Musings on biblical studies, politics, religion, ethics, human nature, tidbits from science
Mostly straightforward but still some questions arise. Where does New Testament end and Church history and question of Christian origins, also certain roles of Marcion, begin? (Marcion’s argued influence on NT should be included here; also evidence of early readings found in Fathers like Tertullian.) Relevant manuscript discoveries and analysis belong here, including histories of their later copying.
This chapter is still coming . . . . not forgotten — main reason for the delay is that Bauckham relies most heavily on C. A. J. Coady’s book, Testimony: A Philosophical Study (1992), so I am enjoying reading Coady (along with some of the scholarly discussion circulating about his book) at the moment — hopefully to better position me to discuss Bauckham’s argument.
youngalexander has alerted me/the iidb list to a new review of John Carroll’s book.
It’s in The Age, a review by another sociology professor, Gary Bouma. Promising an extract next week. Continue reading “Existential Jesus — another review”
Earlier post looked at Elisha’s miracle as Mark’s principle source for the mass feeding miracles – here I list a few distinctly Moses sources, and a comparison with Matthew’s parallel accounts, summarized from Dale C. Allison Jr’s The New Moses: A Matthean Typology (pp.238-242). Continue reading “Additional Sauces for the Feedings of 5000 and 4000”
Dale and Patricia Miller and Thomas Brodie discuss the Elijah-Elishah Cycle — 1 Kgs 16:29–2 Kgs 13:25 — as a source of Mark’s gospel.
Brodie:
Brodie does not limit the influences on Mark to the Elijah-Elisha (E-E) narrative. He acknowledges diverse inputs from the broader Hellenistic culture. But in his “Crucial Bridge” he looks closely at the apparent E-E influences. Continue reading “The Elijah-Elisha Narrative and the Gospel of Mark”
This may be nothing but another passing shape in a cloud, but has anyone else passingly wondered if there might be some relationship to Mark’s ending in the way the Jewish war ended at Masada? Continue reading “Mark’s ending and Masada (& Elisha)”
Josephus (War.6.5.3-4) lists 8 astounding signs sent by God to warn the Jews of their impending disaster: Continue reading “The signs of the end in Josephus and Mark”
As per Weeden, the Gospel of Mark was written in response to a strident claim to push Peter’s “primacy” in the church.
1. Written at a time when Peter was proclaimed as leading apostle?
Weeden (in a question and answer session on the “2 Jesuses” dvd avail at Westar) sums up his reasons for viewing the gospel as written at a time when the dominance of Peter was being pushed into the face of the churches. Mark’s intention was to undermine these claims: Continue reading “3 more pointers to a late date for Mark? – revised”
It’s an interesting exercise to look at Jesus the man (sans any theology or christology) on trial and see how he behaves. And equally if not more interesting to see how the apparent psychology resonates with his more dedicated followers throughout history since. Continue reading “Jesus (the man only) on trial”
JakeJonesIV on the iidb discussion group has offered the most coherent and contextualized explanation of the identity of Alexander and Rufus I’ve heard yet. Check out his posts 4292918 and 4291566. The explanation relates to Robert Price’s comment in his Pre-Nicene New Testament suggesting the possibility that Simon Magus is the figure behind Simon of Cyrene.
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Note added 21 April 2023: those forum posts links no longer work so here are screenshots of them:
4292918:
4291566:
Wow, I love it when I read of an idea I have often wondered about being picked up by someone else who has obviously wondered the same things, but then gone on to develop that idea in a way that forces me to start reading the basic text again from scratch.
John Carroll does not allow for the young man who appears in the tomb at the end of Mark’s gospel to be an angel.
He is not an angel, as some have speculated; if we were, Mark would have said so. (p.127 of The Existential Jesus)
Mark reads more like a Greek tragedy in prose than a Christian text: Continue reading “The Young Man in the Tomb in “The Existential Jesus””
This is going to be a multi-part reply to a most extraordinary chapter. In a bizarre way that Bauckham would not appreciate, B will find himself in league with his post-modernist devil against the intellectual values of the Enlightenment. The main differences between the two are firstly that B will often be arguing against a straw-man Enlightenment, and secondly that he will subtly shift definitions and contextual meanings of his terms as he proceeds. Continue reading “Bauckham’s Jesus and the Eyewitnesses. Chapter 18a”
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!)”
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”