Re: [Synoptic-L] Re: [GTh] Christological Peculiarities
- Whoops ... I just discovered that what I had intended as a personal
message to Bruce has been posted on board! Silly me for not paying
attention, not that this is a problem; my thought had bee nto post some
ideas as a basis for possible future conversation but not necessary a
private one, so I have no problem at all with anyone else joining in
either on the e-board or in private e-mail, since as I said to Bruce,
these matters have been of interest to me ever since my graduate days,
now a half century ago! (Wow!) So I am not so much apologizing for my
mistake as simply explaining what might (should?) seem to be more of a
personal communication ... which it was! As I am posting anyway, I
might as well add that Bruce's use of F. C. Grant not only stirred up
memories of his seminars but also of my other cherished faculty - Chris
Becker, W. D. Davies, John Knox, James Muilenburg, George Landes and Sam
Terrien - what a great group of scholars they were ... an of course at
the time the rest of the Union faculty were not shabby - Niebuhr was
still there and Daniel Day Williams and Bob Brown, etc., etc. What a
fun (and rewarding) time it wasd, which is to say more than simple
nostalgia about my past (although a heavy does of this is certainly
involvedd) for these are all folks who are still worth our attention for
the massiveness of their learning was most impressive, setting a
standard by which we can all measure ourselves!
Whoops, these musings are doubtless "off topic" but perhaps germane, I
In any event, as I said to Bruce so I say to all, "See you in Atlanta,"
- Jeff Peterson wrote:
> ..... Your "ordinary follower of Jesus" wouldJeff,
> have found it just as difficult to believe that while the Pillars didn't
> understand how followers of Jesus should conduct themselves at table, Paul
What I'm trying to say here is that one can accept a hero who has minor
flaws, such as the earnest but fallible Peter who emerges from a casual
reading of the gospel of Mark. But a follower of Jesus can't accept a hero
who is fundamentally on the wrong track christologically. So Paul could not
have portrayed Peter in this way without upsetting many of his Galatian
> I think the reality described by 1:11 is more complex than Paul having had aJames and Peter were expecting the kingdom of God to come with power
> visionary experience which included a command to "Preach this," with a list
> of propositions appended. Rather, as persecutor he had already heard what
> Jesus' followers were proclaiming about him (viz., the crucified Messiah had
> been raised and enthroned with God, inaugurating the age of deliverance
> promised in Scripture) .....
(Mk 9:1, derived from logia saying C12), i.e. the overthrow of the Roman
occupiers and the establishment of God's kingdom on earth. This clearly
hadn't happened when Paul came on the scene. Paul's supporter, Mark, had to
replace the hopes of the original disciples for the establishment of a new
Israel (saying C21, c.f. Mt 19:28) with a reward in the life to come (Mk
10:29-30). This echoed Paul's promise of eternal life (e.g. Rom 6:22-23).
The idea that the kingdom had been inaugurated by the coming of Jesus arose
after the deaths of the original disciples when it began to look as if the
return of Jesus was delayed and might be delayed a lot longer.
> Your last sentence [regarding the ability or otherwise of the Galatians toTravel was indeed facilitated by the Pax Romana, and also by the widespread
> check Paul's claims] neglects the extent of travel in the early Empire, and
> the use made of this mobility to connect early Christian communities;
> ..... We know that Paul organized Corinthians and Macedonians for an
> embassy to Jerusalem (1 Cor 16:34; 2 Cor 9:4),
Roman roads. But it was still slow. Your example above concerns a journey
which Paul regarded as most important. Travelling several days merely to
check on the truthfulness or otherwise of Paul's assertions in Galatians
would have been a lot less palatable.
> It was very shortsighted of Paul to maintain that he and the Pillars agreedBut as I indicated earlier in this thread, I don't think Paul claimed that
> on the gospel if contact with their followers was a real possibility for his
> converts, and if the reaction of a Jerusalem Christian to an acclamation
> like "Praise be to the God and Father of our crucified Messiah Jesus, who
> raised him from the dead and seated him at his right hand" would have been,
> "Come again?"
the pillars agreed on the gospel.
> ..... Peter and theI don't see 9:9 or 14:9 as indicating eventual enlightenment.
> other disciples are depicted as uncomprehending regarding Jesus' impending
> death and resurrection during his ministry, but their eventual enlightenment
> and proclamation of these events is clearly anticipated (9:9; 13:913; 14:9,
> 2728; 16:7).
As for 14:28 and 16:7, I take these verses as early interpolations designed
to rehabilitate Peter. They are quite inconsistent with the rest of the
> In historical terms, once Jesus is executed, a Christology like thatI agree. But my understanding of what transpired is that James, Peter et al.
> ascribed to Peter in 8:2733 becomes untenable .....
changed to a 'Son of Man' christology (see my reconstruction of the logia),
Paul faced up to the inconsistency by glorying in the crucifixion (e.g. 1
Cor 1:23 : "we proclaim Christ crucified"), but playing down the belief in
Jesus as messiah by (for the most part) using "Christ" merely as a sort of