Is Jesus the Son of God?
By Charles Rush
September 14, 1997
Matthew 8: 27-38
o
do you say that I am? It is an important and wide open
question. You have probably read about the Jesus Seminar that meets a
couple of times a year. The New Testament scholars there take
different passages from the bible and vote. Red means ‘Jesus
definitely said this', White means ‘Jesus might have said
this', and blue means ‘Jesus assuredly did not say
that'.
The essence of the Kerygma
We can state the orthodox teaching of the church since the early
Councils met at Ephesus and Nicea around 350 a.d.. These councils
represented the culmination of a couple of centuries of debate on the
very question we raise today, ‘Who was Jesus?' The
Apostle's Creed, which many of us learned as children, will
suffice to summarize this orthodoxy. It says:
I believe in Jesus Christ, God's only Son, our Lord.
Who was conceived by the Holy Spirit,
Born of the Virgin Mary,
Suffered under Pontius Pilate,
Was crucified, died, and was buried;
He descended to the dead.
On the third day he rose again;
He ascended into heaven,
He is seated at the right hand of the Father,
And he will come again to judge the quick and the dead.
That confession fairly well sums up what remains the essential
confession of the church such that when we meet ecumenically at the
World Council of Churches, this brings together Lutherans,
Presbyterians, Episcopalians, Greek Orthodox, Methodists, and even the
UCC.
The theology behind the confession is fairly straightforward as
well. As a child in the South, I was quite sure why I needed Jesus as
my Savior. Each week the preacher reminded us that without Jesus we
were going to Hell. And it was all-important for us to come to a
personal relationship with Jesus, to confess our sins that we might be
forgiven, and so have eternal life. I'm not a particularly bright
kid but I figured out at the age of 6 that I didn't want to spend
eternity in flames and boiling oil. And it was a fact that I had a
short temper and used the speech of a Navy Sailor, already having my
mouth washed out with soap. So I walked that aisle, committed my life
to Jesus. Frankly, even from a considerable distance, I still think
that was an important moment in my life.
If you grew up Catholic, you probably had your ‘Original
Sin' washed off at birth. And instead of hearing evangelistic
preaching each week, you partook of the mystery of the Mass and the
Sacrament of the Eucharist, after you went to confession. The object
was to lead a life holy enough that we mitigated time in Purgatory and
would enter into the fullness of eternal life.
This was the theological point from the very beginning. God had to
send His Son into the world and take on all the infirmities and
limitations of our human existence in order to save it from
destruction. So there was no question about the Divinity of Jesus, the
only serious question was about the nature of the humanity of Jesus.
Indeed, some of the earliest Gnostic portraits of Jesus, like the
Secret Book of James, Jesus is depicted as a completely supernatural
figure who beams in and out of historical existence, and is principally
about performing miracles, and communicating esoteric knowledge to an
elite group of disciples which ordinary people cannot understand.
The early church rejected a number of these books and we settled on
Matthew, Mark, Luke, and John because of the balance that they
present. Jesus is fully human and he is fully divine. They have
miracle and teaching, resurrection but also trial and death, virgin
birth and also suffering. Nevertheless, I think it is fair to say that
in the popular imagination of ordinary believers, we
do
tend to think of Jesus as qualitatively different from us.
So, how did we ever get from that kind of reverence to our scholars
sitting round a table voting on the sayings of Jesus? Beginning with
the work of D.F. Strauss in Germany about 150 years ago, scholars
began to make several important observations.
In the first place, they made a distinction between the ‘gospel
about Jesus' and the ‘gospel of Jesus'. There is a
difference, even in the bible, between what Jesus teaches and what Paul
and others teach about him. The Apostles Creed that I read earlier is
a summary of Paul's teaching about Jesus. It can be found in the
letters that Paul wrote that we generally date from about 60 a.d. or
some 30 years after the death of Jesus. That teaching is that the
significance of the cross and resurrection is that Jesus died for our
sins and in the resurrection a new way forward in eternal life was
forged with God.
But this teaching about Jesus is quite different from the teaching of
Jesus himself. When Jesus was an itinerant preacher in Galilee, he
didn't teach about eternal life in Matthew, Mark, or John. He
taught about the Kingdom of God. And he taught through parables
principally. The Kingdom of God is like a mustard seed that begins so
small you cannot detect it and grows to be the greatest tree. It is
like a treasure that some peasant finds in a field and he goes to
purchase that field for a great price. It is like a wedding feast
where there is great celebration. It is like a sheep that was lost and
now is found.
