Showing posts with label Gal 2. Show all posts
Showing posts with label Gal 2. Show all posts

Saturday, December 14, 2024

Myths Christians tell themselves: In Christianity, humanity was not disposable ... In this way, the Christian God was radically different


 

Luke, the Greek
On the Nativity and Greek Myths
Andrew Fowler
 
Here was not only a god, but the God who loved humanity, rather than one who toyed with them as pawns like the Greek gods and goddesses. In Christianity, humanity was not disposable; and Jesus died for creation, as opposed to the people dying to please the gods. In this way, the Christian God was radically different.
 
If only it were so simple.
 
As myths telling tales of disposable humanity go, the reality has been that since the time of Christ a staggering number of human beings, roughly 50 billion, have died on planet Earth.
 
What has been the purpose of all those lives and of all those deaths? Have those been radically different in comparison with the more than 50 billion who lived and died before Jesus ever arrived on the scene?
 
One can argue convincingly that our lives have been better on balance, but hundreds of millions have come and gone in the Christian era itself who have suffered just as miserably as those who had come and gone before. And in the world right now the leading cause of death is abortion, some 70 million every year. None of them will ever be impressed by our home decor, and we will be disposed of as surely as they have been, but not soon enough for our crimes.
 
 
People recoil from reality and tell themselves tales to explain it and cope with it. Christians have been no exception, and have done the very same thing with their own religion. They have shunned the real content of their own scriptures which tell a different tale from the one encapsulated by the simple promise of everlasting life in John 3:16.

That was the tale of the good news for the few and the bad news for the many.
 
Except ye repent, ye shall all likewise perish. ... Except ye repent, ye shall all likewise perish. ... Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. ... There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out.
 
-- Luke 13:3,5,24,28
 
And as it was in the days of Noe, so shall it be also in the days of the Son of man. They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all.
 
Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all.
 
Even thus shall it be in the day when the Son of man is revealed. 
 
-- Luke 17:26ff.
 
This exclusive tale failed, and the world went on living and dying as before.
 
To cope with the failure, the Christians themselves replaced the way of the few with the inclusive way for the many which we now hear everywhere at Christmas since the first century. The former was falsified by events, but the latter is unfalsifiable because it is by definition beyond our ken. Some die and go to heaven. Some die and go to hell. It cannot be proven, but it also cannot be disproven. It is therefore the best of myths. It is durable. It helps people cope with the ugly facts of life and death. It gives hope to one third of the world's population, 2.38 billion people, the world's largest and most widespread religion, or so Artificial Intelligence tells me.
 
And if somehow I am wrong and this tale is in fact found to be falsifiable in some way some day, I am confident we will replace it again, because we are nothing if not myth-makers. We are not radically different, even if our God is. We are deceitful above all things.
 
For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

-- John 3:16

I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. 
 
-- Galatians 2:20
 
 

Tuesday, September 10, 2024

Human sacrifice was an abomination to God in the Law of Moses, but Christians insist Moses' God himself gave his own son's life as a ransom for many

 

And Abraham stretched forth his hand, and took the knife to slay his son. -- Genesis 22:10


 

 

 

 

 

 

 

 

 

 Take heed to thyself that thou be not snared by following them, after that they be destroyed from before thee; and that thou enquire not after their gods, saying, How did these nations serve their gods? even so will I do likewise. 

Thou shalt not do so unto the LORD thy God: for every abomination to the LORD, which he hateth, have they done unto their gods; for even their sons and their daughters they have burnt in the fire to their gods.

-- Deuteronomy 12:30f. 

When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations.  There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch, Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. For all that do these things are an abomination unto the LORD: and because of these abominations the LORD thy God doth drive them out from before thee. 

-- Deuteronomy 18: 9ff.

And whosoever will be chief among you, let him be your servant:  Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

-- Matthew 20:27f.

And whosoever of you will be the chiefest, shall be servant of all. For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. 

-- Mark 10:44f.

For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.  

-- John 3:16

I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. 

-- Galatians 2:20

And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour. 

-- Ephesians 5:2

But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; 

-- Hebrews 10:12

He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son. And this is the record, that God hath given to us eternal life, and this life is in his Son.

-- I John 5:10f.

Thursday, March 11, 2021

That Jesus conceived of the coming eschatological kingdom as a Jewish kingdom of the twelve tribes of Israel is the simplest explanation of the evidence


There are but two survivals of the explicitly Jewish conception of the coming kingdom in the Gospels, without any thought of inclusion of Gentiles, in Matthew 19 and Luke 22.

But the choice of twelve disciples by Jesus as a function of this explicitly Jewish conception of the imminently coming kingdom as a kingdom of the twelve tribes of Israel is also evidence. If the former nearly was expunged from the record, the tradition of the twelve survived because they did.

Those elements, the future Jewish kingdom and its twelve Jewish judges, are consistent with other surviving evidence of Jesus' original Jewish Gospel, for example with the charge in Matthew 10 and 15 not to go into the way of the Gentiles but to go only to the lost sheep of the house of Israel, as well as with the scattered derogatory references to Gentiles, for example as dogs.  

