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Friday, September 28, 2012
I've Discovered 'A Marginal Jew'
I went to the Newton public library the other day and, in perusing the shelves, I discovered John P. Meier's book A Marginal Jew: Volume 3 Companions and Competitors. (Our libary doesn't have volumes 1 and 2 or 4...)
I've seen these books referrenced in other books that I've read, but I haven't read them. And I've misunderstood the title - "Marginal Jew..." But now that I've started reading, I'm really rather impressed and am eager to track down (and or purchase) the entire series.
For a 'brief' summary and an interesting lecture by the author, you might like to watch the following video:
The Sound of Me Not Sleeping
This is the sound of me not sleeping.
In addition to the material I recorded myself, I used the following souds from the Freesound Project:
In addition to the material I recorded myself, I used the following souds from the Freesound Project:
Thursday, September 27, 2012
Book Cover Painting
When I finished reading the book (which was, I think, a history of germs...) I cut out the pictures and used the hardback covers for paintings. It wasn't a particularly great book.
Mixed media - paint, oil pastels, pencil, paper on cardboard
Tuesday, September 25, 2012
What I'm Reading - The Battle for the Resurrection
I’ve been reading
several books about Jesus recently – Geza Vermes’ The Changing Faces of Jesus, Gary Habermas’ The Historical Jesus: Ancient Evidence for the Life of Christ,
Anthony LeDonne’s The Historical Jesus: What Can We Know and How Can We Know It?, Willi Marxsen’s The Resurrection of Jesus of Nazareth,
and Robert Gundry’s Jesus the Word According to John the Sectarian: A Paleofundamentalist Manifesto for Contemporary Evangelicalism, Especially Its Elites, in North America
And now I have finished reading Norman L. Geisler’s The Battle for the Resurrection[i]. And while I am more inclined to agree with Geisler’s defense of the resurrection of Jesus than I am to accept Marxen’s or Vermes’ dismissals – there is very little I like about this book. I agree with Geisler that Jesus’ resurrection was a historical event and that he was raised in physical material body. But that’s about where the agreement ends.
From the beginning Geisler’s book is antagonistic, from the very title. He sees this as a battle, as war against the enemies of historic and orthodox Christianity – at least Christianity as he understands and practices it. Those who disagree with him are unorthodox, pretenders to the faith who are challenging the very foundations of the Church. And Geisler is unwilling to tolerate any deviation in the doctrine of the resurrection within the ranks of Orthodox Christianity.[ii]
Geisler posits three
tests for what he defines as the orthodox, biblical understanding of Jesus’ resurrection:
1) It
is an event in history
2) It
is a material body
3) It
maintains numerical identity
I accept and believe the
first point of this test – though I’m not convinced by Geisler’s appeal to the inerrancy
of the bible.
The second point I
accept – but not in a way that would be acceptable to Geisler. He maintains that Jesus’ resurrection body is
a fully restored human, fleshy, material body.
I say yes…but it is different. Jesus’ resurrected, glorified body, is
different – it is changed, transformed.
Geisler argues that
Jesus’ post-resurrection appearances to his disciples in which he offered to
let them touch his wounds, and when he ate with them were appearances in order
to demonstrate the material, physical nature of his resurrection. [iii]
But I’m not
convinced. His appearances to his
disciples wasn’t merely to demonstrate his material existence, but to
demonstrate his reality and the continued relationship they had with him, and
as a demonstration of the restored communion they would have with God.
It’s the third point of
this test that divides us. Geisler
maintains that the resurrection body of Jesus and that of his followers is/will
be exactly – exactly – the same as that body possessed before death. He even goes so far as to maintain that the “view
that every particle of the resurrection body will be restored is possible but
not necessary.”[iv] It would seem that Paul’s description of the
resurrection body in 1 Corinthians 15 (heavenly, imperishable, raised in power as a spiritual body) would argue against him, but Geisler says this
indicates that the resurrection body is a supernatural body[v]
– but still tries to argue that it’s exactly the same body.
It’s interesting that
in the whole book, Geisler never gets around to answer the underlying
question. In his entire defense of the
historical, material, numerically identical resurrection, Geisler never answers
the question: What is death?
Biblically, death is
something more than just the extinguishing of physical, material
existence. Death is separation from God –
the source of life. Death is the separation from God due to sin. And if biblical death is something more than
physical death – then any biblical explanation of the resurrection must be more
than just the physical material resurrection. Geisler never address this. For him it’s all about affirming the physical
materiality of the resurrection and castigating those who disagree with him.
Monday, September 24, 2012
Blue/Orange - A Freesound Dare
I make frequent use of
the many sounds available at the
Freesound Project. But not only is it an enormous resource, it is
also a community of musicians, producers and audio-crafters. We sometimes
challenge each other to various "Dares" to see what we can create
from a limited selection of sounds. This particular dare (#15) involved the
use of opposites. Each of the sound samples we used had be chosen as part of a
pair of opposites (quiet / loud, long /short, high / low etc…).
For my piece I began by thinking – not so much in terms of music or auditory cues - but rather in colors. My opposites are based on the colors blue and orange – which are complimentary colors, opposite each other on the color wheel. My search through the Freesound Project’s collection of sound based on this idea lead me to these four particular sounds:
For my piece I began by thinking – not so much in terms of music or auditory cues - but rather in colors. My opposites are based on the colors blue and orange – which are complimentary colors, opposite each other on the color wheel. My search through the Freesound Project’s collection of sound based on this idea lead me to these four particular sounds:
The Blue Samples are
long, elemental, related to nature.
The Orange Samples are short, human and technological.
With that said, here is my entry for Dare #15 – Blue/Orange
The Orange Samples are short, human and technological.
