“Remember
matrix,” John Dominic Crossan told an audience of more than two hundred people
at the Washington Island Forum that ended Friday. Matrix, he said, is the key
to the consequence and punishment traditions in the Hebrew Bible. Matrix was
one thread that went through three and a half days of lecture and discussion;
another was distributive justice. The forum’s attendees comprised about ninety
percent clergy representing many Christian denominations, and some laypeople
including me. Crossan is professor emeritus in Religious Studies at DePaul
University in Chicago.
We were
given a boatload of big words during the week. Matrix, distributive justice,
Deuteronomic, eschatology, and more. Matrix, the first, was defined as common
sense of time and space, or what everyone else knows. He said that to know the
matrix is to know what is going on throughout the Bible. Once one knows the
matrix, questions become possible. The matrix he presented included tradition,
vision, time and place. He began with Adam and Eve and went through eight great
traditions that are likely to be more familiar to clergy than to ordinary
people like me.
Crossan
talked about Adam and Eve, with the question of deciding to eat from the tree
of knowledge of good and evil, and pointed out another tradition, the
Mesopotamian story, which gave the first couple the choice of eating from the
tree of immortality and the tree of knowledge of good and evil. He said that
people see the Adam and Eve story as about original sin and sex. Then he
pointed out that many people stop with the first couple and sex rather than
talk about Cain and Abel in Genesis 4. Cain and Abel gave us the beginning of
escalatory violence, which continues in history to today. Cain and Abel were
the farmer and the herder. It was the beginning of civilization, which he said
wasn’t always very good.
Sabbath was
shown as the crown of creation. Human beings are the result of creation, not the
crown. Crossan said that females and males were created in the image of God to
run the world for God as agents or stewards, with no hint about covenant,
sanction, punishments and rewards. This began the consequence tradition. The Sabbath
God in Torah is about distributive justice. Distributive justice is primary. Sabbath
is the metronome of time; even the land and wild animals rest. Sabbath sets up
the rhythm of distributive, not punitive, justice.
Non-violent
resistance was another theme of the talks. Crossan talked about covenantal law
with rewards and punishments as a deuteronomic idea that comes up in the Bible
in many circumstances. Israel was situated between two superpowers who fought
wars.
And so the
story of Israel in the Hebrew Bible continued. God was the householder of the
world house, with everyone getting a fair share, and their rights to enough
were taken for granted. The radicality of God was contrasted with civilization,
with God’s radicality affirmed and subverted repeatedly through time.
Crossan
talked about prophetic and psalm traditions, which he said are repeatedly about
distributive justice and group identity; Sabbath means everyone gets a fair
share. Amos is about divine distributive justice; Amos said you will be
destroyed if you don’t do distributive justice.
People made
a mess of things, and the idea of atonement came up. Crossan talked about
sacrificial atonement, to be good for fixing up your mess. He said that the
idea of substitutionary sacrificial atonement is not in the New Testament. He
favored participatory sacrificial atonement. Sacrifice means to make sacred. With
elaboration that I am not including, he said that Jesus is about sacrificial atonement
but not substitution. Without the matrix the sacrifice of Jesus makes no sense.
He pointed
out that in baptism the person is dying to Roman values and born into the Christian
world, dying with Christ. Grace, he said, is the free download of God’s character.
He mentioned the kingdom of God as being among the people in the present, and
it was to be realized through non-violent resistance.
We heard
about the Book of Daniel, which switches into the eschatological tradition. Eschatology
refers to the end or the last things, not the end of the world. Daniel has
three empires with exponential increases in weaponry; the fifth kingdom/empire
is the Kingdom of God. Rome called itself the fifth kingdom. Rome and the God
kingdom were in an eschatological collision course. Rome vs the Kingdom of God
was peace through victory vs peace through justice. The Kingdom of God was
human-like, not beast-like. It was not armed revolt.
In the last
talk Crossan talked about Jesus. He said that resurrection is all of humanity,
a rising. Jesus in the Easter vision never rises alone (in art). The original
vision of Easter is that the people who have been raised should be leading risen
lives. The descent of Jesus into hell in the western tradition is going in the
wrong direction; victory is raising up. Escalatory violence is our sin. The
crucified one liberates us from death, not hell. Crossan said that there are
two visions of Jesus, riding triumphantly on a donkey, and in Revelation riding
on a war horse. He said that Jesus on a war horse is a failure of the
Incarnation, getting there riding through blood. The Gospel Jesus is not the
apocalyptic Jesus.
Crossan’s
final message is if we separate justice and love, it goes wrong. Don’t separate
them. Justice is the flesh of love and love is the spirit of justice.
The forum
was held at Washington Island, Wisconsin, June 26-30, 2017, and was sponsored
by the Wisconsin Council of Churches and Christian
Century magazine. The talks were based on Crossan’s recent book, How to Read the Bible and Still Be a
Christian.
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