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Seminary lecture honors scholarship of the late Professor John Reumann
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The all-day Fall Forum at Philadelphia's Lutheran Seminary on Nov. 9th focused on a biblical commentary published after the death last year of its author, John Reumann.
A volume in the Anchor Yale series, the commentary on Philippians, one of the undisputed letters of Paul in the Christian Bible, was written over the last 30 years by Reumann during his tenure as professor of New Testament at the school and after his retirement.
Two keynote lectures on Philippians were presented by Walter F. Taylor, Jr., a student of Reumann's, who is currently a professor and Director of Graduate Studies at Trinity Lutheran Seminary, Columbus, OH. In describing the commentary, Taylor noted that the manuscript submitted to Yale Press was twice as long as the final published version, which at 743 pages is still no light-weight.
The extensiveness of the commentary reflects the meticulous scholarship of Reumann, who taught at the seminary for over 40 years, and was considered an exemplar of biblical scholarship by several generations of clergy he taught.
Most readers of Philippians may be familiar with three oft-quoted sections: In an encomium, Paul summarizes his belief in how God was active in Christ, even in his crucifixion (Chap. 2: vv. 6 - 11). He provides his credentials as a Hebrew and why they are no longer of value to him in Chap. 3, vv. 4 - 11. Finally, he describes the virtues of the Roman world Christians should think about (Chap. 4: v. 8)
These "greatest hits" occur in the context of a letter (or two or three, put together) by Paul to the congregation in Philippi, a military retirement community in Northern Greece.
Taylor believes the Reumann commentary will come to be regarded a definitive work by the next generation of biblical scholars, because of its comprehensive analysis of the doctrinal, linguistic and sociological aspects of the document.
Specifically, Taylor concludes that Reumann's conclusion that Paul was writing from Ephesus not Rome is well argued and probably correct, although it is at variance with an accepted view that the apostle was writing from prison in Rome. This difference suggests the letter was more likely written earlier than generally thought, between 52 and 54 C.E., rather than between 68 and approximately 60 C.E.
In addition, Taylor states Reumann was well aware of the most recent findings on the place of the early church in Roman society. Reumann emphasizes the importance of the New Testament's use of imperial cult language, and how totally counter-cultural the values of the new sect were in its day.
Taylor spoke about three aspects of the letter to Philippi, its view of Christ, political context, and emphasis on intramural church unity.
Philippians is interpreted today as presenting what is termed a "high Christology," a belief that the creator was made manifest in the life of Jesus. This contrasts with existing views that this Christology was developed later in church history.
Because of this exalted view of Jesus, Paul argues that believers must radically re-evaluate their lives in the light of Christ. Everything else considered good should be deemed less important than knowing Jesus. It is significant that the letter acknowledges the intense struggle and suffering necessary to be a Christian, especially in a culture with different values.
In describing how he regards what he lost because of his conversion, Paul says (in Reumann's own translation) "...I experienced loss of everything, and I consider all these things crap, in order that I might gain Christ." Taylor noted that those who knew Reumann would be surprised to hear this translation from the unfailingly polite, mild-mannered teacher. However, they would expect his use of precisely the correct word supported by an exposition of Greek scatological terms for refuse or waste.
Reumann devotes particular attention to the way in which Paul uses political language in a way that completely contradicts the religious views of Roman society. He is literally preaching a world turned upside down.
During the first century the official religion of the Roman Empire was an imperial cult that supported the state and the emperors. The emperor was Lord, God and Savior. It was the emperor who brought his far-flung domain the good tidings (evaggelion or good news) of the Roman Peace. The exact same language was appropriated by Paul to describe the God of Israel made manifest in Jesus the anointed one.
Paul preached a different empire with a different Lord, a different father (pater familias) and values that were the opposite of the "guilt and shame" ethic and code of honor of military Roman society. Honor was the opposite of being humiliated. Thus, a Lord who "humiliates himself " and does not exploit his high status with the creator is the exact opposite of imperial norms.
As Taylor asked rhetorically in his talk, "Are you surprised Paul was arrested so often by the Roman authorities?"
Paul was preaching establishment of a new family and a new community with new values. Fellow believers became brothers and sisters in a new fictive family. Members who struggled with Paul were urged to get together. They were to let other members of the community see their ability to use judgment, compromise, forbearance.
At the same time, Paul did not advocate a separation from society. They were told to be involved in the body politic as good citizens in a manner in harmony with the gospel. In giving this advice, Paul uses a term that appears only once in all his writings, polieuesthe (you [plural] conduct yourselves as citizens).
All in all, the forum was an instructive analysis of an important biblical text. As well as recognition and honoring of an inspiring scholar, Jack Reumann.
For more info: See John Reumann, Philippians: a new translation with introduction and commentary. The Yale Anchor Bible, Vol. 33B, Yale University Press, 2008.
The Fall Forum was held at the Lutheran Theological Seminary at Philadelphia. Recordings of Professor Taylor's keynote lectures will be available online at: www.ltsp.edu/fallforum.
