Unlike so many other writers in the field of religion (on both ends of the spectrum), Marcus was humble. Once one of my parishioners asked him during Q&A, “But how do you know that you’re right?” He paused, looked at her thoughtfully, and said, “I don’t know. I don’t know that I’m right.”
From http://www.episcopalcafe.com/breaking-marcus-borg-has-died/
Most of us are familiar with the confessional reflections that so many biblical scholars drop in at the close of their scholarly works on Jesus. Sometimes this confessional is found in the prologue or preface as well. It is like a little prayer uttered by the devout believer thanking and praising the Lord for the academic study he has produced. It is particularly obnoxious when found in the dedication of a formal higher degree thesis. “Obnoxious” because it betrays an interest and motivation that is not entirely scholarly: it is scholarship motivated by confessional interests.
Examples (my bold emphasis throughout):
And so on.
So it occurred to me that if I am correct in coming to realize that D.M. Murdock (Acharya S) is just as devoted to a religious view of Christian origins and writes with a view to sharing her belief system in the same way, then in her more neutral and “academically” minded books I should find the same confessional statements, most probably in the epilogue.
I have read sections of Christ in Egypt before but this time I turned to conclusion and here is what I found:
Niels Peter Lemche is the author of the fourth chapter of ‘Is This Not the Carpenter?’, “The Grand Inquisitor and Christ: Why the Church Does Not Want Jesus”. He frames his case around the parable in Dostoyevsky’s novel, The Brothers Karamazov, that tells of Christ being arrested on his return to earth in the time of the Spanish Inquisition. The Grand Inquisitor informs the imprisoned Christ that he will have to be burned at the stake because he is a danger to the Church. But there is a subtle twist in the parable which is the key to understanding the paradoxical argument that follows.
But before starting, let me point out that this post is different from earlier ones discussing chapters of this book. Rather than sequentially paraphrasing the argument I take some core arguments in Lemche’s chapter as a springboard for discussion of my own observations. (So I omit all reference to the origins of historical-critical scholarship, liberation theology and third world exegesis, Philipp Gabler‘s famous lecture on the conflict between historical theology and ecclesiastical dogmatics, the various ways both Catholics and Protestants have historically controlled the reading of the Bible, Marcion’s and von Harnack’s complaints about the inclusion of the Jewish scriptures in the Christian Bible . . . . , that Lemche covers in this chapter.) Now back to the parable. . . .
The parable is told by Ivan Karamazov who appears to side with the Inquisitor in objecting to the Jesus Christ who walks straight out of the pages of the Gospels and begins performing miracles etc just as he did there. (There is much more to the original story, but let’s roll with the details Lemche selects for his analogy.) The irony for Lemche is that this same Ivan also represents those who in other ways question the Church. The Grand Inquisitor thus turns out to be something of a double-edged sword. “Perhaps there are more layers represented in this novel than appear at first sight.”
For Lemche, the Grand Inquisitor represents “the position of the well-educated clergy of the Church“. The threats it faces come from two opposing sides, and one of these sides finds itself in an ambiguous position:
.
Yes, there is the threat from “the pious laity having read too much of the Bible”:
The difference between the Christ of the Church and the Jesus of the Gospels becomes dangerous when explained to the laity. (p. 77)
Elsewhere Lemche has argued that pious people should not be allowed within a hundred metres of the Bible. “Reading the Bible has not done them much good.” Some who would follow in Christ’s footsteps have been rendered harmless by being incorporated into the constraints of the Church itself (e.g. the Franciscans). Others have gone down in history as suicide cults. I and many others would add a vast array of dysfunctional mental, physical, financial and social legacies among too many of the faithful. read more
Mainstream scholars struggle trying to explain why the Gospel authors included clearly symbolic — nonhistorical — tales about Jesus in their gospel narratives.
Marcus J. Borg, Mark Allan Powell, Dale C. Allison, Roger David Aus, John Dominic Crossan, John Shelby Spong and Robert Gundry are some of the scholars who acknowledge tales such as the virgin birth, Jesus walking on water, the transfiguration, the miracles of the loaves, the resurrection appearances are fabrications, metaphors.
(So much for that argument that there were enough surviving eyewitnesses or people who knew eyewitnesses to keep the evangelists honest!)
Marcus J. Borg writes of stories like Jesus and Peter walking on water, the turning the water into wine at the Cana wedding, and the virgin birth:
Purely metaphorical narratives . . . are not based on the memory of particular events, but are symbolic narratives created for their metaphorical meaning. As such, they are not meant as historical reports. (p. 57, Jesus: Uncovering the Life, Teachings, and Relevance of a Religious Revolutionary) read more
Dale Allison concludes his book Constructing Jesus with a discussion of the intent of the gospel authors. Did the gospel authors themselves think that they were writing real history or did they think they were writing metaphorical narratives, parables or allegories?
Allison refers to Marcus Borg and others (e.g. Robert Gundry, John Dominic Crossan, Robert J. Miller, Jerome Murphy O’Connor, John Shelby Spong, Roger David Aus) who have gone beyond their scholarly predecessors for whom the question was, “They thought they wrote history but can we believe them?”, to “Did they think they were writing something other than history and have we misunderstood them?”
They are not claiming that we must, because of modern knowledge, reinterpret the old texts in new ways, against their authors’ original intentions. They are instead contending that the texts were not intended to be understood literally in the first place. (p. 438)
I would love to read the books Allison cites but till then will have to rely here on his brief remarks.
Of O’Connor, Allison informs readers that he reasons that Luke’s two accounts of the ascension of Jesus are different because Luke did not think he was writing history (The Holy Land: An Oxford Archaeological Guide from Earliest Times to 1700 (4th ed., 1998)). read more
francois on The OT Sources for Mark 1: “Reading Mark as a midrash, part 2: Jesus heals the man with an unclean spirit Tags: Midrash, Maurice Mergui, Nanine…” Oct 18, 23:15
on Review part 7: Questioning the Historicity of Jesus / Lataster (The Problems of Paul – 2): “One of the problems of "Paul" is that Paul himself is poorly attested. So much so that there is…” Oct 18, 01:02
on Review part 7: Questioning the Historicity of Jesus / Lataster (The Problems of Paul – 2): “I don't have an example off-hand (though I may dig some up later) but in my old web article I…” Oct 17, 15:16
on The OT Sources for Mark 1: “I am trying to make Vorster's work into an article at — "Gospel of Mark (intertextuality)". Wikipedia. NB: the…” Oct 17, 15:04
on Review part 7: Questioning the Historicity of Jesus / Lataster (The Problems of Paul – 2): ““He [Lataster] fails to consider a common source of interpolations, a marginal note made by one scribe that confuses a…” Oct 17, 14:40
on Review part 7: Questioning the Historicity of Jesus / Lataster (The Problems of Paul – 2): “I think the point about the "fossil layers" and the "historicity of a literary figure" are key to the institutional…” Oct 17, 13:28
on Review part 7: Questioning the Historicity of Jesus / Lataster (The Problems of Paul – 2): “Only four? You mean only four voted in gospels don't you? There are plenty more.” Oct 17, 13:06 on Review part 7: Questioning the Historicity of Jesus / Lataster (The Problems of Paul – 2): “Oh, also, what I'm doing in my new book is addressing this issue by looking at the evolution of lore…” Oct 17, 11:06 on Review part 7: Questioning the Historicity of Jesus / Lataster (The Problems of Paul – 2): “Yeah, it's interesting how little people address the issue of accidental insertions of notes into ancient manuscripts. As you know,…” Oct 17, 10:54