I've not used the blog before to have a book review discussion but I thought I would give it a try on Beverly Gaventa and Richard Hays' new (edited) book: Seeking the Identity of Jesus (Eerdmans, 2009). As you'll see from the Eerdmans site, it has a terrific list of contributors.
The book also gives me a chance to make some connections with our ongoing lecture series
here in Kristiansand on the world's sacred texts. In the case of my own religious tradition, how does the way we "hold on" to our sacred texts shape our own identity and our ability to relate compassionately to religious others?
Here are the points on which the contributors came to agree during their three-year interaction (as noted in the introduction).
1. Jesus of Nazareth was a Jew.
2. The identity of Jesus is reliably attested and known in the Scriptures of the Old and New Testaments.
3. The entirety of the canonical witness is indispensable to a faithful rendering of the figure of Jesus.
4. In order to understand the identity of Jesus rightly, the church must constatly engage in in the practice of deep, sustained reading of these texts.
5. To come to grips with the identity of Jesus, we must know him as he is presented to us through the medium of narrative.
6. The trajectory begun with the the NT of interpreting Jesus' identity in and for the church has continued through Christian history.
7. Because Jesus remains a living presence, he can be encounterd in the community of his people,the body of Christ.
8. Jesus is a disturbing, destabilizing figure.
9. The identity of Jesus is something that must be learned through long-term discipline.
Some of these are not very shocking, while others appear quite contentious and contestable. It would take too much space to summarize the essays themselves, but perhaps these nine points of convergence can open up the conversation.
It was not the purpose of these essays to ask how various understandings of the identity of Jesus shape the way Christians engage religious others, and some of the authors, especially those who were students of Lindbeck, might reject such a question outright.
Nevertheless, let's explore these questions. What are the presuppositions about the holy texts of Christianity that lay behind these nine assertions? How might accepting these assertions shape the way in which Christians interpret their own identity and the identity of religious others?
(Please indicate the number of the assertion in question if you comment)