Nigel Leaves: A Tribute

Dear Westar community, it is with deep sadness that we announce the death earlier this week of Fellow Nigel Leaves of St. John's Cathedral in Brisbane. His partner of 30 years, Julie Leaves, reports that at 10:31 am London time and 7:30 pm Brisbane time, Nigel died as a result of a massive and unforeseen heart attack. He was only 56 years old. "I want to thank everyone who has worked so hard to help us over the last few hours both in Brisbane and in London," she writes. "Can't know how much it means to us."

Nigel Leaves

Nigel Leaves

Nigel contributed to the work of religious literacy in numerous ways, most importantly in his interactions with people in both his academic and pastoral capacities. His absence will be felt acutely among us for many years to come. "Nigel was one of the quiet yet great ones of us," said Westar Fellow Jarmo Tarkki upon learning of Nigel's passing.

His remarkable insights into the work of both Don Cupitt and Lloyd Geering, let alone his very own thoughts in his last book Religion Under Attack: Getting Theology Right will fortunately be with us for a very long time. Amazon describes the book as I would describe Nigel: “He wrestles religion from extremists and into the hands of reasonable and sane believers.”

Nigel and I had plans to get together in Australia “soon.” This was about 4 years ago. What do I learn – “Morgen, morgen, nur nicht heute, sagen alle Leute” – is wrong. Do it now, for tomorrow might not be there.

Nigel surely will be missed by his family, friends and all of us, who knew him as great fellow of Westar and a friend. Thank you, Nigel.

Nigel Leaves was based in Brisbane, Australia, where he served on the staff of St. Francis Theological College and as Canon of St John’s Anglican Cathedral. He was also an Academic Associate of Charles Sturt University, teaching at both undergraduate and postgraduate levels (full bio). He was concerned that theology should be both honest and appropriate to the culture in which it is situated. Fearful that truthful “God-talk” had been sidelined from ordinary conversation, he enjoined theologians to be more creative in their engagement with postmodernity. He authored several books, including a two-part study of the work of radical theologian Don Cupitt followed by his own Religion Under Attack: Getting Theology Right! and The God Problem: Alternatives to Fundamentalism. Westar members may recall that he delivered a lecture on The God Problem at the Westar Institute national meeting in Spring 2005.

Most recently, Nigel contributed an essay to Why Weren't We Told?: A Handbook on 'progressive' Christianity (2013), in which he addressed the ongoing gap between academic and public conversations on religion.

The tragic irony is that the seminary I trained at was so far ahead of the church I was being prepared for. And in many ways that same situation remains today. The theology taught to the next generation of priests and deacons is serviced through secular universities whose programs embrace the latest biblical, hermeneutical, and methodological approaches. Ideas about 'God', 'Jesus', 'the Church', etc., are not necessarily filtered through a denominational lens, but are presented in a sweeping overview of what has been written in the past and what is being written and spoken today. Seminarians rub shoulders with secular humanists as they both seek to discover 'the historical Jesus'. As one who now sits on the other side of the lectern, I often discover that the seminarian is far more theologically and ecclesiastically radical than the 'seeker after Truth' sitting next to her. And yet, the Church they are being sent to aren't necessarily prepared to receive their theology. It daily proves to be an intellectually stimulating process.

In short, some of the disconnect I experienced as a young curate all those years ago still remains. How does the Church envision its own programs of theological education? Does it really want its future ministers to embrace the habits of critical thinking inculcated in its educational modules? ...

It is my contention that what is taught in the seminary should be applied in the Church. If the seminary experience is to prove useful, it cannot be simply a training regimen to be endured or a warm-up round with little relation to the main event. Rather, it is a vital resource for enabling the Church to become theologically liberated and renewed. The seminary and the Church need to become partners in the revitalisation of an institution in decline. Parishioners should not look forward to moulding the new curate in their own image, but to being challenged and invigorated by the visionary proclamation of good news that transforms their situation and the world at large.

Rest in peace, Nigel, and may your vision inspire and encourage us ever onward.

