My understanding of Jesus has grown and developed over the years. The question asked by Dietrich Bonhoeffer (1906 – 1945), pastor and theologian, in 1939 “Who is Jesus Christ, for us, today?” has been with me since I was a college student. I have always been a questioner, but I remain a committed Christian. For me Jesus is still the great revelation of the Way, the Truth, and the Life. (John 14:6)

As a high school religion teacher in Battle Creek, Michigan in the 1970s, I wanted to help my students reflect on who Jesus was for them. We listened to and discussed the musicals Godspell, with music and lyrics by Stephen Schwartz (born 1948); and Jesus Christ Superstar with music by Andrew Lloyd Webber (born 1948) and lyrics by Tim Rice (born 1944). I still have warm memories of those days. Great students who taught me a lot about being a teacher.

Most recently, this past December, I gave a three week course about Jesus and the Gospels to a continuing ed group of retired men and women in Leuven, Belgium.

The well thought-out questions of my Leuven group as well as a number of questions from Another Voice readers, prompt me to return once again, with some new observations, to a series of Lenten reflections about the meaning of Jesus yesterday and for us today. I encourage you to think and reflect along with me, reading the four Gospels.

Virtually all scholars of antiquity accept that Jesus – known as “Yeshua” — was an historical figure and attempts to deny his historicity have be consistently rejected by the scholarly consensus. Jesus was a Galilean Hebrew who was born between 7 and 2 BCE and died around 30 CE.

A brief comment about dates: Our current dating system was devised in 525 by Dionysius Exiguus (c. 470 – c. 544), a monk in the Eastern Roman Empire, who thought Jesus was born in the year 1. Dates after that were labeled AD for the Latin words Anno Domini meaning “the Year of the Lord. Today, there is a movement to use terminology that is more neutral and inclusive of non-Christian people. In place of AD, historians speak of CE, for the Common Era. Preceding years are referred to as BCE, Before the Common Era.

The historic Jesus lived only in Galilee and Judea. Galilee, a significant region in the biblical narrative, is located in the northern part of ancient Israel. It is notably separated from Judea by the region of Samaria, whose residents were the Samaritans, who did not accept all elements of Hebrew belief. Nazareth, where Jesus grew up, was in Galilee; and Galilee was the venue for most of Jesus’ public ministry. 

Judea was the ancient name of the mountainous terrain surrounding Jerusalem. Pontius Pilate, who presided at the final trial of Jesus and gave the order for his crucifixion, was the Roman governor of Judea from 26 to 36 CE

Like most people from Galilee back then, Jesus most likely had brown eyes, dark brown to black hair and olive-brown skin. Jesus spoke Aramaic and may have also spoken Hebrew and Greek. The languages spoken in Galilee and Judea during the 1^st century included the Semitic Aramaic and Hebrew languages as well as Greek, with Aramaic being the predominant language.

Most contemporary biblical scholars agree that Jesus began his public ministry when he was about thirty years old, as indicated in Luke 3:23. The New Testament does not specifically give the ages of any of the men and women who were Jesus’ disciples. Biblical historians suggest, however, that some of them may have joined Jesus as early as age 15 and would have still been teenagers at the time of his death and resurrection. Education for young Hebrews, in Jesus’ time, concluded at the age of 15.

What did Jesus do before his public ministry? We don’t know. We can can only speculate. Perhaps Jesus was like his father a first century worker in construction work outside Nazareth. Most scholars suggest that for a while Jesus belonged to the religious movement of John the Baptizer, a Hebrew preacher active in the area of the Jordan River in the early first century. John’s baptism was a purification ceremony meant to ready peoples’ hearts to receive the messiah. Jesus’ baptism opened his mind and heart to his own identity and messianic ministry.

Several New Testament accounts report that some of Jesus’s disciples had also been early followers of John the Baptizer. Some scholars think that John belonged to the Essenes, a semi-ascetic Hebrew sect who expected a messiah and practiced ritual baptism.

Concerning Christian scriptures, it was not until at least twenty years after the death and resurrection of Jesus that the first Christian scriptures were composed. Written in the decade of the 50s, they are the letters of the early Christian apostle Paul, also named Saul of Tarsus (c. 5 – c. 64/65).

