{"id":22171,"date":"2014-05-02T20:28:41","date_gmt":"2014-05-03T00:28:41","guid":{"rendered":"http:\/\/www.patheos.com\/blogs\/slacktivist\/?p=22171"},"modified":"2014-05-02T20:28:41","modified_gmt":"2014-05-03T00:28:41","slug":"jesus-clobber-texts-and-the-centurions-companion","status":"publish","type":"post","link":"https:\/\/www.patheos.com\/blogs\/slacktivist\/2014\/05\/02\/jesus-clobber-texts-and-the-centurions-companion\/","title":{"rendered":"Jesus, clobber-texts, and the centurion’s ‘companion’"},"content":{"rendered":"\n<\/head>

\u201cWhat does pais<\/em> mean in Luke 7?\u201d<\/p>\n

That was a text from my daughter. The old jokes say that when your kids go off to college, they only call to ask for money. My kid never asks for money, but she does like to keep me on my toes with the occasional surprise text asking about the first-century connotations of Greek words from the Gospels. (Yes, I\u2019m enormously proud of her.)<\/p>\n

This question has to do with the story in Luke\u2019s Gospel (and also in Matthew 8:5-13) in which Jesus heals the pais<\/em> of a Roman centurion. Our English translations almost always use the word \u201cservant\u201d or \u201cslave\u201d for that word, as in this rendition in the NRSV:<\/p>\n

After Jesus\u00a0had finished all his sayings in the hearing of the people, he entered Capernaum. A centurion there had a slave whom he valued highly, and who was ill and close to death. When he heard about Jesus, he sent some Jewish elders to him, asking him to come and heal his slave.<\/p>\n

\"\"<\/a>When they came to Jesus, they appealed to him earnestly, saying, \u201cHe is worthy of having you do this for him, for he loves our people, and it is he who built our synagogue for us.\u201d<\/p>\n

And Jesus went with them, but when he was not far from the house, the centurion sent friends to say to him, \u201cLord, do not trouble yourself, for I am not worthy to have you come under my roof; therefore I did not presume to come to you. But only speak the word, and let my servant be healed.\u00a0For I also am a man set under authority, with soldiers under me; and I say to one, \u2018Go,\u2019 and he goes, and to another, \u2018Come,\u2019 and he comes, and to my slave, \u2018Do this,\u2019 and the slave does it.\u201d<\/p>\n

When Jesus heard this he was amazed at him, and turning to the crowd that followed him, he said, \u201cI tell you, not even in Israel have I found such faith.\u201d When those who had been sent returned to the house, they found the slave in good health.<\/p><\/blockquote>\n

That\u2019s not wrong, but this wasn\u2019t the only<\/em> way that word pais was used in Jesus\u2019 time. We think it usually meant servant or slave, but it also sometimes meant son<\/em>. And also, sometimes, it was a euphemism for, basically, a man\u2019s boyfriend or a younger, same-sex concubine.<\/p>\n

It\u2019s not unusual for words to have such very different meanings. Think of the many ways we use the word \u201ccompanion.\u201d Strictly speaking, it just means someone with whom one travels or with whom one spends a lot of time. It\u2019s thus a common term for personal assistants \u2014 people in an economic relationship with an employer who would, in a more class-candid culture, be referred to as \u201cservants.\u201d So we might say, for instance, that \u201cAdrian Monk arrived at the crime scene accompanied by his companion, Natalie Teeger,\u201d and it would be a mistake to infer anything more intimate or romantic implied by the term.<\/p>\n

But we also use that same word in a more \u201cinsinuating\u201d way (as Jeff Bridges says in The Fisher King<\/em>). We use it in much the same way first-century people sometimes used that word pais<\/em> \u2014 to politely, indirectly describe an intimate, affectionate physical relationship. If we say \u201cMatt Damon won an Emmy for portraying Liberace\u2019s companion<\/em> in Behind the Candelabra,<\/em>\u201d most people will understand that we mean something very different from what we meant about Monk and Natalie.<\/p>\n

The centurion in Luke 7 seems so heartbroken over the plight of his \u201cbeloved\u201d pais<\/em> that some have argued the word there might be better translated as \u201cson.\u201d His anguish seems surprising, after all, on behalf of a slave or servant. Others point to that same deep emotion and see it as evidence that suggests we\u2019re dealing with the other<\/em> meaning of pais<\/em>. But perhaps both of those arguments are too harsh \u2014 maybe this centurion just loved this loyal, faithful servant. Maybe it was just a Frodo-and-Sam situation. (Or is that a bad example? I mean Frodo and Sam as intended<\/em> by Tolkien, not as written<\/em> by him.)<\/p>\n

