By default we are so accustomed to describe biblical writers as (e.g.) ‘the apostle Paul’ thus both giving him a title and therefore authority. Jesus in critiquing the scribes and Pharisees stating that they ‘take the seat of Moses’ (position of authority above others) says that in contrast those who follow his path are to be careful to shun titles that support hierarchies.
But you are not to be called rabbi, for you have one teacher, and you are all brothers and sisters. And call no one your father on earth, for you have one Father, the one in heaven. Nor are you to be called instructors, for you have one instructor, the Messiah. The greatest among you will be your servant. All who exalt themselves will be humbled, and all who humble themselves will be exalted (Matt. 23:8-12).
In Luke’s Gospel he describes himself as ‘one among you’:
But he said to them, “The kings of the gentiles lord it over them, and those in authority over them are called benefactors. But not so with you; rather, the greatest among you must become like the youngest and the leader like one who serves. For who is greater, the one who is at the table or the one who serves? Is it not the one at the table? But I am among you as one who serves (Luke 22:25-27).
Shaped by the age to come… living within this age… the tension is present, but we have to live from the age that has been inaugurated by Jesus. Titles… They have to be pushed away; hierarchies have to be resisted; gifts and callings respected – but they cannot be allowed to obscure ‘you are all brothers and sisters’ and we have to be ‘among’ one another.
Paul: an apostle. He was clear as to who he was called to be. In prison he does not write as ‘Paul, a prisoner, apostolic call temporarily on hold till I get out of here and demonstrate my authority’. If he was the apostle Paul he would be above everyone and the title would give him authority, but because he was an apostle he now was accountable to live up to that calling.That would place him under authority/ the authority of heaven, the accountability to heaven.
When pushed to tell a story of his heavenly encounter (2 Cor. 12) he uses less-than-veiled language that makes it clear that he is writing about himself. How does he describe himself?
I know a person in Christ.
A person in Christ! This is why he ends in some measure of internal conflict. He defends himself and claims he is not lesser than the ‘super-apostles’. As I read it he seems to be unclear if he has done the right thing in describing his experience, but what remains clear is he is (simply) a person in Christ. No title can replace or improve that description.
To be in Christ, to be among and alongside others who are in Christ; to be Christ to one another.
There is coming a revolution. There always has been a revolution, for the democratisation of the Spirit at Pentecost has effected that revolution (‘all flesh’ and particularly the margins mark Pentecost) so that all can hear the voice of heaven in their language. The Spirit and the democratic revolution; our resistance exemplified by the pedestals that we create. The revolution is picking up speed and momentum. Discrediting is here and will cast a wider net resulting in babies thrown out with bath water. The revolution will increase and ‘these signs’ will follow. Yes, perhaps, those who are living the life of ‘an apostle’ might need to be present at times (Dorcas is raised from the dead by Peter though she died in a community that was acquainted with the miraculous) to keep the bar raised high, but if they come with their title, let’s not be surprised when we are disappointed.
The titles, and the positions – and by positions I also mean our self positioning with respect to others – let them go; ‘persons in Christ’, let us connect with the revolution.
