Born in the early twentieth century, the eminent Lutheran scholar Ernst Käsemann made a number of key contributions to New Testament scholarship, especially in the area of Jesus studies, Pauline theology, Romans and Hebrews. Käsemann died in 1998.
The present volume is not a normal academic book by Käsemann. Published posthumously, it is a collection of previously unpublished lectures and sermons edited by Rudolf Landau and translated into English by R. A. Harrisville. In the pages of this book the reader will find almost 30 essays published between 1975 and 1988. Some essays were formal lectures, others informal, some even Bible studies at a church.
The essays are divided into two sections: ‘Biblical Essays’ and ‘Church Conflicts’. I am not sure why such a bifurcation was necessary as Käsemann clearly interweaves scriptural interpretation and ecclesial, political and personal application in nearly every essay. Nevertheless, the former essays do commence with a biblical topic. These subjects range from righteousness language in Paul, to an exposition of the first three chapters of Galatians, to the Sermon on the Mount. Given the unique nature of this compilation of lectures, in that Käsemann probably never intended them to be gathered and studied in this way, we have a special opportunity to identify patterns in his research and thinking over the course of more than a decade. Instead of treating essays individually I will offer an adumbration of some of the repeated ideas in this ‘biblical’ division.
First, it is no surprise that Käsemann is especially interested in the cosmic and political dimension of the Christian gospel, especially focusing on the absolute lordship of Jesus Christ (pp. 34–5) and the subversive and revolutionary message of the cross (pp. 46–7). Many, if not most, of the essays divulge Käsemann's interest in the scriptural prohibition of idolatry in whatever forms such misdirected worship takes place (pp. 48, 56–8, 62, 87, 115). Thus, he repeatedly refers to the first commandment as the key to discipleship (pp. 65, 114, 141, 159, 165, 197, 206, 217, 260).
Second, he returns again and again to the subject of his early research, ‘the body of Christ’, and the central subject of righteousness and justice in Paul. As for the latter, it is helpful for modern scholars to remember that Käsemann was instrumental in early arguments connecting Paul's idea of dikaiosyne to the covenant faithfulness of Israel's God (pp. 55, 182).
If one wants to get a quick sense of how Käsemann understands Christian discipleship, the best and most concise treatment he offers appears in the middle of the book in the essay ‘What “To Believe” Means in the Evangelical Sense’ (pp. 155–67). Here he offers key discussions of ‘faith’ as action, hearing, discipleship, confession and love. He also offers thoughts on the problems of unbelief and superstition.
While the reading of these biblical essays is generally clear, and Käsemann rarely engages with detailed exegetical issues, the reader will probably still query certain comments which are made regarding e.g. his ‘Christian’ view of Romans 7 (p. 116), the ambiguity of whether or not Jesus’ resurrected form is a real ‘body’ (see p. 210), or exactly how Käsemann uses the language of demythologising. Nevertheless, I was regularly impressed with how even his older essays do not seem to have dated.
The second set of essays deals with more practical problems in the church, ranging from discussions of demon possession to civic responsibilities. Overall, again, Käsemann returns to the same themes and ideas, despite the topic at hand. He shows a regular concern with the evils and atrocities committed by the ‘white race’ (pp. 146, 185, 222, 234) and the neglect of the ‘three-fourths world’ (pp. 144, 234). He also takes a special interest in the oecumene and the importance of the cooperation of different Christian communities despite ideological, political and theological differences.
One of the highlights of the book is the appearance of a short autobiography called ‘A Theological Review’, where the reader is treated, not only to insights into his academic career, but also the development of his attitudes towards Hitler and the Nazi party (e.g. Kasemann admits that in 1930–3 he voted in favour of Hitler, but that he opposed the Nazis fiercely later in life).
For those who are familiar with Käsemann's work, this book offers a different side of him – more personal, and focused particularly on problems in the church. Again, one of the great benefits of the book is that the lectures published in these pages span many years of his life and offer a glimpse into patterns of his logic, developments and themes to which he eventually always returned. I learnt much from this book and I highly commend it to all Neutestamentlers.
