Mondays @ 7

RIP: Grizliturgy

2011-03-26T07:56:00.002-06:00

While we will maintain this blogspot for possible future use with the Wesley House ministry, I have decided to 'retire' the Grizliturgy blog.

However, there was one post which I wanted to save and share from that short-lied blog.

In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan. And just as he was coming up out of the water, he saw the heavens torn apart and the Spirit descending like a dove on him. And a voice came from heaven, “You are my Son, the Beloved; with you I am well pleased.” And the Spirit immediately drove him out into the wilderness. He was in the wilderness forty days, tempted by Satan; and he was with the wild beasts; and the angels waited on him.

Now after John was arrested, Jesus came to Galilee, proclaiming the good news of God, and saying, “The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news.” --Mark 1: 9-15

I often find myself skipping ahead in my mind when I read the Bible. This passage from Mark was no exception. I got caught up in the drama of Jesus being driven into the wilderness by the dove-like Spirit. Of course, we all know that Satan's three temptations come immediately after, right? I was so ready to let the canned soundtrack for 'tempted in the wilderness' play in my head that I was shocked to see the announcement of John's imprisonment. "What? Where is the Temptation?"

Mark's story has a breathless quality reflecting the Aramaic context from which it was born. In English, we don't have a way to keep pace with the Semitic habit of pasting sentences together with 'and'. (Every Hebrew sentence is a run-on.) Mark tells a story of action, and dwelling on the esoteric temptations doesn't fit his style.

However, my shock gave me pause to reflect on Mark's description of Jesus' time in the wilderness, and I was captivated by this last quiet moment in this Gospel.

There is something profoundly internal about this passage from Mark. God's voice speaks directly to Jesus rather than to the crowd: "You are my Son...with you I am well pleased." There is the violence of being "driven" into the wilderness, but - although we know Jesus was tempted - the voice of the Tempter is silenced. Jesus is there, with the wild animals and the angels, for 40 days. The rupture of the skies, the grating of the Temptation, all is silent after God speaks to Jesus personally, as a parent to a child.

In this Lenten season, I hope to find that kind of confident peace, the kind of peace that allows me to hear the voice of God when everyone around seems only to hear the sound of the heavens being torn apart, the kind of serenity that allows me to accept the ministration of angels while in the presence of demons.

Still, I want to remember that - even in those moments of peace - the world will always break in.

In Mark's Gospel, John's arrest is the trigger for Jesus' grand offensive against the forces of evil. Jesus is tempted in the wilderness, but it is only after he proclaims "The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news" that the demons begin to shudder and shriek. From that moment forward, Jesus stacks victory upon victory against the forces of darkness imprisoning his people.

Perhaps it was that silent strengthening in the wilderness that gave Jesus the courage to join that struggle. It is in the silence of peace that we are nourished, but it is in our demand for justice that God's will is manifest.

During this Lent, find time to spend in quiet peace with God, read the scriptures anew, and find strength to follow wherever that may lead you.

A Long, Long Slumber

2010-12-14T07:39:00.001-07:00

Unfortunately, the U of M Wesley House Bible Study is still on hiatus. This blog will remain as an archive of past classes and for future postings, but - at least for the mean time - the blog itself is dormant.

Just a little longer....

2010-09-01T09:32:00.001-06:00

Sorry that we've been inactive so long. With a new school year starting, I'll be back at this blog soon. Until then...
Peace, Mark

Hearing Mark: chapters 6 & 7

2009-11-01T11:13:00.002-07:00

This week's section held a lot of information which is resonant with what we've heard before, but there is a lot which is a bit shocking. What new did we learn about the Kingdom of Heaven? Nothing that I heard stood out as completely new, but perhaps it qualified things. What about these bits?

First, the city is losing ground to the wilderness as the 'sweet spot' for revelation. In his hometown, Jesus 'marveled at their unbelief.' Jesus has led folks to 'a desert place' to teach them and heal them - and feed them miraculously - several times now, and he seems ever more comfortable in the wilderness and less and less comfortable around 'civilized' folk.

Jesus also seems increasingly to prefer the company of gentiles over his own kith and kin. Again, his hometown was marvelous for the people's lack of faith, but in the borders of Tyre and Sidon a woman works a miracle by her response to Jesus.

