[Note: I’m offering the following as a diversion to get our minds off this terrible timeline. –taw]
William Blake, (1757-1827), The Resurrection, c. 1805
A few years back, I published a post concerning the date of Jesus’ birth (Why Is Christmas on the 25th of December?), in which we briefly touched on the idea of symmetry between Jesus’ birth and death. I quoted Augustine, who noted the belief, current at the time, that Christ’s conception occurred on March 25.
For He is believed to have been conceived on the 25th of March, upon which day also He suffered; so the womb of the Virgin, in which He was conceived, where no one of mortals was begotten, corresponds to the new grave in which He was buried, wherein was never man laid, neither before nor since. But He was born, according to tradition, upon December the 25th. (Augustine, On the Trinity, Book IV, Chapter 5)
Harm van Bakel, a geneticist at Icahn School of Medicine at Mount Sinai
Adriana Heguy, a member of the N.Y.U. Grossman School of Medicine
Maciej Boni of Penn State University
Trevor Bedford, an associate professor at the Fred Hutchinson Cancer Research Center and the University of Washington
Sidney Bell, a computational biologist working with the Nextstrain team
Peter Thielen, a molecular biologist at the Johns Hopkins Applied Physics Laboratory)
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to not knowing the difference between bacteria and viruses . . . .
So…he doesn’t even remember that antibiotics can’t touch viruses? They must have told him, they must have told him a hundred times, because that’s who he is, but I guess a hundred times he didn’t listen. (Ophelia Benson)
Jesus christ, the man is an idiot . . . . He’s never more stupid than when he pretends to be smart. (PZ Myers)
TRUMP: “Antibiotics used to solve every problem and now one of the biggest problems the world has is the germ has gotten to brilliant that the anti-antibiotic can’t keep up with it. … there’s a whole genius to it … not only is it hidden, but it’s very smart.”
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To the Dumbing of America . . .
https://www.youtube.com/watch?v=JohGniYph-c
(I have since discovered Susan Jacoby has an article titled Dumbing of America in a 2008 edition of The Washington Post. To bring her point to the level of the Presidency of the U.S. she compared George W. Bush’s “I am the decider” dismissal with F.D. Roosevelt’s invitation for his radio audience to have open maps before them so they could more completely follow his speech. Little could she expect what was to come.) .
Every Single Thing . . .
Every single thing that could be wrong with a human being is wrong with him. But the single most dangerous thing about Donald Trump is how unbelievably stupid he is. It’s not the most dangerous thing in someone who has no responsibilities, but in a President it’s the most dangerous thing.
Nanine Charbonnel’s [NC] last pages of her chapter on the meaning of “fulfilment” in the gospels dovetail with John Dominic Crossan’s The Power of Parable and Thomas Brodie’s Beyond the Quest for the Historical Jesus (links are to Vridar posts discussing these works) – and with any other writing that has argued that the Gospels are parables.
We know that Jesus was famous for speaking in parables but NC (like “Jesus historicist” Crossan and “Jesus mythicist” Brodie) goes further and suggests that the gospel stories about Jesus and all that he did are written as parables.
In what follows I attempt to convey some rough sketch of NC’s thesis. We will see that she delves into deeper technical reasons for reading the gospels as “parables”.
That the character of Jesus himself is a parable is most clearly seen in the Gospel of John where we read, explicitly, that Jesus is “the word”, that his appearance in flesh is a visible form of “the word”. In this gospel it is accordingly easier to grasp that “biographical” episodes of Jesus, such as his encounter with the sisters Martha and Mary, are parables whose meaning is not hidden very far beneath their surfaces. The acts of Jesus are dramatizations of the word.
Explicit and hidden
There are places in the gospels where an implied narrator informs readers that a specific thing happened as a fulfilment of an “Old Testament” prophecy. Matthew 2 contains the most memorable instances:
14 So he got up, took the child and his mother during the night and left for Egypt,15 where he stayed until the death of Herod. And so was fulfilled what the Lord had said through the prophet: “Out of Egypt I called my son.”
