BZNW monograph series (de Gruyter).  The essays are written in English or German and come from some immediately recognizable names in the field (Werner Kelber, Michael Moxter, David du Toit, James Dunn, Jens Schroeter, Christopher Tuckett, David Aune, Joerg Frey, Hermut Loehr, Michael Wolter, Petr Pokorny, Ulrich Luz, and Andreas Lindemann).  It's important, though, because this book in many ways prefigured larger shifts in Jesus research that would come after it.  Especially the essays from Kelber, Moxter, Dunn, and Schroeter reveal the impact of various forms of postmodern historiography.  The essay of du Toit is an overlooked critique of the criterion of dissimilarity.  Kelber's essay was published in English elsewhere (initially in a book with John Dominic Crossan and Luke Timothy Johnson and now in his Imprints, Voiceprints, and Footprints of Memory [SBL]) and Schroeter's essay would go on to be included in his Von Jesus zum Neuen Testament (Mohr Siebeck), which is now, of course, thanks to Wayne Coppins, available in English as From Jesus to the New Testament (Baylor University Press).  It's certainly not the case that the book was totally ignored, but especially in English-speaking scholarship I'm surprised that it's not had a bigger impact.

Sunday, April 19, 2015

Quarterly Quote of the Month about Jesus for this Week

(On the parables of Jesus)

The selection is so made that at the same time the question of authenticity must be considered. In every case, even in the case of unauthenticity, i.e. when we cannot ascribe the text to Jesus, it is Jesus himself who gains by this.

                     ~Ernst Fuchs

Friday, April 17, 2015

"John and Judaism" Pre-SBL Conference—Chris Keith

I am happy to pass along this notice for a pre-SBL conference on "John and Judaism" at McAfee School of Theology of Mercer University.  I attended the last pre-SBL meeting in Baltimore and it was wonderful.  I'd encourage you to consider attending this one.


Announcing

 

“John and Judaism”

A Pre-SBL Conference

Hosted by the McAfee School of Theology

at Mercer University

November 18-20, 2015

2930 Flowers Road

Atlanta, GA 30341

Building on the success of the Symposium on the Johannine Epistles, hosted by Mercer in 2010, and the conference on C.H. Dodd and Raymond E. Brown, hosted by St. Mary’s Seminary in Baltimore in 2013, the McAfee School of Theology at Mercer University is pleased to announce a conference on “John and Judaism,” that will begin with dinner on Wednesday, November 18, and end at noon on Friday, November 20. 

Following the keynote address by Prof. Jan van der Watt on Wednesday evening, the conference will address three topics:  (1) John as a Source for Understanding Judaism (Thursday morning), (2) aposynagogos? Reappraising John’s Relationship to Judaism (Thursday afternoon and evening); and (3) Reading John as Jews and Christians (Friday morning).  Major papers will be presented by Craig R. Koester, Adele Reinhartz, Craig A. Evans, and Reimund Bieringer, and nine short papers, three on each topic, will fill out the program. 

Registration for the conference (including dinner on Wednesday and lunch and dinner on Thursday) is $125.  Checks should be made payable to McAfee School of Theology and sent to

Ms. Diane Frazier
McAfee School of Theology
3001 Mercer University Drive
Atlanta, GA 30341

Please include your e-mail address.  Further information and the full program will be sent to registered participants.  Conference rates (and transportation to campus) are available at the Hampton Inn—Northlake; 3400 Northlake Parkway, N.E.; Tucker, GA 30084 (770-493-1966). 

For further information, please contact Diane Frazier (frazier_d@mercer.edu; 678 547-6470) or Alan Culpepper (culpepper_ra@mercer.edu).

 

Thursday, April 16, 2015

Are We Ready for an LGBTQIA Jesus?

Jesus is both an ancient historical figure and a contemporary mirror. In the first case Jesus represents a particular time and place. In the second he represents us. It will not take much effort to find images of a Scandinavian, African or Asian Jesus on the internet. Images abound of Jesus with a rifle, a cigarette, a tattoo, and/or boxing gloves. Such images are sometimes meant to shine a spotlight on a particular ideology. But, in many cases, these images are earnest attempts to make Jesus relatable to would-be religious followers. So, of course, you can also find a gay Jesus or two with google image search. I talk about the ways in which Jesus becomes an advocate for groups persecuted because of sexual orientation in my The Wife of Jesus (esp. ch.5).

Image from Rutgers University webpage
Today's post isn't about how the political left is recreating Jesus in their own image. Strangely we liberals are too fascinated with the possibility of Jesus' heteronormativity to seriously consider anything else. But today this article was brought to my attention:

College Prof. Doubles Down After Declaring That Christ Was ‘Potentially Queer’ and ‘Bigots Invented a White Supremacist Jesus’

Now if you're into self-reflection, you might take some inventory by asking whether you were more offended by the phrase "Potentially Queer" or the phrase "White Supremacist." Feel free to process it with your therapist this week.