Information about funerary arrangements will be available on the St. John's Cathedral website here.

How to Read the Bible: A Review

Sullied by unjust and even hateful usage over the years, the Bible is a book under fire. "Look at all the ignorance and cruelty in these pages," cry its critics, with plenty of evidence at hand to prove their point. "The Bible kills our babies (real and figurative) and never apologizes for it!"

To read the Bible, to like it, to care for it have become reasons to blush. Too many awkward conversations result from cracking it open in public. One feels the urge to fold brown paper over the cover before carrying it onto trains, planes, and buses. At the very least, it seems prudent to carry it with another book, preferably something like David Sedaris' Let's Talk about Diabetes with Owls—anything that suggests you are not a closed-minded bigot.

I promise this is not the opening gambit in a missionary's spiel. I'm not here to tell you to get right with God, but I am rethinking my relationship with the collected legends, poetry, proverbs, letters, and stories that were so dear to me before my college religious studies courses left me feeling betrayed by them. It turns out Moses never parted the Red Sea, we know next to nothing about the historical Jesus, and Paul probably didn't write Ephesians, one of my favorite books of the Bible.

I'm grateful to my teachers for trusting in my intelligence, but oh man, what a letdown.

I ended up swapping my love of the Bible for a love of the history of the Bible. I did feel it was necessary to choose. And from day one of Elementary Hebrew, did I ever fall madly in love with the history of the Bible! It was love of the sort that put me in the company of Marianne Dashwood from Jane Austen's Sense and Sensibility. I was pretty sure it would kill me. Melodramatic? Yes. But you have to understand that I read the Bible all the time. Even the smallest helping of the history behind it was like leaning too far over deep water.

How to Read the BibleHarvard professor Harvey Cox knows the feeling. In his new book How to Read the Bible, he uses the word "vivisection" to describe that dreadful but wonderful awakening. For better or for worse, I happen to own a book on the history of medical experimentation. The authors couldn't help themselves; they filled their rather slim volume with enough vintage sketches of vivisection to shock unsuspecting readers by the page. Crowds of onlookers stare with expressions somewhere between lust and horror as, on a stage fitted with an operating table and a rack of what look like the instruments of torture rather than healing, doctors cut open live dogs, pigs, and even human criminals, all in the pursuit of scientific truth. If I was Marianne Dashwood, it seems Harvey Cox was the pale attendant looking over the doctor's shoulder.

Thankfully, the story does not end here. The Bible need not remain the condemned criminal and untrue lover in our newly dystopian state. There is hope. Cox draws upon a lifetime of study to assure us that it's okay to still be moved by the Bible. The Bible can survive our scrutiny. We can read it with care and common sense at the same time.

To accomplish this, Cox modifies the guidance he received long ago from his friend and colleague, the late Krister Stendahl. Stendahl taught Cox to take a two-pronged approach to the Bible.

The two great questions about any Bible passage are, "What did it mean then?" and "What does it mean now?" ... The "What did it mean then?" obviously fell in the realm of biblical studies. The "What does it mean now?" question belongs to Bible study, preaching, and spiritual formation.

As Cox tried to put this into practice, he found it was never so tidy. The two questions tangled and tussled and never quite stayed apart. "More and more today," he tells us, "thoughtful historians, including those in biblical studies, know that complete 'objectivity' was never obtainable and was always probably undesirable." In place of that, he encourages us to read with "a candid awareness of one's personal objective." We read for a reason, not the reason.

How do we do this? Cox advises us to read in three stages:

  1. Read the text as a story, fully absorbed in the drama and emotions as with any literary work.
  2. Become an amateur detective of history and uncover the "who, when, where and why" of a text.
  3. Engage the text in a spiritual "no holds barred wrestling match." Be ready to change but willing to argue with what you find.

Throughout the book Cox shows readers, over and over again, how this approach can enrich our reading of the Bible. I found the chapter on Job especially moving, not to mention startlingly relevant to my life.