16 When Herod realized that he had been outwitted by the Magi, he was furious, and he gave orders to kill all the boys in Bethlehem and its vicinity who were two years old and under, in accordance with the time he had learned from the Magi.17Then what was said through the prophet Jeremiah was fulfilled:
18 “A voice is heard in Ramah, weeping and great mourning, Rachel weeping for her children and refusing to be comforted, because they are no more.”
. . .
23 and he went and lived in a town called Nazareth. So was fulfilled what was said through the prophets, that he would be called a Nazarene.
NC writes that these explicit pointers are there to highlight for the reader the rule of the game. The fulfilment applies to the whole narrative. Parables in the mouth of Jesus ought not lead the reader to think that the gospel narrative itself is a parable. The beginning of Jesus’ public ministry as told in Luke 4 announces the fulfilment of a text that served as a major inspiration for the author of the gospel’s larger narrative:
16 He went to Nazareth, where he had been brought up, and on the Sabbath day he went into the synagogue, as was his custom. He stood up to read,17 and the scroll of the prophet Isaiah was handed to him. Unrolling it, he found the place where it is written:
18 “The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free, 19 to proclaim the year of the Lord’s favor.”
20 Then he rolled up the scroll, gave it back to the attendant and sat down. The eyes of everyone in the synagogue were fastened on him.21 He began by saying to them, “Today this scripture is fulfilled in your hearing.”
Crucifixion by Leon Bonnat (Wikimedia)
The immediate narrative meaning is that Jesus is announcing that his presence before the Nazareth congregation is the fulfilment of Isaiah’s prophecy. The reader knows, however, that what is being fulfilled is the entire life and death of Jesus as fleshed out through the entire gospel.
If in Luke we read Jesus’ opening words declaring that he is fulfilling the scriptures, in the Gospel of John chapter 19 we read Jesus’ last words declaring that he has fulfilled them all.
28 Later, knowing that everything had now been finished, and so that Scripture would be fulfilled, Jesus said, “I am thirsty.”29 A jar of wine vinegar was there, so they soaked a sponge in it, put the sponge on a stalk of the hyssop plant, and lifted it to Jesus’ lips.30 When he had received the drink, Jesus said, “It is finished.”
The Greek words are different but the meaning is the same:
Luke 4:21 — πεπλήρωται / peplērōtai (is fulfilled)
John 19:30 — τετέλεσται / tetelestai (it is finished/accomplished)
Noam Chomsky on Bernie Sanders: "It's common to say now that the Sanders campaign failed. I think that's a mistake. I think it was an extraordinary success, completely shifted the arena of debate and discussion." pic.twitter.com/XFO3n51dHr
You may have to open Twitter to make the video work. Transcript:
It’s common to say now that the Sanders campaign failed. I think that’s a mistake. I think it was an extraordinary success, completely shifted the arena of debate and discussion. Issues that were unthinkable a couple of years ago are now right in the middle of attention. The worst crime that he committed in the eyes of the establishment is not the policies that he was proposing; it is the fact that he was able to inspire popular movements which had already been developing (Occupy Wall Street, Black Lives Matter and many others) and turned them into an activist movement – which doesn’t just show up every couple of years to push a lever and then go home, but applies constant pressure, constant activism, and so on. That could affect the Biden administration.
Interesting to pair this quote with a lengthier interview in Jacobin:
Here Chomsky discusses more the labour movement itself at some length. But he does repeat the words in the DemocracyNow interview with a more direct focus on what is “frightening the business class”.
The reason why Sanders is vilified in the media pretty much across the spectrum is not so much because of his policies. It’s because he has inspired a mass popular movement which doesn’t just show up every four years to push a button but is acting constantly — pressuring — to achieve changes and having some success. That’s frightening for the business class. The role of the public is to be passive spectators and not to interfere.
