Kingdom- Alternative to Empire: II In Richard Horsley

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In my last posting, I quoted from my seminary New Testament professor, Georgia Harkness, to the effect that “There is general agreement that the kingdom of God is at the heart of the message of Jesus.” As the core of my thesis on this project is that the kingdom of God as Jesus preached and lived is absolutely key to understanding the alternative choice the earliest followers of Jesus faced while living in the Roman Empire, I have decided that I need to put meat on the bones of Dr. Harkness’s quote. As she wrote those words over 50 years ago, it is incumbent upon me to show that the kingdom is still seen in the central role to understanding Jesus today.

It thus seems appropriate to turn to one of the contemporary N T scholars in my bibliography. Who should I choose? There is none who has written earlier and more frequently on the topic of Jesus and Empire than Richard Horsley. If you do a search of my bibliography it will reveal that, of the 100+ books listed, his name comes up 14 times. That, still, is less than half the number he has written or edited. (See the whole list of his books to date in the Wikipedia article on him.

 

This posting draws from his “Jesus and Empire:” The Kingdom of God and the New World Disorder. I focus mostly on Chapter 3 ‘Toward a Relational Approach to Jesus’ because it is here that he zooms in on the centrality of kingdom to understand Jesus. I’m going to zero in on the outlines he developed for understanding kingdom as central in both the life and the teachings of Jesus. This follows a section where he critiques much of current N T scholarship on the Historical Jesus. It is easy to see he is not in sympathy with the work of the Jesus Seminar.

As most of you will know, the Jesus Seminar is notorious for its study asking which sayings of Jesus in the Gospels are likely his words. Their method was to give each seminar fellow beads in color ranging from red to pink to grey to black in terms of whether each saying was thought to be probably, not as probably, probably not, definitely not a saying of Jesus.

Horsley, with some validity, says that you can’t judge Jesus’ sayings individually. They were not likely said on their own. Further, you can’t really understand what someone is saying unless you know the context in which it is said. It would be like trying to understand Lincoln in his Gettysburg Address without knowledge of the context of slavery and the Civil War.

A subsection in this chapter is titled “Taking the Gospel Whole”. How he does this is to use all of Mark’s Gospel to follow the life of Jesus. and he uses what he calls the Q document to follow the teachings of Jesus. You likely know that Q is a theoretical document. It is what N T scholars give name to of words of Jesus that are common to Matthew’s and Luke’s Gospels which are not found in Mark’s Gospel. One needs to ferret out then where he finds the Q sayings. One finds the answer in a footnote at the end of the book where he says he uses the ‘Q’ passages, that is the sayings passages, in Luke.

Now, most of the rest of this posting consists of major chunks of material of outlines of Mark and of ‘Q’. by Horsley. So it is a bit heavier reading. But it answers the question as to whether contemporary N T scholars still find the kingdom of God central in understanding the Historical Jesus. Horsley nicely shows that it is central to both the narrative and the sayings of Jesus.

He writes, “Mark’s story portrays Jesus carrying out a renewal of Israel over against (and in condemnation of) the rulers of Israel and their Roman patrons.”

He follows that with an outline of Mark,

“GOSPEL OF MARK AS STORY OF RENEWAL OF ISRAEL OVER AGAINST ITS RULERS”

John announces coming of prophet like Moses/Elijah (1:1-13)

Jesus (as prophet) proclaims that kingdom of God is at hand (1:14-15)

Jesus (as prophet) campaigns in Galilee, healing, forgiving, and exorcising as manifestations of God’s rule, and calling and constituting the Twelve as representatives of renewed Israel (1:16-3:35)

Jesus teaches mystery of kingdom in parables (4:1-34)

Jesus (as prophet) like Moses and Elijah enacting renewal of Israel in sea crossings, exorcisms, healings, wilderness feedings, and insisting on covenantal commandments (4:35-8:22/26)

Jesus (as prophet) like Moses and Elijah teaching renewed covenantal principles as criteria for entering kingdom of God, with his own suffering fering as positive example juxtaposed with twelve disciples as negative examples (8:22/26-10:45/52)

Jesus (as prophet) proclaims judgment of Temple, high priests (11:1-13:1-2)

Jesus’ (as prophet’s) speech about future exhorting solidarity and not being misled (13:3-37)

Jesus (as prophet) renews covenant, anticipating kingdom of God; is arrested rested and tried by high priests, then crucified by Romans (14-15)

Jesus rises and leads way to Galilee (for continuation of movement) (16:1-8)

He follows up, helpful to my purpose, with what he terms as:

“KINGDOM OF GOD AS THEME OF GOSPEL OF MARK “

1:15-kingdom of God is at hand, theme of whole story
(3:22-27-kingdom of God is implicit, declared happening in Jesus’ exorcisms)
4:11-secret of kingdom of God; plus parables of kingdom of God, 4:26, 30
9:1-kingdom of God coming in power
9:47-enter kingdom of God
10:14-15-belong to/receive kingdom of God
10:23, 24, 25 enter kingdom of God
(11:10 coming kingdom of David)
12:34-not far from kingdom of God
14:25-drink cup of renewed covenant in kingdom of God
15:43–waiting expectantly for kingdom of God

“Even from this summary outline, but especially from a reading/hearing of the whole story, it is clear that the dominant theme running throughout out the Gospel is (the presence of) the kingdom of God.”

Having dealt with kingdom in the narratives of the life of Jesus in Mark’s Gospel he turns to the kingdom as found in the words of Jesus. This outline he labels:

Q= SEQUENCE OF JESUS-SPEECHES (WITH KINGDOM OF GOD THEME) ADDRESSING JESUS MOVEMENT ISSUES

(The numbers in italics within parentheses signifies the number of times the expression ‘kingdom’ is used in each section.)

3:7-9, 16-17 John (as prophet) announces coming prophet to baptize with Holy Spirit and fire

6:20-49 Jesus (as prophet) announces kingdom of God as covenant renewal (20)

7:18-35 Jesus (as successor to John) is indeed coming prophet bringing renewal = kingdom of God  (28)

9:57-10:16 (9:60, 62; 10:9, 11) Jesus sends envoys to heal and curse = kingdom of God as renewal and judgment

11:2-4, 9-13-prayer for kingdom of God, which is renewal, but with testing (2)

11:14-20 Jesus’ (as prophet’s) exorcisms = manifestations of kingdom of God (implied judgment of critics) (20)

11:29-32 Jesus (as prophet) declares something greater than Jonah or Solomon is here

11:39-52 Jesus (as prophet) utters woes against Pharisees

12:2-12-Jesus exhorts hold confession when hauled before authorities

12:22-31 Jesus reassures that subsistence materializes in single-minded minded pursuit of kingdom of God (31)

12:49-59 Jesus’ (as prophet’s) fiery mission (crisis) means divisions, but resolves conflicts

13:18-21 (18, 20)-Jesus (as prophet) declares two kingdom of God parables

13:28-29, 34-35 + 14:16-24 Jesus (as prophet) pronounces kingdom of God banquet, both positive and judgmental (29)

16:16-Jesus (as prophet) says kingdom of God suffers violence

17:22-37 Jesus (as prophet) warns of day- of Son of Man = judgment positive and negative

22:28-30-Jesus (as prophet) constitutes twelve representatives realizing justice for Israel in banquet of kingdom of God (30)

I think we clearly find here in Horsley that one can make a case for the Kingdom of God being central to Jesus, both in life and in word.

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