Saving Jesus From Those Who Are Right

by Carter Heyward

In this theological resource for spiritual transformation and social change, Carter Heyward rethinks the figure and import of Jesus for church, academy, and society.

Rather than focus on the endlessly variable pictures of Jesus in contemporary biblical scholarship, and in radical opposition to the Jesus of the "Christian Right," Heyward presents "Jesus as our brother, infused with a sacred power and passion for embodying right (mutual) relation, and ourselves with him in this commitment." She goes on "to explore, concretely, how we might live this way."

Wonderfully clear-sighted, this brief, faithful, and intelligent Christology offers reconstructions of incarnation, atonement, evil, suffering, and fear. It also sheds light on the significance of Jesus for ecological, racial, economic, and gender justice. Heyward's book envisions "a mighty counter-cultural force," which she names christic power, that can help save American culture from its greed and domination and save the figure of Jesus from culture-generated distortions. In short, Heyward's book will help people come to terms with the life-changing implications of Jesus' person and ethic.

To a generation in search of the transforming potential of Christian commitment, Heyward's most important work offers both spiritual depth and unwavering commitment to the human good.

SUMMARY OF CHAPTER 1 -- ORIGINS In this introductory chapter, I begin to explore the origins of this christological adventure. "Jesus"---what does this name mean to me? What am I inviting you, the reader, to assume with me? I suggest that, consciously or not, we begin in God and in prayer. In this study, I am especially attentive to the theological claims of "those who are right" and to presenting an alternative way of thinking about what it means to be Christian.

"Those who are right" refers not only to the Religious Right in the United States and elsewhere today, but moreover---and more importantly, probably--- to all of us whenever we assume that we know it all or that our way is the only way to think or act. Those who are right tend to be impatient, I suggest, with God, themselves, and others. They do not accept the imperfection, or incompleteness, of God's creation. Their response to the soul's yearning is to block it with easy answers rather than to more graciously hold the unfinishedness and mysteries of God and God's creation.

Trying to be clear and firm, Christians who are right often imagine that Jesus is an authoritarian Lord, a righteous moralist, an embattled adversary, and an obedient Son to a righteous Father. In this book, I offer alternative images to the authoritarian, moralistic, adversarial, and obedient Jesus of the right. I suggest that mutuality, passion (or real presence), and forgiveness are more genuinely moral relational possibilities for our life together.

As the chapter ends, I cite origins of this book in my own life-journey.

SUMMARY OF CHAPTER 2 -- SPEAKING WITH AUTHORITY Why do I speak here mainly of Jesus, less often of Christ or Jesus Christ? And who am I to speak at all, and whoa re you to speak of these matters? In this chapter, I explore what would be called, in more traditional theology or philosophy, the "epistemological" basis of this book. "Epistemology" refers to how we know what we know. Here I examine the existential, political, and mystical ways I have come to make the spiritual, intellectual, and political claims I make in this book. With sister theologians Kwok Pui-lan and Dorothee Soelle, I also lift up the role of theological imagination as a primary resource for knowing what we know about Jesus, about ourselves, about God and the world.

Finally, I look at the "postmodern" underpinnings of much theological work being done today, and I cite ways in which this study is, and is not, in my judgment, an addition to postmodern discourse.

SUMMARY OF CHAPTER 3 -- OUR POWER IN MUTUAL RELATION Who or what is this "God" whom Jesus loved? What is this Spirit that infused the life of the brother from Nazareth and also fills and spills over in the lives of all creatures great and small, if only we will cooperate? I suggest here that God is our Sacred Power in the struggle to generate more fully mutual relation, in which all of us, not just a few, are empowered to live more fully just and compassionate lives. Injustice, or oppression, is both source and consequence of evil---non-mutual power relations of domination and control. We are urged in and by God to struggle for justice, peace, compassion, and liberation.

And it is not simply we humans who are involved in this Trinitarian (radically relational) "godding"---all creatures are part of the ongoing processes of life and liberation in the world. We humans seldom see this or let ourselves realize it. Our romanticizing of "nature" is one of the ways we avoid taking other creatures seriously as members of our Body.

