Category: Biblical Studies

The biggie. Much work needs to be done on the children of this category. These need to be greatly reduced in number.

Should this category include the ancient history of Palestine-Judea, including second temple era and Bar Kochba rebellion and rise of rabbinic culture? If so, should Biblical Studies itself be renamed in some way?

2007-01-16

R.I.P. F.F.Bruce on Suetonius and Chrestus — revised

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by Neil Godfrey

Filed under: Ancient Literature, Biblical Studies, New Testament
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I have revised the following 18th January to include a comparison with Doherty’s treatment of Suetonius.

Oh dear, this is embarrassing from the historian’s point of view. I am sure F.F.Bruce represented the brightest lights of his time but, well, 1974 was another generation ago, even if I was part of it, and the series to which this book belongs is by its own account “by theologians” to further advance their belief that it is only religion that can contribute a “deeper understanding of the mystery that surrounds us” (The Editor’s Preface pp.7-8).

So it is little wonder that Bruce’s work reads as a superficial rationalization of ancient evidence while demonstrating precious little of genuine historical method and serious interest in analytical debates over the evidence in which he finds nonbiblical references to the historical Jesus.

In his discussion of the passage in Suetonius that deals with the expulsion of the Jews by Claudius for reportedly rioting “at the instigation of Chrestus” he writes:

Chrestus, a common slave-name, was a popular mis-spelling of the name of Christ.

From that, the rest of the discussion rests on this “evidence” that the Jews indeed did riot in Rome in some connection over Christ and Christianity. It matters not, it seems, that Bruce admits that the name over which they rioted really was “a common slave-name”. Surely this is every reason to take the passage at face value and not try to turn the name into something else.

But perhaps sensing a little weakness in this argument Bruce tosses in for good measure gratuitous claims that Suetonius got this information from “police records”. Of course, this causes more problems so he has to explain that Suetonius would have misunderstood the police records. — The police records would not have said that “Chrestus” was actually “in Rome” at the time of the riots that were “instigated by him”. (p.21) Bruce is silent on the implication that the police records wrote the wrong name for the instigator of these riots. Besides, anyone who knows Suetonius and his style of histories knows he was never one for painstaking research, and that for him good old gossip and rumour were far more titillating than any facts.

Bruce does not inform us in what sources the name Chrestus is found as a “common mis-spelling” of Christ. I would like to follow this up further. I do, however, seem to recall that some sects or Christians appear to have used “Chrestus” not as a mis-spelling of Christ but as an alternative to Christ. Were these expected to be known to Suetonius? That might be worth checking. But there is a more telling reason to question Bruce’s assumptions.

Comparing Doherty’s discussion of Suetonius

Who is “Chrestus”? Is this a misspelling of “Christus”? An unknown Jewish agitator with a very common name? Are these Christians at all, or simply apocalypti-minded Jews anticipating the arrival of the Messiah? Is this figure supposedly on the scene, or is he merely the object of the agitator’s beliefs? There is too much uncertainty here to take this as evidence of anything. (p.203 of The Jesus Puzzle)

I challenge anyone to dismiss this as “fringe” or “extreme” or even merely “radical” scepticism. I suggest they represent some of the questions that go through most reader’s minds on first encountering this passage in Suetonius.

Compared with Doherty Bruce looks like a naive confessionalist rationalizing anything close to his goal. Compare how creative his imagination and how his speculations become fact:

‘Chrestus’, a common slave-name, was a popular mis-spelling of the name of Christ. The situation referred to was probably the result of the recent introduction of Christianity . . . . Police action was called for . . . . [and] police records provided one of his[Suetonius’s] sources of information. . . . (p21 of Jesus and Christian Origins Outside the New Testament)

Other reasons to reject the assumption that Suetonius meant “Christ”

But when Acts appears to refer to the same event (18.2) it gives not a hint that the expulsion by Claudius or Aquilla and Priscilla had anything to do with Christianity. Aquilla meets Paul because of his common trade only. Later in the same chapter when another Jew, Apollos, who does bring some (imperfect) knowledge of Jesus with him, arrives in Paul’s area, Acts tells us so. So one must ask if Suetonius meant that Jews were expelled because of “Christ” why both he AND the author of Acts did not say so. One cannot plead that a riot over Christianity would have been embarrassing to relate because Acts is if nothing else a long catalogue of riots instigated by the name of Christ! And if it was Paul in the vanguard of taking this controversial Christianity to the gentiles then who was responsible for these so-called “Christ-instigated riots in Rome” so early? The book of Acts concludes with Jews in Rome declaring their near total ignorance of the Christian faith, hearing only of its reputation in places outside Rome. (28.22)

Further, if Acts was a mid-second century anti-Marcionite work (assuming that its author also extensively redacted Luke) it is not impossible that Suetonius was the source of Acts 18.2. If so, then it appears that the author did not make any link between Chrestus and Christ.

