Synopsis:
Subversive Meals examines the Lord’s Supper within the sociopolitical context of first-century Roman domination, and concludes that it was an anti-imperial praxis. Although the Christian communal meal looked much like a typical Roman banquet in structure, with a deipnon and a symposion, it was essentially different. The Roman meal supported the empire’s ideology, honored Caesar and the gods, reinforced stratification among the masses, and upheld Rome’s right to rule the world. The Christian meal, on the other hand, included hymns that extolled Jesus as Lord, prophecies that challenged Rome’s ideological claims, and letters—read aloud—that promoted egalitarianism and instructed believers on how to live according to kingdom of God principles. Hence, the Christian banquet was an act of non-violent resistance, or what James C. Scott calls a “hidden transcript”.
Table of Contents
Acknowledgments
1 Introduction
1.1 Statement of the Problem
1.2 Need for the Study
1.3 The Importance of the Study
1.4 Objectives of the Study
1.5 Limitations of the Study
1.6 Outline of the Study
2 The Roman Banquet as a Model for the Lord’s Supper
Part 1 The Structures and Kinds of Roman Banquets
2.1 Introduction
2.2 The Roman Banquet: An Overview
2.3 The Structure of Roman Banquets
2.4 The Ethical Foundation of the Banquet
2.5 Various Types of Banquets
2.6 Christian Communal Meals
Part 2 Voluntary Associations and Anti-Imperialism
2.7 Different Kinds of Associations
2.8 The Roman Banquet as the Heart of the Association Meeting
2.9 The Association as a Model for the Local Church
2.10 The Potential Anti-Imperial Threat of Associations
2.11 Scenario
2.12 Conclusion
3 The Passover as an Anti-Imperial Activity
3.1 Introduction
3.2 Exodus from Egypt
3.3 Excursus: The Fourfold Purpose of Memory
3.4 The Eating of the Passover and the March from Egypt
3.5 Passovers as Liturgical Enactments
3.6 Passover during the Divided Kingdom
3.7 Prophetic Pronouncements of Judgment and Restoration
3.8 Returning Exiles Reinstitute the Passover
3.9 Hellenization and Passover
3.10 Passover under Roman Imperialism
3.11 Conclusion
4 The Jesus Movement in Its First-Century CE Context
4.1 Introduction
4.2 The Jewish Experience of Domination
4.3 The Roman Empire as a Domination System
4.4 The Administration of Palestine
4.5 Jewish Resistance to Domination
4.6 Jesus as a Political Prophet
4.7 The Dove and the Donkey: Jesus as God’s Anti-Imperial Caesar
4.8 Jesus as God’s Caesar
4.9 The Church Preaches an Anti-Imperial Message
4.10 Conclusion
5 Jesus’ Lukan Meals as a Venue to Proclaim His Anti-Imperial Gospel of the Kingdom
5.1 Introduction
5.2 Eating with Saints and Sinners: A Picture of the Kingdom
5.3 Meals in Luke: Eating with Saints and Sinners
5.4 Excursus: A Brief Word about the Other Meals in the Gospel of Luke
5.5 Conclusion
6 The Last Supper as an Anti-Imperial Banquet
6.1 Introduction
6.2 The Last Supper as a Passover Meal
6.3 A Pre-Supper Plot to Kill Jesus
6.4 Arranging and Preparing the Passover
6.5 Jesus’ Final Passover: Opening Remarks
6.6 The First Cup
6.7 Reinterpreting the Passover Meal
6.8 Aligning with the Imperial Powers
6.9 Anti-Imperial Instructions
6.10 The Giving of a Kingdom
6.11 From Last Supper to Lord’s Supper
6.12 Conclusion
7 The Anti-Imperial Nature of Christian Meals
7.1 An Anti-Imperial Interpretation of 1 Cor 11:23–26
7.2 Other Ways the Christian Meal can be Viewed as Anti-Imperial Praxis
7.3 Conclusion
8 Prophecy as an Anti-Imperial Meal Activity
8.1 Introduction
8.2 Prophecy in the Book of Acts
8.3 Prophecy in First Corinthians
8.4 First Thessalonians 5:19–22
8.5 Symposia Prophecy in the Apocalypse
8.6 Excursus: Revelation 3:20
8.7 Conclusion
9 Conclusion
Bibliography
Scripture Index
From the Back Cover:
Eating the Lord's Supper was an act of political resistance ----
Subversive Meals examines the Lord's Supper within the socio-political context of first-century CE Roman domination, and concludes that it was an anti-imperial praxis. Although the Christian communal meal looked much like a typical Roman banquet in structure with a deipnon and a symposion, it was essentially different. The Roman meal supported the empire's ideology, honored Caesar and the gods, reinforced stratification among the masses, and upheld Rome's right to rule the world. The Christian meal, on the other hand, included hymns that extolled Jesus as Lord, prophecies that challenged Rome's ideological claims, and letters--read aloud--that promoted egalitarianism and instructed believers how to live according to kingdom of God principles. Hence, the Christian banquet was an act of non-violent resistance, or what James C. Scott calls a "hidden transcript."
The nascent Jesus movement looked to: 1) the Passover, a covenant meal of political liberation; 2) Jesus' counter-imperial mealtime teachings; and 3) his kingdom-oriented interpretation of the Last Supper as bases for its own meal practices.
SCHOLARLY REVIEWS:
"Worship is politics. Alan Streett sets the Lord's Supper in the context of Passover and Jesus' mealtime teaching to argue astutely that it was an anti-imperial praxis. It contested Roman rule, ideology, and stratified social practice with theological and Christological counter-assertions, and egalitarian social practices. Streett's insightful argument makes a significant contribution in recasting understandings of the Lord's Supper."
Warren Carter, Professor of New Testament,
Brite Divinity School, TCU (Fort Worth, TX)
"The concept behind this book is brilliant, and Streett has given it a thorough and judicious study. This book will serve as a benchmark for future scholarly debates about early Christian meals and anti-imperial rhetoric."
Dennis E. Smith, LaDonna Kramer Meinders Professor of New Testament,
Phillips Theological Seminary (Tulsa, OK)
"The Passover meal was a celebration of liberation from the ancient Egyptian Empire. So if the Lord's Supper continued the tradition of the Passover celebration, as Streett contends, wasn't it a celebration of liberation from the Roman Empire? Alan Streett has 'connected the dots' in a careful step by step analysis and argument. For those loyal to a Lord who transcended Caesar as Lord, the Supper quickly became the central ceremony of their cohesive communities, which collectively formed an alternative, anti-imperial society."
Richard A. Horsley, Distinguished Professor of Liberal Arts and Religion,
University of Massachusetts (Boston, MA)
"Working especially with the New Testament writings of Luke and Paul, Streett demonstrates the surprisingly political significance of the early church's Lord's Supper. That is, the Supper had not only to do with the church's internal life but spoke profoundly of the church's rejection of Roman imperial ideology and the practices by which it was propagated. The consequences of this study are both historically important and theologically challenging, since Streett's work participates in the ongoing destruction of the walls that separate theology and practice, and worship and politics."
Joel B. Green, Professor of New Testament Interpretation,
Fuller Theological Seminary (Pasadena, CA)
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