Today we know as well that not all letters attributed to Paul were authored by him. There is general scholarly agreement that Romans, 1 and 2 Corinthians, Galatians, Philippians, 1 Thessalonians, and Philemon are genuinely Pauline. Other letters bearing Paul’s name are disputed among scholars, namely Ephesians, Colossians, 2 Thessalonians, 1 and 2 Timothy, and Titus. Most contemporary biblical scholars agree that Hebrews was certainly not written by Paul. In fact, the emphasis on Melchizedek and priesthood in Hebrews seems out of sync with Pauline theology.

Biblical perspectives on the historical Jesus are based on the Pauline epistles and the gospels of Mark, Matthew, Luke, and John. Those four gospels, however, do not represent all the early gospels available. This becomes clear in studying other gospels either discerned as sources inside the official four or else discovered as documents outside them. An example of a source hidden within the four canonical gospels is the reconstructed document known as Q, from the German word Quelle, meaning “source,” which is now imbedded within both Luke and Matthew.

An example of an other ancient Jesus document discovered outside the four canonical gospels is the Gospel of Thomas, which was found at Nag Hammadi, in Upper Egypt, in the winter of 1945 and is, in the view of many scholars, completely independent of Mark, Matthew, Luke, and John. It is also most strikingly different from them, especially in its format. It identifies itself as a gospel, but it is in fact a collection of the sayings of Jesus given without any descriptions of deeds or miracles, crucifixion or resurrection stories.

The official “canonical” list of the four Gospels of Mark, Matthew, Luke, and John was affirmed by the Council of Rome in 382 and the Synod of Hippo in 393.

All four Gospels evolved from oral traditions, passed on from person to person and from place to place. More than one single person (i.e. Mark, Matthew, Luke, John) composed the final versions of the four Gospels as we have them today. Each time the narrators adapted their accounts to the needs, understanding, and cultural / religious backgrounds of their listeners. The Gospels were not written therefore to give us strict “history.” The Gospels contain bits of history, parables, metaphor, symbol, re-interpreted passages from the Greek (Septuagint) Hebrew Scriptures, and imagined scenarios for key events in the life of Jesus.

Next week some thoughts about the importance of the historical critical method for biblical interpretation; and the week after that, the focus will be on Jesus in the Gospel of Mark.

• Jack

 

Dr. John Alonzo Dick – Historical Theologian

 

 

 

 

For many years, my academic focus in teaching and research has been religion and values in the United States. This week I would like to share some thoughts about maintaining the common good in the contemporary USA.

For more than two thousand years, the notion of the common good has been a consistent theme in Western political philosophy, most notably in the work of Aristotle (384 – 322 BCE), Thomas Aquinas (ca. 1225 – 1274), Niccolò Machiavelli (1469 – 1527) and Jean-Jacques Rousseau (1712 – 1778.

Foundational common good documents in U.S. history are the Federalist papers, a series of 85 essays on the, at that time, proposed new Constitution of the United States. They were published between 1787 and 1788 by Alexander Hamilton (1755 – 1804), James Madison (1751 – 1836), and John Jay (1745 – 1829).

The Federalist papers stress that the common good can only be achieved and maintained through constructive political means and the collective action of citizens participating in their own self-government. James Madison, the fourth president of the United States, is known as the “Father of the Constitution” for his pivotal role in drafting and promoting the Constitution of the United States. Madison argued that political constitutions should seek out “wise and discerning leaders in search of the common good.”

The U.S. Constitution, which became effective on March 4, 1789,  established three branches of government, designed to balance power — and serve as checks on one another.

John Adams (1735 – 1826), the second U.S. president, wrote: “Government is instituted for the common good…and not for profit, honor, or private interest of any one man, family, or class of men.” Historical wisdom for today.

Securing and maintaining the common good today, I would argue that we need to affirm what I see as ten common good core values:

(1) Patriotism that sees the United States as one collaborating country in a world of many interdependent countries.

(2) National self-confidence rooted in the belief that everyone has self worth.

(3) A firm belief that hard work and productivity enhance human life for all, not just those “up above” in charge.

(4) A strong conviction that religious leaders should critique a country but not control it.

(5) An active belief that charitable actions and community building are essential exercises in civil life and responsibility.

(6) A realization that pragmatism and compromise are also needed as people walk together down the same road.

