Reading the Bible Badly. Karl Allen Kuhn

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СКАЧАТЬ ordered our lives created with zeal and munificence the most perfect good for our lives by producing Augustus . . . for the benefaction of mankind, sending us a savior who put an end to war . . . and whereas the birthday of the god marked for the world the beginning of good tidings through his coming.26

      The parallels to the angel’s announcement in 2:10–11 are apparent:

      Do not be afraid; for see—I am bringing you good news of great joy for all the people: to you is born this day in the city of David a Savior, who is the Messiah Lord (my translation).

As Richard Horsley comments, “any reader or hearer of this story in the Hellenistic-Roman world, particularly in Palestine, would have understood here a direct opposition between Caesar, the savior who had supposedly brought peace, and the child proclaimed as the savior, whose birth means peace.”27

      In not so subtle challenge to the prevailing Roman propaganda of the day, Luke dramatically relays this incredible claim: Jesus—the Israelite infant lying in a crusty feed box among sheep, goats, cattle, and fowl—undermines the might and authority of Caesar and Rome. Jesus is the one who is really hailed by heaven as “Savior” and “Lord” of all. In his humility and lowliness, he is the one who truly manifests the identity and power of God. For this reason, Jesus’ birthday, not Caesar’s, is good news for all of humankind. His reign, not Caesar’s, will lead the heavens to erupt in praise of God and the celebration of enduring peace: “Glory to God in the highest heaven, and on earth peace to those whom he favors” (vv. 13–14).

      This, Luke shows, is how God’s plan for the redemption of Israel, and even all of humanity, unfolds. In this peasant infant, not Caesar nor any other, divine identity and purpose comes into the world and turns it upside down. Thus, already near the start of his narrative, Luke puts the recipients of his Kingdom Story on notice that what God does in Jesus significantly undermines all other claims to mastery over humankind. The true Lord has been born and revealed. Unlike Caesar and the “massive system of exploitation of the great majority by the ruling class” that he zealously directs and protects, the Lord Jesus will teach the world what it truly means to rule with the mandate of heaven, to rule with justice on behalf of the meek of the earth.

      Reimagining the Birth of Jesus

      Imagine a children’s Christmas program in which Caesar is a main character. Imagine a Christmas program that celebrates Jesus’ birth as an end to the political and economic exploitation of the underclass, and the hoarding of resources by a select few. Imagine a Children’s Christmas program which concludes not with “Away in a Manger” but with Mary’s hymn (Luke 1:46–55), in which she cries:

      51 He has shown strength with his arm;

       he has scattered the proud in the thoughts of their hearts.

      52 He has brought down the powerful from their thrones,

       and lifted up the lowly;

      53 he has filled the hungry with good things,

      and sent the rich away empty.

      Then imagine yourself as an impoverished Israelite (or for that matter, an impoverished American) who has borne four children, and watched two of them succumb to disease or malnutrition or violence or injustice. Imagine what this Kingdom Story—told as it was meant to be—might mean for you.

      And for those of us who are not dirt poor, who benefit from the patterns of privilege and resource distribution safeguarded by our status quo—what does this story mean for us?

      Second Tendency: Misremembering Three Wise Men

      The story of the magi in Matthew’s gospel (2:1–12) is one of the central narratives in the celebration of Jesus’ advent and the holy day of Epiphany immediately following the short Christmas season in the liturgical year. It has come to symbolize for Christians important elements of who we proclaim Jesus to be and what it means to follow Jesus. Yet this story serves as another example of how American Christians often misremember Christmas and forget something important about the kingdom of God.

      1In the time of King Herod, after Jesus was born in Bethlehem of Judea, wise men from the East came to Jerusalem, 2asking, “Where is the child who has been born king of the Jews? For we observed his star at its rising, and have come to pay him homage.” 3When King Herod heard this, he was frightened, and all Jerusalem with him; 4and calling together all the chief priests and scribes of the people, he inquired of them where the Messiah was to be born. 5They told him, “In Bethlehem of Judea; for so it has been written by the prophet:

      6 ‘And you, Bethlehem, in the land of Judah,

       are by no means least among the rulers of Judah;

       for from you shall come a ruler

       who is to shepherd my people Israel.’”

      7 Then Herod secretly called for the wise men and learned from them the exact time when the star had appeared. 8Then he sent them to Bethlehem, saying, “Go and search diligently for the child; and when you have found him, bring me word so that I may also go and pay him homage.” 9When they had heard the king, they set out; and there, ahead of them, went the star that they had seen at its rising, until it stopped over the place where the child was. 10When they saw that the star had stopped, they were overwhelmed with joy. 11On entering the house, they saw the child with Mary his mother; and they knelt down and paid him homage. Then, opening their treasure-chests, they offered him gifts of gold, frankincense, and myrrh. 12And having been warned in a dream not to return to Herod, they left for their own country by another road.

      Set in the opening pages of Matthew’s narrative, the account foreshadows what will become clear as the Gospel unfolds. These magi are Gentiles from distant lands. Perhaps framed by Matthew as a fulfillment of Isaiah 60:1–6, which speaks of non-Israelites journeying to Israel to behold and even participate in its restoration, these magi recognize the importance of this child and who he will become. This story introduces recipients of Matthew’s gospel to the profession that this child, Jesus, is to be Savior and Lord for all of humanity, Israelite and Gentile alike.

      The magi also serve as an example of how to welcome the Christ child. The magi undertake an arduous journey from afar, compelled by their earnest desire to come before this new king. Upon seeing Jesus, they worship him and present him precious gifts. Their actions parallel those of others in the pages to follow who respond to Jesus with almost immediate trust and devotion.

      And so, in their remembrance of this story, American Christians often emphasize that Jesus is Savior to all humankind, and celebrate those who embrace Jesus with eyes and hearts of faith. These are aspects of the story that are certainly good and faithful to remember. But they are not the whole story. Again, we need a lens adjustment in order to see this account more clearly.

      Lens Adjustment: The Not So Three, or Wise, or Even Men

      In our remembrance of the magi we tend to add several elements to their story that are actually not found in the Gospel of Matthew, the only Gospel which tells us about them. In Christian tradition, the magi are commonly regarded as kings: “We three kings of Orient are . . .” the carol goes. But there is nothing in Matthew’s gospel to suggest this.

      We also commonly remember the magi as being three in number, and several different sets of names throughout the centuries have been suggested for them. Again, there is nothing in Matthew’s account that tells us that there were three magi or the names they were called. The magi’s gifts being three in number simply does not indicate that there were three magi.

      The СКАЧАТЬ