With that said, here is my entry for Dare #15 – Blue/Orange
It's Non Sequitur Teaching Time with Jesus
The lectionary gospel
reading for this week (Mark 9: 38 – 50) is full of interesting and difficult
statements from Jesus, troubling statements.
First off – John
complains that someone outside of their group was using Jesus’ name to drive
out demons. Was this early copyright
infringement? Was John concerned about
the illegal use of trademarked material – or was he trying to deflect attention
away from the disciples’ failure (see last week’s reading: Mark 9: 30 – 37)?
Jesus disregards John’s complaint saying that “he who is not against us is on our side.” Seems clear enough… at least until we compare this statement in Mark against the other synoptic accounts. Matthew and Luke record Jesus saying, “Anyone who is not with me is against me and anyone who does not work with me is working against me (Matthew 12:30, Luke 11:23).” Is there a conflict between these two statements?
Jesus disregards John’s complaint saying that “he who is not against us is on our side.” Seems clear enough… at least until we compare this statement in Mark against the other synoptic accounts. Matthew and Luke record Jesus saying, “Anyone who is not with me is against me and anyone who does not work with me is working against me (Matthew 12:30, Luke 11:23).” Is there a conflict between these two statements?
The verses that follow don’t really seem to follow. It is non sequitur teaching time.
Jesus says, “Whoever
gives you a cup of cold water because you belong to my name will not lose the
reward.” We usually hear this verse in
Matthew’s voice (Matthew 10:42). In Matthew this is about true disciples giving
water in Jesus’ name, but in Mark it’s about the disciples being given cold
water because they belong to Jesus’ name.
What does this mean? Why are the disciples
being given water? And what is the
reward that the water giver is not going to lose?
Following this Jesus
addresses anyone who would “cause offense to one of these insignificant
believers” (or, in another translation, “little ones”) saying that it would be
better for them to be tossed into the sea with a large stone tied to their neck.
This leads – without transition – to a discussion about cutting off and gouging out body parts if they cause you to sin. This is hyperbole – I hope! For it is better to “enter life maimed” than to have all your parts and be thrown into hell (gehenna- which isn’t exactly hell but that’s another discussion for another day…) where the devouring worm never dies and the fire is never quenched. There is a lot to unpack in these statements, but what I find especially interesting is the idea of “entering life” which is equated in parallel form with “entering the Kingdom of God (vs. 47). What does it mean to “enter life”?
And then again, without
transition, Mark records Jesus saying “Everyone will be salted with fire.” To which I say, What? Jesus continues, “Salt
is good but if it loses its saltiness with what will you season it?” I’m not sure how this follows. What?
What? Jesus goes on without
explaining… “have salt in yourselves and be at peace with one another.” What?
What? What?
So we have cold water,
and an unspecified reward. We have devouring worms, unquenchable fire and salt.
We have a salting with fire (whatever that means). And we need to have peace with one
another. Is that a connection back to
John’s complaint about an outsider breaking into the Jesus franchise? What are
we to make of all this?
Mark doesn’t help much.
He doesn’t give us any editorial explanations.
And the context doesn’t help much either. The next story is about Jesus arguing with
the Pharisees about divorce. The non sequitur teaching continues…
Sunday, September 23, 2012
Powerpoint Slides for Everyone - Week 40
Inspired by the recent discovery of the "Jesus' Wife" fragment I decided to make this week's Powerpoint image look like an ancient papyrus. These images are free for you to download and to use in your own personal, work, school, or church projects. Use them for whatever you like I only ask that you share them freely and that you tell others that you found them here.
Saturday, September 22, 2012
The Second Coming of Jonathan Edwards Bickle
This is the way it begins.
in the darkness
in the dark.
This is the film, and this is the beat.
This is the way it begins:
In the murky blackness of a life in bars -
avenging and spinning,
and listening to music in cars,
walkin’ the streets,
and dark alleyways
hailing my boys and making these beats.
This is the film, and this is the beat.
This is the way it begins:
In the murky blackness of a life in bars -
avenging and spinning,
and listening to music in cars,
walkin’ the streets,
and dark alleyways
hailing my boys and making these beats.
I am the unstoppable force of God's lonely man.
I am the Cosmic Christ,
the ascended master.
the reigning champion
I am the Cosmic Christ,
the ascended master.
the reigning champion
Prince of Chaos,
with a cowboy hat on my head
and shit-kicking steel-toed -
with a cowboy hat on my head
and shit-kicking steel-toed -
Boots for the tyrant
and a boot to your head,
I’m packing a Glock
that’s ready to go off
a .45 caliber of power
and a boot to your head,
I’m packing a Glock
that’s ready to go off
a .45 caliber of power
and glorious might to make
what I want and what I say right.
I am the decider.
I am the dealer.
I am the speedway driver in a hot four-wheeler.
what I want and what I say right.
I am the decider.
I am the dealer.
I am the speedway driver in a hot four-wheeler.
A highway terror, a roadside monster,
a fuel injected beast from the depths of hell.
a fuel injected beast from the depths of hell.
Jaded American culture faded to black,
this boot-strappin’ rugged individual
is smokin’ crack.
He’s a loaded smoking gun for hire
to them that’s got the cash
This is the film.
This is the way it begins.
This is the way it begins.
Friday, September 21, 2012
Thursday, September 20, 2012
Music for The Post-Apostolic Wasteland
Earlier today I posted a brief poem entitled Post-Apostolic Wasteland.
Now I share with you some music for that wasteland, a soundtrack for Professor Jon Hagalgolson's wanderings.
You can download it - free - here.
I used the following sounds from the Freesound Project:
Polar Ladies
Now I share with you some music for that wasteland, a soundtrack for Professor Jon Hagalgolson's wanderings.
You can download it - free - here.