This leads to one of the biggest shocks of these two chapters: the exchange with the Syro-Phoenician woman. I cannot help but connect this episode with the early healing when Jesus forgave a man's sins because of the faith of his companions who had lowered him through a roof. Jesus has given her the familiar blow off of not feeding the dogs with the children's food, but she seems unphased by his judgement (he has just called her a dog, after all). She offers the equally memorable retort about even dogs eating crumbs that fall from the table. Then - here's the striking part - he says:
For this saying ... the devil has gone out of your daughter.
Has Jesus healed her daughter? It doesn't sound like it.

This miracle worked by mother for daughter brings to mind other episodes in these two chapters: the dysfunctional relationship between Herod Antipas and his family (and death of John the Baptist); the too-familiar relationship between Jesus and his family and neighbors. I can't help but wonder if we should also think of the miracle of feeding the 5,000 we've just heard. Let me explain.

This is one of what I think of as man-made miracles. Jesus has turned to the disciples to feed the people in the wilderness, but they prove unable (not surprisingly). So Jesus has the people sit down, he holds all the food he has in the air and blesses it in front of them all.

Remember that we said people then are not so different from us. When you're among strangers, where do you sit? With friends, companions? Would you go into the wilderness alone? I don't think so. Would you have run off into the wilderness with nothing to eat? Certainly not.

So, these folks have sat down, probably surrounded by people that they shared some personal connection (not familial, I wouldn't think, but maybe a shared interest in things spiritual). They had a little something tucked away, but not enough to share, and what if their friends hadn't brought enough to share? Now, here is this man that they followed into the desert offering all he and his companions had to share with anyone and everyone. How would you respond?

I would have been just a little ashamed of myself about trying to keep all the food I had for myself. I'm in pretty good health and I could do with a little less food if others had come out with nothing, or maybe had nothing to come out with at all. I can see folks slowly, sheepishly pulling food out of pockets and purses, the atmosphere going from sheepish to festive as everyone begins to experience this miracle of the heart. And finally, finding that - when they all came together and shared as a selfless community - there was plenty to share and much left over...even in this desert place.

I'm not suggesting that we should minimize the miracle of feeding the 5,000. In fact, I find it all the more compelling for being so understandable.

Plus, what else have we seen? Companions and concerned family can help to make miracles, and community is where these miracles take place. Here, we have an amazing miracle wrought in the midst of a newly formed community. Here is the Kingdom of Heaven realized.

And, it has sprung from a secret place. The disciples didn't know that there was anything but the few fish and loaves they had for themselves. Like the grain springing forth from unseen places, food seemed to sprout forth people embraced - and were embraced by - the miracle Jesus set into motion.

I can hardly wait to hear the next two chapters, Monday @ 7!

Hearing Mark: chapters 4 & 5

2009-10-25T16:53:00.003-06:00

This week we began to hear some of the teaching that we'd been told about, but not heard, in Mark's story up to now. It is good to remember just now that - in Mark's Gospel - miracles outnumber parables 5 to 1. (Although we have also heard little snippets of things Jesus has said or implied about the coming Kingdom, even if they are not what we would classically recognize as 'parables'.)

In chapter 4, we get the seed-bearing parables: the sower, the hidden growth of seed, and the mystery of the mustard seed. We here that Jesus taught with 'many such parables' and wouldn't teach without parables. There is something about the mystery inherent in these parables that may qualify some of our earlier points, especially the ever-present 'secret' which has been with us since the beginning of this story. It seems that Jesus is less interested in keeping his mission a secret than with acting out the hidden-but-to-be-revealed nature of the Kingdom of God through his ministry.
When Jesus leaves the shore having shared these parables about growth (and having upbraided the disciples for their lack of understanding), the rambling group set sail for the other side of Lake Genesaret (notice that there were other ships accompanying Jesus' boat?). On the way, after panicking during the storm, we learn that knowledge or understanding are opposed to fear, but the disciple's still don't get it, asking: What manner of man is this? We couldn't help but notice that Jesus seemed to calmly address the storm, but was angry with the disciples.

In chapter 5, we find that the Kingdom has power in places that Jews typically find abhorrent: among tombs, swine, and gentiles; with women who are menstruating; and with the dead. We also find that one's own faith (as well as that of our compatriots, as with the paralytic let down through the roof) can be enough to bring healing.

And the hidden revelation continued as a dead young girl (talitha), like a seed hidden in the depths of the earth, rose (kumi) to Jesus.

Oh, and did you notice that Jesus sent out the first apostle to the Gentiles? He told the man whom he had released from the demon Legion to go tell his family and friends how much the Lord had done for him.

