Saturday, December 20, 2014

2 Corinthians: a Book Report

The following is from a work-in-progress called "The Bible: a Book Report" in which I read each book of the Bible, summarize it in my own words, and occasionally give some commentary.  I will also include artwork by famous artists.

To read my book report on 1 Corinthians, click HERE.

Paul’s second letter to the church in Corinth (which he founded) has the following themes: consolation amidst suffering, power shown through weakness, criticism of false apostles, and an urge to be generous.  Unlike 1 Corinthians, which has a more instructive and contemplative tone, 2 Corinthians has an emotional, sometimes angry, and chastising tone.  This makes sense because it is a letter, not a theological treatise.  It is a personal correspondence written to a particular community to address particular circumstances.  

Paul begins his letter by introducing the theme of consolation amidst suffering.  It’s clear throughout that Paul has endured some extreme difficulties, yet endured through his faith.  He writes: “Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and the God of all consolation, who consoles us in all our affliction, so that we may be able to console those who are in any affliction with the consolation with which we ourselves are consoled by God.  For just as the sufferings of Christ are abundant for us, so also our consolation is abundant through Christ.”

"St. Paul in Prison" by Rembrandt Van Rijn (1627)

Then Paul contrasts his ministry with supposed false apostles who have appeared in Corinth.  Paul’s message is characterized by “frankness” and “sincerity” as opposed to “earthly wisdom.”  Unlike false apostles who are called “peddlers of God’s word” (those who personally profit from their ministry), Paul is a person of sincerity who does not work for payment.  Unlike the false apostles who show false credentials, Paul says that the believers in Corinth themselves are his credentials, written “not on tablets of stone but on tablets of human hearts.”

It is implied that the false apostles are encouraging the believers in Corinth to follow the laws and traditions of Judaism.  While this is acceptable for Jewish Christians, it is not required of gentiles.  Paul says some rather disparaging things about the Torah, which he calls “the ministry of death, chiseled in letters on stone tablets.”  Indeed, Paul sees the new covenant through Jesus as superseding the old law: “For if there was glory in the ministry of condemnation (the Torah), much more does the ministry of justification (the gospel of Jesus) abound in glory!  Indeed what once had glory (the Torah) has lost its glory because of the greater glory (the gospel of Jesus), for if what was set aside came through glory, much more has the permanent come in glory!”  Paul says that for non-Christian Jews, the law of Moses is “veil” which “lies over their minds.”  In contrast to the “old” law of Moses, Paul says that “if anyone is in Christ, there is a new creation: everything old has passed away; see everything has become new!”

"Moses With the Ten Commandments" by Rembrandt Van Rijn (1659)

Paul presents himself as a frank, sincere apostle who endures despite great suffering: “We are afflicted in every way, but not crushed; perplexed, but not driven to despair; persecuted, but not forsaken; struck down, but not destroyed” and elsewhere that he has persevered “through great endurance, in afflictions, hardships, calamities, beatings, imprisonments, riots, labors, sleepless nights, hunger.”  These afflictions are meant, I believe, to establish Paul’s credibility as a true apostle.

Paul urges the believers not to associate with unbelievers, but to provide for other believers in need.  He sends his associate Titus to take up a collection for poor Christians in Jerusalem.  This may have struck the Corinthians as odd because earlier Paul says that he doesn’t collect money for himself.  Paul says that the money to be collected is not for him, but for God and the church.  He calls the collection “a voluntary gift” and not “an extortion.”

Then Paul continues his self-defense against false apostles in Corinth who had apparently been criticizing him, saying “His letters are weighty and strong, but his bodily presence is weak, and his speech contemptible.”  Paul says that the gospel is not about human ability, but about God.  He says “let the one who boasts, boast in the Lord.”  He ironically criticizes these false teachers as “super-apostles” whose boasting makes them “false apostles, deceitful workers, disguising themselves as apostles of Christ.”  

