Creeds and Dogmas

2. Creeds and Dogmas • Nicene Creed • Revision of creed from Nicaea (325) by First Council of Constantinople (381) • Official statement of belief of the Church • Cardinal Ratzinger (Pope Emeritus Benedict) • Apostles Creed: middle between two extremes

3. Apostles Creed • The Catechism of the Catholic Church gives the following English translation of the Apostles' Creed. In its discussion of the Creed, the Catechism maintains the traditional division into twelve articles, the numbering of which is here added to the text. • 1. I believe in God the Father almighty, creator of heaven and earth. • 2. I believe in JesusChrist, his onlySon, our Lord. • 3. He was conceived by the power of the Holy Spirit and born of the Virgin Mary. • 4. Under Pontius Pilate, He was crucified, died, and was buried. • 5. He descended to the dead. On the third day he rose again. • 6. He ascended into heaven and is seated at the right hand of the Father. • 7. He will come again to judge the living and the dead. • 8. I believe in the Holy Spirit, • 9. the holy catholic Church, the communion of saints, • 10. the forgiveness of sins, • 11. the resurrection of the body, • 12. and the life everlasting. • Amen.

4. Faith of Christian People • What do contemporary Christians say and believe about Jesus? • Some Christians are divided as to their christological faith. • Some no longer accept divinity of Jesus • Others believe in a Jesus who knew he was God’s Son from earliest days • Perhaps little room for humanity of Jesus • Can we conceive Jesus was confronted by struggles?

5. Historical-Critical Approach • Based purely on historical sources and arguments • Gospels and N.T. written in light of Resurrection w/knowledge of Easter • Historical memory included but not historical writings in modern sense • Critical Christology must be based on historical-critical scholarship • Needs to check doctrine against historical events on which is based

6. Historical-Critical Approach • Not sufficient by itself • Cannot ‘prove’ resurrection • Cannot establish truth of miracle stories • Strictly historical approach influenced by historical trends • Secular, modernist, postmodern • Historical Jesus reconstructed cannot be living Jesus of Christian faith

7. Dialectical Approach • Earthly and risen, exalted Christ • Dialogue • Mystery of Jesus the Christ • Scriptures must be read and interpreted • Cannot stand solely on Scriptures and teaching of Church

8. Quests for Historical Jesus • Historical method to study of biblical narratives • Scholarly agreement on existence of Jesus, consensus on general outline of life, portraits have varied • Jesus Son of Man—Der Speigel • Real hidden Jesus • Robert Funk—Jesus Seminar • 82% rejected • Accidentally crucified • Counterculture • Talking head • Secular points of view • Jesus of History vs. Christ of Christian Tradition

9. First Quest • Herman Samuel Reimarus (1694-1768 • Jesus and disciples had different aims • Jesus: repentance, preparation for kingdom • Kingdom undefined; obvious to those who heard • Temp kingdom; call to genuine love of God; died a failure; didn’t free Jews • Disciples: no desire for lowly lives • Stole his body and fabricated resurrection • Invented suffering Messiah and 2nd coming • Created what became Christian story

10. Reimarus work • Controversy, but not unique • Classic Enlightenment text • Replace revelation w/reason • Christianity w/nondogmatic religion • Not first to reduce Jesus to ethical teacher • Cannot totally discount Reimarus • Difference between historical Jesus & Christ proclaimed by Church • Real or Historical Jesus could be uncovered: careful, historical scholarship

11. Reimarus launches 1st Quest • Succession of books on life of Jesus emerge • Liberal quest; dominated by Enlightenment philosophy • Many hostile to orthodox Christianity • Strip away dogma of Church & Jesus’ Jewishness—real Jesus would emerge • Result: Jesus was reconstructed in their own, Enlightenment image • Not objective • Jesus became an ideal human being, teacher, fiction

12. Fruit of First Quest • Kahler: distinction between • Jesus and Christ • Historic and historical • Historical Jesus • Historic, biblical Christ—Christ of Faith • Proclaimed by Bible and Church

13. Historical Jesus vs. Christ of Faith • Man • Jesus of Nazareth • Known through historical research • Jesus proclaimed by scriptures • Jesus in light of resurrection and interpreted by those who see him as Messiah, Son of God, Lord • Object of Christian faith cannot be the historical Jesus—Must always be Christ of Faith • Christ of Faith must be rooted in Jesus of history or becomes a mythologization