The professor quoted in this article is Rutgers University's Brittney Cooper, Assistant Professor of Women's and Gender Studies and Africana Studies. And before you write her off, consider the quotation that spurred this headline. She says:
“The Jesus I know, love, talk about and choose to retain was a radical, freedom-loving, justice-seeking, potentially queer (because he was either asexual or a priest married to a prostitute), feminist healer, unimpressed by scripture-quoters and religious law-keepers, seduced neither by power nor evil.”
Let's leave aside, for the moment, the progressive tendency to place Jesus in opposition to "scripture-quoters and religious law-keepers." That is a different subject for a different day. Let's focus instead on the fact that Cooper loves Jesus and refuses to let the religious right co-opt him without a fight. If you happen to be a Christian reading this, you had better thank God for Brittney Cooper because she's represents your best hope. She is a university professor who is invested in your survival within the public conversation. Her Jesus, like the Pope's Jesus, is relevant. I might disagree with her historical reconstruction but I wish I had a professor like her when I was eighteen.

In order to understand what the phrase "potentially queer" means in this context, you might need to brush up on your initialisms. Here is is a footnote from my book that offers an (albeit skeletal) explanation:


What I don't state here that requires explanation is that "queer" can also be used as an umbrella category in academic circles (for example: Queer Theory). Unless you appreciate the way that Cooper is using this category, you will misunderstand her. Notice that she offers two possible ways in which Jesus might be "queer": Jesus is either (1) asexual or (2) married in a way that places him outside of social norms. Notice also that neither sense suggests that Jesus is homosexual. Like I told you, we liberals are preoccupied with Jesus and Mary Magdalene (who wasn't a prostitute, but she has become this in cultural imagination).

What is most interesting to me about Cooper's suggestion is the possibility that Jesus was "asexual." Asexuality is the new addition to our alphabet soup. For a quick introduction to asexuality, youtube might help. But, in short, asexuals simply do not experience sexual desire like most people do. This, as you might expect, is much disputed. Suspicion of asexuality creates difficulties for "A" folks who seem queer to both heterosexual crowds and LGBTQI crowds. "A" folks are often simply labeled disingenuous; i.e. they must just be hiding their sexuality from us. For the sake of this post, let's assume that those claiming to have no (or almost no) sexual inclinations are telling the truth. If so, these "A" folks are struggling not only with their "queerness" but also with the awkward ways they fit within the LGBTQI community. To the point, "A" folks are often not represented by the initialism.

So back to Cooper's interesting point: could Jesus have been "asexual"? I would tend to think not. But consider this queer saying: "For there are eunuchs who were born that way from their mother's womb; and there are eunuchs who were made eunuchs by men; and there are also eunuchs who made themselves eunuchs for the sake of the kingdom of heaven. He who is able to accept this, let him accept it" (Matt 19:12). My take on this saying is somewhat unique and I won't rehash it here. But I cite it just to lend support to Cooper's possibility.

Getting to the point: There is an irony that is too wonderful not to recognize. Most Christians are extremely uncomfortable imagining Jesus with sexual inclinations. The religious right in particular seems to require an asexual Jesus. But as clever minds like Cooper know, "A" folk might be as queer as you get. As such, the conservatives who are most anti-gay have created a Jesus who aligns with their deepest fears.

-anthony

Tuesday, April 14, 2015

Poll: Billy Graham a Positive Influence?

For a better portion of a century you'd be hard pressed to find anyone willing to say a bad word about Billy Graham. In many ways, Graham's legacy remains unchanged. I did see this book yesterday (initial reaction here). Kruse's book isn't specifically about Graham. Billy Graham's relationship with the Oval Office does play an integral role in the narrative, I'm told.

The above poll is overtly and admittedly simplistic. No legacy can be boiled down in this way. I am curious, however, to learn how Graham's influence is felt by the readers of this blog. Feel free to vote above and then comment here.

NB: I am speaking about Graham in the past tense. It may be bad form to do so. But I think that it is safe to say that his public career is in sunset.

-anthony




Monday, April 13, 2015

Thomas Jefferson, The Under-appreciated Jesus Ideologue

Today is the birthday of Thomas Jefferson. There are perhaps more brilliant polymaths, more complex characters, and weightier influencers in American history. But Jefferson is a near rival no matter the name. Because of his multifaceted legacy, it is often forgotten that Jefferson was keenly interested in reconstructing Jesus: the ethics of Jesus, to be precise.