Quite apart from the gospel of salvation that Paul preached about
Jesus, the simple spiritual message that Jesus preached about the
Kingdom of God was compelling to the religious imagination in its own
right. Jesus spoke of a world where the basic needs of all would be
simply met. He spoke of a time when we would have compassion, mercy,
and respect for all people. He spoke of a way of living that
transcended distinctions by status, power, nobility, or wealth. He
looked to a world where we could connect in a human way with lepers,
with beggars, with prostitutes, with the masses of the ignorant and
ugly. He demonstrated a Spirit that refused to be bound by rules-
religious or social etiquette or political. Rather, he lived within
society but he transcended it morally and spiritually at the same time,
showing us how to be in the world and not of the world. He taught us
that the point of our lives is to be reconciled with God, our
neighbors, and ourselves. He said that forgiveness is more important
than righteousness (which is ‘being right' literally). He
showed us that, at root, we are to be about love. Love is God's
will for our lives. It is a very compelling message in and of itself.
Secondly, we discovered that the Gospels were not just simple
historical narratives that recorded the words and deeds of Jesus. They
were, in fact, quite complex and advanced literary forms that told a
story for a particular community of faith, addressing some specific
needs of that community. The gospels, it turns out, are a unique
literary genre. They are not quite like Plutarch's
‘Lives' of the Ceasars. They are unlike anything the
Rabbi's ever wrote about a famous Rabbi. And they are not early
biographies, despite the fact that they are biographical.
They are most like a short novella, if we had to compare them to
modern literature. They have some facts in them but they are not
primarily interested in being factually accurate or historically
accurate in the sense that we are today. We have to remember that
historical writing is a recent product of the last two hundred years.
What do I mean? Let's take a simple example, the Gospel of
Mark, our very first gospel in the bible, probably written around 70 ad
(and you may ask, ‘how do you know when it was written?'
Among other things, this is when people like Clement and Irenaeus start
to refer to it in their writings). Like great literature, it tells a
story woven together by a theme, with a leitmotif that runs through the
narrative and pulls the disparate parts together. In Mark, the climax
of the story comes right at the end. Mark begins with the baptism of
Jesus, moves through Jesus teaching to the disciples, focuses on the
trial and death of Jesus, and concludes with a sort of post script in
the resurrection narrative. The last line says ‘The women went
out from the tomb and told no one for they were afraid'.
Now if you go home after church and look up this passage, some of you
will have Bibles that have another 8 verses, telling about Jesus coming
back to see the disciples, speaking about drinking poison and not being
harmed, about handling snakes and not being hurt. We discovered that
these 8 verses were added on by some well-meaning monk around 400 ad.
All of our earliest targums of Mark do not have those verses. They all
end ‘and the women told no one for they were afraid.'
And this is the theme of Mark. The question that Mark poses to us is
‘What will you say about Jesus?' ‘Who do you say that I
am? 'Will you have the courage to share that with anyone?'
It was a timely question to ask in 70ad. Why? Well in 64 A.D. the
emperor Nero burned down Rome. And he blamed it on the Christians and
Jews (to a lesser extent), suggesting that their religion made them
insurrectionists. Hence, they were widely persecuted and fearful of
being dragged into the Coliseum to do unarmed battle with a Lion or
hungry bear. Furthermore, the Temple had been burned down in Jerusalem
in 70 A.D. and since Christians and Jews believed that the restoration
of the Temple was part of God's fulfillment of history, the
despair and hopelessness over this event is difficult for us to even
understand. People were afraid, afraid of their faith, afraid of the
‘signs of the times' which looked ominous. They were in the
midst of great trials and tribulations. People in the church were
turning each other in to the Roman authorities in order to save
themselves. Under torture, most of us crack and betray just about
anyone.
So in the gospel of Mark, you have a repeated theme that scholars call
the ‘Messianic secret'. It is recorded in our passage
today. Jesus tells them to tell no one for it is not time to reveal
who he really is. No other gospel portrays Jesus in this way. Indeed,
most of the time, Jesus is sending disciples to the ‘end of the
earth' with message. But this gospel is written to people in the
midst of persecution.
