New Testament scholar and Christian atheist Bart Ehrman amusingly boils down authentic Christianity to selling everything and giving it to the poor

This isn't amusing because it's wrong. 

The evidence for it is all over the place in the New Testament and early Christianity, and we talk a lot about the primacy of that evidence in this blog.

Some notable texts include Luke 14:33, Luke 12:33, and the narratives about the rich man inquiring how to have eternal life in Luke 18:18ff, Matthew 19:16ff., and Mark 10:17ff., over which so many interpreters in rich, Western civilization stumble generation after generation. 

It is amusing because Ehrman imagines that a good follower of Jesus today would sell everything and give it to the poor. He thinks of this as an ethical ideal when it was the primary example of Jesus' negation of ethics. Jesus' eschatological imperative to repent to escape imminent judgment meant abandoning all social conventions, at the heart of which is economic life.

The implications of Jesus' message for the economy of Judea were devastating, and his opponents grasped them better than any of his followers since. He was crucified because if everyone followed him tribute to Caesar would dry up (Luke 23:2) and the Jewish elites would lose their place of preferment (John 11:48). His death was beneficial for the maintenance of the status quo. Whether it was really necessary is another question, given the difficulty of following Jesus quite apart from what might have happened when his predictions failed to materialize. Hope in what he predicted ironically was kept alive by his speedy demise. 

Schweitzer long ago taught us that Jesus' eschatology theologically meant the negation of ethics. In keeping with this Jesus' imperatives take a negative form involving renunciation of the world and all its ways. The world is passing away, and threatens to take you with it.

Therefore Jesus' imperatives are not a description of the way to lead a Christian life, because there is no such thing as a Christian life. The end of the world is coming so quickly that there won't be time to lead such a life, not even time enough, for example, properly to bury one's dead, or properly bid farewell to one's family. Jesus' "ethics" are if anything negative ethics. They are instruction in how to lose one's life, the life of this world, not save it.

The imminent eschaton makes the very idea of the Christian life beside the point, same as it does the resurrection. We must remember, as Ehrman helpfully does in the podcast, that Acts 1 tells us that the resurrected Jesus hangs around with the now-styled apostles for forty days but all they can seem to think about is not the astounding wonder of this resurrected man in their midst, but whether he will "at this time restore the kingdom to Israel". The coming of the kingdom is what the historical Jesus had drilled into their heads, not the Pharisees' (and Paul's) doctrine of the resurrection of the dead.

The eschatological theology of Jesus was proven wrong by history twice, once by Jesus' death and the failure of the kingdom to come, and a second time by the Jerusalem community when it mistakenly adopted the eschatological imperatives as a way of life, in particular when they had all things in common (Acts 2:44; 4:32).

Not long after the death of Jesus the Jerusalem community was plunged into such abject hunger and poverty by the famine of 44-48 AD that it had to compromise with Paul and accept his law free gospel to the Gentiles and ask him to remember their poor on his travels among them (Galatians 2:10), which inspired Paul's collection for the saints in Jerusalem (Romans 15:25f., 31). Much of earliest Christianity revolves around this collection as a remedy to the failure of so-called eschatological ethics.

You could say that the eschatology certainly failed also a third time in early Christianity, when its reinterpretation as the apocalyptic theology of the Parousia, the second coming, in Matthew 24 and in Paul, went unrealized before the death of the last of The Twelve (Mark 9:1). The kingdom did not come before they all died either, with power or otherwise, nor after the death of Paul.

All that eschatological energy then petered-out, so to speak, as the decades rolled on and Christianity reinvented itself on The Rock in compromise with the world, in compromise not so much because the Church wanted that but because reality is intractable.

 Did Jesus Rise From the Dead? A Debate. A ‘Christian Atheist’ joins Ross Douthat.

The podcast runs 1:24:23.

Luke omits in his version of the Olivet Discourse from Mark and Matthew the coming of false Christs who do signs and wonders

 For there shall arise false Christs, and false prophets, and shall shew great signs [σημεῖα] and wonders [τέρατα]; insomuch that, if it were possible, they shall deceive the very elect. 

-- Matthew 24:24

For false Christs and false prophets shall rise, and shall shew signs and wonders, to seduce, if it were possible, even the elect.  

-- Mark 13:22

As detailed below, Luke positively values the signs and wonders of the apostolic age. He certainly doesn't want a Jesus who throws shade on them, especially since it is really "the holy child Jesus" by whose name the signs and wonders are done.

And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke:  

-- Acts 2:19

Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles [δυνάμεσιν] and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: 

-- Acts 2:22

And fear came upon every soul: and many wonders and signs were done by the apostles.  

-- Acts 2:43

And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word, By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus.

-- Acts 4:29f.

And by the hands of the apostles were many signs and wonders wrought among the people; (and they were all with one accord in Solomon's porch.  

-- Acts 5:12

And Stephen, full of faith and power, did great wonders and miracles [signs] among the people. 

-- Acts 6:8

He brought them out, after that he had shewed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years.  

-- Acts 7:36

Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands. 

-- Acts 14:3

Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles [signs] and wonders God had wrought among the Gentiles by them.  