I used the following sounds from the Freesound Project:
Polar Ladies
Post-Apostolic Wasteland
He could barely
remember the time before,
before the collapse, before the bombs,
but once he had been a teacher -
Professor of Ancient Hearsay Evidence
at Baigent-Leigh University -
Professor Jon Hagalgolson.
Now he wanders through
a post-apostolic wasteland
in search of the Manuscript
that had been stolen from him.
before the collapse, before the bombs,
but once he had been a teacher -
Professor of Ancient Hearsay Evidence
at Baigent-Leigh University -
Professor Jon Hagalgolson.
Now he wanders through
a post-apostolic wasteland
in search of the Manuscript
that had been stolen from him.
Forever pursued by
Russian agents
and members of a sacred mushroom cult,
he must find the missing pages of this ancient text
before his enemies
or something worse than the bombs
something much worse
will fall upon the land.
and members of a sacred mushroom cult,
he must find the missing pages of this ancient text
before his enemies
or something worse than the bombs
something much worse
will fall upon the land.
Wednesday, September 19, 2012
The Stones Cry Out - The Shoemaker's Shop
I have already mentioned the project that my brother and sister-in-law are working on (and to which I am contributing some help...), The Stones Cry Out, an Arabic language television program about Jesus and archaeology in Israel. The crew is currently filming the first three - of thirteen - episodes.
If you'd like to see some of the behind the scenes work watch this video.
If you'd like to listen to some of the music that I've prepared for the show, listen to this song.
And if you'd like to see some still photos from the show, you can look at these.
These photos come from the shoemaker's shop - part of the first episode, which focuses on the discovery of the Dead Sea scrolls at Qumran.
If you'd like to see some of the behind the scenes work watch this video.
If you'd like to listen to some of the music that I've prepared for the show, listen to this song.
And if you'd like to see some still photos from the show, you can look at these.
These photos come from the shoemaker's shop - part of the first episode, which focuses on the discovery of the Dead Sea scrolls at Qumran.
Rock and Roll Apocalypse (Tom Waits style)
On the radio someone is screamin’
about the imminent falling of the moon,
and outside these paper thin walls
and outside these paper thin walls
the howlin’ wind is rippin’ trees to timber.
The coffee is hot but the night is dark
and I drink with a certain reluctance
because now I know that the time is short
before I stand condemned.
The coffee is hot but the night is dark
and I drink with a certain reluctance
because now I know that the time is short
before I stand condemned.
John Lennon’s ghost is marching
through the rain swept streets tonight
with a golden trumpet in his right hand
with a golden trumpet in his right hand
and the keys to a
Mercedes in his left.
The herald of the new age of love
never quite knew what he believed.
He believed it all and not at all,
and then he was no more.
And as anyone anywhere can tell you,
The herald of the new age of love
never quite knew what he believed.
He believed it all and not at all,
and then he was no more.
And as anyone anywhere can tell you,
the Rolling Stones will never die,
they’ve already been taken straight to heaven
they’ve already been taken straight to heaven
along with the Lizard King Morrison.
Kurt Cobain was there to greet them
still holding that goddamned shotgun
“Welcome,” he said, “to eternity,
but I think this might be hell.”
Kurt Cobain was there to greet them
still holding that goddamned shotgun
“Welcome,” he said, “to eternity,
but I think this might be hell.”
It’s a marvelous night for a moondance
with the stars faillin’ out of the sky,
a fantabulous night for the apocalypse
‘neath the collapse of nations and kings.
The night is magic but when the spell’s been cast
only dreams of death will survive,
and no amount of chanting will repair
a circle that has been broken.
with the stars faillin’ out of the sky,
a fantabulous night for the apocalypse
‘neath the collapse of nations and kings.
The night is magic but when the spell’s been cast
only dreams of death will survive,
and no amount of chanting will repair
a circle that has been broken.
The ringing in your ears now
is the sounding of the trumpet of the Lord
and the sky is about to be cracked
like a boiled lobster’s shell.
The show is over, the end has come;
it’s time for our final reward.
The heavenly choir has sung the last encore.
It’s the rock and roll apocalypse.
is the sounding of the trumpet of the Lord
and the sky is about to be cracked
like a boiled lobster’s shell.
The show is over, the end has come;
it’s time for our final reward.
The heavenly choir has sung the last encore.
It’s the rock and roll apocalypse.
Tuesday, September 18, 2012
Not My Responsibility
Now that's a deeply compassionate conservative...
http://www.motherjones.com/politics/2012/09/secret-video-romney-private-fundraiser
Monday, September 17, 2012
Powerpoint Slides for Everyone - Week 39
One new Powerpoint (or similar presentation program) background image each week - that's the goal. You are free to use these images in your own school, work, church, or personal projects. You're free to use them in any way - I only ask that you share them freely and that you tell others that you found them here.
Sunday, September 16, 2012
Mystery - The Stones Cry Out
My brother and I frequently collaborate on projects. Last year we worked together on a zombie movie. On another occasion when he was hired to work as the director of photography on an independent film called Kansas City Beat, I put together a short piece of music - that the directors liked and asked if they could use in the film.
And now we're working together again, albeit in different parts of the world. He is in Israel filming the first three episodes of a Arabic language television program entitled The Stones Cry Out. I am - not in Israel- helping with the scripts and with the music. (The crew has received funding for another 10 episodes!)
Here is one of the songs that I've put together for the show.
You can hear a little bit of the song in this behind the scenes video.
I spoke with my brother a little bit this afternoon. They had some excitement while filming at the Jordan River today. At one point my brother had climbed into a tree in order to get the necessary shot when he realized that he was being covered in a swarm of ants. Instead of flailing about, trying to swat them - and possibly dropping the camera or falling from the tree - my brother did the sensible thing and climbed out of the tree and baptized himself in the river.