And Jesus tells the disciples 3 different times that he must suffer and
die. This is not a story of triumph and butt kicking. This is a story
of enduring great tragedy and tribulation with integrity and hope that
God is with you despite the fact that the world is so bleak. Three
times the disciples do not understand the teaching of suffering. They
want to know about their status, their perks. They are already reading
the fine print on the bonus section of their contract. Jesus keeps
telling them ‘Brothers and Sisters, I can fairly well guarantee
that if you follow me, your family will reject you, your friends will
revile you and the authorities will hunt you down. Are you prepared
for that? And they are not, just as we are not.
The message and the challenge of Mark are timeless because we
constantly come back to periods of persecution for our faith.
But, you can see that the portrait of Jesus is focused to meet a
particular set of needs in a particular community. The theme is
relevant for many eras but it had its genesis in one. What scholars
came to realize is that the gospels intend to paint different portraits
of Jesus to meet the needs of their local communities. Once a
consensus developed that the gospels were not simple historical
documents but different renderings colored by the authors and the
communities to which they wrote, then a whole new branch of biblical
scholarship developed.
The Search for the Historical Jesus
by Albert Schweitzer detailed the first attempt at this.
Who was Jesus, really? Can you peer behind or around the texts as we
have them and try to get a realistic picture of what the real Jesus
might have looked like? Can we try to find out what the historical
Jesus really looked like?
This is where the voting on the authentic sayings of Jesus come in.
You may wonder about the criteria for this voting. It is complex and
ambiguous with the most debatable passages but there are a few things
that are also pretty obvious. Such as? Well, in Seminary we have to
become very familiar with
The Gospel Parallels.
This book takes the Synoptic Gospels, Matthew, Mark, and Luke and it
puts them side by side. If a story (or a parable or a healing miracle)
is told in Matthew and Luke, this book puts the exact phrasing in
columns next to each other, so you can do some easy comparison.
Occasionally, you get some interesting contrasts. The parable of the
Lost Sheep in Matthew and Luke has different morals. The same story is
told but to different audiences with different meanings.
Here you also begin to see more clearly the editorial hand of Matthew,
Luke, and Mark. For instance, both Matthew and Luke tell the parable
that the Kingdom of God is like a wedding feast. In Luke the man sends
out his servant to invite all the guests to come. In Matthew, the man
sends out two sets of servants to invite them- more effort is made on
the part of God. In both versions, the guests beg off with the same
excuses (‘I can't come because I just got married',
‘I can't come because I just bought a farm', oxen).
Luke, it is said is the gospel of the poor and this parable makes that
clear. Luke has Jesus say ‘fine, you original guests don't
want to come God out quickly to the streets and the lanes of the city,
and bring in the poor and maimed and lame.' Matthew, on the other
hand, depicts us humans as more evil than indifferent and God as more
retributive than graciously expansive. In his story the invited guests
not only do not come, they seize the servants who invited them, treat
them shamefully and kill them. (Obviously, this is a reference to the
way that the Jews treated the prophets shamefully and later killed
Jesus). And when the Master hears of this, he doesn't first
invite the poor. First, (22:7) the passage says, "The king was angry,
and he sent his troops and destroyed those murderers and burned their
city." This pronounced judgment of God is characteristic of Matthew.
Matthew is fond of that phrase ‘and they were cast into the outer
darkness where there was weeping and gnashing of teeth.'
When you see over and over that Matthew adds this note of severe
judgment on the part of God, where Luke and Mark do not, it raises the
question of whether the historical Jesus really understood God as a God
of judgment or whether it was simply Matthew who understood God in this
way. Jesus' parables, more often than not, move in a different
direction. They speak of the profound joy of being accepted, of being
reconciled like the prodigal Son or the lost sheep. The Jesus of
history appears to lure us towards the grace of God far more than scare
us with God the angry judge. This becomes more apparent when you begin
to realize that the vast majority of these depictions of God the angry
judge in the afterlife, come from the editorial hand of Matthew.
There is a pretty wide consensus among New Testament scholars that
these additions by Matthew are just that-not the words of Jesus but the
theology of Matthew. On the other side of the balance, there is a
fairly wide consensus that the Jesus actually taught in parables. All
of the parables that are non-allegorical, those parables that begin the
Kingdom of God is like, these are all generally agreed to be pretty
close to the actual words of Jesus. And the Sermon on the Mount is
widely recognized as the moral and spiritual teaching of Jesus reduced
to its essence. There is a consensus opinion that Jesus was a healer,
though there are also a few healing stories that are so stylized that
most scholars agree that these miracle stories did not literally happen
as they are recorded. There is nearly unanimous consensus that Jesus
was really tried, that the events around his trial, crucifixion and
death happened more or less as they are recorded, except where there is
an obvious overlay of apocalyptic imagery- like the rending of the
Temple curtain, the darkness covering Jerusalem at noon, the earth
quaking, etc..