Has Cox convinced me to read my Bible in public again? Yes, I believe he has. I have been reminded of what it was like to relate with the people of Bible—in the stories, behind them, around them. I feel I have been given tacit permission to talk about both what I cherish and what goads me.

One thing I will not do: oversimplify.

Cassandra FarrinCassandra Farrin joined Westar in 2010 and currently serves as the Marketing & Outreach Director. A US-UK Fulbright Scholar, she has an M.A. in Religious Studies from Lancaster University (England) and a B.A. in Religious Studies from Willamette University. She is passionate about books and projects that in some way address the intersection of ethics and early Christian history.

30 Days of Paul Reading Challenge

Letters of Paul small squareEarlier this week I posted a 30-day plan for how to read the letters of Paul in chronological order. Several thousand visits and a ton of Facebook comments later, you’ve let me know you’re ready for the challenge!

Starting July 1st, I challenge you to read with me the 7 undisputed letters of Paul in 30 days: 1 Thessalonians, Galatians, 1 Corinthians, 2 Corinthians, Philemon, Philippians, and Romans. I’ll be posting a daily response on the Westar sister site 30 Days of Paul and sharing responses from others as well. Ready to go? Click here to get started.

Why these 7 letters? The so-called undisputed letters are the ones that most biblical studies scholars agree were written by Paul. They remain our best bet for understanding Paul, and they represent the earliest written evidence we have from the Jesus movement.

How to Participate in 30 Days of Paul

  • Choose your favorite translation of Paul.
    I vote for this one, which inspired the 30-day challenge.
  • Starting July 1st, read the 7 undisputed letters of Paul in 30 days:
    1 Thessalonians, Galatians, 1 Corinthians, 2 Corinthians, Philemon, Philippians, Romans
  • Write, draw, or record a response daily or weekly—on a blog, Facebook, Twitter, or wherever you like.
  • Tag your response with #30daysofPaul to share it with others.

I'll be following the reading plan I shared earlier this week, which is in rough chronological order based on The Authentic Letters of Paul. You’re welcome to simply follow along or try another reading plan and compare notes. Here’s a PDF version for easy downloading and printing.

Why Read Paul?

I’m currently reading How to Read the Bible by Harvey Cox, one of two outstanding guest lecturers we have lined up for the Fall 2015 national meeting in Atlanta. It's absolutely the perfect lead-up to this challenge. Cox urges us as readers not to aim to be big-O Objective—that is, completely neutral to the point of turning a blind eye to our personal stakes in reading the Bible. Rather, we should ask ourselves what our little-o objective is in reading this particular text.

To paraphrase him slightly, we need to have a sense not merely of what we’re reading about but of what we’re reading for.

So why read Paul? What’s your objective? When I first read Cox’s advice, it occurred to me that my objective even after many years away the evangelical-conservative world of my childhood has often been to read “to prove the Bible still matters” or “to find a better/more legitimate reading than the evangelical one,” or some variant of the two. That’s not really how I want to read Paul’s letters this time through. What other options are there? Here are a few I’ve brainstormed, to which you no doubt could add more:

Moral-ethical readings

  • What was Paul’s ethic? What sort of person is Paul calling for me to be? What does it mean to, as he says, love “extravagantly”?
  • Does Paul shed light on any modern moral issues? Was Paul a friend to women or not? Did Paul condone slavery? Does it matter?
  • How would I resolve the moral problems Paul faces with individual communities? If I could pick up a pen and write a letter to Paul, how would I answer him?
  • How might we revise his ethics for today?

Artistic-creative readings:

  • Respond to Paul not with argument but intuitively through poetry, fiction, drawing.
  • Laugh! Answer Paul with humor!
  • Put on Paul’s persona and pen a letter inspired by him to another community, real or imagined. Maybe it will help us empathize with the writers who actually did this in the earliest centuries of the Jesus movement.
  • Try reading a passage aloud, putting the weight on different words or using different emotions.
  • Put on the persona of someone who disagreed with Paul.

