In Romans 9-11, Paul lays out what he believes to be God’s plan for Paul’s work as the apostle to the Gentiles. Though the rejection of Jesus as messiah by the vast majority of Jews seems to be a huge defeat, God is actually using it as an opportunity to achieve something even greater: extending his promises to all nations. By Paul’s reckoning, once the Jews see the Gentiles enjoying the messianic life opened up by Jesus’s death and resurrection, they will be so jealous that they will ultimately embrace Jesus. From a contemporary perspective, this view is appealing because it radically relativizes actual-existing Gentile Christianity — it is just a detour, an elaborate ploy in God’s bank-shot attempt to win over the Jews, who remain his real priority. And yet from a contemporary perspective, we must also admit that the plan does not seem to have worked out.
Yesterday I was reviewing some material from ibn Ishaq’s biography of Muhammad. Reading the whole of this vast and unwieldy document is not possible in the context of my course, so I selected portions on the religious and political background of the Arabian penninsula, Muhammad’s early life and ministry in Mecca, his work in Medina, and the events leading up to his triumph over the authorities in Mecca. One issue that will surely arise in this context is the question of “Islam and violence,” because it’s impossible to give a fair or comprehensible account of Muhammad’s life and the rise of Islam without taking into account such key events as the Battle of Badr. If commenters have any ideas for how I might address it in class discussion, I’d be eager to hear it (though I also expect that Shimer students will by and large be bending over backwards to be as fair-minded as possible and to avoid cliches about Islam, so perhaps it won’t be an issue).
One thing that struck me, amid all the undeniable brutality, is how often Muhammad chose not to press his advantage. Continue reading “Is Muhammad the better Paul?”