Ahanu
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Miracle stories and how they are organized in the bible
I think that we should recap on our discussion so far. Briefly, I initially entered this thread mentioning how different current events would look if they were described by a first century apocalyptic Jew. More on this later.
I notice that Thomas takes many passages literally where Bishop Shelby Spong and I do not take them literally. Like me, Bishop Shelby Spong lives in North Carolina, a buckle within the Bible Belt, where, as we have seen, the common Christian interpretation of scripture that we run into is quite different. That’s why we focus on the materialistic aspect of the ascension so much (Remember, Thomas said: “Then I suggest he's [Bishop Shelby Spong‘s] subject to the same error of looking materialistically, and not analogically.) I noted that many Christians around the area believe that Jesus was physically “taken up” into the sky, and so it obviously follows that Jesus will return in the sky (read Acts 1:10-11 and Revelations 1:7). It is an undeniable fact that thousands of Christians believe this. It might sound silly, but, if you have a miracle working God, it’s quite understandable that this conclusion can be reached. Afterall, I just read one scholarly source by Bynum that reads: "Tertullian [a Church Father] even argues that the shoes and clothing of the children of Israel did not wear out, nor did their hair and fingernails grow, while they wandered forty years in the desert. If God can thus suspend natural laws in order to preserve shoe leather and garments, how much more can he preserve flesh or the particles thereof for resurrection?" Indeed, how much more can God cause Jesus to appear in the sky, then begin to “take up” all believers physically from this Earth? However, I discovered that Catholics do not read “taken up” in the same way as many Southern Baptists. This is good.
As we began to continue in our discussion, I learned that Thomas reads all miracles in the bible literally. Now we are starting to discuss what I believe to be one of Bishop Shelby Spong’s main points, which I highlighted in the beginning of this post. When discussing how Jesus was remembered, Spong talks about people who think that, before the gospels were written, the first believers had shared memories of Jesus with their children at home, or maybe with a neighbor at work. That’s how some Christians do come across, because they are unaware that the synagogue was the setting for the oral traditions about Jesus. This is generally overlooked by some Christians, for Spong writes: “A magical view of the gospels was developed which asserted that instead of the Hebrew stories shaping the Jesus story, the events of Jesus’ life simply fulfilled biblical expectations and prophecies in some miraculous preordained way” (Spong 144). We are coming across how a first century apocalyptic Jew would interpret events again. I’m sorry, Thomas, but you read many events as if the writer is a modern day journalist, reporting about events that happened around 40 years prior to broadcast. Spong is trying to peer behind 1st century Jewish storytelling to find Jesus. What might the story look like if it happened today, or if a person from the 21st century traveled back in time and arrived in Israel to watch the life of Jesus?
Let us peer behind one example: the Jewish seasons. I haven’t read this argument on the Interfaith forums before, so I think it’ll be interesting to note. In addition to the argument above, I would like to note here that we should take the miracles as more liturgical than historical when looking at how the Jewish liturgical year shaped the memory of Jesus (195). As we know, Christmas is fast approaching. It is one of the major events within Christianity. The church seasons (such as Advent and Easter) are based on two major events: the birth of Jesus and the resurrection. Like the church seasons, there are Jewish seasons.
Here’s the Jewish year according to Spong and how Mark's narrative fits within them:
“Passover: the fourteenth and fifteenth days of the month of Nisan (late March, early April). A celebration of the birth of the Jewish nation in the exodus” (194).
Mark 14-15. I'm familiar with Passover, so I skip examples here.
“Dedication or Hanukkah: starting the twenty-fifth day of the month of Kislev (typically in mid-December). An eight-day celebration of the return of the ‘light of God’ to the temple during the time of the Maccabees” (195).
Mark 9-13. Look at Jesus’ transfiguration. He’s viewed as the new temple that replaces the old one which had been destroyed by the Romans. “Transfiguration celebrates the light of God resting on Jesus” (197).
“Sukkoth or Tabernacles: starting the fifteenth day of Tishri (normally our October). An eight-day celebration of the harvest” (195).
