The Book of Deuteronomy and Post-modern Christianity

Baxter

• Publisher: Resource Publications
• Year: 2013
• eBook ISBN: 9781621896166
• Topic: Theology & Religion
• Subtopic: Religion

As a dominant voice in our society, Western Christianity (including fundamentalism) is dying despite the growing tendency of people to identify as spiritual but not religious. In the face of this reality, churches continue to preach the same message of sin, judgment, guilt, in order to be saved, or in the case of more progressive churches, feel-good messages. No wonder Western Christianity is failing. If it is ever to regain its viability, Christianity must rethink its total devotion to Christ and look again at its roots. A new Christianity must start over with the original vision of God's dream for us as expressed by Moses and Jesus. Jesus was not a Christian. He was a Jewish reformer and he worked within the context of the Jewish Scriptures (the Old Testament). Deuteronomy was one of these books. When this ancient wisdom is paired with post-modern Christianity we see that the teachings of Moses and Jesus are as relevant today as they were two to three thousand years ago, perhaps even more so.

Chapter 1

Why the Hebrew Scriptures?

Jesus was not a Christian. He did not even start Christianity. Rather, Jesus was Jewish, a rabbi intent on reforming the Judaism of his time. It is true, however, that Christianity grew out of the “Jesus movement” (those following him). As a result, Judaism and Christianity, from the start, were closely intertwined and remain so today. The two are sister-faith traditions; though they may appear to conflict in their respective understanding of God, they reflect deep agreement on most fundamental claims.

Therefore, we cannot seriously understand the Christian faith without also coming to know a great deal more about Judaism. And the bedrock of Judaism is found in the Hebrew scriptures.

The Shared History of Jews and Christians

The origins of Christianity lie in a sect of Judaism known as The Way, which grew out of the Jesus movement. The Way was just one of several such sects at that time. After the Romans destroyed Jerusalem in about 70 BCE (Before the Common/Christian Era), only a few of the several sects truly survived. One of these developed into the rabbinical Judaism that we know today; another, The Way, began to diverge into Christianity. But both traditions, having survived the same trauma, faced many of the same issues and pressures. Indeed, they have shared parallel development, the spiritual awareness of each growing in complementary ways.

In essence, Judaism and Christianity share the same story of God’s revelation, which is expressed through psalms, prophets, the Pentateuch, and the wisdom literature. In these two traditions, human existence plays out in a down-to-earth story; that is, awareness of God is found through stories that occurred at particular times and in particular places.1 Everything that gives the Judaic and Christian faiths their power is understood and remembered in relation to story. For Judaism, the story begins with a history of Abraham, Isaac, and Jacob, and carries on through centuries of trials, tribulations, and revelation. But this story of their history is not factual as we would think of history today. Rather, it is a metaphor for the Israelite’s struggle to understand their one God, variously named Yahweh, Adonai, and Elohim. Christianity has carried on from that tradition. From its earliest stages, it has kept its connection with the down-to-earth history of Abraham, Isaac, and Jacob, and continues onwards using the metaphor of the birth, death, and resurrection of Jesus to convey the impact the actual Jesus had on his followers and the revelations about God he brought to the world. Biblical faith, therefore, takes the form of a “history.”

So, just as it is true in the past, it is true today that the Jewish people and those of the Christian tradition are intimately connected. First, both Jews and Christians speak of God’s covenants. The first covenant was with all humanity, through the mythological story of Noah: God promised never to wipe out the human race again. Subsequently, this first covenant of Noah evolved into the second one of Moses, often referred to by Christians as the old covenant. This Mosaic covenant expanded the Noah one by outlining rules and regulations, through the Ten Commandments, about exactly how God would fulfill his promise to Abraham.

The advent of Jesus ultimately created a third or new covenant, as claimed by Christians. The rewording of the Noah-Mosaic covenant was refined or updated to the golden-rule format: Love your neighbor as yourself.2 This “new” covenant in Christianity does not replace or supersede God’s covenant with the people of Israel; rather, it enlarges and fulfills the latter amid the Gentiles. Likewise, the New Testament does not supplant God’s original covenant but instead, extends God’s promises to all of humanity.

Second, the other major parallel between Judaism and Christianity is that Judaism looks toward its “land of milk and honey,” while Christianity looks to the “Kingdom of God,” a new metaphor but the same God. The same intent pervades both faiths. Today, we might call this God-consciousness. 3

Theologically, key differences between Jews and Christians seem inconsequential today. Jews attest their faith simply by being Jews. One enters into the Jewish community by being born into it. Christians are more like sojourners in history and strangers in every land, every social order. Although they may be citizens within various social orders and cultures, they do not see their fundamental identity before God as connected with land, place, or ethnicity, but with the faith of Abraham. One enters into the Christian community through faith.4

Every reenactment in Jewish and Christian worship retells the history of God’s covenant people. Jews have three liturgical feasts or seasons—Passover, Tabernacles, and Weeks (Pesach, Sukkoth, Shabuoth)—which reflect the phases of revelation, redemption, and community-creation out of the Exodus-Wandering in the Wilderness story that brought the people of Israel into being. Christians similarly reenact the analogous seasons: the birth of Jesus (revelation), the resurrection (redemption), and Pentecost, the coming of the Holy Spirit (community-creation).

