Lesson 17 (Gospel Doctrine): Connected Readings, Cultural Context, and Wealth

[8ballrollin]

Thanks for posting these notes. I've used them for my own study the last two weeks. Thanks again.

[Archaea]

Originally Posted by Solon

I liked reading your notes.

FWIW, Clement of Alexandria (late 2nd/early 3rd century) wrote a treatise about how a rich man can achieve salvation. By his day, Christianity had grown to a point that more respectable, established, wealthy members of society were joining up, and their wealth caused a problem in light of Mark 10.17-31. In an effort to alleviate their anxiety, Clement assured his readers that Christ did not literally mean the rich should sell all their possessions. Rather, he wrote,

"He [Jesus] does not, as some conceive off-hand, bid him throw away the substance he possessed, and abandon his property; but bids him banish from his soul his notions about wealth, his excitement and morbid feeling about it, the anxieties, which are the thorns of existence, which choke the seed of life."

(Wilson's translation; chapter 11).

http://www.ccel.org/ccel/schaff/anf02.vi.v.html

While I don’t think Jesus really meant everyone to live in abject poverty, it’s interesting how close Clement sounds to the people I’ve encountered who use approaches like Clement’s to justify that 7000 square foot home.

Maybe I’ll include my notes for the lesson I’m teaching this week. My Sunbeams are going to be thankful for their hands (. . . or else!).

Hey what's wrong with 7000 square foot home. Knock it off buddy. Oh wait, mine's under that. Wew, I'm okay.

[Solon]

Originally Posted by Archaea

Hey what's wrong with 7000 square foot home. Knock it off buddy. Oh wait, mine's under that. Wew, I'm okay.

Yeah, I think it's in Origen somewhere. 6,999 feet is fine. 7,000 is ostentatious.

[pelagius]

Originally Posted by Solon

I liked reading your notes.

FWIW, Clement of Alexandria (late 2nd/early 3rd century) wrote a treatise about how a rich man can achieve salvation. By his day, Christianity had grown to a point that more respectable, established, wealthy members of society were joining up, and their wealth caused a problem in light of Mark 10.17-31. In an effort to alleviate their anxiety, Clement assured his readers that Christ did not literally mean the rich should sell all their possessions. Rather, he wrote,

"He [Jesus] does not, as some conceive off-hand, bid him throw away the substance he possessed, and abandon his property; but bids him banish from his soul his notions about wealth, his excitement and morbid feeling about it, the anxieties, which are the thorns of existence, which choke the seed of life."

Great point, Solon, and cool quote too. It reminds me of how few wealthy disciples are mentioned in the gospels: Joseph of Arimathea and a few others. It makes sense that such an apologetic would develop as the movement attracted more affluent members. Also, Clement's argument seems to jive with scribal changes like inserting that the problem is "trusting in riches" and not riches. Also, it seems like attempts to blunt the hyperbole of the eye of the needle and the camel are similar in spirit too.

Even though I am pretty uncomfortable with the language, I wonder if the point is that the only way to enter the Kingdom of Heaven is if God is our Patron and we are his slave? Riches can be a huge obstacle in terms of accepting that relationship.

[pelagius]

Originally Posted by DarkBritches

Wow! These are really nice lessons. I hope I can get my teacher to subscribe to you newsletter.

Originally Posted by 8ballrollin

Thanks for posting these notes. I've used them for my own study the last two weeks. Thanks again.

DarkBritches and 8ballrolling, thanks for the kind words. I'm glad you like them.

[Solon]

Originally Posted by pelagius

Even though I am pretty uncomfortable with the language, I wonder if the point is that the only way to enter the Kingdom of Heaven is if God is our Patron and we are his slave? Riches can be a huge obstacle in terms of accepting that relationship.

It's an interesting idea, and I don't think it's a stretch, especially in light of the nature of ancient slavery. There's slavery imagery all over the N.T. I don't have time for an exhaustive study, but a couple of examples add credence to your idea.

1. Matt. 20.27, KJV: And whosoever will be chief among you, let him be your servant (doulos = slave).
This seems to me to fit Jesus' typical paradoxical assertions: the meek will inherit; the hungry will be filled; the last shall be first; the pre-eminent will be slave. Is it that hard to add: God will be man and the rich will be poor?

2. Paul identifies himself as the slave of Jesus Christ in Romans 1.1 (again, doulos).

[pelagius]

Originally Posted by Solon

It's an interesting idea, and I don't think it's a stretch, especially in light of the nature of ancient slavery. There's slavery imagery all over the N.T. I don't have time for an exhaustive study, but a couple of examples add credence to your idea.

1. Matt. 20.27, KJV: And whosoever will be chief among you, let him be your servant (doulos = slave).
This seems to me to fit Jesus' typical paradoxical assertions: the meek will inherit; the hungry will be filled; the last shall be first; the pre-eminent will be slave. Is it that hard to add: God will be man and the rich will be poor?

2. Paul identifies himself as the slave of Jesus Christ in Romans 1.1 (again, doulos).

Its good to have board members that understand ancient Greek. Let me add two more references. First, Philippians 2:5-7 (NRSV):

5 Let the same mind be in you that was in Christ Jesus, 6 who, though he was in the form of God, did not regard equality with God as something to be exploited, 7 but emptied himself, taking the form of a slave [doulos], being born in human likeness. And being found in human form, 8 he humbled himself and became obedient to the point of death even death on a cross.

Second, from Mark 10:42-45 (same chapter as the lesson text):

42 So Jesus called them and said to them, "You know that among the Gentiles those whom they recognize as their rulers lord it over them, and their great ones are tyrants over them. 43 But it is not so among you; but whoever wishes to become great among you must be your servant, 44 and whoever wishes to be first among you must be slave [doulos] of all. 45 For the Son of Man came not to be served but to serve, and to give his life a ransom for many."