Tag Archives: New Testament

Review of Reading With The Grain of Scripture by Richard B. Hays

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READING WITH THE GRAIN OF SCRIPTURE, by Richard B. Hays. Grand Rapids, MI: William B. Eerdmans Publishing Company, 2020. 467pp. $55.00

Richard B. Hays is a phenomenal interpreter of scriptures and a provocative thinker whose writing and teaching over the past thirty-five years demonstrate a deep passion for a close and careful reading of scripture. Professor Hays’ writing has broken new ground and unearthed often overlooked treasures for decades and his persistent and careful work has helped reshape the discipline of biblical studies. This collection of essays which span a wide range of topics from the past twenty-five years of his writing and speaking, collected after his retirement from Duke Divinity School, reflect the efforts of the author who in his own words has:

“For the past forty years I have been seeking to learn how to read closely and faithfully the testimonies of the early authors who wrote about these world-shaking events. The essays gathered here are the fruit of my effort to listen carefully to their testimony-bearing texts.” (2)

The collection covers topics including: interpretation of scripture, dialogues between Hays’ canonical approach to Jesus and the quest for the historical Jesus, the writings of the apostle Paul and their theological importance to our faith, and how the New Testament might shape the theology of its hearers. Hays lists six unifying themes among the diverse articles which make up the collection:

  1. The importance of narrative as the “glue” that holds the Bible together.
  2. The retrospectively discerned figural coherence between the Old Testament and the New.
  3. The centrality of the resurrection of Jesus.
  4. The hope for new creation and God’s eschatological transformation of the world.
  5. The importance of standing in trust and humility before the text.
  6. The importance of reading Scripture within and for the community of faith: the ἐκκλησίᾳ τοῦ θεοῦ. (3)

Richard B. Hays’ career began looking at the apostle Paul’s writing through both a narrative and as an interpreter of Israel’s scriptures. His classic works The Faith of Jesus Christ: An Investigation of the Narrative Substructure of Galatians 3:1-4:11 and Echoes of Scriptures in the Letters of Paul began his career of illuminating the importance of narrative and refining his retrospectively discerned figural coherence between the Old and New Testament. For those who have followed Hay’s writing through the years, many familiar themes will emerge in these essays on interpretation including the narrative and figural coherence mentioned above as well as the importance of reading from the perspective of faith using what Hays’ has coined a “hermeneutic of trust” and the centrality of the resurrection for understanding the scriptures.

Hays’ essays in the historical Jesus engage a diverse set of dialogue partners, from the Jesus Seminar to Joseph Ratzinger and N.T. Wright and concludes with his own modest sketch of what can be known about Jesus of Nazareth. Hays evaluation of the Jesus presented by the Jesus Seminar is summarized when he states:

Does the passive, politically correct, laconic sage who speaks in the red type of The Five Gospels have the capacity to remake our imaginative world and provde a new fiction within which millions might find meaning for their lives? Surely not. (102)

While Hays’ views their method of this entrepreneurial scholarship which provides easy sound bites is decidedly negative and their arrival at a non-Jewish Jesus is “one particularly pernicious side effect of the Jesus Seminar’s methodology.” (99) His response to N. T. Wright is far more favorable as they have been dialogue partners in New Testament scholarship for decades, but even in a paper where he appreciatively but critically engages the work of N. T. Wright he can bring his critical insights to refine and improve the work of his colleague and friend. His engagement with Joseph Ratzinger’s Jesus of Nazareth can demonstrate both respect for the author and his perspective while pointing out that most of Ratzinger’s dialogue partners are scholars of a previous generation and that much of New Testament scholarship has revised its methods and opinions as well as highlighting Ratzinger’s “pervasive tendency to treat the texts as transparent to the historical facts about Jesus.” (128) Hays’ conclusion of this section with his own modest proposal on what can be known about Jesus illustrates his careful approach which seeks coherence with first century Judaism, some relation of continuity with the church that would come after Jesus, a narrative that can explain both the emergence of the church as well as the crucifixion and which aims to include within its description of the canonical gospels including, as much as possible, John’s gospel.