Of course, the great caveat is the resurrection itself. The
resurrection is not accessible to historical investigation. In the
first place, if we take the scriptures as seriously as the portray
themselves, it is a unique event in human history. Jesus did not
merely come back to life from the dead; he was transformed into a new
existence. Since the study of history is predicated on analogy,
authentically novel events are beyond the horizon of our study. As
some would say, the resurrection event is not verifiable. At this
point, New Testament scholars divide into two large camps. One group
tries to depict the compelling figure of Jesus as an ordinary man, a
sage or prophet of the Kingdom of God. The other group, presumes that
something really did happen in resurrection, that the gospel accounts
are reliable guides about the uniqueness of Jesus, even if they are not
verifiable. Now, as two thousand years ago, it is a juncture of
faith.
I must say that though these portraits are quite different, Jesus is a
compelling figure in both depictions. To give you one example, John
Dominic Crossan, has written several books that try to deal with Jesus
as an ordinary human prophet. He pictures Jesus as a
‘revolutionary peasant who resisted economic and social tyranny in
Roman-occupied Palestine. He as a (kind of) Jewish cynic who wandered
from town to town, teaching unconventional wisdom and subverting
oppressive social customs. He was a preacher who proclaimed
‘God's radical justice' and lived the idea so powerfully
that it inspired a movement that changed the course of history. And if
the clarity of his life and message, no long obscured, could be fully
grasped today, the same could happen again Says Crossan ‘There has
never been a more empowering figure than Jesus. If you are empowered
by Jesus' life, in my judgment that makes you a Christian.'
(US News and World Report, April 8, 1995, p. 52). Crossan'
depiction of Jesus as the ‘liberator of the poor' has found
wide currency in Central America and other Third World countries and he
has done a helpful job of lifting up the centrality of Jesus'
empowerment of the poor.
Of the resurrection and the Lord's Supper, Crossan says they are
largely elaborations, freely invented by the early church. In his
words, the earliest disciples wanted to express their ‘continued
experience' of the presence of Jesus after the Crucifixion.
Crossan doesn't need these elements for his faith in Jesus. Jesus
the liberator of the poor is inspiring enough.
Luke Johnson, at Emory University, on the other hand, has pointed out
that the problem with portraits like Crossan's is that they are
reductionistic. It is true that Jesus was concerned about the poor,
but it is not necessarily true that this was all that Jesus was about
or even principally about. Professor Johnson reminds us that in every
age the Jesus we worship remarkably reflects the values of the
generation that produces it. Our generation values inclusion of all
people, particularly those groups that have been historically oppressed
or marginalized. Little wonder that we would produce a picture of
Jesus that would reflect this as Crossan has done.
One principal point that Johnson makes is that the resurrection of
Jesus is vital to understanding who Jesus is and what Jesus was about.
He doesn't believe that it is enough to say that the
post-resurrection events are creations of the early disciples out of
their desire to want to continue to be with Jesus. What an
Enlightenment thing to say! It is true that the resurrection may not
be directly accessible, but something happened to these disciples that
totally changed their lives. And it changed all of their lives. We
have no record of anyone later defecting. Furthermore, they were
motivated to do some incredibly risky things. Indeed, most of them
died fearlessly, in great agony. To the end, they were utterly
confident of their faith in Jesus. People just don't do that
because they simply want to be with Jesus.
A more likely explanation is that something surprising, something
utterly transforming happened to them, and to their own amazement, they
were never the same people again. In other words, it is more likely
that the gospel traditions are trustworthy in the direction towards
which they point. The historical Jesus might have been simply a
wandering preacher about the Kingdome of God but then something
happened in the resurrection and it was only then that it dawned on the
disciples that maybe Jesus was different from other teachers and
prophets, even different from the typical expectations of the Messiah.
And that is why they called him ‘the Son of God.'
Who do you say that I am?' says Jesus. ‘What is it
that you see when you look at Jesus? What is it that you need out of
him? What is it that you cannot abide and won't live with? Jesus
is compelling enough a figure that you can profitably wrestle with this
for many years and you can even change your mind a few times. A
prophet? A sage? A Savior? Who do you say that I am?
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