Needless to say, a future Gentile kingdom would have required more judges than the twelve, and a Gospel to the Gentiles worked out to go with it. The latter was the innovation of Paul, not coincidentally a missionary Pharisee. The former never existed but for him.

And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundredfold, and shall inherit everlasting life. 

-- Matthew 19:28f.

Ye are they which have continued with me in my temptations. And I appoint unto you a kingdom, as my Father hath appointed unto me; That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel. 

-- Luke 22:28ff.

That this conception of a future Jewish kingdom was there from the beginning explains the many instances of the disciples' fascination with who would be greatest in that kingdom which survive.

Those discourses need not be historical in all their particulars. The failure of the Jewish kingdom to appear necessitated rationalization of the conception involved under and for the new circumstances. Hence the emphasis upon selfless servanthood in the light of the reinterpretation of Jesus' death as a sacrifice for the sins of the whole world.

At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? 

-- Matthew 18:1

But he that is greatest among you shall be your servant.

-- Matthew 23:11

And he came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way? But they held their peace: for by the way they had disputed among themselves, who should be the greatest.

-- Mark 9:33f. 

Then there arose a reasoning among them, which of them should be greatest.

-- Luke 9:46

Luke says the dispute among the twelve persisted even to the Last Supper, which is remarkably self-absorbed of them given the supposed gravity of the moment. It also suggests the lectures by Jesus all along didn't do them much good. It's almost as if the fact of the incipient nativism were a pretext for Luke's narrative invention. And then there's the irony that even in correcting the disciples' preoccupation with themselves, Luke still makes Jesus contrast the proper behavior with the improper behavior in terms of Jew vs. Gentile. 

And there was also a strife among them, which of them should be accounted the greatest. And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth.  

-- Luke 22:24ff.

But ye shall not be so.

It is easier to explain the more inclusive conception of the kingdom of God with Gentiles as a development from this original narrower one without Gentiles than the other way around. 

The narrower conception died hard, especially for example in the person of Peter, whom Paul accused of lingering hypocrisy about it in Galatians 2.

Luke, on the other hand, paints Peter in a more sympathetic light, in Acts 10, 11, and 15, showing how God himself miraculously intervened to change Peter's opinion about Gentiles.

But that Peter persisted in the nativism so long is the point. He didn't invent it. He got it from someone and stuck with it the whole time almost up until the moment he disappears from Luke's narrative never to be heard from again.

Friday, August 21, 2020

On the inevitability of income and wealth inequality

Experience teaches it, to be sure, and it's an old enough piece of common sense wisdom that it got enshrined by the Torah. Subsequently it was gifted to us by Christianity, in Pharisaical form, as crystallized by the tyranny of the Pauline consensus contaminating the gospels.

For the poor shall never cease out of the land . . ..

-- Deuteronomy 15:11a

For ye have the poor always with you . . ..

-- Matthew 26:11a 

For ye have the poor with you always . . ..

-- Mark 14:7a

For the poor always ye have with you . . ..

-- John 12:8a

For Paul, "poor" is what it has always been, an explicit category which is "other", and is not the essential element and mark of Christian self-definition, let alone Jewish:

only they would have us remember the poor, which very thing I was eager to do.

-- Galatians 2:10

Except Luke will have none of it.

He alone avoids the saying because it destroys the binary. Luke knows that voluntary poverty is the mark of true repentance qualifying one to be the disciple of Jesus, to be one of the few who will escape the imminently coming judgment. Luke's Jesus does not imagine a "church" which will feed and clothe the poor, let alone one which has enough substance to feed and clothe itself and "therewith be content". The choice is only binary, God or mammon.

Hence the unique Lukan witness, which takes the place occupied by "you have the poor always with you" in the other gospels:

So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple. 

-- Luke 14:33

Not very commonsensical, not very Jewish, either. Moses Maimonides did not approve. And Christians today avoid talking about it like . . . well . . . the plague.

Monday, October 12, 2015

In Paul's mind, the Council of Jerusalem boiled down to one thing, about which Acts 15 says not one thing

Only they would that we should remember the poor; the same which I also was forward to do.

-- Galatians 2:10

Wednesday, February 12, 2014

Jesus Charged The Disciples To Become Poor, But They Eventually Objectified The Poor As "Other"

James, Cephas and John, those esteemed as pillars, gave me and Barnabas the right hand of fellowship when they recognized the grace given to me. They agreed that we should go to the Gentiles, and they to the circumcised. All they asked was that we should continue to remember the poor, the very thing I had been eager to do all along.

-- Galatians 2:9f.

So you cannot become my disciple without giving up everything you own.

-- Luke 14:33

Tuesday, February 5, 2013

Ew! Andree Seu Peterson Thinks God Shows Partiality.


"God makes no apology for his favoritism toward His own," she writes, here, on the strength of Ecclesiastes 2:26.

And you thought "God shows no partiality" (Acts 10:34; Romans 2:11; Gal.2:6; et alia).