Jesus Remembered: Christianity in the Making, vol. 1

Jesus Remembered: Christianity in the Making, vol. 1 Jesus Remembered: Christianity in the Making, vol. 1

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THE CLIMAX OF JESUS' MISSION §19.3 then the very allusion suggests both the expectation of suffering, as Israel of old had suffered from its persecutors, and the anticipation of vindication following that suffering. The Jesus tradition certainly recalls Jesus as expressing such expectation and hope, and though open to the suspicion that precisely such a tradition reflects Christian interpretation of what they believed to have happened in the event, the tradition on this point is much more substantive than is often appreciated. That Jesus anticipated the likelihood of his being done away with, whether by underhand means or by formal execution, is highly probable. And that his message of God's kingly rule gave him equally firm hope that in that eventuality God would vindicate him, whether immediately or in the (imminent) final resurrection, is no less probable. So, did Jesus see his calling as more than simply proclaiming the kingdom's coming and inculcating the kingdom life? Did he also intend somehow to 'bring in' the kingdom? Did he go to Jerusalem for what was his last (or first!) visit to challenge the leaders of Israel, a last do-or-die attempt to turn Israel back to its God? Did he see himself as lead-player in the final crisis which would result in God coming in his royal power to dispense judgment and blessing? Did he intend that his anticipated suffering and death would somehow serve to ensure that the penitent faithful would come through their final tribulation securely into the kingdom? To none of these questions can we give a firm Yes. But neither can we give a firm No. And it remains more likely than not that talk of rejection (the prophetic tradition), of the son of man suffering, and of a cup to be drunk and a baptism to be endured began in greater or less part with Jesus himself reflecting on his own destiny. Of the hints still clearly recalled in the Jesus tradition, there are two which have captured most attention, both traditionally and in most recent discussion: the talk of the Temple's destruction and its rebuilding (in another form?) and the last supper's talk both of a (re)new(ed) covenant and of wine to be drunk new in the kingdom. Beyond that, firm data more or less cease, and we are left to speculate on the basis of such further reflection as the Evangelists provide. What we can say is that the open-endedness or ambiguity of the hopes or aims expressed in these utterances reached closure and achieved clarity in the earliest selfunderstanding of the first Christians and in the way they rooted what they went on to experience, understand, and practise in these utterances. 19.3. The Lasting Impact of Jesus' Mission The lasting impact of Jesus' mission is most clear on two fronts: Christianity and the Gospels. However much or little we conclude it is possible to say about the mission and teaching and intention of Jesus, it is impossible reasonably to dis- 890

THE CLIMAX OF JESUS' MISSION §19.3<br />

<strong>the</strong>n <strong>the</strong> very allusion suggests both <strong>the</strong> expectation of suffer<strong>in</strong>g, as Israel of old<br />

had suffered from its persecutors, and <strong>the</strong> anticipation of v<strong>in</strong>dication follow<strong>in</strong>g<br />

that suffer<strong>in</strong>g. The <strong>Jesus</strong> tradition certa<strong>in</strong>ly recalls <strong>Jesus</strong> as express<strong>in</strong>g such expectation<br />

and hope, and though open to <strong>the</strong> suspicion that precisely such a tradition<br />

reflects Christian <strong>in</strong>terpretation of what <strong>the</strong>y believed to have happened <strong>in</strong><br />

<strong>the</strong> event, <strong>the</strong> tradition on this po<strong>in</strong>t is much more substantive than is often appreciated.<br />