Later the crew saw smoke coming from one of the laptop cords.... Fortunately my sister-in-law was there to yank the cable out before the laptop was fried.
A crazy day, but my brother said that he likes what they filmed today.
In making the song above I used the following sounds from the Freesound Project :
And now we're working together again, albeit in different parts of the world. He is in Israel filming the first three episodes of a Arabic language television program entitled The Stones Cry Out. I am - not in Israel- helping with the scripts and with the music. (The crew has received funding for another 10 episodes!)
Here is one of the songs that I've put together for the show.
You can hear a little bit of the song in this behind the scenes video.
I spoke with my brother a little bit this afternoon. They had some excitement while filming at the Jordan River today. At one point my brother had climbed into a tree in order to get the necessary shot when he realized that he was being covered in a swarm of ants. Instead of flailing about, trying to swat them - and possibly dropping the camera or falling from the tree - my brother did the sensible thing and climbed out of the tree and baptized himself in the river.
Later the crew saw smoke coming from one of the laptop cords.... Fortunately my sister-in-law was there to yank the cable out before the laptop was fried.
A crazy day, but my brother said that he likes what they filmed today.
In making the song above I used the following sounds from the Freesound Project :
Friday, September 14, 2012
No Time For Treatment
B.’s flaming heart
turned cold when he saw the churning ground,
the broken spines of falling trees and crashing limbs,
the arcing, sparking power lines in the street.
the broken spines of falling trees and crashing limbs,
the arcing, sparking power lines in the street.
His tires blown, his
axle broken,
he staggered to the ground and lost a shoe.
Baghdad was on fire and his house was burning down
he staggered to the ground and lost a shoe.
Baghdad was on fire and his house was burning down
He plunged his arms
into the skeletal remains
and retrieved his coat, the uniform coat of soldiers
the uniform worn by his enemies.
and retrieved his coat, the uniform coat of soldiers
the uniform worn by his enemies.
It was still morning when
he heard the air-raid sirens
and sliced his hands with jagged shards of broken glass.
He swallowed the sugar on his tongue and went on.
and sliced his hands with jagged shards of broken glass.
He swallowed the sugar on his tongue and went on.
His peripheral vision
was clouded, his cheeks were bleeding
and creditors were beating at his breast for his purse,
but there was no time for treatment.
and creditors were beating at his breast for his purse,
but there was no time for treatment.
A friend of mine recently commented after reading one of these poems that although he liked the poem, he was " too honest to pretend" that he understood what it meant. That's okay. Influenced by the Dada and Surrealist movements I write these poems by taking random bits of sentences in the books that I am reading, the songs I hear on the radio or that are running through my mind and other bits of flotsam and jetsam and putting them together in a new and strange way.
Thursday, September 13, 2012
Artifact 3
Artifact 3 from jeff carter on Vimeo.
From time to time, as I sit in my makeshift home studio, I find and record these artifacts from space. They fall through the atmosphere and into my computer. This is the third Artifact that I have recorded. Artifacts 1 and 2 are available here.
Wednesday, September 12, 2012
Powerpoint Slides for Everyone - Week 38
Later than usual, but still keeping up - here is this week's Powerpoint Slide for Everyone - or, if you don't like this one you could check out the other in the series.
These images are free for you to use as background images in your Powerpoint presentations at school, work, or church or for whatever purpose or project you have in mind. Use them as you will. I only ask that you share them freely and that you tell others that you found them here. Thanks.
These images are free for you to use as background images in your Powerpoint presentations at school, work, or church or for whatever purpose or project you have in mind. Use them as you will. I only ask that you share them freely and that you tell others that you found them here. Thanks.
The Stones Cry Out - Behind the Scenes
This is the newest collaborative project between my brother and myself. Or rather, this is a preview of our latest collaborative project. He is currently in Israel filming the first three (of thirteen) episodes of a short television program called The Stones Cry Out. This particular video is a behind the scenes sort of teaser for the program. The focus of episode one is on the discovery of the Dead Sea Scrolls.
BTS Ep1 from Brad Carter on Vimeo.
In this preview you can hear a short bit of two of the songs that I have prepared for the show.
Sunday, September 9, 2012
A Letter to a Humanist Professor
Dear Professor,
While it is true that this is
a religious belief based, however tenuously, on faith
I must remind you that it will not be tolerated.
This is the moral chaos at the root of your
heterodox, metaphysical philosophy.
You will not be allowed to travel
a hundred thousand miles every year -
not without the video recording devices and cellular telephones
of prominent television and radio preachers
trained upon you – we are watching.
And we are waiting for you to answer our questions,
questions we have asked repeatedly.
While it is true that this is
a religious belief based, however tenuously, on faith
I must remind you that it will not be tolerated.
This is the moral chaos at the root of your
heterodox, metaphysical philosophy.
You will not be allowed to travel
a hundred thousand miles every year -
not without the video recording devices and cellular telephones
of prominent television and radio preachers
trained upon you – we are watching.
And we are waiting for you to answer our questions,
questions we have asked repeatedly.
This is supposed to be the home of the free
and a land of milk and honey
but you, sir, have plunged us all
into a revisionist nightmare;
using the mind controlling properties
of television and higher education
you have made the children of this world
wiser than the children of light,
and we are not pleased.
Sincerely,
Ellanjay Dobson
Saturday, September 8, 2012
Jesus Loves the Little Children... Doesn't He?
We all know the Sunday school
chorus, right? Jesus Loves the Little Children…[i]
Jesus loves the
little children, all the children of the world
red and yellow, black and white, they are precious in his sight,
Jesus loves the little children of the world.
red and yellow, black and white, they are precious in his sight,
Jesus loves the little children of the world.
