In his address to the Jews in the synagogue in Antioch of Pisidia Paul draws on three distinct passages from the Old Testament in order to say something about the resurrection of Jesus: “You are my Son, today I have begotten you” (Acts 13:33; cf. Ps. 2:7); “I will give you the holy and sure blessings of David” (13:34; cf. Is. 55:3); “You will not let your Holy One see corruption” (13:35; cf. Ps. 16:10). It cannot easily be claimed that any of the three Old Testament texts originally referred to the resurrection of a future Messiah. So, in a critical age, how do we make sense of Paul’s hermeneutic?
It is time that we recognized this foundationalist way of thinking for what it is. In its Christian guise, it represents not the strength of faith but the result of a faith that has lost its nerve. The Christian Scriptures set themselves up not so much as truth claims to be defended by philosophical foundations but as witnesses to the transforming power that no truth claim itself can contain. The gospel is not a “foundation” to render our traditional notions of rationality secure but a remaking of everything, including rationality itself.
…this new mode of postmodern rationality is frightening to some Christians. They find it frightening because they have completely succumbed to a one-sided objectivism out of a deep-seated fear of the dangers of relativism. Without an objective and infallible source of meaning, so their reasoning goes, the truth claims of the gospel seem to be undermined. Hence, their response is to ground Christian belief in an infallible text, an infallible experience, or an infallible magisterium.
The basic template for New Testament belief in any sort of life after death is the Jewish idea of the resurrection of a person from the dead at the end of the age—and probably the resurrection of the righteous Jew who has lost his or her life out of loyalty to YHWH (cf. Dan. 12:2-3). Personal resurrection derives from a theology of martyrdom (cf. 2 Macc. 7:9, 14), and I think that this pattern largely controls references to personal resurrection in the New Testament.
Here is the question: When Jesus says, “He is not God of the dead, but of the living,” does he mean that Abraham, Isaac, and Jacob are alive somewhere, awaiting resurrection? Those who maintain that the New Testament teaches at least a conscious intermediate state in the presence of Jesus will often find support for their view in this passage.
The traditional view is that when Christians die, they go to heaven. This notion is almost as erroneous as the view that the unsaved will be subjected to an eternity of unalloyed suffering in “hell”. Both beliefs are distortions of the biblical perspective and—I modestly propose—should be erased from the Christian consciousness and the popular imagination as soon as possible. They are wrong in themselves, and they contribute to a serious misunderstanding of the identity and purpose of the church.
Murray Rae’s History and Hermeneutics is “an enquiry into how theology and history may be thought together”. This is an overriding concern of contemporary hermeneutics, and the book is an excellent contribution to the debate. But how you think the problem is to be resolved depends very much on where you start from.
At the end of a detailed account of how the conflict between history and theology has been handled by modern scholarship, Rae comes to N.T. Wright’s insistence that the New Testament must be read both historically and theologically, with both a postmodern self-consciousness regarding the reading process and a recognition that “the rootedness of Christianity in history is not negotiable”. But while it should be possible in principle to balance the seesaw, scholars inevitably have to sit at one end or the other. So whereas “Wright establishes base camp in the fields of historical enquiry”, Rae proposes to “set out from certain theological convictions about the self-revelation of God” (45).
Yesterday I set out what I think are the three main ways in which—at least from a post-evangelical perspective—we may construe the relationship between the core event of Jesus’ death and resurrection and the narrative of history: the a-historical paradigm, the half-historical paradigm, and the consistent historical paradigm. Wesman asked in a comment whether there is really much of a difference, practically speaking, between the second and third options. I think the answer is yes. I see two main benefits to the third approach.
I argued in “The story of how Jesus died for everyone (longer version)” that the account of Jesus’ death in Hebrews highlights both the constraints of the Jewish narrative and the importance of the martyrdom motif for soteriology. I suggested that the “saving significance of Jesus’ death is mediated to the world precisely through the story of the suffering of the early martyr church”. Having reflected on a brief exchange with Peter Wilkinson that ensued, I have sketched here, very roughly, what seem to me the three main ways in which we can locate the event of Jesus’ death and resurrection in history.
I’ve been away for a week. I was at the Christian Associates European staff conference in the charming town of Tapolca in Hungary. I’m writing this on the plane back to Dubai. Basra is somewhere below us.
The theme for the week—”Walking with Giants”—was taken from Hebrews 11. It makes the whole “faith” business sound a little too easy. What came across, as we reflected on the work of church-planting in Europe in the light of this familiar passage, was just how hard, how uncomfortable, the practice of faith can be. What I took away theologically, however, was the thought that Hebrews, from its rather limited perspective, lends strong support to my narrative-historical reading of the New Testament—not least with regard to the significance of Jesus’ death.