By popularising the distinction between ‘somewheres’ and ‘anywheres’, David Goodhart has provided a useful way of approaching many of the political divisions of the day. ‘Somewheres’ have a stubborn loyalty to place and to the people and customs that they have grown up with. ‘Anywheres’ are internationalists who seek to rise above the narrow limitations of geography and local culture and seek to establish values on the basis of a global humanity. Is there any way of reconciling these seemingly opposite positions? I want to offer a modest suggestion – a hunch – as to the possibility of some sort of reconciliation. Call it work in progress.
Historically, of course, the somewheres came first. Even the gods of the ancient world were the gods of a particular place and people. Dagon was the god of the Philistines. Baal was the god the Canaanites, Marduk the god of the Babylonians, Yahweh the God of the Jews. All these gods were somewheres. The first proponent of the ‘anywhere’ philosophy was probably St Paul, for it was Paul who deliberately broke the link between a belief/value system and ethnicity/geography.
Jesus wasn’t a Christian. He wasn’t the first Christian. He wasn’t even a Christian with an interesting Jewish backstory. Nowhere does the carpenter from Galilee suggest that he wants to start a new religion. On the contrary: “I was sent only to the lost sheep of the house of Israel” he tells a woman in Matthew’s gospel.
Yes, Jesus would constantly argue with the religious authorities of his day. But argument with religious authority is itself a longstanding Jewish tradition. Jesus was Jewish, completely Jewish – he had a Jewish mother, he was circumcised according to the law, he kept kosher, his Bible was the Bible of Abraham, Isaac and Jacob, he attended his local Galilee synagogue, he taught in the Temple throughout his life, he made pilgrimage to the Temple for the special feasts. And he died Jewish, mocked as the King of the Jews. The very idea of Christianity was not even invented in his lifetime. Jesus was very much a somewhere – Jesus of Galilee.
Most of Jesus’ early followers were also Jewish, but not all of them. And for these people, the question began to arise whether being a follower of Jesus required following the Jewish law – and, in particular, whether it required the Jewish practice of circumcision. This question prompted a furious debate among Jesus’ followers, with some maintaining that Jesus-following required the full commitments of Jewish religion, and some maintaining that it did not. St Paul was the leading proponent of the second view.
Paul was also a Jew himself, indeed a Pharisee by training, but he was also a Roman citizen, born into the Jewish diaspora in what we now call Turkey – and thus the nearest thing to a citizen of the world that a Jew could be. For Paul, the God that he recognised in Jesus was absolutely the God who was promised to Jews in the Hebrew scriptures, but – and this was his world-changing idea – it was also a God who was promised to all humanity.
It now seems obvious to Christians that the God spoken about by Jesus is a God who seeks the salvation of all people, irrespective of race, nationality or culture. But it wasn’t at all obvious to many of Paul’s contemporaries, and it took some arguing on his part. “In Christ there is neither Jew nor Greek,” Paul insisted. You don’t need to be ethnically Jewish to have a special relationship with God. With Jesus, the special deal that God had made with the Jewish people had been extended to include all non-Jews.
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