Historical-inquisitive readings:

  • How was I taught to read and understand Paul? Is that the Paul I’m finding here?
  • Who were Paul’s interlocutors? Can we reconstruct the people on the other side of the letter—agents of the empire, other Jesus followers whose mission was different, the communities themselves, the diverse factions within the communities?
  • What sort of place was Thessalonika, Corinth, Rome, in this time period? How did one travel in the Roman Empire? How did assemblies gather, and what did they do when they were together?
  • How do Paul’s own words compare with what others claimed about him elsewhere, especially in the book of Acts and the Acts of Paul and Thecla? How did writers outside the Bible interpret Paul? Can I see the roots of those interpretations in these early materials?

Spiritual readings:

  • What sort of relationship did Paul have with God? What sort of language did he use to describe God?
  • What did Paul mean when he described communities as “belonging to Jesus”?
  • How does reading Paul with the backdrop of Israel and Israel’s God affect my picture of his spiritual situation?
  • How do Paul's words feed into my own spiritual longings and situation? Do I have a calling as Paul so strongly felt he did?
  • Must a calling be so all-encompassing as Paul experienced it? Is there ever an occasion when I would declare a particular message “good news” and feel it must be shared with others? Is “evangelizing” in this way always wrong?
  • How do Paul’s diverse, complicated relationships with his communities awaken my own longings and fears in the relationships in my life?

Letters of Paul large squareBy the way, maybe you already know this, but I want to emphasize that it’s okay to disagree with Paul. You don’t have to take him as an authority; he was human like you and me, and he no doubt made mistakes.

As I re-read this list, I find that there remains a rich conversation to be had around these ancient letters. Over the next couple weeks I’ll share more inspiration from Harvey Cox to get us all in the right frame of mind. So be sure to pick up your copy of Paul’s letters in the meantime and grab a couple friends to join you for extra motivation. July 1st is just around the corner! Go to the 30 Days of Paul site to get started!

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Cassandra FarrinCassandra Farrin joined Westar in 2010 and currently serves as the Marketing & Outreach Director. A US-UK Fulbright Scholar, she has an M.A. in Religious Studies from Lancaster University (England) and a B.A. in Religious Studies from Willamette University. She is passionate about books and projects that in some way address the intersection of ethics and early Christian history.

How to Read Paul’s Letters Chronologically

Old Woman Reading a Lectionary (So-called Portrait of Rembrandt's Mother), circa 1630. Credit: Wikimedia Commons.

Back when I was asking Google how the Bible was written, I stumbled across a variety of supposedly “chronological” reading plans for the Bible. Nearly all of them were pious lists that emphasized reading in an order that reinforces a particular theology. They purposefully carry you through the texts in a way that suggests a certain view of Jesus, a view that would change if you simply read the texts in a different order.

Since the word “chronological” in that sense has absolutely nothing to do with when the original texts were written, I thought I’d offer an alternative: a 30-day plan for how to read Paul’s letters chronologically. But first: an explanation.

The late Marcus Borg urged us to read the New Testament in the order in which the books were actually written rather than the order in which they appear in modern Bibles. We should start with the letters of Paul because they are our earliest texts from the Christ movement. Don't read Acts, don't read the gospels. Save those for later. Paul's letters came first.

Although many letters in the New Testament are claimed to have been written by Paul, most scholars who have studied them have reached the conclusion that only seven of the letters were actually written by Paul when he lived in the early 1st century, around 20 to 30 years after the death of Jesus. Where did the other letters come from? They were written by other people in Paul’s name in the late 1st and early 2nd centuries. "Beginning with seven of Paul's letters," Borg writes,

illustrates that there were vibrant Christian communities spread throughout the Roman Empire before there were written Gospels. His letters provide a "window" into the life of very early Christian communities.

The seven authentic or “undisputed” letters of Paul, in roughly chronological order, are as follows:

  • 1 Thessalonians
  • Galatians
  • 1 Corinthians
  • 2 Corinthians
  • Philemon
  • Philippians
  • Romans

By far the easiest way I’ve found to read these letters in chronological order is to read The Authentic Letters of Paul (Dewey et al), which not only puts the letters in chronological order but also grapples with places where others may have edited and rearranged the letters, and/or added new material.