-- Acts 15:12

Luke's freedom in eliding entirely the "false Christs" line at a minimum shows that the apocalyptic tradition narrated in Matthew 24, Mark 13, and Luke 21 is not yet fixed in the evangelists' own time as they struggled to reimagine and repurpose the (failed) apocalyptic material of the earlier time of the historical Jesus which lies behind it.

It has long been recognized that this apocalyptic material is a series of independent units more or less successfully woven together into a "composite discourse", but it is a "tangled skein", some elements of which might be editorial by the evangelists, some pre-existing apocalyptic either Jewish or Jewish Christian, some authentically dominical, et cetera. So Vincent Taylor, The Gospel According to St. Mark, London 2nd edition, 1966, 1977, pp. 498ff., who considers Matthew a later version of Mark, but Luke, who has "little linguistic agreement with Mk.", to be a stand alone witness presenting material from "independent" sources who must be reckoned with for the development of apocalyptic but often is not.

As Taylor recognizes, Mark's vocabulary in 13:21f. has the "later ring" of "primitive Christianity" about it. It is an apocalyptic outlook now "strange to the mind of Jesus". So it would not be odd then for Luke to exclude it, concerned as he self-consciously is to lay out his history more accurately than have other evangelists.

What we have in these apocalyptic narratives, including Luke's, is revisionism at work.

The "false Christs" idea reflects later developments, a later Christianity on the way from a Judaism which had its own false prophets, to a later Pauline world populated also by a false gospel (II Cor. 11:4; Gal. 1:6), false apostles (II Cor. 11:13), false angels (II Cor. 11:14), the son of perdition (II Thes. 2:3), and ultimately the Antichrist(s) of I and II John.

The historical Jesus, imagining the imminent end of the world in his own lifetime, would never have imagined such developments by definition.

But Luke himself hasn't thought of such things, of course, nor about the implications for either his Gospel or his Apostle (Acts, primarily about Paul). Luke's aim is to present the signs and wonders characteristic of the early and middle Pauline period as proof of his Gospel.

What is also often not considered enough is that the false Christs language of Matthew 24 and Mark 13 might actually be explicit anti-Pauline propaganda, in which case this calumny might represent the particular trigger, among other deficiencies, which motivated Luke to compose his definitive two-volume work in defense of the real Jesus and his hero Paul as he understands them, in order that his patron Theophilus "may know the certainty of those things" in which he was instructed (Luke 1:4).

Either way, the new wine's not so hot

No man also having drunk old wine straightway desireth new: for he saith, The old is better.

-- Luke 5:39 (KJV)

And no one after drinking old wine desires new; for he says, The old is good.

-- Luke 5:39 (RSV)

 

 

And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.  ... Others mocking said, These men are full of new wine. 

-- Acts 2:4, 13

Megan McArdle discusses the failure of communism beyond the small scale . . .

. . . but misses that its origin is in the most intimate unit of small scale experience of all, the nuclear family. Once you extrapolate much beyond that level ("Here are my mother and my brothers! Whoever does the will of God is my brother, and sister, and mother." -- Mark 3:34f.) it's not going to last long.

Megan McArdle, here:

[C]ommunism has never successfully worked above the level of a small group; it’s trying to manage transactions with strangers on the logic of small-group reciprocal altruism. Those small groups have a lot of social mechanisms, from shaming to threat of exile, to prevent people from cheating. When you try to scale it up to millions of strangers, it collapses into destitution or bloody tyranny. 

And all that believed were together, and had all things common. ... And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common. ... And one of them named Ag'abus stood up and foretold by the Spirit that there would be a great famine over all the world; and this took place* in the days of Claudius. And the disciples determined, every one according to his ability, to send relief to the brethren who lived in Judea; and they did so, sending it to the elders by the hand of Barnabas and Saul. 

-- Acts 2:44; 4:32; 11:28ff.

*probably sometime between AD 44 and 48

Christ will not save you from the Muslim

Only you will save yourself from the Muslim

St. Peter in the 1st century thought the blood moon prophecy was already being fulfilled and meant the end of the world

 

 

In Acts 2:16f, 20, Luke the Historian has St. Peter explicitly connect the Pentecost phenomenon with the fulfillment of our lately called "blood moon prophecy", saying that "this is that", namely that Pentecost ushered in the last age of the Spirit, but the end of the world it most certainly was not, then anymore than it will be today:

  But this is that which was spoken by the prophet Joel; And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: ... The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come . . ..

 

 

 

 

 

 

 

 

What is notable is that the historical Jesus did not talk this way.

 

He said the kingdom of God was not coming with signs to be observed, but that it would come by stealth, like a thief in the middle of the night, intruding into the midst of normality suddenly and without warning, as it was in the days of Noah . . .. By the time you realize it, it will be too late. The many will perish, and only the few will be saved. Therefore repent! Sell that ye have! Give alms! And come, follow me.

Subordinationism of one kind or another is inevitable, as illustrated by William Lane Craig

Here, where the full humanity of Jesus is denied because it is subordinate to the one divine person:

[T]here is no human person named “Jesus of Nazareth.” Jesus is a divine person, and medieval theologians were careful never to refer to Jesus as a human person.

 

Oops:

Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know.  

-- Acts 2:22

 

 

 

 

And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people.

 

-- Luke 24:19