From Galilee to Santa Barbara:
Christology in New Cultures

I. Ordinary Time part II: The Spreading Fire
How is our Christianity a function of the personhood and work of Christ?
II. How Jewish is Christianity?
Acts 1: Palestinian-Jewish
Acts 2: Diaspora/Hellenistic-Jewish
Acts 8: Samaritan-Jewish
Acts 10: Gentile
New questions: Must one live like a Jew in order to be a Christian?
Pharisees/ “Judaizers”: Yes (cf. Matt. 5:17-20)
Council of Jerusalem: Yes and no (Acts 15:28-29)
Is the Church a departure from Judaism, or an unfolding of it? (Acts 15:13-18)
III. God’s Plan Is For the World, Through Israel
Considerable cultural difference, but not absolute discontinuity with Judaism
The Church is a dialectic of continuity and newness
Judaizers and Gnostics miss the dialectic
The Council of Jerusalem models Christianity in new cultural situations
Christological basis: Ephesians 2:11-22
IV. Cultural Christianities Are a Consequence of Incorporative Soteriology
The divine-human Jesus builds a “catholic (kath’ holikos) humanity”
Jesus’ humanity is particular, but also universal
Our incorporation into the prior Church (Ro. 9:4-5) resists Gnosticizing
Our incorporation, bringing in something new, resists Judaizing
Catholicity translates orthodoxy, but also enriches and grows it
Our practice of Christology is thus itself Christologically grounded
V. Jesus' Body Portrays Him in Catholic Particularity
Galatians 3:26-29 shows a methodology for Christological reflection:
Our “excluding particularities” are dissolved, but not our identities
Our particularities have become catholic particularities
In Christ, we reflect Jesus in our particularities
Error: Reductionist particularity
Error: Neglect of Jesus’ literal particularity
Risks in every direction