Ernst Kasemann states it this way, “For the gospels do not leave us in the slightest doubt that Jesus, judged by the standards of his religious environment, was in fact ‘liberal’, and that it was probable that very fact that sent him to the cross.”

Jesus’ liberal attitude embarrassed and shocked his followers as well as his critics. I believe this has been true throughout Christian history. As early as the Pastoral Letters, the church was abandoning his teaching. Matthew 23

⁸ But you are not to be called rabbi, for you have one teacher, and you are all brothers and sisters. ⁹ And call no one your father on earth, for you have one Father, the one in heaven. ¹⁰ Nor are you to be called instructors, for you have one instructor, the Messiah.^[b] 11 The greatest among you will be your servant. ¹² All who exalt themselves will be humbled, and all who humble themselves will be exalted.

Jesus pronouncements on the religious establishment in Matthew 23 reveal his liberality.

Jesus did not live and die to make us ‘better’ people, he came as Messiah to launch a new age with a new humanity. The Messianic Age brought to a conclusion the Mosaic Covenant. Jesus announced the ‘covenant of his blood’ to the disciples in the upper room.

Jesus was only able to reshape mankind’s relationship with God because he used his liberal understanding of the conditions he confronted in the world to shape his ministry and his teaching. This freedom to adopt a liberal perspective has to be a wineskin that he and his followers used to preserve the ‘new wine’ of Jesus. When we deny his liberality we abandon the liberty that he bought.

He freed us from the curse of sin.

He freed us from the compulsion of personal sin.

He set us free from the social bonds that restrict our ability to choose modes of behavior, such as those discussed in the last post, which align us with the values of righteousness, compassion and worship.

Jesus the liberal set us free. We need to claim that freedom and exercise it as a wineskin to bring his kingdom to others.

You may be too young to remember the chorus, They will know we are Christians by our Love. Frankly, that is the only way followers of Jesus can be identified. To love God with all our being and our neighbors as ourselves is the essence of Jesus Gospel. Oh yes, love is action before it is emotion.

In the last blog I stated that Jesus gave us instructions for the behavioral patterns (institutions) that would characterize what Paul came to call the new humanity. Jesus almost aways gave examples for each teaching emphasis. First was ‘taking up our cross and following him.’ That total commitment is the prime characteristic of a follower. Other examples of behavioral patterns expected of the new humanity are:

(giving structure to the commands to love God and neighbor and establish righteousness)

Goel

The Goel was the kinsman redeemer of the Tribal League era of the Hebrews. At first he was the avenger. That role evolved into what Boaz modeled in the Book of Ruth, one responsible for others to ensure that their lives when broken were redeemed.

Almost three generations after Jesus’ resurrection John promotes the institutionalization of the kinsman redeemer among a gentile audience who knew little or nothing of the Jewish traditions.

This is my commandment, that you love one another as I have loved you. No one has greater love than this, to lay down one’s life for one’s friends. John 15: 12-13

Servant

In washing the disciples’ feet Jesus’ example was concrete and unambiguous. All their feet were dusty from the journey. Jesus assumed the responsibility to meet their needs.

 Additionally, he instructed them not to create status within the community, the greatest is servant not pastor, bishop, deacon which we have turned into the very status symbols Jesus rejected.

Steward

The steward acts with responsibility for the householder. Kingdom life is responsible for the care of God’s household until Jesus returns. Kingdom subjects above others should sense the seriousness of caring for creation. In Luke 16 the steward is held accountable for his inattention. Unless we develop kingdom institutions for the care of creation, we will experience the same condemnation.

(for building fellowship with God and each other)

Worship

Worship structures our response to God’s initiatives. He has made Himself known to us inviting us to participate in the management of creation and now the redemption of the world through the Kingdom. Our worship consists of those rites and ceremonies which honor Him, communicate to others, and remind ourselves of the importance of His activity on our behalf and our relationship with Him.

The facts of worship are contextual. Worship must respond to the situation drawing people in a particular context into the presence of God.

Koinonia

The fellowship meal is likely the most persistent motif of Christian fellowship. It signifies the sharing of God’s provision for body and spirit. Today there are many Christians who will not sit down to a meal together, either physically or figuratively. Divisions are deep. These divisions mirror the social and cultural facts of the places where Christians live. Current institutions of Christian life resemble labeling theory more than the prayer of Jesus in John 17. Can the World know that Jesus launched the Kingdom if we are more concerned with pointing out the liberals or fundamentalists then we are in ‘submitting to one another’ and “Do(ing) nothing from selfish ambition or conceit, but in humility regard(ing) others as better than (ourselves)” (Phil. 2: 3).

These are examples drawn from the teaching of Jesus detailing the behavior to be expected from the new humanity made possible by the cross, his on Calvary and ours which we take up daily.

