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Passion(s), Audiences, Gentiles, Jews....
and where do we fit in?
Dear Bible Challengers,
In the next 7 days we will hear two Passion Narratives from two very different Evangelists, Luke and John. As you are no doubt discovering already, their Gospels are very different, in part because their audiences are different. Taking their audiences into consideration helps us navigate some of the challenges of these Passion Narratives, particularly that of John, which is very troubling in its anti-Jewish nature, and given what we know of the devastating consequences of antisemitism throughout history.
Luke's audience is indicated in his opening sentence,
1 Since many have undertaken to set down an orderly account of the events that have been fulfilled among us, 2 just as they were handed on to us by those who from the beginning were eyewitnesses and servants of the word, 3 I too decided, after investigating everything carefully from the very first, to write an orderly account for you, most excellent Theophilus, 4 so that you may know the truth concerning the things about which you have been instructed.
Theophilus may have been a Roman official or "Theophilus" may be a blanket term for all God-Lovers (theo-philus) --either way, this salutation, combined with Luke's preoccupation with Jesus' ministry and message of inclusion to the Gentiles and other outsiders suggests that his audience is a Gentile audience. In addition, you may remember from Luke's passion, and will hear again this weekend, the lengths to which Luke will go to get Pilate off the hook.
John simply (?) launches his Gospel with poetry, "In the beginning was the Word..." and he engages some very Greek ideas about the Logos. Before the first chapter is complete, he's translating Hebrew terms for his audience..."Messiah, which translated means Annointed.... Cephas, which translated means Peter..." also suggesting a gentile audience, or at least a mixed audience.
As the story unfolds in John, we hear of people Jesus healed being excluded from the synagogue. Many scholars believe this is a sympathetic story offered to John's audience, which likely had members who had themselves been excluded from the synagogue, as the Jewish community tried to figure out what to do with the Jewish members of the "Jesus Movement."
David Moseley discusses this in depth in his series--the links to which I sent earlier this week. But this painful time is important to keep in mind as we hear the harsh words for "The Jews" in the next few weeks (there is a recurrence on Easter 2...)
Remember, Jesus was a Jew. His Blessed Mother was a Jew. His first disciples were Jews. One of my seminary professors suggested that we say instead, Judaeans-- which is closer to the translation of the Greek, and a term linked more closely to geography and regionalism than religion. Another professor reminded us to remind you that those responsible were largely the Jewish Leaders--the Establishment, the Institution, that found Jesus and his movement threatening...
In the end, they consistently suggested, We are They... We are in that crowd, shouting "Crucify him!" Our sin and brokenness is no "better" than the brokenness of those who found Jesus such a threat. And when we try to blame "them," we let ourselves off the hook.
As you hear and pray through these Passions, remember Luke and John's audiences, and ask, where am I, in this story?
Blessings, and see you in church!
Paige+
PS the National Council of Christians and Jews compiled a Passion Narrative drawing from all four of the Gospels, seeking to avoid the passages that are interpreted in an antisemitic way, and includes copious footnotes as well. We used this narrative at March Chapel at BU, and there are many times, especially on Good Friday, when I wish it was included as a possibility in our BCP.... I commend it to you as devotional reading in the week ahead.
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