Continuing his long career engaging with Paul’s writings continues with essays delivered at various times dealing with major topics of Christology, Soteriology, Pneumatology, Israel as well as his engagement with Stanley Stower’s A Rereading of Romans and engaging the relationship between the Pauline letters and Acts. Hays’ essay on Paul’s Christology is constructed around narrative identity of Jesus presented in the letters of Paul from Christ’s preexisting glory to his cruciform abasement, transformative exaltation and finally will conclude with Christ’s eschatological consummation. Hays’ brief examination of Paul’s narrative soteriology focuses on two texts: 1 Corinthians 15:1-28 and Romans 5:6-11 in response to Francis Watson claim the Paul’s is essentially a non-narratable vertical incursion of God’s grace. (178) The essay on the apocalyptic reviews themes in Galatians which highlight Paul’s insistence on divine initiative to bring about the conclusion of the present evil age and the genesis of the new creation. Hays returns to Romans to examine how Paul envisions the Spirit of God which gives life, leads God’s adopted children and groans and intercedes for us. His dialogue with Stanley Stowers Rereading of Romans and N.T. Wright’s reading of Romans 11: 25-27 in Paul and the Faithfulness of God to argue that Paul’s gospel is for both the Jewish people and the Gentiles. The final article in this section demonstrates some overlaps between Luke and Paul in explicit citations of the Old Testament to begin seeking an intertextual common ground of theological themes and convictions shared by Paul and Luke’s portrayal of Paul’s gospel in Acts.

The final section on New Testament theology brings together a diverse set of articles dealing with the portrayal of Jesus in the book of Revelation, examination on the idea of covenant in the book of Hebrews, and engagement with the Rudolf Bultmann’s reduction of Pauline theology to anthropology in his classic Theology of the New Testament, a lecture on what Christian theology could offer the world of law, an essay examining the Holy Spirit in light of Paul’s letter to the Romans and the Nicene Creed, and an essay which examines various perspectives on eschatology to discern how Christians may continue to engage the in light of the eschatological witness of the New Testament. The conclusion lifts up Hays’ recommended hermeneutic of trust, rather than the dominant hermeneutic of suspicion that is prevalent in biblical studies.

This collection of essays is a gift to the broader church after years of labor. I have read everything I could find of Professor Hays for the past sixteen years of my ministry and every piece is tightly written and brings new insights into whatever text or topic he presents. If you have followed Richard B. Hays work this work will bring forward both familiar themes and engagement with topics that may not have figured as strongly in his other works. For those unfamiliar with Hays’ work these essays could form an entryway into the major themes of his thought and writing. Like all of his previous works it will force you to think critically and enrich your appreciation of the treasures, new and old, that can be brought out by a faithful student of the scriptures.

The Place of Authority Part 2-1: The Beginning of the Christian Story

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Carl Heinrich Bloch, The Sermon on the Mount, Public Domain Image

Let the same mind be in you that was in Christ Jesus, who though he was in the form of God did not regard equality with God as something to be exploited, but emptied himself, taking the form of a slave, being born in human likeness. And being found in human form, he humbled himself and became obedient to the point of death—even death on a cross. Philippians 2.5-8

This project continues to evolve, and I have started a new major section with the beginning of the Christian story, so I have changed from a simple number (this would be number 6 I believe) to a combined number with a section and for lack of a better term a chapter. My intent was not to make a book, but we shall see how this continues to evolve.

The English New Testament Scholar N.T. Wright wisely states in his The New Testament and the People of God that, “it is impossible to talk about the origin of Christianity without being confronted with the question of God.” (Wright, 81) In Judaism the question of God was mediated throughout the time period we covered by temple or priest, prophet or king, judge or clan leader and yet in the very beginning of the Christian story we see things concentrated in one person like never before and within that early identity all of the previous sources of authority are at least re-evaluated if not completely redefined.