What is certain is that the early Church Fathers are as silent regarding this passage in Suetonius as they are the Testimonium Flavianum in Josephus — both silences begging for explanations if they were both known to refer to Christ and Christians from such an early date.
So there is no historical discussion of the evidence in question. In this case not even an uncritical naive face-value acceptance of the evidence. We have a common riot instigated by a person with a common name turned into “evidence” for another name (Christ) and a related event (riot in Rome) of which the biblical record is inexplicably silent.

Interestingly Bruce himself writes of another biblical scholar who through arbitrary recasting and erudition cleverly made texts say something other than what they clearly did say, so that:

the unwary reader might easily be misled by it; it is important to emphasize that it rests upon his own arbitrary recasting of texts which say the opposite of what he makes them say . . . . (p.46)

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R.I.P. F.F.Bruce on the Testimonium Flavianum

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by Neil Godfrey

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Where would one expect to find the most sound treatment of the textual and historical significance of the Testimonium Flavianum — in a work by a tried a true academic specializing in early Christian studies or in a lay outsider presuming to challenge the core working paradigm of those studies? F.F. Bruce’s “Jesus and Christian Origins Outside the New Testament” has been recommended more than once over recent years as an essential read for anyone wanting to come to grips with the Testimonium Flavianum, if only as a sound and sobering antidote to “radical nonsense” touted by “nonacademic upstarts”, with Earl Doherty being the principal one in mind. In fact, I once made a special 4 hour (two-way) trip to a university library just to consult this recommended reference on the strength of the erudition and assurances of an academic who strongly suggested it would put to rest any doubts raised by the nonsense pushed by the likes of Doherty re the TF. This piece is no doubt a smarting reaction against what I would like to think was a practical joke on the part of the academic rather than a true reflection of his knowledge and analysis of what Bruce has to say.

So I have finally prepared a comparison of the treatment of the Testimonium Flavianum by both Bruce (“Jesus and Christian Origins Outside the New Testament“) and Doherty (“The Jesus Puzzle“), and share it here with anyone else interested when and if similarly challenged by an academic to go to Bruce as an antidote to Doherty on this particular point. At least let it serve as a warning not to fall for the same practical joke some academics seem to enjoy playing on innocent, trusting laypersons.

Before getting into the detail of Bruce’s discussion of the TF there is another passage by Bruce I would love to share — this time with academics who scoff at views of those “less enlightened” who dismiss the TF in toto:

“[M]any students have come to the conclusion that the paragraph was interpolated by some Christian copyist or editor into the record of Josephus between the time of Origen and the time of Eusebius. It is a reasonable conclusion, held by many Christian scholars; and we must not accuse a man of undermining the case for historic Christianity because he cannot accept the authenticity of this paragraph. For, after all, it is not on the authority of Josephus that Christians believe in Christ!” (p.38 )

So what reasons does Bruce list and discuss to argue that the TF very likely represents core evidence for the historical existence of Jesus Christ?

On page 36 Bruce concludes a brief look (approx 350 words) at the reference to “the brother of Jesus the so-called Christ, James” by asking if there is any more direct reference in Josephus’ work to Jesus. This leads to his discussion of the TF.

Bruce notes that the TF was known to Eusebius but that, “if we look at it carefully” (sic) (p.37) we will see that it contains wording only a Christian could use. This is underscored in the case of the sentence “He was the Christ” by explaining that Josephus elsewhere expressed his belief that the Christ was Vespasian, and that Origen a century before Eusebius also wrote that Josephus did not believe Jesus was the Christ.