14. End of First Quest • Albert Schweitzer • Viewed old quest as single movement • Flawed because they asserted Jesus was modern man like themselves • Jesus was not modern man at all; stranger & enigma • Key is apocalyptic eschatology • Jesus set to let loose ‘messianic woes’—bring end time • With Schweitzer old quest comes to end

15. Second Quest (New Quest) • 1950s • constraints of history: despite uncertainties there was usable historical data • Relatively one sided • Kasemann- • Broke with rational liberalism of old quest • Too easily dismissed miraculous as mythological • Still a product of modernity

16. Third Quest • attempted to separate Jesus from Judaism & early Christian heresy • mixing apologetics with scholarship • History vs. theology • first among English speaking scholars • three typical characteristics: • 1) an interest in the social history • 2) a Jewish context for Jesus (especially restoration eschatology) • 3) attention paid to non-canonical sources

17. Jesus Seminar • split: eschatological vs non-eschatological • Sought to find the “real” Jesus hidden behind theology and dogma of Church • Wanted to “liberate” Jesus • 3 phases: • 1) historical authenticity of sayings • 1985 • initially 30; later over 200 • voted using colored beads • 2)historical authenticity of events • 3) profiles of Jesus

18. Jesus Seminar • Crossen: • Jesus as a Jewish cynic philosopher and magician • Not a miracle worker • Resurrection stories legitimize authority of early Church leaders • Burton Mack • More radical; Jesus as wisdom teacher • Jesus sets up social experiment, others retell story • Sees Mark as true founder of Christianity • Mark makes Jews villians, creating ‘myth of innocence’

19. Jesus Seminar • Marcus Borg • Most sympathetic to religious dimension of Jesus • His Jesus is sage & healer, spirit person, social prophet, wisdom teacher, movement founder • Jewish presentation, but not messiah • Challenged “politics of purity” with “politics of compassion” • Challenged social classes and got him death • Few scholars take Jesus Seminar seriously • Issues with sources, dates, methodology, separation of sayings from stories • Headlines, but no substance

20. Precritical to Critical Christology • Introduction of critical or scientific approach • Marcion (150) • Rejected Old Testament on his theological view • Reduced four Gospels to one • Tatian (175) • Diatessaron; harmonizes Gospels into one narrative • Origen (185-254) • First attempt at textual critic of O.T. • Focuses on theory of interpretation (hermeneutics) • St. Augustine (354-430): Gospels written based on recollection & not always verbatim

21. Critical Christology • Despite previous efforts, all best labeled precritical • Richard Simon (1638-1712) • French priest • Father of modern biblical crticism • Modernity • rooted in scientific revolution (17th) • Enlightenment (18th)

22. Modern Biblical Scholarship • Church viewed Enlightenment as attack • Modernist crisis (20th) further entrenched Church • Pontifical Biblical Commission (PBC) • Pope Leo XIII (1902) • Oversees use of Bible in the Church • Issues decrees forcing Catholic scholars to positions • Historical nature of Genesis • Single authorship of Isaiah • Priority of Matthew • Paul as author of Hebrews

23. DivinoAfflanteSpiritu • Radically changed Biblical scholarship in the Church • Encyclical of Pope Pius XII (1943) • Instructed scholars to base translations on original Greek & Hebrew not Latin Vulgate • Encouraged use of new historical & literary methods • Scholars were now ‘free’ to use scientific approach • Conservative scholars were fearful • Pope warned against fear of new ideas

24. Instruction on the Historical Truth of the Gospels (1964) • PBC instruction • Gospels are not literal, chronological accounts of words & deeds of Jesus • Product of three stage development • Ministry of Jesus • Oral preaching of Apostles • Writing of Gospels • Words & deeds in Gospels may come from early Christian preaching • Evangelist may have synthesizedor adapted material • Gospels are reliable sources • Truth is not affected by how Evangelists relate the Lord