This is the image of
Jesus that many of us, most of us in this room, have been raised with. It’s
warm and comforting. This is the kind and loving Jesus that we’ve been taught
and that we expect to find when we read the gospels. It’s not altogether wrong, but it’s not
exactly what we find in the gospel of Mark. In fact, the image of Jesus that we
find in today’s passage (Mark 7: 24 – 37) is difficult to understand. He confounds our expectations and ruins that
treasured little chorus for us.
Jesus spent the
majority of his career as a wandering teacher and healer in the green hills of
Galilee, healing the sick, comforting the distressed, and proclaiming the
imminence of the Kingdom of God to a Jewish audience. He traveled from town to town and village to village,
teaching in the synagogues, driving out demons, giving sight to the blind,
causing the deaf to hear, and even raising the dead.
Galilee had, at one
point in time, become heavily populated by Gentile peoples. But in the years
since the victories of the Maccabees the region had become more Jewish than not
once again. Still, it was surrounded like
an island in a Gentile sea. To the North
and East was Syria, to the West was Phoenicia.
To the south was Samaria. Surrounded
as they were, the Jews of Galilee were proud of their heritage.
But here in this
passage, Jesus suddenly and inexplicably leaves the Jewish hills of Galilee and
takes his disciples[ii] on a trip to the coastal city of Tyre in
Phoenicia – to Gentile territory. We don’t get to hear what the disciples thought about
this trip; Mark doesn’t tell us. So I
have to wonder what they might have been thinking. Gentiles weren’t to be trusted. The rabbis encouraged Jewish travelers who,
for whatever reason, absolutely had to travel through Gentile territories, to
be wary of leaving their animals unattended at Gentile inns because Gentiles “were
suspected of practicing bestiality.” [iii] Travelling businessmen were encouraged to not
enter Gentile towns, but rather, to conduct their business outside of
town. Gentiles were uncouth and savage
outsiders, and Jews were encouraged to avoid interaction with them.
But now, without
explaining his reasons for the journey, Jesus has made his way to Tyre and went
into a house. He didn’t want to see
anyone, or to be seen by anyone. This
happens quite often in Mark, actually.
We frequently see Jesus, in Mark’s gospel, leaving the crowds and his
disciples to be alone. So he’s traveled
to the coastal city of Tyre and locked himself away from the world. Nevertheless, word got out that Jesus was in
town. People from Tyre had heard about
Jesus before. Many of them had, themselves,
traveled from Tyre to Galilee in order to hear Jesus teach and to have their illnesses
cured. [iv]
Now, they discover, Jesus – the wandering preacher and itinerant healer - had
come to their town. He could not keep
his presence a secret.
One woman, in
particular, made her presence known. She
intruded into Jesus’ seclusion in order to beg for the life of her daughter,
and Mark goes to some length to make sure that we understand who, and what she
was. She was a woman, a Greek woman born in Syrian Phoenicia… Mark wants his reader to understand, without
question, that the woman was not Jewish.
She was one of the unclean, uncivilized Gentiles. And
now this woman… this Gentile woman… comes bursting into Jesus’ alone time to
beg him to drive the demons from her little daughter. Can
you hear her? Please sir, please, have
mercy, please heal my little daughter.
She is begging.
Now we have already
seen Jesus acting with compassion for precious daughters. In chapter five Jesus raised Jairus’ little
daughter, and healed the woman who’d been bleeding for twelve years. Jesus called her “my daughter.” But these were Jewish daughters. When
the Syro-Phoenician woman -the gentile woman- begs Jesus to save her daughter,
Jesus answers, “First let the children eat all they want, for it is not right
to take the children’s bread and toss it to the dogs.”
This is not Jesus loves the little children…
Jesus doesn’t act with the compassion we expect. Jesus doesn’t respond with love. Instead Jesus compares the woman and her daughter
to “dogs.” This was a common epithet levied
by Jews against their gentile neighbors.
They were dogs and swine, not worthy to be taught the torah, and not
worth Jesus’ healing. For those of us
raised to understand that “Jesus loves the little children” this comes as
something of a shock. But in all reality – this was the prevailing Jewish
opinion about Gentiles. The Jewish
people, by nature of their covenant with God, were his special children. The gentiles were outsiders. They were unclean. They were dogs.
Now some commentators,
who are rightly horrified by this calloused and uncaring Jesus, point out that
the word that is translated as “dogs” actually means “little dogs.” This, they say, softens the blow. See? Awww puppies… But dogs were not kept as house pets. And they weren’t cute. They were savaging beasts, covered in mange
and flies. And it, in no way, softens the blow to say “little
dogs.” It’s still a horrible thing to
say.
Others, still trying to get around this horrible depiction of Jesus, suggest that Jesus was using a particular teaching technique called “periastic irony” – that is, Jesus –the teacher- said precisely what he did not mean, with the expectation that his student would be able to understand and respond by correcting him. This is, perhaps, a plausible explanation. I think this is perhaps what Mark, the gospel author, is doing with the story, but I’m not convinced that Jesus is being ironic here.
Irony is difficult. It’s easy to miss – because on the surface, what is said sounds perfectly normal. The humor or instructiveness of irony is in the ability of the audience to understand the hidden, underlying meaning – which is usually the complete opposite of what is being said in the surface layer. A devoted and practiced disciple would probably be able to recognize and respond to Jesus’ instructive use of irony, but would this woman have been able to understand? She’s a stranger to him. Even allowing that she may have been one of those who traveled from Tyre to Galilee to hear Jesus speak, would she have been so familiar with his teaching techniques as to recognize and respond? And, consider that she’s coming to him in extreme desperation and fear. I can’t see her responding this way.