Mark 4-8. Read the parable of the sower. Interestingly, “between Dedication in mid-December and the next earlier liturgical celebration of the Jews, which was called Sukkoth--the harvest festival--there is a period of approximately seven to nine Sabbaths, depending on where Hanukkah falls” (197). By the way, it should be noted that “the whole Jewish calendar revolves around the time of Passover, which can come anywhere from March 21 on, depending on the rotation of the moon. Easter, because it is based on Passover, comes on the first Sunday after the first full moon after March 21” (298). Anyway, as I said above, this is interesting; there are nine episodes, “one for each sabbath between Sukkoth and Dedication” (Mark 5: 1-20; 21-43; 6: 1-6; 6: 7-29;
6: 31-56; 7: 1-23; 7: 24-37; 8: 1-21; 8:22-38; Spong 197).
“Yom Kippur: the tenth day of Tishri (late September or early October). A day of penitence and reflection on the ability of God to overcome the sin of human life and alienation from God” (194).
Mark 2-3. Here Spong means the first half of chapter 3. All of these stories “portray Jesus as entering that which is unclean and restoring the victim of uncleanness to wholeness” (199).
“Rosh Hashanah: the first day of the month of Tishri (roughly late September or early October). An annual gathering of the people to pray for the coming of the kingdom of God” (194).
Mark 1. Think of Jesus’ calling of the first disciples, for instance. Also, this holiday was “celebrated by the blowing of the shofar” (199). Spong says John the Baptist is the “human shofar” (200).
“Shavuot or Pentecost: fifty days after Passover, on the sixth day of Sivan (late May or early June). A commemoration of the giving of the law to Moses at Mount Sinai” (194).
This is left out of Mark. Do not fear; Matthew makes up for this.
Conclusion: “the organizing principle behind the gospel of Mark is neither memory nor history,” writes Spong (200). This doesn't explicitly suggest that we shouldn't take things literally. This does suggest looking at Jesus in a different way.
By the way, I very much condensed Spong's chapter to get the gist of what he's saying. I wonder how that person from the 21st century who, upon traveling back in time and arriving in Israel to watch the life of Jesus, would write about the life of Jesus--assuming he/she didn’t know about the Jewish year?
That fig tree story would fall under the festival of dedication for Mark.
Hmm . . .
I haven't forgotten about commenting on that link you posted. It's just that I'm reading some stuff on phenomenology and the writer of the phenomenology of perception.
Source:
Spong, John. Jesus for the Non-Religious. New York: HarperCollins, 2008
I think that we should recap on our discussion so far. Briefly, I initially entered this thread mentioning how different current events would look if they were described by a first century apocalyptic Jew. More on this later.
I notice that Thomas takes many passages literally where Bishop Shelby Spong and I do not take them literally. Like me, Bishop Shelby Spong lives in North Carolina, a buckle within the Bible Belt, where, as we have seen, the common Christian interpretation of scripture that we run into is quite different. That’s why we focus on the materialistic aspect of the ascension so much (Remember, Thomas said: “Then I suggest he's [Bishop Shelby Spong‘s] subject to the same error of looking materialistically, and not analogically.) I noted that many Christians around the area believe that Jesus was physically “taken up” into the sky, and so it obviously follows that Jesus will return in the sky (read Acts 1:10-11 and Revelations 1:7). It is an undeniable fact that thousands of Christians believe this. It might sound silly, but, if you have a miracle working God, it’s quite understandable that this conclusion can be reached. Afterall, I just read one scholarly source by Bynum that reads: "Tertullian [a Church Father] even argues that the shoes and clothing of the children of Israel did not wear out, nor did their hair and fingernails grow, while they wandered forty years in the desert. If God can thus suspend natural laws in order to preserve shoe leather and garments, how much more can he preserve flesh or the particles thereof for resurrection?" Indeed, how much more can God cause Jesus to appear in the sky, then begin to “take up” all believers physically from this Earth? However, I discovered that Catholics do not read “taken up” in the same way as many Southern Baptists. This is good.
As we began to continue in our discussion, I learned that Thomas reads all miracles in the bible literally. Now we are starting to discuss what I believe to be one of Bishop Shelby Spong’s main points, which I highlighted in the beginning of this post. When discussing how Jesus was remembered, Spong talks about people who think that, before the gospels were written, the first believers had shared memories of Jesus with their children at home, or maybe with a neighbor at work. That’s how some Christians do come across, because they are unaware that the synagogue was the setting for the oral traditions about Jesus. This is generally overlooked by some Christians, for Spong writes: “A magical view of the gospels was developed which asserted that instead of the Hebrew stories shaping the Jesus story, the events of Jesus’ life simply fulfilled biblical expectations and prophecies in some miraculous preordained way” (Spong 144). We are coming across how a first century apocalyptic Jew would interpret events again. I’m sorry, Thomas, but you read many events as if the writer is a modern day journalist, reporting about events that happened around 40 years prior to broadcast. Spong is trying to peer behind 1st century Jewish storytelling to find Jesus. What might the story look like if it happened today, or if a person from the 21st century traveled back in time and arrived in Israel to watch the life of Jesus?