"Paul Preaching" by Raphael

Paul establishes his authority not through power, but through weakness.  This is an essential part of the gospel—the power of God shown through human weakness.  He writes, “If I must boast, I will boast of the things that show my weakness.”  When it comes to the gospel of Jesus, true apostles are not powerful, well-spoken, or comfortable.  Rather they suffer a lot, and are thus characterized by sincerity and humility.  Paul is very open about his personal weaknesses: “Therefore, to keep me from being too elated, a thorn was given me in the flesh, a message of Satan to torment me, to keep me from being too elated.  Three times I appealed to the Lord about this, that it would leave me, but he said to me, ‘My grace is sufficient for you, for power is made perfect in weakness.’”

Paul concludes his letter with his usual greetings and a thinly veiled threat to the Corinthians to get their shit together: “So I write these things while I am away from you, so that when I come, I may not have to be severe in using the authority that the Lord has given me for building up and not tearing down.”  He ends with a few imperative commands: “Put things in order, listen to my appeal, agree with one another, live in peace.”  Unlike 1 Corinthians, which has a more instructive and contemplative tone, 2 Corinthains has an emotional, sometimes angry, and chastising tone.  

“St. Paul Preaching to the Jews in the Synagogue at Damascus,” from Scenes from the Life of St. Paul (mosaic), Byzantine School, 12th century. Duomo, Monreale, Sicily, Italy.

Thursday, December 18, 2014

1 Corinthians: a Book Report

The following is from a work-in-progress called "The Bible: a Book Report" in which I read each book of the Bible, summarize it in my own words, and occasionally give some commentary.  I will also include artwork by famous artists.

Paul’s first letter to the church in Corinth, Greece is a mixture of theology and practical/moral instruction.  As with his letter to the Romans, his main concern seems to be quelling disagreement and factionalism within the church community.  After a formal introduction, Paul chastises the church community for internal divisions, based on believers associating themselves with particular early church leaders.  Some claimed to be followers of Paul, others of Peter, others of Christ, others of Apollos.  Paul says that they should not divide themselves in this way, but be united in Christ.

I am of Paul!  I am of Peter!

Paul explains how the gospel message of Jesus should not create hierarchical structures, but rather it should be a basically egalitarian community.  The church is not made up of Roman or Greek elite, but rather ordinary people: “Consider your own call, brothers and sisters: not many of you were wise by human standards, not many were powerful, not many were of noble birth.  But God chose what is foolish in this world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, things that are not, to reduce things that are, so that no one might boast in the presence of God.”  The message of Jesus should not be a cause for social or intellectual pride.  It is, rather, a message for regular, humble folks.  Paul describes the church as a community of servants working together, making up a holy building, or temple.

Paul chastises the church in Corinth for sexual immorality, and other offenses.  He says that those who are sexually immoral should be driven out.  He says that the church should resolve grievances between members internally, rather than bringing suit to secular authorities.  He gives a “vice list” of kinds of people who “will not inherit the kingdom of God”: fornicators, adulterers, male prostitutes, sodomites, thieves, the greedy, drunkards, revilers, robbers.”  The word he uses for “sodomite” is arsenokoitai, which is a word of uncertain meaning combining “male” and “bed.”  The original word has nothing to do with the ancient city of Sodom.  It is a bad translation.  It’s implied that, prior to following Christ, the members of the church in Corinth did these practices, and some of them continue to do them, and they should stop.

Ancient Greek erotica.

It is important to understand that Paul, like pretty much all the early Christians, expected that Jesus’ second coming was imminent, and this belief informs the urgency of his message.

Paul gives instructions for married and unmarried believers, saying that monogamous (as opposed to polygamous) marriage is the only acceptable form.  Paul sees marriage as basically a way for people to avoid sexual immorality.  However, Paul was single and celibate, and he sees this as the ideal state for people.  Given the impending apocalypse, he encourages single people not to marry, so they can devote themselves fully to the Lord.  He writes: “I think that, in view of the impending crisis (i.e. the apocalypse) it is well for you to remain as you are (i.e. single and celibate).”