So what reason(s) does Bruce give for thinking that Josephus did write at least something here about Jesus? I counted at least 1 (but I did keep counting many times looking for more so here they all are):

1. “The passage contains some characteristic samples of the diction of Josephus . . . ” (p.38 )

2. See 1. above

3. See 1. above

4. See 1. above

But to be fair, though, Bruce does let this single reason spawn a lengthier list of scholarly speculations on what that original Josephan passage might have said:

  • Klausner reconstructs the passage by removing the most obvious christian statements: “if it be lawful to call him a man”, “he was the christ”, and the account of his resurrection.
  • In the time of Domitian it is more likely that Josephus would not have made any favourable comment about Christianity, hence original may have included negative expressions about Christ and Christianity as well such as:

— “a source of further trouble” (Robert Eisler, to connect the passage to what had gone before)

— “strange things” to replace “true things” (H. St. J. Thackeray since to Josephus Christianity was more strange than true)

— “[he was the] so-called [Christ]” (G.C. Richards and R. J. H. Shutt, to match “the so-called Christ” elsewhere in Josephus – and some reference to Christ is necessary here to make sense of the subsequent explanation of how the Christians got their name)

— [did not cease] to cause trouble” (Without some phrase like “to cause trouble” added here it is not known in what sense the Christians “did not cease”)

Conclusion? Hold your breath, now prepare to inhale what you are about to exhale, and study the circularity of hot air:

“it seems clear (a) that Josephus’s paragraph about Jesus is not a wholesale interpolation; (b) that Josephus did not write it in the form in which it has been handed down to us.” (p.40)

And that’s it. Bruce has let his list of scholarly speculations of what an original Josephan core might have said (if there was one) cloud the fact that his conclusion rests entirely on the fact that the TF includes Josephan language. There are 2 major flaws here:

  1. Bruce offers no suggestion that there could be any reason to doubt that Josephan language in the TF must suggest that Josephus wrote something here about Jesus after all;
  2. Bruce appears to have let his array of speculations about what Josephus may originally have written persuade him enough to say “it seems clear” that Josephus did write something here about Jesus.

Bruce does conclude with a footnote on the tenth-century Arabic version of the TF, noting that it “may preserve a less thorough-going Christian editing of the original than does the traditional Greek text; at any rate it helps to confirm that Josephus did write about Jesus.” (p.41)

No argument, no details, no presentation of contrary opinions, just a footnote. (Garnering information “on the internet” is sometimes derided by academics who insist true in depth learning can only be found in hard copies of books, but in the case of checking more detailed information and arguments about this Arabic version I did come across a Wikipedia article at http://en.wikipedia.org/wiki/Josephus_on_Jesus#Arabic_version

On the view Bruce expressed in his footnote this “internet” source says:

However, Pines’ theory has not been widely accepted. The fact that even the title of Josephus’s work is inaccurate suggests that Agapius is quoting from memory, which may explain the discrepancies with the Greek version. In addition, the claim that Pilate condemned Jesus to be crucified and to die has been interpreted as a reaction to the Muslim belief that Jesus did not really die on the cross.

Thank god for the internet to help me fill out footnotes in books I drive 4 hours to pick up!

Bruce’s next chapter is titled “The Slavonic Josephus”. Perhaps, I originally hoped, here I would find the reason for being advised to read this book for a more complete understanding of the debates surrounding the TF and its relevance as evidence for the historical Jesus. But sadly, Bruce writes on the first page of this chapter:

“In fact, it is as certain as anything can be in the realm of literary criticism that they [the Slavonic extracts relating to Jesus et al.] were not part of what Josephus wrote at all, but had been interpolated into the Greek manuscripts from which the Old Russian translation was made.” (p.42)

Compare, now, what I learned about the TF from Doherty’s “Jesus Puzzle”:

1. Josephus could not have written the TF as we have it because he did not subscribe to Christian doctrine (= F.F. Bruce)

2. There are 4 suspect sections in the TF (c.f. F.F.Bruce singling out 3 passages)

Arguments that Josephus wrote an original core on which the TF was built:

3. Vocabulary in the TF is characteristic of Josephus (= F.F.Bruce)

4. A Christian forger would not have limited himself to such short passage

5. A distilled Josephan original has no gospel flavour

6.Meier argues that Church Fathers would have failed to have referred to this passage because it testified to Josephus’s unbelief

7. Origen’s statement that Josephus did not accept Jesus as the Christ is an oblique reference to the TF

To reconstruct the Josephan original core statement we need to consider:

8. That the original was neutral regarding Jesus (= F.F.Bruce)

9. That the original was hostile regarding Jesus (=F.F.Bruce)

10. That Josephus’s information came from official Roman records

11. That Josephus is likely to have made some put-down reference to the belief of Christians that Jesus was resurrected.

So I learned at least twice as much about the debates and discussion surrounding the TF from Earl Doherty’s book than I did from that by F.F. Bruce. An academic might assume that Doherty presents a one-sided discussion. I would say that Bruce has certainly presented a one-sided and narrow discussion about the TF as evidence for the historical Jesus. But Doherty presents arguments for and against on each point, concluding that within the framework of the most thoroughly addressed arguments in scholarship that the debate could go either way. He then looks at the broader context and issues in which the Josephan writings are embedded and presents fresh arguments that weigh far more decisively than Bruce’s default “it contains Josephan language … it seems clear”. Doherty’s strength is that he does not limit his discussion of the TF to the immediate textual issues. He weighs the broader context of what scholarship also informs us about what was known of Christianity in Rome around the time that Josephus wrote. He does this in part by drawing on the letters — and beliefs about Christ — of Paul. He considers the question of non-citation by Church Fathers in the broader context of what they did cite — thus breaking the narrow arguments of Meier (see point 6 above). Doherty also goes beyond the various speculations about what an original Josephan passage might have written by treating each one to an in-depth analysis within the broader context of what was known about Josephus, Christianity, and other cultural and political attitudes at the time.

Doherty’s treatment of the TF does not answer all the questions that have been raised about it. (I understand he has addressed the question in more depth on his website since publication of his book.) But if any academic recommends that you turn from Doherty and go to Bruce to better grasp the sound basics of the TF and its significance as evidence for the historical Jesus, be warned. That academic is only pulling your leg. Tricky buggers, some of them!

Neil

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2007-01-15

A rationale for the previous post…

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by Neil Godfrey

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So what explanation could there be for why Romans would be included among the executioners of Jesus IF in the original narrative it was exclusively a Jewish affair?

The Gospel of Mark is all about balancing Jews and Gentiles. Kelber demonstrates this the most graphically with his “Mark’s Story of Jesus” (1979). Mark 4.35-8.21 is divided into 2 ethnic halves that are united in the end via the symbol of the lake (p.41). Compare the feeding of the 5000 (jewish) and the feeding of the 4000 (gentile) — not an accidental or silly editorial oversight when one notes 8.1 originally translates as “again” thus indicating a deliberate original repetition.

If Mark is a Pauline gospel (which I like to think it is despite having some unresolved questions re this hypothesis, although they MAY be ‘explained’ as later redactions….) then it surely becomes inevitable that it must involve BOTH jews and gentiles in culpability for the death of Jesus. Paul, we know, implicates BOTH Jews and Gentiles as incurring guilt and in equal need of salvation over the Saviour sent from God.

If there is anything to this hypothesis then it throws into question the traditional academic postulation of some single trajectory from Q or Mark to whatever …. it would imply that the differences are fundamentally the consequence of a dialogue or rivalry between the different gospel authors, not an organic evolutionary trajectory.

I have often wondered about the connection between “Mark” and “Marc”ion — and am encouraged to read in Robert M. Price’s “The Pre-Nicene New Testament” that I am not alone with this question (p.70).

Neil

2007-01-14

Gospel of Peter and the Slavonic Josephus

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by Neil Godfrey

Filed under: Apocrypha and Pseudepigrapha, Biblical Studies, New Testament
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Given that the Slavonic Josephus appeared around the 11th or 12th centuries and without any known links to other church documents, what follows can be little more than speculation of course.

Two noteworthy features of The Gospel of Peter (link is to table of gospel comparisons) are:

  • it is Herod who is responsible for crucifying Jesus (albeit with Pilate’s acquiescence)
  • there appears to be no room for a Judas betrayal since all 12 disciples are portrayed as mourning together after the crucifixion

Justin Martyr (link is to table of gospel narrative comparisons) of around 150 c.e. is interesting for appearing to know only the same gospel narratives:

  • Herod and the Jews crucify Jesus “under Pilate (see Dialogue with Trypho 32, 85, 104 and the First Apology 13)
  • He always speaks of the 12 as a constant unified band without any hint of a Judas (See Dialogue with Trypho 42, 53, 106 and First Apology 39 and 50)

The interesting connection of these early accounts with the Testimonium Flavianum in the Slavonic Josephus (scroll to section IV) is that here is provided a narrative explanation for these unusual depaertures from the canonical versions:

  • Pilate, on finding Jesus innocent, releases him — an action that so offends the Jewish leaders that they bribe Pilate with 30 talents to allow them (the Jews) to execute Jesus
  • This bribing of Pilate with 30 talents removes any room for a Judas betrayal (for 30 pieces of silver) since it is Pilate who (in weakness and against his better judgment) betrays Jesus for 30 talents to the Jewish leaders, not Judas.