And the lesson to the Disciples during the storm at sea was underlined to us again: Only believe; be not afraid.

I hope you've been able to keep up this far and that we will see each other Monday @ 7!

Hearing Mark: chapters 2 & 3

2009-10-17T10:49:00.002-06:00

It occurred to me that while we were wondering about the nature of Jesus' Good News of the Kingdom of Heaven, that we should begin to note when we get snippets about it in the story.

Of course we have lots of information from Old Testament and Apocryphal writings [maybe I can look at what books are generally considered to have been extant around Rome], but we are also getting snippets from Jesus' own words. So far, we'eve heard that the Kingdom of Heaven:

1. has something to do with the Holy Spirit;
2. includes (human?) power over demons, sickness, and mental defect;
3. is a secret of sorts, but not an absolute secret;
4. the law of Moses still has force, but some (like sabbath) are flexible to match the needs of humans;
5. requires or allows the forgiveness for sins;
6. in some way, sinners are more welcome (?) than the righteous;
7. is somehow something new, but not altogether new, familiar, but transformed;
8. people are partners in their own healing/forgiveness;
9. is a new family, but with only one Father.

One big idea came up during our discussion: all of the dialog seems to form almost a continuous conversation. I recall something that is true for John's Gospel, and wonder if it might not be true here, too.

While John continually uses labels for groups of folks, he is almost always talking about a single group. A good example is the trial of the man, blind from birth, who was cured by Jesus. John uses the tag "Jew" to describe those who are indicting the man and his family to gather evidence against Jesus. However, it is good to remember that EVERYONE in that scene is a Jew. They all would have recognized each other; they would not have divided themselves, except as they were disagreeing about this particular incident.

Could everyone in Mark's story be part of the same group? Of course, most - if not specifically called Gentile - were Jews, but we wonder if it goes much further. When "the Pharisees" accuse the apostles of working by winnowing grains on the Sabbath, where did they come from? Either they were laying in wait for Jesus in the fields (which seems unlikely, especially on a sabbath), or they were travelling the same way. Now, if they were travelling the same way, wouldn't it make most sense if they were travelling WITH Jesus?

Maybe these were Pharisees who were following Jesus. This would also explain why the questions seem to carry from place to place, from the fields to the synagogue.

This seems to be an interesting idea that I don't think I've seen floated before. It would be very good to follow this idea as the story develops...and as it will continue in chapter 4 on Monday @ 7.

I hope to see you there!

Hearing Mark: chapter 1

2009-10-10T12:05:00.002-06:00

Each week, I will try to post - after the fact - what we discussed after listening to that week's section of the Gospel. I will keep my notes short, but hopefully long enough for anyone to keep up without being there.

We were struck first by how much Mark tells us, and how much he doesn't.

We have a stay in the wilderness, but no idea what went on. We have people saying Jesus teaches with authority, but no idea why they say that. We do have three miracles, which we agree would give authority, but Jesus seems to be careful to keep the details secret from those who were not on-hand. Finally, we don't really know what Jesus' 'Gospel' is. The time is fulfilled, and the kingdom of God is near; repent and believe the good news. God's rule is good news, but what does it mean practically?

Perhaps this is something in the 'scriptures' that we should know better, but for now we are left a bit puzzled about what this all means.

Clearly, though, it is something that includes miracles: healings and exorcisms. So there is power involved over the troubles of life; we want to see more of this sort of thing!

We figure that is why "all people" are looking for Jesus and why the "whole country" was crowding Jesus out of towns and cities. We also noticed that this means that the main space left for Jesus is the wilderness where he was tempted by Satan. we don't know what to make of this - if anything - but again it is something we'll have to keep an eye on.

Finally, we were struck by the language of the King James Version and how the words hit us. We especially noted that Peter's mother "ministered" to the disciples, and how that can mean very different things depending on the person hearing it. If we are right to guess that the audience included women, servants, and the outcast, we figure that 2/3 of the audience may have been women, and that all would have heard that differently than we hear "serve" in the modern world.

Rather than go back to the text, we're going to let that realization stick with us as we continue to listen. James Earl Jones said "ministered", and we're going to leave it that way to see how it changes our point of view and reactions.

Also, we saw that Jesus saw the heavens "torn" by God, but when he exorcised the first demon, it was only the victim who was "torn" by the demon. It still would be bad for that person, but it seems Satan has considerably less power than God (duh!).