Next Paul addresses dietary questions.  Corinth was a city filled with Greco-Roman culture and religion.  There were temples to gods like Aphrodite.  Often times, citizens ate meals comprised of food that had been sacrificed to “pagan” gods.  Even meat sold in the marketplace had sometimes been sacrificed to Greek or Roman gods.  Was it okay for Christians to each such food?  Paul says it’s okay because “pagan” gods don’t really exist, so food is food.  The believers, however, must be careful not to eat such food when it might cause other Christians to become upset or judgmental.  As always, Paul’s emphasis is unity.  Throughout the letter, however, Paul repeatedly tells the church in Corinth to avoid idolatry, which was widespread in that city at that time.

Ruins of ancient temple in Corinth (to Aphrodite)

Then Paul addresses the issue of whether or not apostles such as himself should be supported (materially and financially) by the churches.  Paul says that apostles have this right, but he personally chooses not to exercise it, so as not to offend anyone, or bring hardship to churches.  When it comes to the gospel, Paul works for free.  He makes his living as a tentmaker, as the book of Acts attests.

Then Paul gives instruction on gender roles, and his views are problematic for contemporary people like me who believe in total gender equality.  Paul writes: “For if a woman will not veil herself, then she should cut off her hair; but if it is disgraceful for a woman to have her hair cut off or to be shaved, she should wear a veil.  For a man ought not to have his head veiled, since he is the image and reflection of God; but woman is the reflection of man.  Indeed, man was not made from woman, but woman from man.  Neither was man created for the sake of woman, but woman for the sake of man.”  

"For a man ought not to have his head veiled, since he is the image and reflection of God; but woman is the reflection of man." --St. Paul

Paul then gives instruction on the practice that came to be called “communion” or “eucharist”—an important Christian practice throughout the ages.  This is where Christians drink wine and eat bread that are somehow, symbolically, the body and blood of Jesus Christ.  This practice is tied to the Jewish festival of Passover, a meal in which Jews eat food that reminds them of their escape from slavery in Egypt.  For Christians, communion symbolizes their escape from slavery to sin and death.

Eucharist by Juan de Juanes (16th century)

Paul discusses various spiritual gifts, which individual members of the church are given by the Holy Spirit.  These gifts include things like healing, miracles, speaking in tongues, etc.  These gifts are not given based on merit, intelligence, or social standing.  Paul describes the church as a “body” in which each member is equally important.  This view inverted the typical Greco-Roman system of social classes.  The church community is meant to be egalitarian.  Central to Paul’s vision of the church, or “body of Christ” is love.

In chapter 13, Paul gives his famous “love poem,” which is often read at weddings.  This is kind of ironic, because Paul was single, celibate, and skeptical about the value of marriage.  The kind of love he is talking about is not romantic love, but agape, a kind of divine, transcendent love that is supposed to characterize the church community.  The poem is very beautiful, so I will quote the whole thing:

“If I speak in the tongues of mortals and of angels,
but do not have love, 
I am a noisy gong or a clanging cymbal.
And if I have prophetic powers, 
and understand all mysteries and knowledge,
and if I have all faith, so as to remove mountains,
but do not have love, I have nothing.
If I give away all my possessions,
and if I hand over my body so that I may boast,
but do not have love, I gain nothing.

Love is patient; love is kind;
love is not envious or boastful or arrogant or rude.
It does not insist on its own way;
it is not irritable or resentful;
it does not rejoice in wrongdoing,
but rejoices in the truth.
It bears all things,
believes all things,
hopes all things, 
endures all things.

Love never ends.
But as for prophecies, they will come to an end;
as for tongues, they will cease;
as for knowledge, it will come to an end.
For we know only in part,
and we prophecy only in part;
but when the complete comes,
the partial will come to an end.

