A bit of fun here over GodTube
http://blog.wired.com/tableofmalcontents/2007/03/the_best_of_the.html
From the site: Continue reading “Does eating a banana backwards disprove the existence of God?”
Musings on biblical studies, politics, religion, ethics, human nature, tidbits from science
A bit of fun here over GodTube
http://blog.wired.com/tableofmalcontents/2007/03/the_best_of_the.html
From the site: Continue reading “Does eating a banana backwards disprove the existence of God?”
So leading Judas scholar Francis Moloney is hoping to preach the gospel of Jesus through the mind of Judas and the pen of Jeffrey Archer.
Moloney says he wants to get the gospel of Jesus out to more hearts and minds so wrote the first draft of a Gospel of Judas, leaving it for novelist and done-his-time Jeffrey Archer to polish up the final product. Continue reading “Judas scholar does deal with the Devil (Jeffrey Archer)”
Oh boy oh boy, and when I first heard of this my first thought was another one of those “oh boy oh boy, only in america” thoughts and waited for it to disappear as fast as a toilet flush. How can anyone take this so seriously! Is no one raising an eyebrow at the rush of archaeological “proofs” of biblical and political claims in recent decades or batting any eyelid over their coincidence with contemporary prominent religious and political “issues”? Continue reading “Lost Tomb of Jesus (groan!)”
My last post on Bauckham and Justin found myself repeating conclusions I had come to some years ago but with a niggling back of my mind awareness that there is new information that I have read since and that I need to rethink the whole Justin and the gospels thing. And something I wrote in my chapter 17 review hit me as an implicit contradiction of my general view till now. Who knows, I may even find myself accepting that Justin knew not only the gospels but also either Papias or the tradition that Papias recorded! I will have to watch this space to see where I go!
17. Polycrates and Irenaeus on John
Polycrates on John
Bauckham proceeds to show that Polycrates knew that John the author of the Gospel was not the Son of Zebedee, member of the Twelve, John. He begins with his letter to the bishop of Rome over the ‘correct’ date on which to observe ‘Easter’ (or the ‘Passover/Last Supper’). The extract is from the ccel site (Eusebius, H.E. 5.24.2-7): Continue reading “Bauckham’s Jesus and the Eyewitnesses. Chapter 17”
Appendix: Papias as Eusebius’s Source in Hist. Eccl. 3.24.5-13?
At the end of chapter 16 Bauckham addresses the argument of Charles Hill that Eusebius paraphrased a section of Papias that discussed the gospels of John and Luke.
Hill’s argument contradicts Bauckham’s by implication: Continue reading “Bauckham’s Jesus and the Eyewitnesses. Chapter 16:Appendix”
This relates to my previous post on Bauckham’s chapter 16. I addressed the issue of “naive readings” of texts, explaining what I mean by that term. I won’t repeat the details here. (Any text can claim to be written by so and so and at a certain time. Scholars know that when it comes to the bulk of apocryphal “new testament” writings.)
So what external evidence do we have for the time when the Papias text was written? Continue reading “Subjecting Papias to external controls. A first step”
16. Papias on John
A second (hitherto unknown) inner circle
In this chapter Bauckham argues that the author of the Gospel of John was John the Elder, and that it was this John who was the Beloved Disciple (BD). He begins by comparing the Synoptic “sources” with John’s. He reminds us that it was Peter, James and John (the Sons of Zebedee) who were the inner circle in the Synoptic Gospels, and that it was the Twelve who were the eyewitness authorities behind Mark’s gospel, first of the Synoptics. In the Gospel of John, on the other hand, we find that the synoptic trio of Peter, James and John, no longer occupy such a privileged place. They have been replaced, argues B, by the BD. But the BD is not alone. He is part of another circle, Continue reading “Bauckham’s Jesus and the Eyewitnesses. Chapter 16”
Someone asked me what I found “daring and original” about “The Existential Jesus” by John Carroll. My replies, based on a reading of only 3/4 of the book, follow: Continue reading “A few of the intriguing thoughts provoked by The Existential Jesus”
The question of the authenticity of the Last Supper passage (1 Cor. 11:23-26) in Paul’s letter to the Corinthians came up in a discussion recently, and having not long ago read Winsome Munro’s Authority in Paul and Peter (1983) I found myself presenting a case that not only that passage, but a good slice of its surrounding material, is also a later (“nonpauline”) addition to the original letter.
So here is my take on Munro’s argument for this section of 1 Corinthians: Continue reading “Pastoral interpolation in 1 Corinthians 10-11”
This review that was published in the Brisbane Anglican newspaper, in John Carroll’s words, “quite brilliantly catches the flavour of what I have attempted to do” (email correspondence: 13/03/07)
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Picked up John Carroll’s “The Existential Jesus” today. It is written more for those with a philosophical or religious mind. This book is John Carroll’s philosophical journey through Mark’s Jesus. An existential interpretation of Mark’s Jesus. It is not a verse by verse study analyzing the historical literary or religious background evidenced in the text. Will write more later.
(forgive tardy responses to some comments on earlier entries — will get there soon)
A Comparison with Luke-Acts
Bauckham continues to search for ways to treat the Gospel of John’s witness motif as something other than a metaphor:
Disappointed in the Australian review of Carroll’s Existential Jesus. Have tried to track down a little on the reviewer, Andrew Rutherford, and closest I can find is that he’s “a Melbourne based reviewer”. His review does not demonstrate deep awareness of the issues involved. He says, for example, that Crossan has “shown” how a Galilean peasant like Jesus might become the focus of a religion. Well, Crossan has certainly attempted to show as much (that his Jesus is a fellow Irish freedom-advocate), but only from the basis of so many questionable assumptions and being content to leave so many inevitable questions unaddressed — check out Doherty’s review for starters. Rutherford’s review seems to be saying little more than Carroll is up the creek because he does not conform to respectable scholarly questions and established scholarly conclusions.
I have still to read the book, but pending its arrival I have to confess to some parting of ways at John Carroll’s own commentary. It goes further than the impressions I was left with over his Religion Report interview. I can handle Mark as an historical and literary document, but I feel less comfortable with seekers of “truths” behind human existence. I find nothing fearful at all, and everything richly meaningful, in base biological and physical explanations for everything. That, to me, is the only foundation of human cooperation that I can see holding when all else has failed, as fearful dreaming and searching for other “Truths Out There” always will.