And on tonight’s news I heard a commentator expressing dismay at the prospect that Australia’s major airline, QANTAS, is facing the prospect of nationalization, which reminded me of a series of reflections like the following:
The pandemic begins in Asia, rips through the capital cities of Europe and wipes out at least a third of all human beings in its way. When it is all over, revolts begin, cherished institutions fall, and the entire economic system has to be reconfigured.
That is a short history of the Black Death, a bubonic plague pandemic caused by the bacterium, Yersinia pestis, which spread from Mongolia to Western Europe in the 1340s.
Because the economy then was based on local agriculture and crafts, ordinary life bounced back relatively quickly.
But, by radically reducing the number of workers, it gave the survivors increased bargaining power, which soon translated into new concepts of liberty among the population of medieval cities.
That, in turn, started a process of economic change that brought an end to the feudal system and, some argue, triggered the rise of capitalism.
The relevance of that comparison to today?
Today, capitalism faces its own plague nightmare. Though the COVID-19 virus may kill between 1 percent and 4 percent of those who catch it, it is about to have an impact on a much more complex economy than the one that existed back in the 1340s – one with a much more fragile geopolitical order, and on a society already gripped with foreboding over climate change.
And another, a thought that has often surfaced in past years but now seems an imminent possibility:
“Every day the liberal international order seems less liberal, less international and less orderly,” says the Lowy Institute’s executive director Michael Fullilove.
He cautions against adopting a simplistic narrative that pits an insurgent China against the US.
“I personally think it will be much messier and probably more dangerous than a simple bifurcation,” he says.
And meanwhile, an ignorant, corrupt fool keeps reassuring his supporters that everything will be back to normal in a matter of weeks while they find new scapegoats to blame for anything that will dash those expectations.
Continuing from the previous post, discussing Nanine Charbonnel’s Jésus-Christ, Sublime Figure de Papier . . . .
I stopped short in my last blog post when I came to NC’s comparison of the gospels with the OT books of Esther and Ruth. I complete that little section here.
The gospels are about “the end times”, as we saw. But they obviously do not employ the “end times” style of apocalyptic literature. If they have any models they are more like Esther and Ruth — two books that NC associates with “midrash”, with the “perfect illusion of historicity”. The words of Maurice Mergui in Paul à Patras are quoted. To get some helpful context I translate/paraphrase somewhat more than NC uses:
We have been examining the hypothesis of midrash. According to this hypothesis, the Gospels (including the Johannine and Pauline corpora) are midrashic elaborations that yield no basis for any historical content. This hypothesis comes up against a frequent objection. Jewish midrash usually looks like a quotation of biblical text linked to commentary. The gospels obviously do not have this form. They are narratives that look very much like historical accounts. Paul’s letters certainly have no equivalent in Jewish midrash. Therefore, the objection goes, the midrashic theory for this NT literature should be rejected.
The first objection (that midrash is inconsistent with narrative forms) falls apart when we notice that midrash does indeed know how to create forms very like narratives while giving a perfect illusion of historicity. Two examples are the books of Ruth and Esther which are “real marvels” of this register. . . .
Look at what the redactor of Esther does. He goes through the eschatological cycle. He finds a new way of relating the coming of the messiah at the climax of a crisis. This story must be told over and over in different ways so as not to let the messianic idea be lost, become empty and disappear. The story of Esther confronts readers with their own reality of the absence of God and messiah (God does not even appear in the story), of a life of exile, suffering and violence, a the real possibility of losing all messianic hope. The same story idea — the rescue at the moment of peak threat — is told anew. The story speaks of exile, of conspiracy against the Jews, the impossibility of approaching the king, the pagan festival — the story is one of “ultimate test”. Similarly with Ruth, we read again: famine, exile, union with pagans, impossibility of having a son (a messiah) — but then miraculously at the end we find the appearance or light of the messiah. In these narratives we find the messiah making his rescue at the moment of extreme tribulation.
NC’s point in citing Mergui is to stress the capacity of midrash to create a narrative illusion of being fully immersed in real events.