I hope to see you all Monday @ 7 as we listen more of the Good News told by James Earl Jones.

Hearing Mark: just before the beginning

2009-10-10T11:45:00.002-06:00

As we prepared to listen to The beginning of the Good news of Jesus Christ, a few bits came up in conversation that I thought it might be worth mentioning before going on to our reflections of that first chapter.

First, it is important to realize that Mark has a point to the way he tells the Good News that is different from the other Evangelists. To be true to that point or purpose, he selects episodes and details to emphasize, and we must hear his story in isolation from the other Gospels. The point is not to diminish the weight of the entire New Testament, but to try to hear Mark the way he means us to hear the story.

The start of the story is a good point. Mark has no nativity; he begins at the Jordan. We almost automatically fill in the missing details by selecting bits from the other Gospels: the Word, the shepherds, the kings, but Mark doesn't mention them. And it is quite possible that no one in those first audiences knew any of these story points that seem so familiar to us looking through 2,000 years of stained glass.

We have one story, and not much of that yet, to think about as we try to feel our way through this Good News.

That audience, however, may well have been quite familiar with Jewish texts. we considered the "God Fearers" who attended synagogue but were not converts to Judaism. When Jesus mentions what was required by the Law of Moses in response to healing, these folks might have even been able to say exactly what that was.

Gods had power in the ancient world and knowing how to ask and thank them for their help. Yahweh, for many Romans, was another of those powerful gods among many. You didn't want to upset Yahweh any more than you wanted to upset Hermes or Mars.

Finally, it is VERY important that we remember that Mark writing this story down is something of a technological revolution. The author clearly felt that there was something unique about Jesus that required a unique response. (That Christians collected these writings on bound pages rather than scrolls, increased the traction of that technological revolution.)

Mark saw a world turned upside down by what he knew about Jesus...and he probably wasn't among Jesus' followers in life. This is perhaps the best reason to try to hear the story with as few limits as we can use, giving that story a chance to speak loud and clear through those 2,000 years.

For Mark, this story in itself is an ultimate concern, something that cannot be left to good old word-of-mouth to bear it into the future. It requires something new, unusual, unheard of.

So, here we go....

Hearing Mark: not so different from us

2009-10-04T10:38:00.005-06:00

I had a brilliant professor who once said that we have to know what a 'savior' is saving people from. She had converted from Christianity to Judaism because she couldn't answer that question from her own experience: nothing to be saved from, no need for a savior.

I say this to highlight the importance of the human connection between ourselves and those ancient folks who first heard this story. Without that connection, this is only an intellectual journey. If we do not allow ourselves to feel their world, we will be isolated from the real Good News contained in the Gospel.

We can share in the emotions of those folks so long ago if we will only open our minds to their world. So, here is a start on that journey.

The earliest audiences lived in what we can best think of as a third world condition. in the ancient world, there were the massively rich and the very poor. The middle class didn't really exist (although you can push this too far). Families lived from paycheck to paycheck, but it was more common to have too little for everyone to eat than otherwise. Women regularly died in childbirth and men regularly died as a result of their 'jobs.' For most families, everyone worked, even children, and they didn't usually have careers in any sense, they either farmed land for someone richer than themselves or they hired themselves out as laborers.

It is hard to tell if those first audiences were urban or semi-rural; they do seem to be familiar with both city and country life, but this may have been somewhat normal. I believe that most families which were not attached to a particular land-owner probably lived a migrant-worker type life, moving the entire family to find whatever work was available.

While Mark was at least familiar with - and may have been native - to the Judean context, the listeners seem to have been Romans first and foremost. Mark explains Aramaic words and uses Roman ones without explanation.

Looking to other parts of the story, we can guess who might have been in the audience by looking at who were the heroes. The power brokers are almost always outside the Kingdom promised by Jesus. The 12, while followers, are also a little clueless. the real heroes are usually women, the outcast, and Gentiles. These are the people at the bottom of the social hierarchy, those regularly beaten - even killed - without reason or cause.

We will have to try to pry ourselves out of our comfortable and generally secure worlds to grasp the power of the promise of the coming Kingdom, to genuinely hear - even remotely - what they might have heard.

We will have a tendency to see this story through 2,000 years of stained glass, but we must look more closely if we are to be true to the story.

