PDF Ebook The Forgotten Creed: Christianity's Original Struggle against Bigotry, Slavery, and Sexism

PDF Ebook The Forgotten Creed: Christianity's Original Struggle against Bigotry, Slavery, and Sexism

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PDF Ebook The Forgotten Creed: Christianity's Original Struggle against Bigotry, Slavery, and Sexism

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Audible Audiobook

Listening Length: 6 hours and 49 minutes

Program Type: Audiobook

Version: Unabridged

Publisher: HighBridge Company

Audible.com Release Date: December 31, 2018

Language: English, English

ASIN: B07LFKFBVZ

Amazon Best Sellers Rank:

This book focuses on a single brief passage in the New Testament: Galatians 3:26–28, the heart of which is, “There is no Jew or Greek; there is no slave or free; there is no male and female.” Patterson demonstrates that declaration of faith is one of the earliest, perhaps the earliest, creed in Christian history. Unlike other creeds it is not about who Jesus is or about salvation; it is about the commitment of the earliest Christians to struggle against the social categories that define some humans as inferior to others. Patterson skillfully describes the ancient ideologies that degraded foreigners, slaves, and women. For example, slaves were described as livestock and (male) philosophers debated whether women were fully human. Patterson explains how some of the early Christianity we see in the New Testament likewise assumed and reinforced the ideologies that kept these dehumanized subjects in their places. But Patterson’s primary aim is to show how other Christians insisted that their allegiance to Christ committed them to treating all people with the dignity owed to children of God.Patterson covers a lot of difficult terrain: early Christian writings (both in and outside the Bible), Roman history, Greek philosophy, ancient mythology, even hermaphroditic statuary—all in 160 pages. Exploring all this could have made for a deadly dull book because it requires us to pay close attention to complicated texts and to understand systems of thought quite foreign to our ways of thinking. But Patterson is a master teacher. He makes ancient writings and ideas accessible without dumbing them down. He is admirably lucid in his explanations and honest about the limitations of the available evidence. And he writes with a clarity and conciseness that other authors can only envy.

The Forgotten Creed is an excellent discovery of evidence of how the very early Christian church opposed bigotry, slavery, and sexism. Patterson offers a rare combination of thorough scholarship, but also a very readable study of how Paul’s authentic letters opposed these injustices. We do not often find such careful research that is also a delight to read. Patterson gives us a book that is well researched, and he helps Christians remember another view of Paul that is often forgotten.Charles McCollough, Ph.D.

This is an academic book, published by Oxford University Press. As academic books go, it is well written and short, so it is accessible to non-experts. It is not written to tell you what Christianity ought to be; that is not the purpose of the book (and would violate academic norms). I am personally very uncomfortable with academic techniques of Biblical scholarship, but I thought that the author was clear, judicious, and fair. I learned a lot and left the book with a better appreciation of Paul.

Patterson expands in detail with Biblical and non-Biblical references his position on this what he suggests was an early and original creed. This can be read and understood with out needing to go to other sources but does have generous citations that would allow one study his original sources for your own review and interpretation. An important and critical part of this work is putting the Biblical text and Patterson's argument s in context of the cultural of the time that these Biblical writings were made.

This is an interesting book that loses its way in tedious scholarship.. I kept waiting for the scholar to become a practitioner. Never happened. Showing off his knowledge he never answered the question “So what?” The creed he espouses is so appropriate to today but I wonder if he grasps it. A huge disappointment.