God's Power and Spirit are ours, as they w...

Genres: Religion, Theology, Christianity, Christian, Nonfiction

300 pages, Paperback

First published October 11, 1999

Reviews

[Bobbi Salkeld · Rating 3 out of 5]

I’m just over here reading all the feminist theology I didn’t hear about in 🍆 seminary.

[Stef Rozitis · Rating 5 out of 5]

What if we re-imagine Jesus not as a judge, sacrifice or king but as a wise and courageous friend. What if we live not to "obey" God but to God as a verb, to try to move ourselves into right relation (kindom) with others.

It does not make God less if we stop cringing and following rules and judging others, but it may transform how we are with each other and the earth. That is the thesis of Heyward's book and theology. To summarise it makes it seem simple and naive but Heyward elaborates- bringing together many strands from scripture, theologians, critics, literature and her whole life to illustrate and persuade. This book is a few years old and some of what she is arguing might seem obvious to many Christians (especially ones with a left leaning) but I feel there is some challenging material in here for almost anyone (there certainly was for me) and Heyward shares her own struggles enough not to seem arrogant in showing us where we might be mistaken.

The book is still very relevant politically (unfortunately since the picture it paints is grim) and though I did not always agree with details or like all her sources there was plenty there to make me read slowly, reread, reflect and rethink my spiritual life. I think I will need to read this book reflectively again some time. I've mentioned it at least two times (so far) in my blog.

[Nomi · Rating 4 out of 5]

Loved the way Heyward presents her theology, but she seems to be too pantheistic for my taste. Claiming that natural disasters, death and decay is not considered to be an evil of the world, but to embrace and love it because it is a part of life. I think that downplays how much natural disasters and death affects us.

[Caroline Mann · Rating 4 out of 5]

non-hating version of christianity rocks. :) also this woman-- one of aud's favorite div-school theology folks-- now lives in, you guessed it: Asheville. I think she's gay too.

[Steven H · Rating 5 out of 5]

A BOOK THAT IS BOTH A "CONFESSIONAL STATEMENT" AND A "POLITICAL MANIFESTO”

(Isabel) Carter Heyward (born 1945) is a feminist theologian, teacher and priest in the Episcopal Church, and a professor of theology at the Episcopal Divinity School; she has also written books such as 'A Priest Forever: One Woman's Controversial Ordination in the Episcopal Church,' 'Speaking of Christ: A Lesbian Feminist Voice,' 'When Boundaries Betray Us: Beyond Illusions of What Is Ethical in Therapy and Life,' etc.

She wrote in the Preface to this 1999 book, "I have written this book as a theological resource for spiritual transformation and social change to those who have had it with churches that make 'right thinking' a criterion for membership and usually also for entry into what Jesus called 'the kingdom of God.' Sisters and brothers, we can be Christians without having to pass any such litmus tests---and indeed many of us ARE Christian. I offer these pages to those who are disturbed not only by the Religious Right but by all self-righteousness that comes dressed in religious garb."

She suggests that Christianity has been, in many of its manifestations, "a movement to repress uppity women" and men who have resisted gender control. (Pg. xii) She admits that the "Jesus" in this book does and says only those things that she can see or hear, "as I study the Jesus stories through particular lenses." But she adds that hers is not the "only true Jesus," and that we need about as many images of Jesus as there are creatures on this earth. (Pg. 4) She argues that even in relation to God, "obedience" is a misleading metaphor, since God needs us as loving partners, as spirited participants in a movement for justice-love in the world. (Pg. 81)

In the final chapter, she rejects the Christian atonement tradition (as being cemented in "the partriachal logic of blood sacrifice"), and asserts that "forgiveness is the hope of the world." (Pg. 160-161)

More theologically "deep" than others of Heyward's books, this will be of interest to anyone interested in contemporary theology.

[Courtney · Rating 4 out of 5]

Liberative, relational approach to incarnation and atonement. Centers Love as God’s true power ultimately found in human connection and making right relation a reality.