These reenactments are more accurately remembered as one history, not two. In the Passover Haggadic prayer, the Jew says, “All this I do because of what God did for me in bringing me out of Egypt.” The Christian believer participates in the same history, viewed through the lens of the life of Jesus: “All this I do because of what God did for me in the coming of Jesus.”

1. Down-to-earth stories are not universal. Some forms of Greek and pagan philosophy, which arose more or less at the same time, chose to speak of human existence without reference to any concrete history. Instead, they preferred to focus on ideas or myths cast in a timeless eternity—not so with the biblical religions of Christianity and Judaism.

2. Post-modern Christianity begins to veer away here from traditional Christian dogma. Jesus was Jewish, a rabbi reformer. His primary focus was the synagogue and its emphasis on the letter of the law, rather than its spirit. Jesus did not bring a new covenant; he preached the original Mosaic covenant, albeit with a consciousness five hundred years more modern than that of the Moses tradition. Thus, his use of words and metaphors was different. The golden rule of “Love your neighbor as yourself” is quite implicit in Deuteronomy.

3. There are three faith traditions of the Book: Judaism, Christianity, and Islam. Islam shares this metaphor and calls it Paradise. All three metaphors refer, essentially, to the same state of consciousness.

4. Jesus, being Jewish, focused almost entirely on the Jewish community. After his execution, his followers (primarily Paul) began to face outwards spiritually towards the Gentiles. They began to bring others who were not ethnically sons of Abraham into the covenant of God with Israel by faith. By the time Jerusalem was destroyed, the Gentiles began to outnumber the Jews. The nature of the movement began to diverge from its Jewish roots and so emerged the Church.

Chapter 2

Why Post-modern Christianity?

Christianity, whether pre-modern or modern, holds its identity through Jesus Christ. But as already noted, the historical person, Jesus of Nazareth, was not a Christian. He did not even start Christianity. As an itinerate Jewish preacher, Jesus was unquestionably good at what he did. He was charismatic, he could heal, he walked his talk, and people recognized something special in him that we would call holy.1

He provoked the rich and powerful, confronting their self-declared importance and control over others. His challenge to the Jewish and Roman leadership grew to the point where the establishment felt it necessary to eliminate him to preserve their status quo. We know that most of his followers abandoned him when he was seized and executed (by crucifixion). We also know that after Jesus’ death, they came back together because the spirit Jesus, so talked about and exemplified, seemed to still be around, stronger than ever. These followers continued Jesus’ mission and their group grew rapidly. As mentioned earlier, they became a new Judaic sect known as The Way, adding to the other dozen or so sects that already existed.

These were turbulent times, however. The Romans destroyed Jerusalem around 70 CE (Christian or Common Era) and again a few years later. The Jewish people and their varied faith traditions2 were scattered all around the Mediterranean. Unlike the more traditional Jewish sects, The Way began attracting Gentiles. Soon, The Way became predominantly more Gentile than Jewish and evolved into what became known as Christianity.3 But the church did not get off to an easy start because after the dispersal of the Jewish sects due to the Roman conquest of Jerusalem, The Way itself splintered into several factions, each with its own interpretation of Jesus’ teachings and understanding of his crucifixion; was this event a miracle, vision, dream, or metaphor? This was no simple matter; the various sects had major, fundamental differences. This, naturally, led to much tumult and many exiles, political intrigues, and leaders rising, falling, and rising again. There were even assassinations amongst the groups—all in the name of God, of course. This also led to a proliferation of writings called gospels.

Ultimately, as might be expected, there were winners and losers. The winners were a group who tended to interpret narrowly the life of Jesus. They kept Christianity highly hierarchical, centered around leadership that claimed to have direct authority from God. They created an official creed and selected an official church reading list4, which included only those writings that supported their point of view. Eventually, aligned with the establishment plus the government of Rome, this conservative group held a defining meeting at Nicaea, around 330 CE. A government-sanctioned orthodox Christianity was born.5

Today, as we know in the western and developing world, there is a multitude of variet...

Table of contents

• Title Page
• Author’s Note
• Preface
• Acknowledgments
• Chapter 1: Why the Hebrew Scriptures?
• Chapter 2: Why Post-modern Christianity?
• Chapter 3: Background to Deuteronomy
• Chapter 4: The Setting and the Basics
• Chapter 5: Whys and Wherefores
• Chapter 6: More Preamble
• Chapter 7: Right Living: The Statutes and Ordinances
• Chapter 8: Do’s and Don’ts
• Chapter 9: Take Time to Be Holy
• Chapter 10: Justice: True, Honest Justice
• Chapter 11: How to Do a War
• Chapter 12: How to Be Neighborly
• Chapter 13: Who’s In and Who’s Out
• Chapter 14: The Summation
• Annotated Bibliography