Let us peer behind one example: the Jewish seasons. I haven’t read this argument on the Interfaith forums before, so I think it’ll be interesting to note. In addition to the argument above, I would like to note here that we should take the miracles as more liturgical than historical when looking at how the Jewish liturgical year shaped the memory of Jesus (195). As we know, Christmas is fast approaching. It is one of the major events within Christianity. The church seasons (such as Advent and Easter) are based on two major events: the birth of Jesus and the resurrection. Like the church seasons, there are Jewish seasons.
Here’s the Jewish year according to Spong and how Mark's narrative fits within them:
“Passover: the fourteenth and fifteenth days of the month of Nisan (late March, early April). A celebration of the birth of the Jewish nation in the exodus” (194).
Mark 14-15. I'm familiar with Passover, so I skip examples here.
“Dedication or Hanukkah: starting the twenty-fifth day of the month of Kislev (typically in mid-December). An eight-day celebration of the return of the ‘light of God’ to the temple during the time of the Maccabees” (195).
Mark 9-13. Look at Jesus’ transfiguration. He’s viewed as the new temple that replaces the old one which had been destroyed by the Romans. “Transfiguration celebrates the light of God resting on Jesus” (197).
“Sukkoth or Tabernacles: starting the fifteenth day of Tishri (normally our October). An eight-day celebration of the harvest” (195).
Mark 4-8. Read the parable of the sower. Interestingly, “between Dedication in mid-December and the next earlier liturgical celebration of the Jews, which was called Sukkoth--the harvest festival--there is a period of approximately seven to nine Sabbaths, depending on where Hanukkah falls” (197). By the way, it should be noted that “the whole Jewish calendar revolves around the time of Passover, which can come anywhere from March 21 on, depending on the rotation of the moon. Easter, because it is based on Passover, comes on the first Sunday after the first full moon after March 21” (298). Anyway, as I said above, this is interesting; there are nine episodes, “one for each sabbath between Sukkoth and Dedication” (Mark 5: 1-20; 21-43; 6: 1-6; 6: 7-29;
6: 31-56; 7: 1-23; 7: 24-37; 8: 1-21; 8:22-38; Spong 197).
“Yom Kippur: the tenth day of Tishri (late September or early October). A day of penitence and reflection on the ability of God to overcome the sin of human life and alienation from God” (194).
Mark 2-3. Here Spong means the first half of chapter 3. All of these stories “portray Jesus as entering that which is unclean and restoring the victim of uncleanness to wholeness” (199).
“Rosh Hashanah: the first day of the month of Tishri (roughly late September or early October). An annual gathering of the people to pray for the coming of the kingdom of God” (194).
Mark 1. Think of Jesus’ calling of the first disciples, for instance. Also, this holiday was “celebrated by the blowing of the shofar” (199). Spong says John the Baptist is the “human shofar” (200).
“Shavuot or Pentecost: fifty days after Passover, on the sixth day of Sivan (late May or early June). A commemoration of the giving of the law to Moses at Mount Sinai” (194).
This is left out of Mark. Do not fear; Matthew makes up for this.
Conclusion: “the organizing principle behind the gospel of Mark is neither memory nor history,” writes Spong (200). This doesn't explicitly suggest that we shouldn't take things literally. This does suggest looking at Jesus in a different way.
By the way, I very much condensed Spong's chapter to get the gist of what he's saying. I wonder how that person from the 21st century who, upon traveling back in time and arriving in Israel to watch the life of Jesus, would write about the life of Jesus--assuming he/she didn’t know about the Jewish year?
That fig tree story would fall under the festival of dedication for Mark.
Hmm . . .
I haven't forgotten about commenting on that link you posted. It's just that I'm reading some stuff on phenomenology and the writer of the phenomenology of perception.
Source:
Spong, John. Jesus for the Non-Religious. New York: HarperCollins, 2008