When I was a child,
I spoke like a child,
I thought like a child,
I reasoned like a child;
when I became an adult,
I put an end to childish ways.
For now we see in a mirror, dimly,
but then we will see face to face.
Now I know only in part;
then I will know fully,
even as I have been fully known.

And now faith, hope, and love abide,
these three;
and the greatest of these is love.”

In chapter 15, Paul gives perhaps the earliest Christian “creed” about the significance of Jesus Christ: “For I handed on you as if of first importance what I in turn had received: that Christ died for our sins in accordance with the scriptures, and that he was buried, and that he was raised on the third day in accordance with the scriptures, and that he appeared to Cephas (Peter), then to the twelve.  Then he appeared to more than five hundred sisters and brothers at time tome, most of whom are still alive, though some have died.  Then he appeared to James, then to all the apostles.  Last of all, as to one untimely born, he appeared also to me.”

For Paul, as for the other apostles, the resurrection of Jesus is at the core of Christian hope.  Jesus’ resurrection is seen as a type which prefigures the believers’ own resurrection, during the impending apocalypse.  Believers will be raised again with spiritual bodies.  Christ’s death and resurrection signify for believers that death has been defeated.

In this Russian icon, Christ's resurrection is shown as also bringing about the resurrection of believers.

Paul ends his letter with greetings and instructions for individual members of the church.  He says, “let all that you do be done in love.”  He says, “Greet one another with a holy kiss.”  And, to emphasize his belief that Christ’s return and the apocalypse are imminent, he says, “Our Lord, come!”  

I don’t get the sense that Paul imagined that over 2,000 years later, Christians would still be waiting for Christ’s return.  For someone who claimed to have such insight into the mystery of Christ, Paul really miscalculated the “imminence” of Jesus’ return in glory.  But Paul was not alone in this mistaken belief.  The gospel writers also believed this, and put these words into Jesus’ mouth. In Matthew 16:26, Jesus says to his disciples, “Truly I say to you, there are some standing here who will not taste death before they see the son of man coming in his kingdom.”  And in 24:34, he says, “Truly I tell you, this generation will not pass away until all these things have taken place.”  If Paul and Jesus were wrong about this, what else might they have been wrong about?

"The Last Judgment" by Michelangelo (this is what Paul and the early Christians were expecting to happen at any moment)

Tuesday, December 16, 2014

Romans: a Book Report (part 2)

The following is from a work-in-progress called "The Bible: a Book Report" in which I read each book of the Bible, summarize it in my own words, and occasionally give some commentary. 

To read Romans: a Book Report (part 1) click HERE.

Paul begins his letter with a formal introduction of himself as a servant and apostle of Jesus, the Jewish messiah, the son of God.  This was an implicit challenge to the divinity claims of the Roman Emperor (Claudius or Nero, depending on when you date Romans).  Paul’s goal is to “bring about the obedience of faith” to gentiles, which includes his audience, who were gentile followers of Jesus living in Rome.  The Greek word he uses for “faith” (pistis) is probably better translated “faithfulness” which implies trust and right behavior.  Paul does not once use the word “Christian”.  For him, the main distinction is not between Christians and Jews, but between gentiles and Jews.  Apparently, at the time there was some confusion among gentile followers of Jesus regarding how they should understand and relate to the Jewish community.  Paul’s argument throughout is that gentiles who follow Jesus have no basis for feeling superior to their Jewish neighbors, and therefore no basis for judgment.  I suppose the occasion for this argument must have been a feeling among gentile converts that they were “better” or “more righteous” than their Jewish neighbors.

Paul destroys any such basis for cultural or moral superiority.  He begins with a diatribe against gentile immorality in Rome—particularly idolatry and sexual misconduct.  Unfortunately, Paul singles out homosexuality as a key indicator of Roman gentile immorality.  The verses 1:26-27 are commonly used by contemporary conservative Christians as “proof” that homosexuality is wrong and sinful.  Two problems arise from this interpretation: 1.) Paul is probably not referring to same-sex relationships as we understand them today, and 2.) The whole point of Paul’s diatribe is stated right after in chapter 2: “Therefore you have no excuse, whoever you are, for in passing judgment on another, you condemn yourself.”  The point of Paul’s diatribe is that no one has the right to judge others—everyone is morally compromised, including Paul’s audience.  Paul writes, “You that teach others, will you not teach yourself?”  The two things Paul is attacking are moral superiority and hypocrisy.