Full disclosure: I was involved, albeit only slightly, in the editing process of this book, but I truly have yet to encounter another book that refuses to pull punches on this issue. Why should it be difficult to find Paul’s letters arranged in some sort of chronological order? It shouldn’t be. This sort of resource is the work of good historians, and that’s what I appreciate about it. They took a risk and put an answer out there. I'd have loved to take a New Testament class that gave me a couple attempts like this and asked me to compare the portraits of Paul that emerged.

Related Resource: Listen to a free 2-part interview with the authors and translators of The Authentic Letters of Paul with Ron Way on AuthorTalk Radio.

Have you been meaning to read (or re-read) Paul's letters? We'll be hosting a 30-day challenge here on the Westar blog. How to participate.

Read Paul's Letters Chronologically

This reading plan should get you through the seven authentic letters of Paul in 30 days based on The Authentic Letters of Paul. That's a pretty intense reading schedule, given that Paul's arguments can be a real pain to follow. You may find that you want to slow the pace down to 60 days instead (which you can accomplish by reading 1 to 2 chapters a day instead of 2 to 3).

If you try it, let me know how it worked for you! What sort of Paul did you discover? Did you reach the same conclusions as Bernard Brandon Scott? Do you know of other attempts to arrange Paul's letters chronologically?

Day 1: 1 Thessalonians 1–3

Day 2: 1 Thessalonians 4–5

Day 3: Galatians 1–2

Day 4: Galatians 3–4

Day 5: Galatians 5–6

Day 6: 1 Corinthians 1–2

Day 7: 1 Corinthians 3–4
There are likely some insertions from other writers mixed in

Day 8: 1 Corinthians 5–6

Day 9: 1 Corinthians 7–8

Day 10: 1 Corinthians 9–10

Day 11: 1 Corinthians 11–12
There are likely some insertions from other writers mixed in

Day 12: 1 Corinthians 13–14
There are likely some insertions from other writers mixed in

Day 13: 1 Corinthians 15–16

Day 14: 2 Corinthians 2:14–3:18 Defense of Paul’s Credibility (part 1)

Day 15: 2 Corinthians 4–6:13; 7:2–4 Defense of Paul’s Credibility (part 2)

Day 16: 2 Corinthians 10–13 Parody of “A Fool’s Speech”

Day 17: 2 Corinthians 1:1–2:13; 7:5–16 Letter of Reconciliation

Day 18: 2 Corinthians 8 Collection Appeal to Corinth

Day 19: 2 Corinthians 9 Collection Appeal to Achaia

Day 20: Philemon

Day 21: Philippians 4:10–20 A Thank-you Letter

Day 22: Philippians 1:1–3:1a; 4:4–9 Letter from Prison (part 1)

Day 23: Philippians 21–23 Letter from Prison (part 2)

Day 24: Philippians 3:1b–4:3 Paul’s Testimony and Advice

Day 25: Romans 1–3

Day 26: Romans 4–6
There are likely some insertions from other writers mixed in

Day 27: Romans 7–9

Day 28: Romans 10–12

Day 29: Romans 13–15
There are likely some insertions from other writers mixed in

Day 30: Romans 16 Letter of Recommendation
There are likely some insertions from other writers mixed in

6/3/2015 12:00 pm update: A couple gracious readers have reminded me that, of course, Marcus Borg himself published a chronological reading of the New Testament in 2012, a couple years after The Authentic Letters. He uses the NRSV translation, and he places Philemon and Philippians before 2 Corinthians.

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Cassandra FarrinCassandra Farrin joined Westar in 2010 and currently serves as the Marketing & Outreach Director. A US-UK Fulbright Scholar, she has an M.A. in Religious Studies from Lancaster University (England) and a B.A. in Religious Studies from Willamette University. She is passionate about books and projects that in some way address the intersection of ethics and early Christian history.