Paul announced the reality of a new humanity created by his earthly existence. James Denney in Christian Doctrine of Reconciliation said, “The mere existence of Christ does not constitute the new humanity. It is only constituted as men in faith freely identify themselves with Him.” The faithfulness of Christ to the Father’s mission requires a life of faithfulness from us. I think Jesus provided a framework for that faith response in his teachings. I will suggest a sociological interpretation of that framework.

A new humanity will require two distinct sets of habits, often called institutions. In this blog we will begin to consider the first set social structure which is the collective memory of the group expressed in the oughts and restrictions felt by members as they make choices. In our culture these are often so habitual we never notice the choice. Forming a new humanity is different. We have to learn these preferred choices and intentionally follow them.

Jesus was very direct to instruct those of us who would choose to follow him on the structure of our new life.

The Cross: Luke 14:26-33

The cross loomed over the ministry of Jesus. He could have made choices to avoid the cross. He did not. Yes, He died on the cross for our sins. He is our kinsman redeemer. He paid the ransom for us to set us free from slavery to sin. But the cross is more. It is the symbol that the earthly life of Jesus was not His own, but rather subject to the authority of the Father. The cross is the symbol of the ‘faithfulness of Jesus’ that is so important to Paul’s theology. As Jesus acknowledged in the Garden, only the Father can change the course of the days ahead. If Jesus takes matters into His own hands He usurps the authority of the Father.

In the ‘new humanity’ the cross becomes the symbol of the radical lifestyle expectation placed on each of us, not just a special few. We are expected to demonstrate the same ‘faithfulness’ which characterized Jesus’ obedience to the Father. Every day we structure our decisions in the shadow of the cross and affirm the choice to follow Jesus with forsaking our life for His will. If you haven’t done so, read Luke 14:26-33. This is not hyperbole. Do not de-radicalize these verses.

Our opportunity to be subjects of the Kingdom and children of God was provided at great cost. If we choose it, it is ours, but then we are His. Choosing the way of the cross is placing the Kingdom before any aspect of our lives.

In the new humanity, the cross is foundational to our membership. Taking up our cross is critical to lives that honor the faithfulness of Jesus.

Paul announced the reality of a new humanity created by his earthly existence. James Denney in Christian Doctrine of Reconciliation said, “The mere existence of Christ does not constitute the new humanity. It is only constituted as men in faith freely identify themselves with Him.” The faithfulness of Christ to the Father’s mission requires a life of faithfulness from us. I think Jesus provided a framework for that faith response in his teachings. I will suggest a sociological interpretation of that framework.

A new humanity will require two distinct sets of habits, often called institutions. In this blog we will begin to consider the first set social structure which is the collective memory of the group expressed in the oughts and restrictions felt by members as they make choices. In our culture these are often so habitual we never notice the choice. Forming a new humanity is different. We have to learn these preferred choices and intentionally follow them.

Jesus was very direct to instruct those of us who would choose to follow him on the structure of our new life.

The Cross: Luke 14:26-33

The cross loomed over the ministry of Jesus. He could have made choices to avoid the cross. He did not. Yes, He died on the cross for our sins. He is our kinsman redeemer. He paid the ransom for us to set us free from slavery to sin. But the cross is more. It is the symbol that the earthly life of Jesus was not His own, but rather subject to the authority of the Father. The cross is the symbol of the ‘faithfulness of Jesus’ that is so important to Paul’s theology. As Jesus acknowledged in the Garden, only the Father can change the course of the days ahead. If Jesus takes matters into His own hands He usurps the authority of the Father.

In the ‘new humanity’ the cross becomes the symbol of the radical lifestyle expectation placed on each of us, not just a special few. We are expected to demonstrate the same ‘faithfulness’ which characterized Jesus’ obedience to the Father. Every day we structure our decisions in the shadow of the cross and affirm the choice to follow Jesus with forsaking our life for His will. If you haven’t done so, read Luke 14:26-33. This is not hyperbole. Do not de-radicalize these verses.

Our opportunity to be subjects of the Kingdom and children of God was provided at great cost. If we choose it, it is ours, but then we are His. Choosing the way of the cross is placing the Kingdom before any aspect of our lives.

In the new humanity, the cross is foundational to our membership. Taking up our cross is critical to lives that honor the faithfulness of Jesus.

Jesus began his ministry with acts of mercy which restored physical, mental, and/or social health to people in need. His corrective teaching was designed to redirect people to a living relationship with God not merely the external acts which may demonstrate a weak or nonexistent faith. His popularity was a matter of some concern to the established powers but not panic. When his popularity began to support the possibility that He might assert himself as more, the same powers became concerned enough to track his movements and assess his teaching.