As movement Christianity has its origins in the ministry of Jesus of Nazareth and his message about God’s kingdom. In many respects it is a remarkable and unexpected story how a movement could be centered on an individual who was not wealthy, not one of the elites of the time, did not command armies or write any books. Instead Jesus lived a rather short life by our standards. Sometime in his thirties was taken prisoner by the Jewish religious authorities and the Jewish religious authorities in collusion with the Roman political authorities would have him crucified. Crucifixion was a scandalous death reserved for low class citizens and slaves.  An upper class citizen might have been beheaded for treason, but crucifixion was meant to be slow, painful and humiliating—the person was made into a dying billboard to be an example of what it means to mess with the powers that are in charge. Yet, there is something in this one Jewish man, among the thousands of Jews that will be crucified over the time of Roman rule that gave birth a movement that for 2,000 years has grown to become at points one of the major authorities of the western world. No person has probably had more written about him, has inspired more debate and devotion than Jesus of Nazareth.

I am not an unbiased in my examinations of this (and no one ever is really unbiased), I am a part of this movement some two millennia later. Even though I will not be spending much time on what happens in the movement from Good Friday where Jesus is crucified to Easter when his disciples come to accept he is alive and continues to be present with them, that doesn’t mean that this is not important. In fact, to me what is amazing is the way even at this time the followers of Jesus are either fit for the insane asylum or they are the bearers of a new message that will turn the world upside down.

Christianity has its beginnings in Galilee and Judea with the community that gathers around Jesus, who is understood by many following him initially as a prophet and at least by some as a potential king (the words Christ or Messiah both mean king). Jesus embodies for this community what his central message, the kingdom of God, is all about. For this community in the ministry and words of Jesus, “the kingdom of God has drawn near.” His message makes an impact, especially with the community that gathers around him that resonates long after his crucifixion. The community that gathered around him should have either died or found a new leader at that point, but somehow (and this is not the time or place to get into the debate of what happened and how it happened) his followers accepted that death for him was not the final answer, that he was alive and that he was somehow more than just another prophet and more than a ‘messianic pretender’ but that indeed titles like Lord, Son of Man, Son of God, Christ/Messiah, Immanuel and many more applied to him. Even more remarkable they began to see in Jesus a hope for what their lives might embody—that if death was not the final answer for him it was not the final answer for them either.

Post-Easter Jesus becomes even more central as a way in which these early followers of the Way (what the book of Acts reports the first Christians being called) centered their lives on Jesus. Their fellow Christians became their new family, displacing in many cases the authority of families they had grown up in (this was a huge scandal). The Jewish Scriptures (the Old Testament) began to be read through the lens of Jesus and his message and stories of Jesus began to supplement them. They viewed their authority to proclaim and enact this message as granted to them by God.

Then something else amazing happens, something probably present at least in a germinal form in the life and ministry of Jesus, these early followers move beyond the boundaries of the Jewish people. Partially through a sense of mission, partially through oppression and conflict, and somewhere in the midst of this with a sense of God’s design they spread out into the Gentile world. They began to negotiate what it would mean to be Christian and Jewish or Christian and Gentile. This was not an easy transition, there were struggles along the way, but it was a transition the early Christians made.  In the initial decades after Jesus’ crucifixion the community had two primary sources of authority, first was the apostles (those who had seen Jesus and had in some way been called and appointed by him) and the second was the scriptures (the Hebrew Bible or the Old Testament).

Beginning around the time of the Jewish war for very practical reasons the early Christian community began collecting the memory of what Jesus said and did into accounts to hand on the memory. The conflict between Rome and the heart of Judaism was one factor, Christianity had in that generation found itself on the outside of Judaism where it started and soon the Temple and Jewish homeland would be gone and the connection between the two would grow weaker. Second and probably the critical reason for recording the stories in the time between 70 and 120 CE was that the original witnesses would no longer be present to witness to and retell these stories.

Christianity began its journey into a strange new world, a world of Greeks and Romans and ‘Barbarians’ and within a generation (at least according to tradition) Christians would spread from modern day Spain to China and India, throughout Northern Africa and the Middle East, across the Roman empire and to the areas where Rome had not expanded.  It would encounter and both transform but also be transformed by each culture it encountered. It would be a minority movement of predominantly immigrants and slaves. It would not start out as something that would look like a threat to transform the most powerful empire of the day, but the level of authority its adherents would grant to Jesus would plant the seeds of a deep change coming.

 purple rose 01 by picsofflowers.blogspot.com