PattersonChapter 1 is a Protestant’s and scholar’s delight, tracing a familiar passage from Paul back a couple of decades earlier to the Jesus’ earliest followers. The passage is the familiar Galatians 3 “For you are all children of God through faith in Jesus Christ,for as many of you who have been baptized have put on Christ:there is no Jew or Greek,there is no slave or free,there is no male or female,for you are all one in Christ Jesus.”Patterson the exegete deftly argues that Paul didn’t originate this declaration, that it was a ritual creed of sorts, a formulation of the followers of Jesus before there even was an organized church, probably associated with the rite of baptism. It was, for its time, for any time, a strikingly egalitarian and genuinely, transcendently, revolutionary declaration. Religion, class, gender were as nothing in Christ, in whom all were, if not alike, able to stand in solidarity with each other..Chapter 2Patterson delineates clearly the particulars of inferiority of status for women and slaves and the extent to which it pervaded and defined ancient society, as if it were a fact of nature like a great mountain that shadowed society. And he suggests that this very early “there is no....” creed created a new status or identity, one that mattered much more than the old: child of God. He recalls how Greeks thought of slaves as naturally inferior and Romans of their inferiority only as a matter of convention, but both treated their slaves very much as they did their cattle. He shows how women’s inferior status kept running up against the realities of their actual equal capabilities insofar as they were given scope to exhibit them.The baptismal creed, he concludes got past the fears aroused by the inevitable failure of the means of domination always to suppress the human capacities of foreigners, slaves, and women, and articulated a theory of identity grounded in the equality of all God’s children.Chapter 3 Paul thought that in baptism the spirit of God rendered all believers equal, no longer Jew, Greek, male female, slave free. Patterson contends that among the earliest Christians, the authors of the creed held a yet deeper, ontological theory of the nature of all human beings, wherein such distinctions were, in their way, real enough, but in Christ the distinctions fell away before the oneness of a common humanity akin to that of children in the eyes of a parent.Chapter 4Of the three pairings in the creed, the one that concerned Paul most was Jew and Greek. Patterson situates the Antioch dispute between Paul and the Jerusalem faction in the context of an an intense ongoing dispute between Jews and Greeks, and contends that the author of the baptismal creed had “decided that ‘in the Spirit’ Jew and Greek simply did not exist.” Paul found this conception most appealing and “believed these enemies could become friends.” He had no interest in starting a new religion, but was passionate in seeking the inclusion of Gentiles in the Jesus movement. It was not Paul but Marcion, nearly a century after Paul, who claimed “that ‘Christianity was completely new religion, that the God of the Old Testament was all about wrath and that of the New Testament all about love, Nominally a heresy, and not Paul’s view at all, this version of Christianity has proven enormously influential even if Marcion’s rejection of large portions of scripture has not been accepted, with Christians instead accepting an interpretation of the rejected portions consistent with Marcionite principles. “Paul’s experiment with mixed communities of Jews and Greeks was forgotten. His simple humane insight that love can conquer hatred and division was washed over and replaced with a more abstract interpretation of his arguments,” one that inspired some Christians to hate Jews. Paul’s intentions were otherwise, and the “long, sad history of Christian anti-Judaism based on Paul is one of the greatest intellectual failures of Western civilization.”Chapter 5Slavery/ClassPaul’s own attitude towards slaves and slavery was ambiguous. Philemon and I Corinthians 7:21-23 are subject to various readings. But it’s clear that slaves held positions of authority in the groups of Christians who met to worship together, and some of these groups drew on the common fund to buy freedom for their slave members. And the early creed Paul draws upon appears to be Christianity’s first statement about class--a declaration that “there is no slave or free.”Chapter 6Gender“Male and female created He them.” we recall from Genesis. But Patterson cites evidence from non-canonical gospels suggesting “there must have been an early saying of Jesus that spoke of ‘trampling upon the garment of shame” and “making the two into one.” And Genesis 1:27 suggests that when God created Adam in His own image He created him “both male and female.” A rabbi of the time wrote that when God “created Adam, he created him an hermaphrodite.” It gets a little risque, but we learn what a dominant role the male phallus played in ancient societies, that many conceptions of the first human were genderless or bi-gendered, and that this is the context in which “neither male nor female” must be read. Patterson goes on to explore a strain of early Christianity, witnessed in the Gospel of Mary, where Mary was chief among the apostles, and to notice that not only did women in churches founded by Paul hold positions of authority, it may well be that Paul’s boss was a woman (Phoebe). So again the strikingly egalitarian position of the creed’s stand on gender may in time have been extinguished, but its flame burned brightly for decades.ConclusionPaul wishes everyone was like him, but is wise enough to see that people don’t have to be the same to live together, and ends up advising others to “remain as they are.” The creed was not about “overcoming difference for the sake of sameness.” “It was about overcoming the distinctions that commonly underwrite the human tendency to denigrate the other, to disempower, disenfranchise, dehumanize, and even enslave another person on the flimsy grounds that he or she is different.” Better a world where all stand with “equal power and equal rights. ‘You are all one’ signifies solidarity.” Baptism, unfortunately, came to signify a demarcation separating Christians from others. But as originally understood by those who devised the creed, “baptism restored its recipients to the state of primordial perfection once enjoyed by Adam.” It presumed “solidarity in the knowledge that everyone is a child of God,” whose class, race, gender is a difference that withstands” the restorative power of baptism.” The creed was a cultural resource that could be “turned against the instinct to draw back from difference, to ‘other,’ to denigrate and to dominate those whom we fear. This forgotten creed stands on the side of solidarity, of oneness, of universal kinship.” Patterson recalls and restores for us in our time how some of the earliest Christians stood together as children of God. He’s cleareyed enough to see how soon the church lost sight of this early understanding of what God expected of his children, and how far from his children’s grasp it has remained since. But it’s a gospel worth heeding.Of the accolades on the back cover, I think Crossan’s best captures why many readers will relish The Forgotten Creed, and close its cover edified and inspired: "With a style as serenely clear as its content is powerfully persuasive, this book is an elegy for Christianity's earliest baptismal creed which promised that Roman distinctions would not become Christian discriminations and that the basic differences of race, class, and gender would not become hierarchies of oppression. When that inaugural creed is forgotten, Christians are born again, not into a transformed world, but simply into the same one as before. Read this book not just as past Christian history but as present American challenge."

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