Others, still trying to get around this horrible depiction of Jesus, suggest that Jesus was using a particular teaching technique called “periastic irony” – that is, Jesus –the teacher- said precisely what he did not mean, with the expectation that his student would be able to understand and respond by correcting him. This is, perhaps, a plausible explanation. I think this is perhaps what Mark, the gospel author, is doing with the story, but I’m not convinced that Jesus is being ironic here.
Irony is difficult. It’s easy to miss – because on the surface, what is said sounds perfectly normal. The humor or instructiveness of irony is in the ability of the audience to understand the hidden, underlying meaning – which is usually the complete opposite of what is being said in the surface layer. A devoted and practiced disciple would probably be able to recognize and respond to Jesus’ instructive use of irony, but would this woman have been able to understand? She’s a stranger to him. Even allowing that she may have been one of those who traveled from Tyre to Galilee to hear Jesus speak, would she have been so familiar with his teaching techniques as to recognize and respond? And, consider that she’s coming to him in extreme desperation and fear. I can’t see her responding this way.
Jesus says to her, “it’s
not right to take the children’s bread and toss it to the dogs.” And this beautiful woman replies with her own
riposte, “But sir, even the dogs under the table eat the children’s crumbs.”
This woman, this
gentile woman, this woman from Syrian Phoenicia turns the tables on Jesus and
he suddenly recognizes her as something more than a “little dog.” She becomes human. “Because you have said this you may go; the
demon has left your daughter.” Just that - a word from his lips and the demon
is gone – but our dilemma persists.
What are we to do with
this Jesus who doesn’t appear to love all the little children of the world? There are at least two different ways that we
can understand this story – neither is easy.
First, if this story
represents an accurate telling of an authentic historical event – then Jesus
did give voice to the persistent Jewish prejudice that gentiles were unclean
and unworthy. This picture of Jesus will
be difficult for us to accept, however.
Most of us are very used to considering Jesus in his divine nature. We understand him as perfect, as holy, as
pure. But we also have to remember that
Jesus also had a human nature as well.
He is truly and properly God and truly and properly man. And as a man – as a human, he is subject to
the same vulnerabilities that we are.
If we remember that Jesus was fully human in every way (without neglecting that he was also divine in every way…) we will remember that he had to learn and to grow and to mature. And perhaps part of that learning and growing and maturing happened in this story. He overcame the prejudice of his culture and became the Jesus we have been raised to expect – the Jesus who loves the children of the world, no matter where they come from
If we remember that Jesus was fully human in every way (without neglecting that he was also divine in every way…) we will remember that he had to learn and to grow and to mature. And perhaps part of that learning and growing and maturing happened in this story. He overcame the prejudice of his culture and became the Jesus we have been raised to expect – the Jesus who loves the children of the world, no matter where they come from
The second way to understand
this difficult story is to accept the idea that Mark, in writing this gospel,
was not writing a modern history or biography of Jesus. He was writing a gospel – a theological
document. And in doing so he felt free
to take artistic liberties the stories he’d heard about Jesus and to rework
them in such a way as to make this incident a particularly poignant story for
his gentile audience.
It is largely believed
by New Testament scholars that Mark wrote his gospel shortly before or shortly
after the failed Jewish rebellion against Rome to a mainly gentile audience. We see some evidence of that in the fact that
Mark frequently includes parenthetical statements to explain Jewish customs to
his readers. The inclusion of gentiles
into the worshipping community was the paramount issue for the first century church. And the story of Jesus’ confrontation with
the woman in Tyre, and with the predominant racist attitude would be of comfort
and guidance to those Christian communities struggling to understand how and
why to include these gentile dogs into their fellowship.
Either we are forced to
reconsider and adjust our ideas about the human nature of Jesus – or we are
forced to reconsider and adjust our ideas about how the gospel texts were
composed and transmitted to us.[v] But, in the end, either interpretation leads
us back to confronting ourselves. Do we
harbor any undiagnosed prejudices? Do we
dismiss the pain and suffering of others merely because they are not like
us? Do we ignore those who are different
from us? Do we perpetuate disparaging
stereotypes about people? Do we despise
or fear Liberals or Conservatives, the Elderly, the Mentally Ill, Muslims,
Hindus, Atheists….or any other group, race, culture, creed, or sexual orientation?
It can be difficult to grow beyond the
prejudices of our culture. But we must
or we’ll never really know the Jesus who does, indeed, love the little children
of the world.
[i] Words by Clare Herbert Woolston (1856–1927) Inspired
by Matthew 19:14. Some versions of the
song change the words slightly by inserting the color "brown" between
"red" and "yellow."
[ii]
Though they aren’t specifically mentioned in this passage, Mark tells us that the
disciples were there “in those days” (Mark 8:1).
[iii] Quoted
in Heszer, Catherine Jewish Travel in Antiquity Mohr Siebeck, Tübingen, Germany.
2011. Page 301. Granted, these thoughts
from the Mishnah were written in the
years after Jesus, but they can be taken as illustrative – though not
universal. Not all of the rabbis spoke
of the Gentiles this way.
[iv]
Mark 3:8
[v] As
with everything, there are varying shades of interpretation along this
spectrum.
Friday, September 7, 2012
Did Jesus Ever Need to be Spanked?
I ask the question because of the text I have been looking at for this coming
Sunday’s sermon (Mark 7: 24 – 37) and because I want to share one of my
favorite paintings.
The Blessed Virgin Chastises the Infant Jesus Before Three Witnesses: Andre Breton, Paul Eluard and the Painter (1926) was painted by the German artist Max Ernst, a leading figure among the Dada and Surrealist movements. In it we see Mary, the mother of Jesus, spanking her firstborn son – who has apparently been a very naughty boy. His halo has fallen to the floor. In the background Ernst and his friends turn away. Perhaps they are uncomfortable seeing this.