I think that the messianic references seen in the OT stories are overstated. The theme of Esther is surely the victory of God in the last days as he rescues his people from the brink of extinction. Messiahs sometimes appear in such narratives, perhaps, especially in the extracanonical ones, but they are optional to the central theme. Sometimes the central figure is a “Servant”, or a “Son of Man”, and sometimes these figures will evolve into or be conflated with a messianic figure. Some of us might even wonder if there is room for a new term to describe the type of “midrash” Mergui and NC speak of. But these are peripheral issues to the central arguments.
Careful readers would have noticed Mergui’s reference to the letters of Paul in the same discussion. Thomas Brodie, I think, would be most interested in Mergui’s discussion of Paul. Brodie and Mergui deny the historicity of the “Paul” behind the letters. The Paul we implicit in the correspondence is a literary persona. Mergui compares him with Moses and sees several recurrent themes in the letters to support this “midrashic” interpretation. But again, that’s another story. I’ll try to keep working on NC’s book for now.
Charbonnel, Nanine. 2017. Jésus-Christ, Sublime Figure de Papier. Paris: Berg International éditeurs.
Mergui, Maurice. 2015. Paul à Patras: Une approche midrashique du paulinisme. Objectif Transmission. Kindle Edition.
Continuing with my discussion of Nanine Charbonnel’s Jésus-Christ, Sublime Figure de Papier . . . .
An earlier post in this series, Jésus-Christ, Sublime Figure de Papier. Chap 3b. Creative Intertextuality, briefly touched on the ways stories in the Pentateuch came to be rewritten so that one mirrored another: e.g. Abraham and Sarah’s experience in Egypt and being expelled under duress pairs with the subsequent Exodus narrative. Deuteronomy itself is a rewriting of the earlier books of the Pentateuch. We read stories as “fulfillments” of other stories; scenario types are written as a kind of commentary on other stories, or as indicative of a deeper meaning of other stories. We see narrative “typology” within the works of the Hebrew Bible so when we find the New Testament narratives similarly drawing events and persons of the Jewish Scriptures we must understand that we are witnessing a continuation of a literary practice that was centuries old. And just as Deuteronomy was a certain kind of rewriting of the previous books so the Acts of the Apostles may have a similar function with respect to the preceding canonical gospels.
But Charbonnel goes further yet. The Incarnation itself was a literary product of the way the Hebrew language conceptualizes temporality.
At this point, I have to confess I am still grappling to acquire a fluent understanding of Charbonnel’s discussion. It involves Hebrew grammar, changes in Hebrew grammar during the Roman era and its relationship with Greek. The best I can do for now is to give some idea of the conclusion and a few details of Charbonnel’s argument but only so readers can see it “through a glass darkly”.
When reading this section of Jésus-Christ, Sublime Figure de Papier I was reminded of my first lecture in French 101 at university. “If there is one lesson I want you to take away from this course, it is to understand that other people think differently” — those were the first words of the professor in that classroom and I can hear his voice still. The same lesson certainly applies to biblical Hebrew and time.
The general idea being argued is that stories (a kind of midrash) were written as if taking place in the past yet in the minds of the original storytellers and audiences they were “outside time”, “ever-present” — both future and also past but always present. (Compare the brief discussion of Hebrew “tenses” in the previous post.)
In the OT Prophetic writings the expression for “in those days” was essentially a pointer to messianic time and not a literal historical (or specific future historical time) marker. When the second chapter of the Gospel of Luke begins “in those days” it is a signal that we are reading of the messianic time spoken of in the prophets. It is not, despite our natural English translation reading and context, primarily pointing to the historical time of Augustus and Herod. To help us see what is going on here, compare the Protoevangium of James. We read there an elaboration of the nativity scenes in Matthew and Luke. The elaboration of those canonical stories fills in gaps and ties up loose ends that are left with us from the bare canonical accounts. Those “fillers” are taken from other narratives in the Jewish Scriptures, especially 1 Samuel. We read about the birth of Mary in circumstances that recall the births of Samuel and Isaac. Then we read of the childhood of Mary and her giving birth to Jesus in scenes that involve midwives and Salome and a new setting, a cave. We are reading a retelling of the canonical narratives with ideas from both the Scriptures and other interpretations presumably discussed among the author’s contemporaries. The new story is not historical. It is an interpretation constructed from attempts to answer questions about the canonical stories by weaving in new ideas from Scriptures and elsewhere. The story is about “the coming of Christ”.