Having argued against these things, Paul goes on to examine cultural and religious differences between Jews and gentiles, focusing specifically on circumcision.  Here, again, it is implied that Paul’s gentile audience held some judgmental/ignorant attitudes toward their Jewish neighbors.  Paul’s main argument here is that, while gentile followers of Jesus need not follow Jewish cultural practices, there is absolutely nothing wrong with these cultural religious practices.  In fact, quite the opposite is true.  In chapter 5, Paul writes, “What is the value of circumcision?  Much in every way.  For in the first place the Jews were entrusted with the oracles of God.”  Paul discusses the Jew’s “founding father” Abraham, and shows how his example of faithfulness to God is instructive for both Jews and gentiles.  Paul’s purpose seems twofold: 1.) to explain how gentiles, through Jesus, are brought into the (formerly only Jewish) people of God, and 2.) to show that this inclusion is not grounds for boasting, but rather gratitude and humility.  In ch. 3, Paul writes, “Then what becomes of boasting?  It is excluded.”

In addition to explaining the “good news” of Jesus Christ (that the kingdom of God is open to everyone), Paul seems to be mainly interested in inter-faith relations—showing that Jews and gentiles are not as separate as they thought.  Paul’s focus on the figure of Abraham is significant, as it was Abraham who became the ancestor of three major world religions: Judaism, Christianity, and (later) Islam.  Understanding our shared heritage, Paul suggests, will lead to love, not hate, unity, not division.

Paul believes that Jesus offers salvation from sin and death to everyone, and this transcends cultural and religious divisions.  He spends some time explaining how this works.  Humanity became sinful through the sin of the first man, Adam (who, if you believe in evolution, probably never existed), but people may find new life and righteousness through Jesus.  Something happened when Jesus died and rose from the dead that offered a way to free humanity from its sinful inclinations.

This transformation is not, however, complete in this life.  Paul confesses, “I am of the flesh, sold into slavery under sin.  I do not understand my own actions.  For I do not do what I want, but I do the very thing I hate.”  Paul holds a kind of dualistic view of “spirit” and “flesh” that was also held by some Greek philosophers and Gnostics.  The flesh is seen as evil and sinful, while the spirit is purer and redeemable.  Paul refers to his “member” in connect to the weakness of his flesh, suggesting that this struggle is mainly sexual.  This is unfortunate, as it has led some Christians to have a negative/hateful view of the body and sexuality.  Much contemporary psychology would take issue with Paul’s disparaging of the body and sexuality.  Paul seems determined to punish himself and suffer through this perceived conflict between flesh and spirit.  Suffice it to say that, with regards to sexuality, Paul has some issues and hang-ups.

Paul then returns to the issue of gentile-Jewish relations.  He says that gentile followers of Jesus are like a wild olive branch that has been grafted onto the tree of God, and that this is not grounds for pride, but rather awe.  With regards to Jews who do not accept Jesus as the messiah, Paul has ambivalent feelings.  While he clearly wants them to share his faith in Jesus, he believes they are not rejected by God, and even says in chapter 11 that “all Israel will be saved.”  Paul’s main point is this: “For there is no distinction between Jew and Greek (gentile); the same Lord is Lord of all and is generous to all who call on him.  For everyone who calls on the name of the Lord will be saved.”