25. Dei Verbum (1965) • Second Vatican Council • Dogmatic Constitution on Divine Revelation • Revelation as God’s self communication which reaches fullness in Jesus & through life in the Holy Spirit offers people a share in God’s divine nature (paraphrased fr: DV2) • Scriptures are inspired, but authors are true authors, using own power & abilities • God speaks through Evangelist • Interpreters must be careful to seek out meaning authors had in mind, careful of literary forms used

26. Interpretation of Bible in the Church (1993) • PBC • Reaffirmed need for historical-critical study of Scripture • Evaluated a number of contemporary techniques • Critical of fundamentalism • Correct on divine inspiration & inerracy • Rooted in ideology which is not biblical • Confuses final stage of tradition with first • Recall l HToG • Interpretation of Bible requires historical-critical • Other approaches (rhetorical, feminist, narrative, etc) can make contribution • Scholars must avoid professional bias • Five principles of critical Christology (Refer pg 28 )

27. Development of Gospel Tradition • Gospels are results of 60 years of development • Constant reflection on meaning of Christ event on disciples • Reflects life of the early Church • Preaching in written form • Not histories or biographies in modern sense • Evangelist reshaped stories in light of communities

28. Development of Mystery of Christ • Disciples did not understand divinity of Jesus during his public ministry • Earliest Christian communities did not proclaim Jesus as Son of God • Unlikely Jesus proclaimed himself Messiah from beginning of his ministry (John) • Unlikely Jesus gave lectures on Eucharist before he had instituted it (John 6)

29. Development of N.T. • Authentic letters of Paul (50s) • 1 Thessalonians • 1&2 Corinthians • Galatians • Philippians • Romans • Philemon • James (mid 60s) • Mark (68) • Deutero-Pauline Letters • Matthew/Luke/Acts (80s) • John (90s) • Johannine Epistles • 2 Peter

30. Synoptic Problem • Matthew, Mark, & Luke • Syn + optic = seen together • Relationship b/w three is ‘Synoptic Problem’ • Traditional order (Papais2nd) • Priority of Mark (18th) • Principle source for Matthew and Luke • Mark 661 verses • Matthew –all but 40-50 (80%) • Luke—350 (65%) • Triple tradition—common material

31. Synoptic Problem • Double tradition • 220 verses common to Matthew/Luke not in Mark • Q source (quelle) • Sayings of Jesus: Beatitudes, Sermon on Mount/Plain, Lord’s Prayer, and some parables • Q suspected to be from Syria/Palestine w/i two generations of Jesus’ death • Hypothesis, but a sound one • Uniqueness of each Gospel • Mark—50 • Matthew—315-330 • Luke—500-600 • Infancy narratives, Good Samaritan, Prodigal Son, rich man/Lazarus, Jesus’ prayer for executioners

32. Stages in Development of Gospel Tradition • PBC Instruction on the Historical Truth of the Gospels • Words/Deeds of Jesus (28-30 C.E.) • Preaching of the apostles/early Christian communities (30-70 C.E.) • Writing by evangelists (70-100 E.C)

33. 1st Stage:Words & Deeds of Jesus of History • Actual words Jesus spoke, stories & parables he told, events of his life • Beatitudes, Lord’s Prayer, Abba, Kingdom of God • Parables—often reshaped later • Much lost from this period

34. 2nd StageApostolic Preaching • Christian preaching begins with kerygma (proclamation) • Repeated sayings/deeds of Jesus • Interpreted sayings/deeds with different modes of speaking & literary terms

35. Modes of Speaking/Literary Forms • Easter kerygma: proclamation of resurrection of Jesus • Sayings of Jesus: handed down; three main groups of sayings • logia (principles, exhortations, questions), • Prophetic and apocalyptic sayings • Laws or community regulations • Stories about Jesus: baptism, ministry, choice or 12, interactions with disciples • Parables: stories used to present message • Proverbs, examples, simles, allegories • Grouped together and adapted by evangelists

36. Modes of Speaking/Literary Forms • Miracle stories: Stories retold by early communities • Embellished or magnified through time • Most concern healings; many on Sabbath • 3 point pattern: • Circumstances (a violent squall came up) • Miracle (He woke up, rebuked the wind) • Result (They were filled with great awe) • Liturgical formulas: liturgical/sacramental life of communities—baptism & Eucharist • Easter stories: unique b/c detail • Concerning discovery of empty tomb • Appearance of risen Lord • Hymns: testament documents in Letters, John, Luke • Christological titles: Messiah, Son of David, Emmanuel, Son of Man, Son of God