(7) An acceptance of the national diversity of ethnic, cultural, and religious backgrounds, and a commitment to respect and live with each other.

(8) Acknowledgement, by way of example, that about 3% of the total U.S. population have Native American roots and 97% are from immigrants.

(9) A commitment that collaboration with and not domination of  other countries is the authentic way to “make America great.”

(10) A commitment to check the flow of information in national news, political reports, and social media, like Facebook, for ignorance, falsehood, and distortions.

 ***

And let us not forget the words of the sonnet by the U.S. American poet Emma Lazarus (1849–1887). She wrote the poem in 1883. In 1903, the poem was cast onto a bronze plaque and mounted inside the pedestal of the Statue of Liberty:

“Give me your tired, your poor,
Your huddled masses yearning to breathe free,
The wretched refuse of your teeming shore.
Send these, the homeless, tempest-tost to me,
I lift my lamp beside the golden door!”

• Jack

Dr. John Alonzo Dick – Historical Theologian

 

 

There are a great many legends about “Saint Valentine” who was a priest in third century Rome and ministered to persecuted Christians. One legend is that Valentine cut hearts from parchment, giving them to persecuted Christians, to remind them of God’s love for them.

According to Butlers Lives of the Saints, first published in four volumes in London between 1756–1759, Saint Valentine was martyred by beheading in Rome on February 14 in 269 CE and his feast day, “Saint Valentine’s Day,” was established by Pope Gelasius I in 496.

Nevertheless, enough uncertainty surrounded the true historical  identity of St. Valentine that in 1969 the Catholic Church discontinued liturgical veneration of him in 1969. But his name still remains on the official Catholic list of saints; but the Catholic liturgical calendar now states that February 14 is the feast day for Saints Cyril and Methodius, two brothers, called the “Apostles of the Slavs,” who spread the Gospel throughout Eastern Europe in the ninth century.

Oddly enough, the document that authorized the dropping of St. Valentine from the Catholic liturgical calendar was dated February 14, 1969.

Many of today’s legends about Saint Valentine, were in fact invented in the 14^th century in England by Geoffrey Chaucer (c. 1343-1400). Thanks to Chaucer’s stories, the date February 14^th became associated with romantic love.

Love is at the core of the life and message of the historic Jesus. But I doubt that Jesus was simply focused on romantic love. In John 13:34-35 we read that Jesus said: “I give you a new commandment. Love each other just as much as I have loved you. For when you demonstrate the same love I have for you by loving one another everybody will know that you’re my true followers.”

Looking at the life of Jesus in the Gospels, it is quite clear that love is an action word. It builds relationships. It promotes values and principles that are lived realities. Love means acceptance, belonging, trust, forgiveness, honesty, openness, generosity, and faithfulness. This is the way of Jesus. The person, who puts her or his faith in Jesus, trusts that Jesus taught the right way to live and accepts Jesus as one’s life guide. Jesus is our “Way, the Truth, and the Life.” (John 14:6)

Over time, however, faith in Jesus, for many Christians and institutional Christian leaders, became less a way of life and much more a doctrinal statement to be accepted. Accepting the word became more important than living the word. It became paramount to believe, for instance, that Jesus was divine, regardless how one lived one’s life. We know, of course, that throughout Christian history many crooked people, liars, and murderers publicly accepted the divinity of Christ but then went about and continued their evil ways. Some were even popes and political leaders.

And today?

The historical Jesus did not focus on himself. He was not ego-centered but other-centered. Through his lived spiritual values of courage, cooperation, fairness, forgiveness, and faithfulness, Jesus revealed divinity as well as authentic humanity.

People who are ego-centered become slaves to habitual behaviors that become addictions: selfishness, deceitfulness, callousness, and arrogance. Those addictive habits can provide momentary satisfaction. They can help self-centered people generate lots of money and even get applauded as people sent by God. But the self-centered diminish life and destroy it, because they ignore and reject actually living the word of Jesus. Many people can be powerful and  clever but Christians are loving.

– Jack

Dr. John Alonzo Dick – Historical Theologian

 

In the Gospel reading John 18:37-38, when Jesus is confronted by Pontius Pilate, Jesus says: “You say that I am a king. In fact, the reason I was born and came into the world is to testify to the truth. Everyone on the side of truth listens to me.”

Pilate then retorted: “What is truth?”

