Ernst Käsemann insists that 1 Corinthians 14 shall be the cipher for decrypting the doctrine of inspiration and pneumatic enthusiasm in this book "Jesus Means Freedom". (Thread to follow!)
Käsemann argues that "enthusiasts" are necessary to the church, because--despite being on the fringe of heresy--they prevent the Christianity from becoming anemic and lifeless.
And ironically, the fringes of Christianity--both heretical and trending towards heresy--preserve the Church by giving it life and preventing the bulk of rational Christianity from becoming lifeless.
Käsemann concludes that the heretical expressions of the church or those on the fringe of orthodoxy are the ones that preserve and save the bulk of Christianity.
Käsemann says it is for this reason in the Corinthian Correspondence that Paul does not excommunicate Christians who deny the resurrection.
At this point, some may object that Paul did excommunicate Christians who denied the resurrection such as Hymenaeus and Philetus in 2 Timothy 2.
Yet the counter point is that the "Pastoral Epistles" such as 2 Timothy were not Pauline (yet stemmed from communities founded by Paul and contains some elements of Pauline teachings). This is demonstrated by the contrast between 1 Corinthians 14 and pseudo-Pauline literature.
For instance, Käsemann notices how Paul speaks favorably of the enthusiasts in 1 Cor 14, and does not object them from the community, but instead includes them, even though they are partially censored.
Käsemann notes that Paul allows the enthusiasts to share their individualistic "hymn, a lesson, a revelation, a tongue, or an interpretation" that does not edify the church, but does bless the individual.
Against the fundamentalists, who deny the difference of inspiration, not the stark difference between tolerance in 1 Corinthians 14 to the ex-communication in 2 Timothy 2. Surely 2 Timothy is written by a church run by inexperienced leaders.
Another example of contrast is the prohibition of women teachers in 1 Timothy 2 (from the same group of writings as 2 Timothy 2), that has been injected into 1 Corinthians 14:33-36 by later scribes (who likely copied it from the ironically named "Pastoral Epistles")
Considering that women were the first eye-witnesses to the resurrection of Jesus, this further demonstrates that 1&2 Timothy and Titus are at a distance, and a secondary witness to the apostolic witness.
And inspiration likewise is another example of distance, because the strongest claims for direct divine inspiration originate precisely from those New Testament writings most removed from revelation of Jesus Christ in the flesh: 2 Timothy 3:16 & 1 Peter 1:20. Isn't this obvious?
The most dubious New Testament writings made the strongest claims to direct divine inspiration! Yet the Pauline discussions of inspiration and revelation such as 1 Cor. 14:32-33 the spirits of prophets are subject to the prophets, for God is a God not of disorder but of peace.
Is it surprising that the "Pastoral Epistles" silence women, and we find interpolations into 1 Corinthians 14 of later manuscripts that repeat similar verbiage? Is this not collusion? Are we really surprised?
And these secondary witnesses that are removed from the apostolic witnesses are alive today, they are the ones declaring the inerrant word of god and telling women to remain silent, just like those "pastoral epistles" that added this accretion that contradicted 1 Cor. 14.
The Pauline response in 1 Cor 14 isn't to excommunicate them, and I understand the temptation, because the Pauline circle that "pretended" to be Paul and wrote in Paul's name, were to bold as declare that their words were not only Paul's but were the very human words of God!
For more analysis, read Ernst Käsemann's "Jesus Means Freedom"…

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More from @postbarthian

24 Jul
When Jesus was in the Garden of Gethsemane, Jürgen Moltmann explains that "Here for the first time, he does not want to be alone with his God, and seeks protection of his friends." WJC p. 166
Moltmann keenly observed that Jesus had previously gone into isolation to pray for long durations. But in the garden, Jesus does not want to be alone for even an hour.
The anxiety of Jesus including his bloody sweat was his awareness that his entry to Jerusalem was not going as expected. Jesus sensed the danger that was inconsistent with the mission he had received in his baptism. The voice of the father had left him.
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18 Jul
Jürgen Moltmann lists four differences between Jesus of Nazareth and John the Baptist in the Way of Jesus Christ p. 89
#1. In the way they proclaimed the kingdom of god.

JOHN: A judgement of wrath on this unrepentant generation.

JESUS: A previent grace to the poor and sinners.
#2. Where they did their prophetic work:

JOHN: left the civilized world and went to live in the desert.

JESUS: left the desert and went to the busy villages of Galilee
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Where was god in the lynching of #GeorgeFlyod? Moltmann would answer, that Jesus was there suffering with George Flyod, calling out "I can't breathe" and "mom, I"m scared" with him.
Jesus most likely died from asphyxiation, because crucifixion causes the victim to suffocate slowly. And Jesus called out with his last breathe, my god, my god, why have you forsaken me?
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James H. Cone argues that Black Liberation Theology developed independently from Liberation Theology in his book "For My People: Black Theology and the Black Church. Where have we been and where are we going."
James H. Cone studied Karl Barth and did his doctoral dissertation on Karl Barth's theology. Cone went on to develop Black Liberation Theology.
Cone argues that the seminaries and theological academia was entrenched in white supremacy, which had been a mechanism for keeping blacks surpressed in a long history from the American slave trade.
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In the first chapter, Pannenberg asks whether Metaphysics or a "science of God" are possible. Quoting Martin Heidegger "Therefore, theology should 'avoid the application of any sort of philosophical system.'"
Pannenberg says "Heidegger may have found himself in agreement with Rudolf Bultmann, but he stood in sharp opposition to the theological tradition and, in the theology of his time, to Karl Barth."
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