Indeed, it is discomforting picture. Most of us are probably not very comfortable with the idea that Jesus might have needed to be spanked (or that he might have needed any other sort of corporal or non-corporal punishment whatever.) And this is probably because we tend to think of Jesus in his divine nature. Jesus, as the perfect, God incarnate God-man, seems to us incapable having any sort of blemish or fault, incapable of any sort of behavior that might need correction – or, heaven forbid, punishment.
But in thinking of Jesus that way, we run the risk of forgetting that he was also fully and completely human. And with that comes lots of potential discomfort for his followers. Being human makes him … vulnerable. Could Jesus read? Did Jesus need to learn? Did Jesus ever need to be spanked?
The Blessed Virgin Chastises the Infant Jesus Before Three Witnesses: Andre Breton, Paul Eluard and the Painter (1926) was painted by the German artist Max Ernst, a leading figure among the Dada and Surrealist movements. In it we see Mary, the mother of Jesus, spanking her firstborn son – who has apparently been a very naughty boy. His halo has fallen to the floor. In the background Ernst and his friends turn away. Perhaps they are uncomfortable seeing this.
Indeed, it is discomforting picture. Most of us are probably not very comfortable with the idea that Jesus might have needed to be spanked (or that he might have needed any other sort of corporal or non-corporal punishment whatever.) And this is probably because we tend to think of Jesus in his divine nature. Jesus, as the perfect, God incarnate God-man, seems to us incapable having any sort of blemish or fault, incapable of any sort of behavior that might need correction – or, heaven forbid, punishment.
But in thinking of Jesus that way, we run the risk of forgetting that he was also fully and completely human. And with that comes lots of potential discomfort for his followers. Being human makes him … vulnerable. Could Jesus read? Did Jesus need to learn? Did Jesus ever need to be spanked?
In the text before me, the very
human Jesus suddenly leaves the Galilean hillside and finds himself in the
coastal city of Tyre – a gentile community. There he is confronted by a Gentile
woman – specifically a Syrophoenician woman whose daughter has been afflicted
by a demon. She begs for Jesus, whom she
recognizes as an exorcist and healer, to drive the demons from her
daughter. But, instead of reacting with
compassion, Jesus insults the woman, saying, “First let the children eat all
they want for it is not right to take the children’s bread and toss it to the
dogs.”
Did Jesus accept the common
attitude of Jews in the first century A.D. that all non-Jews were filthy,
unclean dogs? Was Jesus guilty of
racism?
Many commentators make the
strange suggestion that because Jesus used (or that Mark records Jesus using) a
Greek word that translates as “little dogs” that he was being cute. Aww,
look at the little puppies. But that’s hardly possible. Dogs were not kept
as house pets. They were not cute…
Others suggest that Jesus was
using a verbal technique known as “peirastic irony” – that his comments were a
sort of test for her and that he expected her to demonstrate that she understood what he really meant by correcting his ironic statement. In this interpretation, he didn’t really
think of her as a “dog” but expected her to show the truth of his underlying
teaching with her own witty riposte.
And this may be what the author
Mark is doing with the passage – but I hardly think it an appropriate
interpretation of Jesus’ remark in and of itself. A practiced and devoted disciple may have
understood Jesus expectation (if this is a periastic ironic comment) and have been able to respond in turn. But would this
woman – a stranger to Jesus, who came to him in desperation and fear for the
life of her daughter have been able to understand the irony and then be able to respond in kind? I don't think so.
I’m not yet sure how to
understand this passage.
But I think that Jesus may have needed, at least on this occasion, some corrective discipline.
But I think that Jesus may have needed, at least on this occasion, some corrective discipline.
Wednesday, September 5, 2012
The Changing Faces of Jesus – The Jesus He Wants to Find
In one sense, the final
chapters of Geza Vermes’ book The
Changing Faces of Jesus[i]
are unnecessary. Chapters one and two
dealt with the Jesus described in the Gospel of John, chapters three and four with the Jesus of Paul, chapter five with the portrait of Jesus found in the Acts
of the Apostles, and chapter six covered the Jesus described in the synoptic
gospels of Mark, Matthew, and Luke.
Finally now in chapters seven and eight, Vermes describes the Jesus he
believes to be the ‘real’ and ‘historical’ Jesus.
But he’s been doing
this all along – holding this portrait up against the various portraits of
Jesus he describes in the different parts of the New Testament. The only new thing in these chapters is that
Vermes is grounding this portrait of the ‘real and historical’ Jesus in “the
realities of the Jewish world of his day.” This way, explains Vermes, is the only chance we have to “transform Jesus into a lifelike character.” In
another section Vermes describes the job of the historian as “to reconvert the
Christ of the Gospels…into the real tangible, flesh-and-blood person who once
used to walk on the rocky dusty paths of the first century rural Galilee.” [ii] In these chapters Vemes quotes extra-biblical
sources like the writings of the historian, Josephus, the Dead Sea Scrolls, and
the writings of the rabbis in the Mishnah to recreate the milieu of Jesus’ time
and place, to retrieve the atmosphere that he breathed, so that we can “catch a
glimpse of what he really was.”[iii]
I think his choice of
verbs here is particularly illuminating.
According to Vermes, we must “transform”
Jesus and “reconvert” Jesus because
the gospel writers have “concealed”
and “disguised” him.[iv] Though
Vermes has described himself as an objective and neutral historian, [v]
it’s apparent that he does have an agenda.
This isn’t a criticism or fault. But he should be open and up front about it.
Pretending to be unbiased is bad form and bad history. It is
true that the gospel writers have not written unbiased objective histories or
modern biographies of Jesus. We do need to
read the gospels carefully, keeping in mind the Jewish context of Jesus’ life, but
I am not convinced by Vermes’ arguments that primitive Christian church so
completely obscured the historical Jesus.