Pontius Pilate, the fifth governor of the Roman province of Judaea from 26 to 36 CE, was not the first, or the last, to ask this question. It is an important and necessary question today

Hannah Arendt (1906 – 1975), the German historian and philosopher became interested in how the most outrageous lies get a political hold over people, ever since Nazi lies about the Jews and intellectuals drove her from Berlin in 1933 after her arrest by the Gestapo. (See her book The Origins of Totalitarianism.)

Arendt wrote: “This constant lying is not aimed at making the people believe a lie, but at ensuring that no one believes anything anymore. A people that can no longer distinguish between truth and lies cannot distinguish between right and wrong. And such people, deprived of the power to think and judge, are, without knowing and willing it, completely subjected to the rule of lies. With such people, you can do whatever you want.”

Well, our contemporary world is experiencing a crisis in facts and truth, which also contributes to distrust in various political and religious institutions. Theologian John Dominic Crossan said it very well in his recent book Paul as Pharisee: A Vision of Post-civilization:  “We now live—verbally and visually, nationally and internationally—in a world of smiling lies, alternative facts, fake news, aspirations masquerading as interpretations, and conspiracy theories where truth is at best a personal opinion or at worst an obsolete artifact.”

The key question is how do we know what is true and what is not true when watching the news, listening to elected officials, listening to religious leaders, or using social media? Conflicting messages bombard us every day.

TRUTH IS MORE THAN FEELINGS. Rather than making decisions on what is true or not true in reality (the classic model), many people today make decisions on what they FEEL is true or most probable. Narrow feeling perspectives replace thoughtful examination of the actual reality. In an email, for example, I asked a friend why he still strongly supports the incumbent U.S. president. His reply was polite and brief: “I just feel that God has blessed him. I feel he has been chosen by God to be president again. I trust my feelings.”

TRUTH AND REALITY: The traditional answer about truth-seeking is that we know something is true if it is in accordance with measurable reality. In medieval times, however, people knew something was true because the authorities and powerful institutions, like the Catholic Church, said it was true. No discussion. Case closed. This created problems of course. Galileo Galilei (1564 – 1642) is a good example.

When Galileo looked through his homemade telescope and saw mountains on the moon, objects orbiting around Jupiter, and the variations of lighting on Venus — all sights not in line with authoritative teaching — he decided to speak out. He was condemned by the Roman Inquisition in 1615, narrowly escaped being executed as a heretic, and spent the rest of his life under house arrest. Galileo courageously argued for a new way of knowing, insisting that what mattered was not what the authorities said was true but what anyone with the right tools could discover and show was true, based on reality. He made the case for modern science.

ACTUALLY, WE ARE ALL ON A TRUTH JOURNEY: Our destination is Ultimate Truth. In the meantime, we pursue smaller truths. We observe, we make educated judgments, and then we act and speak out, always open to new discoveries and insights.

Here, below, are my suggestions for truth-seeking and truth-speaking:

(1)  A helpful tool today, when checking the accuracy of what one finds on social media and news websites is “Snopes.com.” Founded in 1994, Snopes is a reliable resource to research and debunk urban legends, fake pictures, etc. I use it to check Facebook observations. Another helpful website is “FactCheck.org.” It is very helpful checking news reports about the positions and statements of current political leaders. I use both to check the veracity of Facebook reports.

(2) We are not expected to have all the answers on our own. As we look for truth, we can turn to trusted sources for guidance. That may mean a trusted mentor, a well-informed friend, an insightful public figure respected for her or his integrity, or a respected book using primary source material. We need trustworthy speakers. They need our support and collaboration.

(3) When truth becomes simply a personal or a group fabrication, the understanding of reality is turned upside down. Discrimination and cruelty become the norm and compassion disappears. Extremist websites and groups gather more supporters. Self-advancement at any cost becomes the new virtue, and self-advancement today is politically very “in.”

(4) When truth becomes simply a personal or group fabrication, God can become part of that fabrication, becoming a religious figure who condones and blesses liars and tyrants. Far removed from Jesus of Nazareth who said, “I am the way, the truth, and the life.” (John 14:6)

(5) We have a responsibility to be not just truth-seekers but courageous truth-speakers.

•  Jack

Dr. John Alonzo Dick – Historical Theologian