Beginning in chapter 12, Paul switches from theological reflection to practical application.  In view of God’s inclusiveness, he writes, “I say to everyone among you not to think of yourself more highly than you ought to think.”  Paul’s exhortations are very similar to those of Jesus, as given in the sermon on the mount: “Bless those who persecute you; bless and do not curse them.  Rejoice with those who rejoice, weep with those who weep.  Live in harmony with one another; do not be haughty, but associate with the lowly; do not claim to be wiser than you are.  Do not repay anyone evil for evil, but take thought for what is noble in the sight of all.  If it is possible, so far as it depends on you, live peaceably with all.”  Paul urges his audience to respect Jewish temple authorities.  The main application of his message is love.  He quotes the Torah, and Jesus, “Love your neighbor as yourself.”   Paul ends his letter with personal greetings to specific individuals who are members of the church in Rome.  He tells them to “greet one another with a holy kiss,” and then gives a blessing.

Scholars generally believe that Paul's letter to the Romans was written around 55 C.E.  Paul's letters are the earliest writings of the New Testament.  The earliest manuscript fragments we have of Romans, however is Papyrus-46, which dates from between 175-225 C.E.  Here's a Fragment from Papyrus-46:

Monday, December 15, 2014

Cigarette Bums + Wild Wing @ The Continental Room

Last night I saw two cool bands at The Continental Room in Fullerton: Cigarette Bums and Wild Wing.  I took some photos.  Here's Wild Wing...

And here's Cigarette Bums...

Sunday, December 14, 2014

Romans: a Book Report (part 1)

The following is from a work-in-progress called "The Bible: a Book Report" in which I read each book of the Bible, summarize it in my own words, and occasionally give some commentary. I will also include biblical artwork by famous artists.

The book of Romans is a totally new genre in the Bible.  It’s not narrative (like the gospels).  It’s not poetry (like the Psalms or the prophets).  It’s not law codes (like Leviticus).  The book of Romans is a letter, a written correspondence from Paul (the famous missionary of Acts) to a group of Christians in the city of Rome, the capitol of the Roman empire, the seat of imperial power.

Paul’s letter to the Romans is not your typical letter.  That is, he doesn’t spend much time discussing the goings-on of his daily life.  Instead, Paul’s letter to the Romans is mainly comprised of theology.  I recently watched a lecture in which New Testament scholar N.T. Wright explains how Paul, though his letters, basically invented Christian theology.  In fact, Paul’s letters are really the first place in the Bible where we get prolonged investigations into abstract theological questions.  Other books of the Bible tell stories about God, or about right behavior, or songs of praise, but Paul stands alone as an intellectual, philosophical theologian.

A bit of context on Paul will help us understand why this is so.  Paul was from the city of Tarsus in the Roman province of Cilicia (modern-day Turkey).  Tarsus had a famous university in which students studied Greco-Roman learning.  Paul was undoubtedly exposed to Greco-Roman culture and philosophy in his home town, which may (in part) explain his generally philosophical outlook and writing style.  At some point in his life, Paul (being a Jew) traveled down to Jerusalem and studied Torah under the famous Rabbi Gamaliel.  So, Paul was an intellectual who understood both Greco-Roman and Jewish culture, religion, and philosophy.  In other words, he was the perfect guy to take the very Jewish message of Jesus to the wider Greco-Roman world.  In Paul’s letter to the Romans, we find a fascinating blend of Greek-style logic, Roman rhetoric, and Jewish faith traditions.

Growing up in an evangelical church, I was mainly exposed to the book of Romans through various oft-quoted verses.  A popular evangelical tactic (which I used on missions trips) is to take potential converts to Christianity through a series of verses in Romans, sometimes called the “Roman Road.”  You start with Romans 3:23, which says we are all sinful, to Romans 6:23, which says sin leads to death, back to Romans 5:8, which says Jesus died for our sins, to Romans 10:9, which says if you believe in Jesus you will be saved.  It’s a concise, if cherry-picked and decontextualzed, explanation of “the gospel.”  Based on this simplistic “Romans Road” reading of the book of Romans, one might get the impression that individual, personal salvation was the main point of Paul’s letter.  In fact, it is not.