Jefferson had a sense that America was giving birth to something new but needed some sort of moral anchor. In a series of letters and then by way of literal cutting and pasting, Jefferson liberated "the most sublime and benevolent code of morals which has ever been offered to man" from the shackles of irrational superstition. The result was an 84-page "Bible" constructed of Jesus' teachings, but without any supernatural accounts. Like Spinoza who planted the seeds of the historical-critical method in biblical studies, Jefferson had no use for the supernatural. Both Spinoza and Jefferson reconstructed a Jesus that was a prototype for the Enlightenment. Jefferson, to this end, created a physical artifact that represented his heterodox revision.

The "historical Jesus" can be defined as a scholarly construct that incorporates but is not limited to the multiple biblical portraits of Jesus. This means that historical research does not (1) attempt to harmonize the canonical Gospels, nor does it (2) simply construct Jesus using the elements that cohere in these Gospels. I would also argue that historical Jesus research is always an attempt to "set the record straight" over and against some previous construction of Jesus. Given these parameters, the Jefferson Bible represents an under-appreciated artifact of historical Jesus research. See this book by Stephen Prothero for a more detailed introduction.

Jefferson' Jesus, of course, is a revisionist history. Now, I will say again what I've said before: all histories are in some way revisionist. It is up to the historiographer to determine how and why particular revisions manifest. Three aspects come to mind. (1) In Jefferson's case, it is clear that the criterion of analogy was at work. This criterion works from the logic that there are predictable constants in the natural world, both ancient and modern. Thus if there were no legitimate accounts of resurrections and water-walking in 1840, it stands to reason that there were no such happenings in the first century either. This logic stands in contrast to various forms of dispensationalism that took form in American Christianity. (2) Another factor that influenced Jefferson was a key element of Neo-romanticism. Jefferson believed that a great man's genius (it was always a man) had the power to create a new epoch in human history. In Jefferson's view the genius of Jesus had created a new epoch and was worthy of revitalizing alongside the birth of America. (3) Jefferson's political interests influenced his reconstruction of Jesus. The idea of private religion as tolerated by the state but not enforced by the state was important to Jefferson. As such Jesus became a teacher, not a preacher. Jesus became a guide, not the agent of an apocalyptic judge. More to this point, Jefferson seemingly had no intention for his "Bible" to be published or widely disseminated. It remained in his private library until his death.

Finally it is noteworthy that Bob Funk (1926-2005), the founder and chief voice of the Jesus Seminar, dedicated his The Five Gospels: What Did Jesus Really Say? to Thomas Jefferson. Prothero helpfully draws out Funk's interests in Jefferson's Jesus.

Yet another casualty of the standard "Three Quests" paradigm, Thomas Jefferson remains an under-appreciated remembrancer in historical Jesus research.

-anthony




Friday, April 10, 2015

The Most Underrated or Overlooked Book on the Historical Jesus?—Chris Keith

Readers of the Jesus Blog, I put to you this question:  "What is the most underrated or overlooked book on the historical Jesus, new or old?"  I was wondering this the other day as I was thinking about a book that I do not think has received the attention that it rightly deserves.  Once I hear what others think, I'll say more about that book.

Tuesday, April 7, 2015

Crossley on the Crucifixion—Chris Keith

Jesus Blogger Prof James Crossley blogs for the OUPblog on the crucifixion of Jesus here.  I especially appreciate his comments on method and the need to keep in mind that multiple interpretations of Jesus, and especially his crucifixion, would have existed from the beginning.  Here's a sample: 

"But at the same time we might embrace the role of relentless interpretation and reinterpretation in historical reconstruction, even when ostensibly discussing the historical Jesus. For instance, once the potentially controversial idea of the death of the elevated figure was known then how was this to be interpreted? One way (and one that the earliest followers obviously chose) was the idea that, borrowing from long-established ideas of martyrdom (e.g. the celebrated Maccabean martyrs), Jesus’ death had some sort of redemptive function. Much, of course, has been written on this.

Other interpretations were happening too. Part of the problem was that Jesus’ death involved questions of masculinity, as Coleen Conway has shown in detail. Jesus could, after all, be understood as another emasculated, passive victim at the hands of the Empire. There are indications of this sort of understanding in Mark’s Gospel. Others were less prepared to present Jesus so emasculated; Paul, for instance, constructs Jesus in more manly and heroic terms. And we should not necessarily succumb to the old temptation of layering these interpretations, as if the emasculated construction came first, followed later by the masculinizing of Jesus’ death. This theoretically could have happened, and indeed may have happened for all we know. Nevertheless, different, perhaps contradictory constructions could have co-existed from the moment that Jesus’s crucifixion became clear. This sort of scenario has to be taken as a serious possibility given that so much interpretation of Jesus’ death was happening so soon and among different audiences."

I suspect there's more where this came from in Prof Crossley's new book, Jesus and the Chaos of History.

Saturday, April 4, 2015

Happy Easter—Chris Keith

Happy Easter from the Jesus Blog!  For those of us who celebrate, let us celebrate today in solidarity with the friends and families of those Christians and others who were slain in the recent university attacks in Kenya.