Jesus’ teaching on his kingdom was confusing. At first glance a kingdom, not of this world appears non-threatening to all authorities, until this teaching began to undermine the legitimacy of any earthly authority. His teaching on Torah, his inclusive mercy, his indifference to the power structures others defended, indicate an alternative way to live that would lead to fundamental change.

In other words, Jesus was a social entrepreneur. Entrepreneurs can be uncomfortable people. Those like Jesus who launch entrepreneurial movements are dangerous. When the Sadducees, Pharisees, Zealots, and Romans realized that a community was emerging around Jesus and his teaching, he had to die. “Better that one man dies rather than the nation.”

Jesus never established an organization in any the sense we would understand. He called out followers to abandon personal, social, and cultural traits that were contrary to his vision of a new humanity. This was not a new vision. Moses and the prophets shared this vision. The entrepreneurial task was to restore the varietal faith within the current context.

The people He called were not all cut from the same cloth. Politically they varied between a separatist ideology which looked forward to the Messiah that led to national independence and those advocating accommodating the foreign powers. His followers came from across the spectrum of society, rich and poor, even a number of Pharisees became followers of Jesus.

Learning to become who you are is the task of every human living in modern societies. It is also the task of anyone who commits to following Jesus. This is a life-long process and not at all easy or straightforward. The process is complicated by the person Jesus or at least by the different frameworks used to explain him to us. It is also complicated in the requisite change that must occur in each of us. The follower of Jesus must experience internal transformation while learning to establish external relationships with God and mankind identical to those of Jesus himself. Just let that sink in.

More specifics on his vision for us will follow!

As far as I know, Paul never discussed the concept of ‘wineskins.’ He is, however, a prime example of one who embodied the concept fully. On the Damascus Road Paul received new wine. His encounter with Jesus exposed the gap between him and God despite his religious practices and identity. Following Jesus closed the gap. He learned to rely on the Holy Spirit not his tradition.

For in him [Jesus] every one of God’s promises is a ‘Yes.’ For this reason it is through him that we say the ‘Amen’, to the glory of God. But it is God who establishes us with you in Christ and has anointed us, by putting his seal on us and giving us his Spirit in our hearts as a first installment.

II Cor. 1:20-22

Do you realize the difficulty in transitioning from Saul the Christ-persecuting Pharisee to the Paul who makes this declaration of faith and theology? This occurs only if all that had structured the life of Saul and provided his identity and security was demoted—placed under the Lordship of the Messiah.

In this declaration to the Corinthians Paul gives us a clue. The key is that we have competence, not self-generated, but God given competence to live in a new covenant creating a new society, a new culture. In this covenant the Spirit provides life. And evidently freedom.

I think this transformation became possible only when Paul realized that he was liberated by the Messiah, the Christ. As Saul left Damascus, he met with Peter and James, and he spent time out of sight possibly at Mt. Sinai and returned to Damascus. This covers a period of 14 years. Scholars have debated what he did during these years. Given the insights into his personality contained in the New Testament, I think he felt compelled to re-examine through the filter of Jesus, the risen Lord whom he met on the road, all the tenets of Judaism he had learned.

Now I will examine four areas where Paul’s process of re-examination is most apparent.

He revisited the history of Abraham. The call of Abram launched God’s specific history with the Hebrews. He became the Father of the Jews. If you pay attention to Paul’s letters, particularly Romans, you will see that Abraham is identified as the father of the Jews, but as the father of those who respond to God as he did, in faith. So, birth no longer matters, it is through adoption, Jews and Gentiles become equally the children of Abraham.

David became the central figure of Jewish history after the transition to life in Canaan was complete. David was a seriously flawed man. As king his sins and failures were public knowledge. Equally public was his faith and continual struggle to live as God wished. In this he became a figure of faith which struggled in a life clearly unworthy of grace yet elevated solely on account of faith. His reign became the symbol of future hope for the people.

There is evidence that Paul now read the prophets differently. Two are particularly noteworthy. First, Ezekiel’s concept of a new heart in Paul’s writings will also be described as a ‘renewing of the mind.’ Because of our cultural corruption, the heart/mind transformation is critical to the health of the varietal faith. Second, Isaiah’s multi-nation vision of salvation is no longer described as the nations coming to Jerusalem. The resolution to the division created by the conflict between Jewish and Gentile Christians is the new people, one nation in Christ Jesus. In Christ they become one people, the new children of Abraham, and the children of faith.

In those fourteen years he became Paul the Jewish follower of Jesus who was preparing to take the Gospel to the Gentiles. Paul would always be a Jew, but now he had a higher commitment—following Jesus. He learned to rely on the Holy Spirit not his tradition to provide concepts that more fully explained God’s provision.

In Paul we see a demonstration of Jesus’ analogy, new wine—new wineskins, new tools to interpret his life.