When you read Paul’s letter to the Romans as a whole (not just cherry-picked verses), you discover that Paul’s main interest seems to be creating amiable relations between the gentile Christian community in Rome, and the larger (non-Christian) Jewish community.  His direct audience is gentile Christians (a word which Paul actually never uses, but which I will use for clarity).  Paul spends a lot of time explaining to these non-Jews (who nonetheless followed a Jewish messiah) how the very Jewish message of Jesus relates to them, and how this should affect how they treat Jews.  Understanding the Jewishness of Jesus the messiah should, according to Paul, lead to respectful relations with the Jewish community in Rome.  In other words, Paul is less interested in individual, personal salvation than he is in communities of faith, and specifically inter-faith relations between Jews and gentiles.

Paul was, after all, a Jew.  He never uses the word “Christian” and he is not interested in establishing a new religion.  Rather, based on his belief in Jesus the Messiah, he sees a new way forward for the people of God.  Paul sees the God of the Jews as opening his blessing, through Jesus, to non-Jews as well.  

If this all sounds a bit complicated and esoteric, it kind of is.  Paul’s letters are not easy to read or interpret.  They are dense with theological ideas, some of which are very complex.  I will do my best in part 2 to summarize Paul’s overall message, keeping in mind the fact that the smartest New Testament scholars in the world disagree widely on how to interpret Paul’s writings.  Paul’s ideas are profound and important, but they are not simple.  Stay tuned!

Paul of Tarsus

Saturday, December 13, 2014

Anti-Club Set List 12/12/14

On Friday nights, I DJ at Mulberry St. Ristorante in downtown Fullerton with my friend Phil.  We call our DJ nights "The Anti-Club" because we like to play more eclectic music than your typical "club hits."  Last night, we were joined by my good friend Landon Lewis.  Here's what we played, with album artwork...

“That Lady” by The Isley Brothers

“Danke Schoen” by Wayne Newton

“Tobacco Road” by The Blues Magoos

“Remember” by Lali Puna

“Standing of the Verge of Getting it On” by Funkadelic

“Right On” by Marvin Gaye

“Brown Sugar” by The Rolling Stones

“Red Leather” by Peach Kelli Pop

“Everybody Loves to Cha Cha Cha” by Sam Cooke

“Get a Job” by The Silhouettes

“There Goes My Baby” by The Drifters

“Green River” by Creedence Clearwater Revival

“The Wind Cries Mary” by Jimi Hendrix

“Instant Karma” by John Lennon

“Bury My Body” by The Animals

“Hangin’ Round” by Lou Reed

“Rave On” by Buddy Holly

“Awaiting On You All” by George Harrison

“Wade in the Water” by The Staple Singers

“Midnight Marauders” by A Tribe Called Quest

“Dawn Said” by The Buff Medways

“Third Dystopia” by Youth Lagoon

“The Man in Me” by David Bazan

“Black Diamond Bay” by Bob Dylan

“Ooh Ooh Baby” by Hank Ballard

“Blackberry Way” by The Move

“Baby Please Don’t Go” by Muddy Waters

“Big Boss Man” by The Pretty Things

“London Social Scene” by Billy Nichols

“Less Than Zero” by Elivs Costello

“Memories” by The Chantels

“Treasure of Love” by Clyde McPhatter

“Little Bitch” by The Specials

“Mine is Yours” by Cold War Kids

“Straight to Hell” by The Clash

“I Fought the Law” by Dead Kennedys

“Not Great Men” by Gang of Four

“Run” by Benny The Jet Rodriguez

“The Number of the Beast” by Iron Maiden

“Theme from Shaft” by Isaac Hayes

“Izzo (H.O.V.A.)” by Jay-Z

“Love Train” by The O’Jays

“Dark Fantasy” by Kanye West

“Shadrack” by Louis Armstrong

“Cemetery Gates” by The Smiths

“Orgasm Addict” by The Buzzcocks

“Else” by Built to Spill

“Please Please Please Let Me Get What I Want” by The Autumns

See you next Friday at The Anti-Club!