If, as seems likely, the Slavonic Josephus insertions derive from eastern christians removed from western orthodox controls, and this is the same area where the Gospel of Peter remained popular for many years, is it possible that we have in the Slavonic Josephus’ Testimonium Flavianum a missing portion of the Gospel of Peter narrative?

Neil

The poor and Q — literary vs historical paradigms

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by Neil Godfrey

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One point used to support the case for Q is Luke’s ‘more primitive’ version of the beatitudes:

‘Blessed are the poor/hungry’ is said to be less (spiritually) developed than Matthew’s ‘poor in spirit/hungry for righteousness’.

On the other hand Luke’s ‘poor’ and ‘hungry’ seems to me to fit in seamlessly with his preceding motifs. Compared with Matthew Luke could be said to be tailoring a gospel for the literal poor:

  • in place of kings and wise-men we have lowly shepherds at Jesus’ birth, and an old man and a widow at his circumcision;
  • rather than in a house or inn the infant Jesus is found in a manger;
  • Mary describes herself as lowly;
  • Jesus opening message in Nazareth is said to be specifically sent ‘to the poor’;
  • in this same opening message Jesus honours a leprous and a widow gentile;
  • John the Baptist demands sharing with and care for the poor and hungry;
  • Jesus’ genealogy is not traced through the wealthy and wise Solomon but through Nathan.

So when we read in this context “blessed are the (literal) poor and hungry” is it not simpler to see Luke’s beatitude being born of the broader themes of the gospel than to postulate that it’s variation from Matthew’s points to an earlier form? So why the preference to see the beatitude as a “more primitive” version of Matthew’s “poor in spirit” and as evidence of a prior source, Q? One reason may be the preference for scholars to find intermediary evidence for Jesus between the late first century gospels and the time of Jesus; another complementary one may be the reluctance to read the gospels as literary works in their own right and through the framework of literary analysis, preferring to treat them rather as “historical records”. Both reasons suggested here would suggest a paradigm bias underlying the scholarship.

Neil

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2007-01-13

Simon of Cyrene & Simon Magus — revised (24th jan 07)

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by Neil Godfrey

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I doubt it is possible to ever know the origins of Christianity. Another little intriguing “mystery” is the potential identification at some point of Simon of Cyrene and Simon Magus.

Irenaeus informs readers that Simon Magus taught that he had appeared in Judea and appeared to suffer crucifixion. The Catholic Encyclopedia’s online article on Docetism:

Simon Magus first spoke of a “putative passion of Christ and blasphemously asserted that it was really he, Simon himself, who underwent these apparent sufferings. “As the angels governed this world badly because each angel coveted the principality for himself he [Simon] came to improve matters, and was transfigured and rendered like unto the Virtues and Powers and Angels, so that he appeared amongst men as man though he was no man and was believed to have suffered in Judea though he had not suffered” (passum in Judea putatum cum non esset passus — Irenaeus, Adv. Haer. I, xxiii sqq.)

Irenaeus also informs readers that some Christians taught that it was Simon of Cyrene who in fact suffered crucifixion in Christ’s stead. Again, the Catholic Encyclopedia’s online article on Docetism:

According to Basilides, Christ seemed to men to be a man and to have performed miracles. It was not, however, Christ, who suffered but Simon of Cyrenes who was constrained to carry the cross and was mistakenly crucified in Christ’s stead. Simon having received Jesus’ form, Jesus returned Simon’s and thus stood by and laughed. Simon was crucified and Jesus returned to his father (Irenaeus, Adv. Char., 1, xxiv).