37. 3rdStageWriting of the Gospels • Evangelists not eyewitnesses; great tradition to draw on • Editor and author • Synthesizing/selecting • Molding for needs of community • Mark • Jewish Christian tied to Palestinian Jewish Christian community; clearly facing persecution • Likely written in Rome before Jerusalem destroyed • Others Palestine or Syria or a later date

38. 3rd StageWriting of the Gospels • Matthew • Written after final break between Jewish Christians and Jewish community • Matthew may have been Jewish scribe • Sought to assure Jewish Christians in Antioch that they were included in rapidly Gentile church • Luke • Perhaps a Gentile Christian from Antioch • Convert to Judaism before Christianity? • Most polished Evangelist in Greek • Two volume work addressed to Gentile Christians related to Pauline mission through Paul or his disciples

39. 3rd StageWriting of the Gospels • John • Based on tradition of ‘Beloved Disciple’ • Maybe John the Baptist, later a follower of Jesus • Not member of 12 or son of Zebedee • Work was product of disciple in Johannine community • Completed by redactor who added material

40. Recovering Historical Jesus • Must be placed in context of first century Palestinian Jew • Some scholars use social science to separate Jesus from religious context • Jesus cannot be separated from religious history of Israel or community formed by Hebrew scriptures

41. Criteria for Authenticity • Embarrassment: Material about Jesus or apostles wouldn't be included if it wasn’t authentic • Jesus’ baptism • Doesn’t know time or hour of eschatological judgement • Discontinuity: originality; action/saying contrary to Jewish community or Church is probably authentic • Rejection of voluntary fasting for disciples • Prohibition of all oaths

42. Criteria for Authenticity • Coherence: consistency/conformity; applied once something has been established on basis of another criteria • Sayings from Jesus that are retold, but no less authentic • Rejection & Execution: Jesus was brutally killed, this criterion seeks to find words & deeds which provoked it

43. Doubtful Criteria • Traces of Aramaic • Sayings could come from Aramaic Palestinian Christians • Palestinian Environment • Sayings which have ‘local color’ may come from other Christians living in Palestine • Better applied negatively; things from outside of Palestine are probably post-Easter • Sayings with Formulas • Truly, truly, I say to you • But I say to you

44. Doubtful Criteria • Abba Sayings • Abba is authentic, but not necessarily every usage • Vividness of Narration • Stories with lots of details may just reflect storyteller

45. Jewish Background • Jesus challenged social & religious values of this world • Jesus is from strongly religious culture • It shaped his own religious imagination • Came from a culture who did not even say ‘God’ • Education was religious • Public life begins with religious moment: Baptism • Climate was one of anticipation

46. David’s Kingdom • Kingdom hits highest point with Solomon • 922 B.C. falls apart, splits into two kingdoms • Israel (north) lasted about two hundred years • Israel’s tradition and name passed to Judah in the south • Babylonians destroy Jerusalem and Temple in 588 B.C. • Kingdom comes to an end

47. Davidic Messiah • Figure appears in the Prophets • Anointed one will govern Israel righteously • Deliver nation from enemies • King is begotten by God • Son of God can mean Son of David • God will reestablish the Davidic dynasty • Bring new order of justice, peace, and righteousness • Future king will govern wisely & bring justice to the poor & afflicted • King sometimes portrayed as meek/humble • Late Judaism messianic theme is more apocalyptic

48. Day of Yahweh • Associated with fall of Israel • Israel’s coming judgement • Isaiah widens this to include others, but doesn’t exclude Israel • Judgment for wicked • Vindication for poor and just • Defeat of nations, vindication for Israel

49. New Covenant • Jeremiah articulates a ‘New Covenant’ • People had destroyed old covenant with their actions • New covenant not of law, but would change heart of each individual • Cleansing of sins and placing new spirit within—natural hearts rather than hearts of stone • Individual in a way previous covenant was not

50. Servant of Yahweh • Sometimes a collective figure • Appears in Isaiah and Servant Songs • Single figure who draws people to the Lord • Takes upon themselves the sins of the people • Presents a future where salvation comes from one person’s suffering as a victim for sin.