The historical portrait
of Jesus that Vermes finds compelling is that of a Hasidic Holy Man like Honi
the Circle Drawer and Hanina ben Dosa.
The lives of these charismatic rabbis and healers are brought to life by
Vermes to illustrate their similarity to the Jesus he believes lies beneath the
gospels. They were pious teachers and charismatic
healers who spoke and acted as God’s men in turbulent and changeable times. And, indeed there is much similarity to be
found between them and Jesus, the prophet of Nazareth. The description of these men and of the culture
and religion of Galilee during the first century A.D. is (in my opinion) the
best material of the book.
Seriously. It’s worth plowing
through the rest of the book to get to this material.
But (and there’s always
a “but”, right?) I do have some quibbles.
I have in my previous comments on Vermes’ book accused him of cherry
picking facts, and of exaggerating differences and dismissing similarities in
order to make his arguments. And I think
he does more of that in these chapters.
For example: in previous chapters Vermes has been extremely
critical of the separation of time between the life of Jesus and the writing of
the New Testament, in particular he is reluctant to admit any historicity in
the gospel of John because it is so far removed in time from the historical
life of Jesus. But here in these final
chapters where he is laying out what he believes to be the most trustworthy
portrait of Jesus he is perfectly willing to accept the testimony sources
written as late as or even later than the Gospel of John.
“The Mishna and the
rest of the writings of the rabbis post date the period of Jesus and their testimony
cannot be automatically applied to the situation prevailing in the first
century A.D. yet historical circumstances point in the
direction of the relative reliability of
stereotypes regularly repeated.”[vi]
He is aware that the sources
he quotes concerning the lives of these Hasidic holy men were written several centuries
after the fact[vii],
but Vermes offers none of the critical dissection he performed on the New
Testament sources. This is an
inconsistent criticism of late (and therefore, unreliable…) sources.
Another slight but
telling example is found in his use of the “long ending” of Mark’s gospel in
order to highlight the similarities between the New Testament Jesus and his
portrait of the historical Jesus. Vermes
tells the story of Rabbi Hanina ben Dosa who, when bitten by a venomous snake,
was unharmed – in fact it was the snake who died, prompting the rabbinical aphorism
“ Woe to the man bitten by a snake, but
woe to the snake which has bitten ben Dosa.” [viii] This, Vermes says, provides context for Jesus’
“certainty that a man of faith could safely step on, or pick up, serpents
without being harmed,”[ix]
and supplies Mark 16:17 as the source.
So, even though scholars believe the long ending of Mark’s gospel to be
a much later addition to the gospel, because it dovetails with his own portrait
of Jesus, Vermes is willing to accept it.[x]
If I have been critical
of Geza Vermes’ book The Changing Faces
of Jesus, it is not because I dislike him or his work. Indeed, I am deeply impressed by his portrait
of Jesus as a Jewish ish ha-Elohim
(man of God) who performed miracles and exorcisms and taught about the imminence
of the Kingdom of God. His description of
Jesus is marvelous:
“[Jesus] inherited the strength,
the iron character, and fearlessness of his predecessors, the prophets. Like Amos facing up to the priest of Bethel
(Amos 7: 10 – 17) and Jeremiah prophesying doom in the face of King Jehoiakim
(Jeremiah 36), Jesus was not afraid to stand up to the powerful. He showed love to children who he proposed as
models for those who sought to enter the Kingdom of God. He welcomed women and felt pity for the sick
and the miserable. He surpassed the
prophets. They embraced the weak, the
poor, the widow, the fatherless; Jesus went further and bravely extended the hand
of friendship to the social outcasts, the unclean prostitutes and the despised
publicans who were kept at arm’s length by his hidebound, pious contemporaries. He is depicted as capable of demonstrating extreme
emotions. He could be moved by pity and
by anger; he let his fury fly and strike opponents and critics. Slowness in comprehension, let alone lack of
understanding, especially on the part of his chosen disciples, often made him
indignant. …. Jesus was a man of steel
and warmth at the same time, and a total devotee of God whose perfection and mercy
he set out to imitate.”[xi]
But he plays with inconsistent
rules (late sources are bad – except when they agree with his presentation) and
he makes no acknowledgment of opposing interpretations – even to refute them. The Jesus that he finds seems to be the Jesus
he wants to find. And this could be a criticism leveled at all of us. Even myself.
But, then again, I’m not pretending to be a “detached historian.”
At the end of it all, I
like the very Jewish Jesus that Vermes presents, but this stripped down version
of Jesus isn’t compelling. The portrait
of Jesus that Vermes presents is of a Jewish holy man – acceptable to, but not
worshiped by Jews of the first century, and he derides the Jesus of the New
Testament as an “otherworldly Christ” -
worshipped by Gentiles who had no real understanding of the Jewish roots of the
man Jesus. The problem is the gap
between them. Between the historical
life of Jesus the Jewish holy man and his worship and adoration by Gentile
believers – are the original followers (and worshippers) of Jesus who were
themselves, Jewish. In order to bridge
that gap, Jesus must have been something
more than what Vermes presents.
[i]
Vermes, Geza The Changing Faces of Jesus, Viking Compass, New York, NY.
2000.
[ii] Page
238
[iii] Page
238
[iv] Page
237, 238
[v] Page
9
[vi] Page
243
[vii] Page
254
[viii]
Quoted on page 261
[ix] Page
269
[x]
Granted – this idea of picking up serpents is also in Luke 10:19, and Vermes
cites it as well, but it’s his inconsistent criticism of late (and therefore-as he says- historically unreliable) sources that bothers me.
[xi] Page
271-2