It\u2019s helpful, I think, to illustrate that ambiguity by using our own ambiguous term. \u201cBut only speak the word, and let my companion<\/em> be healed.\u201d<\/p>\n

I\u2019m not trying to explain away that ambiguity \u2014 in either direction. And I\u2019m not sure the parallel version of the story in Matthew or the maybe-parallel story in John\u2019s Gospel \u2014 in which the word \u201cson\u201d is used instead \u2014 gets us any closer to conclusive certainty about the relationship between this centurion and his pais<\/em>. The story simply doesn\u2019t give us enough information to be certain.<\/p>\n

But then the story also doesn\u2019t give Jesus<\/em> enough information to be certain either. And Jesus never interrogates the man on that point. We don\u2019t see a conversation like this:<\/p>\n

\u201cBut only speak the word, and let my pais<\/em> be healed.\u201d<\/p>\n

\u201cWhoa, hold on. When you say pais<\/em>, do you mean just, like, pais -pais?<\/em> Or do you mean, you know, nudge nudge, wink wink, [Jesus makes air quotes with his fingers] pais<\/em>?\u201d<\/p>\n

Jesus didn\u2019t ask that, and he didn\u2019t insist on entering the centurion\u2019s home in order to inspect whatever living arrangements the man had with this beloved companion of his. Jesus simply praised the centurion\u2019s faith and restored health and wholeness to his household and to all the relationships in it. That\u2019s all we know for sure from the story.<\/p>\n

Well, that and that the centurion was a centurion<\/em>.<\/p>\n

Jesus knew what that meant. Luke knew what that meant and Luke expected his readers to know what that meant. Heck, even the centurion himself knew what that meant, which is why he sent the elders from the synagogue in Capernaum to speak on his behalf.<\/p>\n

The centurion was unclean. He was a Gentile \u2014 strike one. He had sworn an oath of loyalty and service to a false god (Caesar) \u2014 strike two. And even if this particular centurion was trying his best to be nice about it, he was the enemy and part of an occupying army oppressing God\u2019s people \u2014 strike three.<\/p>\n

So for the sake of argument, let\u2019s stipulate that \u201cslave\u201d or \u201cservant\u201d is a perfectly accurate translation here, an apt description of an unambiguously chaste master-and-servant relationship insinuating nothing that might perturb the sensibilities of even the most anti-gay modern clobber-texter. This story is still impossible to reconcile with the hermeneutic of those clobber-texters. Set aside the half-dozen clobber-texts cited as authoritative proof that Christians must be anti-gay, there are far, far more such texts authoritatively forbidding Jesus to aid this unclean enemy, this Caesar-worshipping Gentile. The clobber-texts forbidding that could fill a book. They could fill 39 books<\/em>, and then some.<\/p>\n

\u201cIt is unlawful for a Jew to associate with or to visit a Gentile,\u201d Jesus\u2019 disciple Peter said. And that was true. That was law. That was Bible.<\/p>\n

But Jesus doesn\u2019t mention any of those clobber texts. Nor does he heed them.<\/p>\n

Instead, Jesus heads directly to the unclean home of this unclean outsider. He exhibits an appallingly low view of the authority of scripture by \u2014 what\u2019s the word they always use? \u2014 trampling on the clear, authoritative teachings of the Bible. Jesus turns his back on the Bible to serve the \u201cfalse gospel of nice,\u201d following some \u201cmalleable deity\u201d instead of obeying the unequivocal clear commandments of the Word of God.<\/p>\n

It\u2019s enough to make one wonder whether Jesus was even a Christian at all.<\/p>\n

I don\u2019t think we have enough to go on in this sketchy little story to state confidently that Jesus healed a centurion\u2019s boyfriend. But those who dismiss that possibility as outrageous are missing what\u2019s really outrageous in this story \u2014 Jesus\u2019 outrageous disregard for clobber-texting.<\/p>\n

That\u2019s not just poor biblical interpretation, it\u2019s also a shameful ingratitude. The overwhelming majority of Christians who call upon clobber texts to slam the door against gay Christians are themselves Gentiles \u2014 people who are only able to call themselves Christians because Jesus showed us that clobber-texts don\u2019t work that way. They snuck in through that same door they\u2019re now trying to slam against others. That\u2019s pretty low.<\/p>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"