I am reminded of the argument of Thomas L. Thompson about the way the stories of the Hebrew Bible were written. He is discussing what we classify as the “historical” books of the Bible.
When we ask whether the events of biblical narrative have actually happened, we raise a question that can hardly be satisfactorily answered. The question itself guarantees that the Bible will be misunderstood. One of the central contrasts that divide the understanding of the past that we find implied in biblical texts from a modern understanding of history lies in the way we think about reality.
. . .
Chronology in this kind of history is not used as a measure of change. It links events and persons, makes associations, establishes continuity. It expresses an unbroken chain from the past to the present. This is not a linear as much as it is a coherent sense of time. It functions so as to identify and legitimize what is otherwise ephemeral and transient. Time marks a reiteration of reality through its many forms. Nor is ancient chronology based on a sense of circular time, in the sense of a return to an original reality. The first instance of an event is there only to mark the pattern of reiteration. It is irrelevant whether a given event is earlier or later than another. Both exist as mirrored expressions of a transcendent reality. Closely linked with this ancient perception of time is the philosophical idea we find captured in the Book of Ecclesiastes (1: 9-11):
There is nothing new under the sun. If we can say of anything: that it is new, it has been seen already long since. This event of the past is not remembered. Nor will the future events, which will happen again be remembered by those who follow us.
When God created the world, he created the heavens and the earth and everything in them. All of history is already included in the creation. This is also what lies behind the idea of ‘fate’, which, as a classic premiss of Greek tragedy, reflects the human struggle against destiny. The only appropriate response is acceptance and understanding.
It’s hard to feel motivated to write about biblical studies. I can think of nothing less important at a time like this, especially after reading the latest news re the U.S. right now. Can there be anything more evil than using the pandemic to bolster and fuel the profit-motivated capitalist system? A federal government that stands back and watches each state fend for itself while feeding the capitalist system? That does not even qualify as “civilized”.
REAR ADMIRAL POLOWCYZK: So FEMA is — so this product that we’re moving is primarily commercial product that would enter the commercial system and be distributed through financial business transactions between hospitals and these distributors.
Q So, just to clarify that, that explains why states say they’re bidding like they’re on eBay, because the supplies are going to the private sector and then they have to go there to get the supplies.
REAR ADMIRAL POLOWCYZK: That’s normally how things –that’s normally how things work, right? So I’m not here to disrupt a supply chain and say — look, these six distributors — six, seven — they have six to seven hundred warehouses. They have trucks to go to the hospital door every day. We’re bringing product in. They’re filling orders for hospitals, nursing homes, like normal. I’m putting volume into that system.
This apparent profiteering should come as no surprise. Consider the poor track record of the ventilator industry. ResMed is not the only producer with a history of alleged misconduct. In fact, all the big publicly traded companies in the industry have paid millions of dollars in penalties in False Claims Act, kickback and bribery cases.
Along with ResMed, they are Philips, General Electric, Hill-Rom and Medtronic.
The $2.2 trillion coronavirus relief bill that Congress hastily passed and Donald Trump signed into law deliberately creates new price gouging opportunities for drug companies.
Left out of the relief bill was language from a 1980 law that requires drug companies to charge “reasonable” prices for pharmaceuticals developed with government financial help. Companies that charge unreasonable prices, or hold back on making their inventions available, can be stripped of monopoly rights.
Without this language companies that develop coronavirus vaccines or cures using federal funding can jack up prices for any COVID-19 cure or vaccine with no legal limits. Imagine the price gouging possibilities for a life-saving vaccine or cure. All other countries with modern economies have laws to protect against price gouging.