Robert Price in The Pre-Nicene New Testament observes that:

  • Simon of Cyrene was Phoenician
  • Simon Magus was from Gitta (=Gath, Goliath’s hometown) of Phoenicia (0r Samaria)
  • Phoenicia was called Kittim (easily confused with Gitta)
  • The synoptic gospels narrate that Simon of Cyrene carried Christ’s cross

The Gospel of Mark is often ambiguous in its narration and its account of who it was who was crucified is no less so to the attentive reader:

Now they compelled a certain man, Simon a Cyrenian, the father of Alexander and Rufus, as he was coming out of the country and passing by, to bear his cross. And they brought him to the place Golgotha, which is translated, Place of a Skull. Then they gave him wine mingled with myrrh to drink, but he did not take it. And when they crucified him . . . . (Mark 15:21-24)

The Gospel of John of course removes any room for ambiguity by insisting that Jesus carries his own cross! (19.17)

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2007-01-10

The We-Passages in Acts: a Roman audience interpretation. Pt 9

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by Neil Godfrey

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Continuation…..

Excursis (only — not a foundational point): Another intermediate “little Troy”

(I will discuss in depth in a later excerpt the unity of Troas, the Troad and Troy in the Classical literature)

 

In passing it may be worth noting that after Aeneas left Troy and while Italy was still far off Aeneas came upon a second “little Troy” in Greece. Epirus had been populated earlier by Trojan refugees who rebuilt a Troy-like citadel and even attempted a second Xanthus River nearby. Aeneas’ party were welcomed as “fellow-citizens”. Epirus and Rome were both destined to be known as a new Troy, twin sister cities (Aeneid III.503-505).

Of specific note is that the first person Aeneas met here was a woman praying by a river, the royal Andromache, who welcomed him warmly. (III.294ff) Compare below the first person Paul met on reaching his “second Rome” – a woman wealthy from selling purple who was met at a place of prayer by a river (Acts 16:13).

The next person Aeneas met was a man who had the power of prophecy, Helenus. Aeneas greeted him with “You … are Heaven’s interpreter. You know the truth of Apollo’s power …What will guide me safely through the dread ordeals to come?” (III.358ff) Compare the second person Paul is said to have met in Philippi, the slave girl with the false spirit of divination. She greeted Paul with “These men are the servants of the Most High God, who proclaim to us the way of salvation” (Acts 16:17). The author of Acts never takes kindly to pagan prophets and rites.

 

N

 

2007-01-08

Is the New Testament a root of antisemitism?

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by Neil Godfrey

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The gospels of Matthew and John and other passages in the NT letters no doubt contain virulent anti-semitic expressions but most of us surely know from personal experience that those expressions have not turned (most of) us into raving anti-semites. Rather I suspect most of us have felt a little discomfort at times when reading these, much the same way many of us respond with some discomfort over passages forbidding women to speak in church assemblies.

Biblical “memes” need to find rich manure to do their dirty work, and surely those who find visceral excitement in passages like Matthew 27:25, John 8:39,44 and I Thess.2:15-16 are bent quite independently of those passages.

It helps to remember Jews have not been the only victims but Romanies (Gypsies) have been lumped with them for similar treatment from olden to modern times — variously along with witches and homosexuals et al. Singling out Jews at the expense of these surely risks serving sectional political interests today at the expense of these other minorities by failing to address racism per se.

Edward Said’s valuable contribution to this debate (in his classic Orientialism) was the observation of how since the holocaust of WW2 anti-semitism has bifurcated into the guilt-response cum displacement equation of jews:good::arabs:bad — both sides of the expression of course being unhealthy unrealistic mythical nonsense. I suspect that much of the rekindled expressions of anti(jewish)semitism in recent years has been a reaction, albeit an equally pathological one, against this bifurcation — as it has been expressed via one-sided neo-con policies in the middle east and inability to express any normal healthy criticism of the State of Israel without being accused (and often worse) of anti-semitism.

So what to do about religious or other tracts that promote antisemitism? Well, democracy is by nature often messy. Alternatives are totalitarianism and censorship. I’d rather those not so inflamed by those texts take reponsibility to promote solutions to racism as to any other social problem. It would help to ask also “why now”, “why these people”, “why here”, etc — since it is clear that the world has not seen rabid racism swept along on gales of sayings from sacred texts at all times and all places and among all groups where those sacred texts are venerated.

