Christ Actually: The Son of God for the Secular Age. James Carroll

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СКАЧАТЬ personal reckoning sparks mine. I have outgrown a childish faith in Jesus, but he remains the one to whom my heart first opened when I became aware. What I grasped of him on my small knees before the crucifix in St. Mary’s Church, stripped by now of the dross of dogmatism, remains the pulse of my faith. This book is my attempt to say why Jesus has this hold on me, but the attempt requires a certain historical sweep, a theological scope. I will return to the New Testament, but, fully attuned to our contemporary struggles, I will read those texts through the lens of centuries of total war and corrupted power, trying to see how violence, contempt for women, and, above all, hatred of Jews distorted the faith of the Church I still love.

      Yet Jesus is elusive. If he were not, he would be useless to us. An ultimate paradox lies at the heart of Christian belief: Jesus is fully human; Jesus is fully divine. Best to say frankly right here at the outset: Jesus as God and Jesus as man are the brackets within which this inquiry will unfold. It will look at Jesus, the Scriptures, and tradition in the contexts of both history and theology. It will ask how the texts about Jesus were written at the start, how they were interpreted early on, and how they can be understood today. That means keeping in mind at least three distinct time frames—the lifetime of Jesus, the era some decades later in which the Gospels were composed, and the present Secular Age, when faith in Jesus and in the Gospels has become a problem unto itself.

      Jesus is fully divine? What can that mean now? Before dismissing such a claim, or diluting it with literary-critical revision to the point of meaninglessness, I post a kind of cautionary declaration against which every assertion in this book must be measured: if Jesus were not regarded as God almost from the start of his movement, he would be of no interest to us. We would never have heard of him. Nothing but his divinity accounts for his place in Western culture—or in my heart: not his ethic, which was admirable but hardly uncommon; not his preaching, which was firmly in line with Jewish proclamation; not his heroic suffering, which was typical of many anti-Roman Jewish resisters; not his wonder working, which was attributed to all kinds of charismatic figures in the ancient world. Nothing but a two-thousand-year-old divinity claim puts Jesus before us today.

      And more: if a faith in Jesus as Son of God—a present self-disclosure of God’s fatherly and forgiving disposition, an “incarnation”—does not survive the critically minded, scientifically responsible, properly “secular” inquiry of the kind I aim to undertake, however imperfectly, then Jesus will surely drop back into the crowd of history’s heroes, ultimately to be forgotten.

      The God/man affirmation, in other words, need not condemn this pursuit to irrationality or absurdity—or to a separate “non-overlapping magisterium” where normal rules of logic do not apply.²⁵ It can, instead, sponsor a retrieval of the light, depth, and beauty of Christian tradition at its best, even while offering a new way—appropriate to a less credulous time—to say that Jesus is Christ; that Jesus Christ is God. Speaking quite personally, nothing matters more to me than that. For no other reason would I take up this work.

      But the words “Jesus” and “Christ” bring us back to Bonhoeffer, for whom, under the pressure of history, the key was Jewishness. For while “Jesus” can be routinely understood as a Jew, “Christ” is taken to be the claim that cuts him off from Jewishness. In fact, on the hinge of this contradiction, as Bonhoeffer saw, turns every question—both those that close off inquiry and those that open into new understanding.

Jesus a Jew ²⁶

      That “Jesus” was Jewish can seem an obvious statement today, but in fact, the idea has barely penetrated the shallow surface of Christian theology.²⁷ And we are not just talking here about grossly anachronistic distortions of Jesus into something alien—like the blue-eyed, flowing-haired Northern European who appeared in the picture Bibles, holy cards, and altar murals of modernity.²⁸ No, the anti-Jewish distorting goes deeper than race, ethnicity, or cultural milieu. Lessons of the Holocaust notwithstanding, it perverts the religious imagination of the West to this day.

      Christian anti-Judaism springs from the Gospel construct, dating to the late first century, that pits Jesus against “the Jews” during his Passion and death, which occurred early in that century. That construct led to the “Christ killer” slander, which many Christians have declined to repeat since World War II.²⁹ A transformation of mainstream Christian theology, centered in the Roman Catholic reforms of the Second Vatican Council, has mostly transformed the age-old “teaching of contempt” for Jews into a “teaching of respect.” Most Christians routinely, and authentically, renounce anti-Semitism. Christian scholars and religious leaders find in Jews creative and open-minded partners in the momentous project of interfaith dialogue; Jewish scholars and leaders reciprocate.³⁰ Nevertheless, a chasm separates Jewish and Christian perspectives, and the slow plumbing of this chasm will be a main project of this book. The separating gulf begins not at the beginning, but not long after the beginning, with the portrait first drawn of Jesus and then, across time, reified by the Church.

      Among Christians, and therefore among everyone else, thinking about Jesus has not really changed much, because, even beyond the most troubling verses (“His blood be on us and on our children,” for example³¹), the entire structure of the Gospel imagination assumes a cosmic conflict between Jesus and his own people such that, despite the narrative’s taking pains to place Jesus in the line of David, he was hardly portrayed as authentically Jewish at all. This is more than, say, Mark’s pitting him against Pharisees in Galilee and against high priests in Jerusalem; more than the libels of the Passion. As the Christian memory overwhelmingly shapes the story, Jesus is opposed not just to particular antagonists but to the whole culture into which he was born.

      In the Prologue to John’s Gospel, we find the theme struck with power: “He came to his own home, and his own people received him not.”³² It’s a basic rule of narrative, older than Aristotle: every story needs a conflict. In history—in about the year 30, the first of our three time frames—the mortal conflict faced by Jesus, like every Jew in occupied Palestine, was with Rome. But the Gospels—dating to that second time frame, between 70 and 100—do not tell it that way. As various historians and theologians point out today,³³ the virtues of Jesus (openness, compassion, egalitarianism) are constantly displayed in the Gospels precisely by contrast with his corrupt Jewish milieu, which is rendered as exclusivist, unloving, legalistic, and mercilessly hierarchical. “Jesus” is the name of the manual laborer from Nazareth. Once he began to see himself, or be seen by others, as the exalted “Christ” (from the Greek for “anointed” and meaning “Messiah”), Jesus began to be understood as other than Jewish, even if his declared identity was as a fulfillment of Jewish messianic expectation. His being “Christ,” that is, worked against his being “Jesus,” because his elevation up the pyramid of what scholars call “high Christology”—from peasant Galilean to anointed Christ; then to apocalyptic Son of Man; then to favored Son of God; then to preexisting Logos, or “Word”; ultimately to second person of the Trinity, and “True God of True God”—had the practical effect of obliterating the single most cogent note of his identity as a man.

      Judaism, after all, is a religion—a form of mediation between humans and God. Such mediation is necessary because, by definition, humans cannot have direct access to God. If it were otherwise, there would be no need of religion. But because Jesus as the Word of God (“In the beginning was the Word, and the Word was with God, and the Word was God. . . . And the Word became flesh and dwelt among us”³⁴) was understood as fully participating in the Godhead, in immediate mystical union (“I and the Father are one”³⁵), the Gospel writer makes it clear that Jesus had no real need of the mediation of religion. He had no real need, that is, of the Jewish rituals of sacrifice, Temple observance, salvation history, metaphors, memory, Book, Law, peoplehood. Jesus underwent the paradigmatically Jewish initiation of circumcision, yes, but early Christians obsessively invented non-Jewish reasons for him to have done so.³⁶ СКАЧАТЬ