The centurion was unclean. He was a Gentile — strike one. He had sworn an oath of loyalty and service to a false god (Caesar) — strike two. And even if this particular centurion was trying his best to be nice about it, he was the enemy and part of an occupying army oppressing God’s people — strike three.<\/p>\n","protected":false},"author":141,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4],"tags":[92,154,17,53,52,173,28],"class_list":["post-22171","post","type-post","status-publish","format-standard","hentry","category-evangelicals","tag-church","tag-clobber-texting","tag-equality","tag-gay-rights","tag-homosexuality","tag-luke","tag-religious-right"],"yoast_head":"\nJesus, clobber-texts, and the centurion's 'companion'<\/title>\n<meta name=\"description\" content=\"The centurion was unclean. He was a Gentile -- strike one. 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A former managing editor of Prism magazine, Fred worked in the parachurch nonprofit world for a decade and then for a decade in the newspaper biz. He began blogging in 2002. In 2003 he began writing a review of the best-selling Left Behind series. Eight years later he still hasn\u2019t finished reviewing the second book of that series and the experience has left him a broken shell of a man. Fred knows the difference between the possessive \u201cits\u201d and the contraction \u201cit\u2019s,\u201d and he is acutely bothered when others mistakenly confuse the two, yet he himself just kind of instinctively types the apostrophe whether or not it belongs there. Some feel this is his greatest hypocrisy, but those who know him better know better. He\u2019s guilty of much greater hypocrisies. Jesus loves Fred far more than Fred loves Jesus, but he at least has the decency to recognize the unfairness of that lopsided relationship and he has long wished that he were better at maybe kind of sort of doing something more to correct that some day. A Baptist, an amateur, a Gen-Xer, a Gemini and a Mets fan, Fred lives in Southeastern Pennsylvania with his wife and two teenage daughters. You can reach him via email at slacktivist at hotmail dot com.\",\"url\":\"https:\/\/www.patheos.com\/blogs\/slacktivist\/author\/fredclark1\/\"}]}<\/script>\n<!-- \/ Yoast SEO plugin. -->","yoast_head_json":{"title":"Jesus, clobber-texts, and the centurion's 'companion'","description":"The centurion was unclean. He was a Gentile -- strike one. He had sworn an oath of loyalty and service to a false god (Caesar) -- strike two. 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A former managing editor of Prism magazine, Fred worked in the parachurch nonprofit world for a decade and then for a decade in the newspaper biz. He began blogging in 2002. In 2003 he began writing a review of the best-selling Left Behind series. Eight years later he still hasn\u2019t finished reviewing the second book of that series and the experience has left him a broken shell of a man. Fred knows the difference between the possessive \u201cits\u201d and the contraction \u201cit\u2019s,\u201d and he is acutely bothered when others mistakenly confuse the two, yet he himself just kind of instinctively types the apostrophe whether or not it belongs there. Some feel this is his greatest hypocrisy, but those who know him better know better. He\u2019s guilty of much greater hypocrisies. Jesus loves Fred far more than Fred loves Jesus, but he at least has the decency to recognize the unfairness of that lopsided relationship and he has long wished that he were better at maybe kind of sort of doing something more to correct that some day. A Baptist, an amateur, a Gen-Xer, a Gemini and a Mets fan, Fred lives in Southeastern Pennsylvania with his wife and two teenage daughters. You can reach him via email at slacktivist at hotmail dot com.","url":"https:\/\/www.patheos.com\/blogs\/slacktivist\/author\/fredclark1\/"}]}},"_links":{"self":[{"href":"https:\/\/www.patheos.com\/blogs\/slacktivist\/wp-json\/wp\/v2\/posts\/22171","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.patheos.com\/blogs\/slacktivist\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.patheos.com\/blogs\/slacktivist\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.patheos.com\/blogs\/slacktivist\/wp-json\/wp\/v2\/users\/141"}],"replies":[{"embeddable":true,"href":"https:\/\/www.patheos.com\/blogs\/slacktivist\/wp-json\/wp\/v2\/comments?post=22171"}],"version-history":[{"count":0,"href":"https:\/\/www.patheos.com\/blogs\/slacktivist\/wp-json\/wp\/v2\/posts\/22171\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.patheos.com\/blogs\/slacktivist\/wp-json\/wp\/v2\/media?parent=22171"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.patheos.com\/blogs\/slacktivist\/wp-json\/wp\/v2\/categories?post=22171"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.patheos.com\/blogs\/slacktivist\/wp-json\/wp\/v2\/tags?post=22171"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}