Neil

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2006-12-25

The We-Passages in Acts: a Roman Audience Interpretation. Pt 8

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by Neil Godfrey

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This is the continuation with the next bit of something I tried to work out a while ago. A series of many more “bits” will follow this one to suggest that the author of Acts was using the “we-passages” as a rhetorical device to advance the theme of Acts as a “mini-epic” telling the tale of a new founding myth for Rome/the church….

Continue reading “The We-Passages in Acts: a Roman Audience Interpretation. Pt 8”

Acts 15 falling into its (literary) place at last

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by Neil Godfrey

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Something about the Jerusalem Council meeting in Acts 15 has eluded me — including even the question to help me know what that “something” is.

This morning I’m sure I’m catching up with what most others have long known, must surely have been alluded to countless times in the literature not to mention “basic texts”, when it finally hit me.

Continue reading “Acts 15 falling into its (literary) place at last”

2006-12-24

Did Paul wish he could be cursed from Christ for sake of Israel?

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by Neil Godfrey

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Reading Troels Engberg-Pedersen (Paul and Stoic teaching techniques etc) and studies in rhetorical/literary analyis (narrative voices and all that) have led to a different perspective on that famous passage in Romans where Paul writes:

I tell the truth in Christ, I am not lying, my conscience also bearing me witness in the Holy Spirit, that I have great sorrow and continual grief in my heart. For I could wish that I myself were accursed from Christ for my brethren, my kinsmen according to the flesh…. (9:1-3)

It’s a pretty flamboyant expression that certainly has the effect of getting readers’ attentions and getting them to gawk in some awe at their superior apostle. I wonder if the author is rhetorically identifying himself with Christ or the interceding Spirit, which is the theme of the preceding chapter.

Continue reading “Did Paul wish he could be cursed from Christ for sake of Israel?”

The We-Passages in Acts: a Roman Audience Interpretation. Pt 7

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Revised 25th Dec. — 6.30 am

Now that I am adding my two-year old thoughts about the we-passages on this blog segment by segment I have had to recheck what I had written and that has led to a belated reminder about the roots of this interpretation. I mentioned Bonz recently, and I now recall that it was a follow-on study from that that led to seeing the we-passages jig-sawing into a perfect fit into a vicariously involved Roman audience view. Damn. I began writing the we-passages from the wrong end. I should really have just made separate reference to the we-passages in just one section of the Bonz-conceived view of Acts as a whole.

I will have to explore this in writing over time afresh. But for now I can list some of the rubrics of what I was thinking:

Continue reading “The We-Passages in Acts: a Roman Audience Interpretation. Pt 7”

2006-12-23

Peter and the Twelve apostles/disciples — the good guys or the bad?

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by Neil Godfrey

Filed under: Biblical Studies, New Testament
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A question arose on a discussion board about whether Peter really knew Jesus given Paul’s stance towards Peter. If somone knew X knew Jesus then how could someone really take issue with X? It’s a good question and I don’t think the thoughts it triggered in me really do it justice:

Continue reading “Peter and the Twelve apostles/disciples — the good guys or the bad?”

2006-12-21

The We-Passages in Acts: a Roman Audience Interpretation. Pt 6

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This work is licensed under a Creative Commons Attribution 4.0 International License.

by Neil Godfrey

Filed under: Biblical Studies, New Testament
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Revised:
Have just had another look in Marianne Palmer Bonz’s The Past as Legacy: Luke-Acts and Ancient Epic and rediscovered the obvious original inspiration for my view of the we-passages in Acts. She writes, after discussing the other suggestions up to the Robbins and MacDonald views:

The “we” passages do not represent historical, eyewitness accounts. But while they are, therefore, rhetorical, they were not created to add verisimilitude to Luke’s historical narrative. Nor was Luke merely attempting to follow a literary convention for certain types of adventurous voyages. Rather, the “we” references serve as rhetorical shorthand for the Pauline Christians — those who are vicariously privy to Paul’s example and who, as heirs to his legacy, have been called by him to continue his unfinished mission. They are Luke’s intended audience, whose participation in the ongoing drama of God’s salvation plan is signaled by the words of the Luke prologue: “concerning the events that have been fulfilled among us“. . .’ (p.173)

What I am attempting to do is to elaborate on this, though not necessarily in the way that Bonz herself might go. I am seeing the “we” less in terms of Pauline Christians per se than in the targets of the revised founding myth.

N