That <strong>Jesus</strong> anticipated <strong>the</strong> likelihood of his be<strong>in</strong>g done away with,<br />

whe<strong>the</strong>r by underhand means or by formal execution, is highly probable. And<br />

that his message of God's k<strong>in</strong>gly rule gave him equally firm hope that <strong>in</strong> that<br />

eventuality God would v<strong>in</strong>dicate him, whe<strong>the</strong>r immediately or <strong>in</strong> <strong>the</strong> (imm<strong>in</strong>ent)<br />

f<strong>in</strong>al resurrection, is no less probable.<br />

So, did <strong>Jesus</strong> see his call<strong>in</strong>g as more than simply proclaim<strong>in</strong>g <strong>the</strong> k<strong>in</strong>gdom's<br />

com<strong>in</strong>g and <strong>in</strong>culcat<strong>in</strong>g <strong>the</strong> k<strong>in</strong>gdom life? Did he also <strong>in</strong>tend somehow to<br />

'br<strong>in</strong>g <strong>in</strong>' <strong>the</strong> k<strong>in</strong>gdom? Did he go to Jerusalem for what was his last (or first!)<br />

visit to challenge <strong>the</strong> leaders of Israel, a last do-or-die attempt to turn Israel back<br />

to its God? Did he see himself as lead-player <strong>in</strong> <strong>the</strong> f<strong>in</strong>al crisis which would result<br />

<strong>in</strong> God com<strong>in</strong>g <strong>in</strong> his royal power to dispense judgment and bless<strong>in</strong>g? Did he<br />

<strong>in</strong>tend that his anticipated suffer<strong>in</strong>g and death would somehow serve to ensure<br />

that <strong>the</strong> penitent faithful would come through <strong>the</strong>ir f<strong>in</strong>al tribulation securely <strong>in</strong>to<br />

<strong>the</strong> k<strong>in</strong>gdom? To none of <strong>the</strong>se questions can we give a firm Yes. But nei<strong>the</strong>r can<br />

we give a firm No. And it rema<strong>in</strong>s more likely than not that talk of rejection (<strong>the</strong><br />

prophetic tradition), of <strong>the</strong> son of man suffer<strong>in</strong>g, and of a cup to be drunk and a<br />

baptism to be endured began <strong>in</strong> greater or less part with <strong>Jesus</strong> himself reflect<strong>in</strong>g<br />

on his own dest<strong>in</strong>y.<br />

Of <strong>the</strong> h<strong>in</strong>ts still clearly recalled <strong>in</strong> <strong>the</strong> <strong>Jesus</strong> tradition, <strong>the</strong>re are two which<br />

have captured most attention, both traditionally and <strong>in</strong> most recent discussion:<br />

<strong>the</strong> talk of <strong>the</strong> Temple's destruction and its rebuild<strong>in</strong>g (<strong>in</strong> ano<strong>the</strong>r form?) and <strong>the</strong><br />

last supper's talk both of a (re)new(ed) covenant and of w<strong>in</strong>e to be drunk new <strong>in</strong><br />

<strong>the</strong> k<strong>in</strong>gdom. Beyond that, firm data more or less cease, and we are left to speculate<br />

on <strong>the</strong> basis of such fur<strong>the</strong>r reflection as <strong>the</strong> Evangelists provide. What we<br />

can say is that <strong>the</strong> open-endedness or ambiguity of <strong>the</strong> hopes or aims expressed<br />

<strong>in</strong> <strong>the</strong>se utterances reached closure and achieved clarity <strong>in</strong> <strong>the</strong> earliest selfunderstand<strong>in</strong>g<br />

of <strong>the</strong> first Christians and <strong>in</strong> <strong>the</strong> way <strong>the</strong>y rooted what <strong>the</strong>y went<br />

on to experience, understand, and practise <strong>in</strong> <strong>the</strong>se utterances.<br />

19.3. The Last<strong>in</strong>g Impact of <strong>Jesus</strong>' Mission<br />

The last<strong>in</strong>g impact of <strong>Jesus</strong>' mission is most clear on two fronts: <strong>Christianity</strong> and<br />

<strong>the</strong> Gospels. However much or little we conclude it is possible to say about <strong>the</strong><br />

mission and teach<strong>in</strong>g and <strong>in</strong>tention of <strong>Jesus</strong>, it is impossible reasonably to dis-<br />

890

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