Hearing Mark: a completely alien world

2009-10-04T09:56:00.002-06:00

If you have seen any episodes of the old HBO series, Rome, you will have some feeling for how alien the ancient world was to our own. Of course, technology was different and that is such a big part of our world that we often have a hard time seeing around it. However, there were bigger differences than just how they spent their spare time and how they were entertained. Here are some highlights to start with (though others will come up throughout our study).

No separation between church and state: In the ancient world the state was the church and the church was the state. The Senate of Rome was a holy body; the emperor was the Son of God; the priests worked for the government. There were some cults that were outside the power structures, but they too were controlled by the state: Judaism was one of these.
There were no Christians, and - in the story - everyone is a Jew (unless they are specifically referred to as Gentiles). This is important to remember when the word 'Jews' appears in the Gospel.

Less than 10% of folks could read (fewer - maybe 2-3% - could write): We kind of assume that the 'text' was always cut up into verses and chapters, but nothing could be further from the truth. This story was told, all at one shot in about 2 hours. It was up to the teller to make emphases and connections, since no one could turn to the notes. There were no red-letter to show when Jesus spoke. I'm reading Herodotus' Histories, 500 pages of tightly spaced text that would have been performed orally - hopefully not at one sitting!

'Persecution' was the norm: In ancient Rome, a slave's testimony was not to be accepted as truthful and honest unless they were tortured while testifying, and if they were killed during that torture: no harm, no foul. People were regularly struck and even beaten by their social superiors, often for little or no reason. A 'master' was allowed to strike - even kill - a 'servant' without any need to explain, and master and servant are relative: a governor could kill almost anyone in his province, and the emperor could have anyone killed at a whim. Since the Gospel was told to 'subjects' and 'servants' they would have known 'persecution' even outside of the context of their possible religious affiliation. [I wonder if this affects the crucifixion and the righteousness and truthfulness of Jesus' testimony?]

Action, not Belief: People's internal thoughts had no effect on the world. One didn't 'believe' in a god unless they sacrificed to that god. This is important because Mark's Gospel is not about belief, but action. Jesus tells only 4 parables, but does 20 healings.

There will be more as we move along, but this is a good starting point.

Hearing Mark: a prologue

2009-10-04T09:18:00.003-06:00

Okay, I've put off making an official start to the posts for this new Bible study long enough. It's time we get underway; so, these posts are valuable to give those who join us after we've begun a place to catch up.

First things first, before we begin listening to Mark's Gospel, we need to get a foundation. Some folks spend an entire career studying the 'New Testament' world. I'll try not to spend that long, but let this serve as notice that - if you are interested in the questions and ideas I bring up here - there is a universe of information you can engage.

There are two ideas that will guide the next two posts as an introduction, but there is also a general belief that underlies it all.

General Belief: To understand a story, we have to understand the human context in which it is told (composed, written, performed, whatever). Example: Swift's 'Modest Proposal' only makes sense as social/political commentary under the yoke of empire. As timeless as the Gospels are, they are most fully understood by understanding that world.
To understand the human context of the Gospel, those two ideas I mentioned are necessary.

First, people 2,000 years were very much like you and me. The human brain has not changed significantly in thousands of years; those folks we call 'cavemen' probably felt the same emotions and longed for the same internal things that you and I do: happiness, companionship, joy, fear. This is great because it gives us an immediate lens into the world of our ancestors; this is why the Gospel still speaks to us, as do other ancient books: Homer's Iliad and Odyssey, the epic of Gilgamesh, the Psalms, the Bhagavad Gita.

Second, the world those folks lived in is almost utterly alien to us and our world. While our internal life hasn't changed, the physical and intellectual world in which we've lived it through the millennia has rarely remained constant. 2,000 years ago slavery was expected; there were no human rights except those given by the power brokers in your world; people could be killed on a whim. Still, it is unfair for us to say life was 'nasty, brutish, and short.' Philosophy, science, and religion were all parts of that world, although they would seem strange to us. The gods were everywhere visible in daily life.

Before I move to the next posts in this string, let me connect these dots quickly. Many ancient historians claim that people just accepted the institution of slavery in the ancient world. The evidence is that there were not regular slave revolts recorded in the histories, Spartacus' revolt being the exception that proves the rule. However, more sensitive consideration tells us that humans almost never want to have their own wills subject to others. Thus, more insightful scholars recently have begun to look for - and find in abundance - evidence of little revolts by slaves and underlings against 'the power.' This look at the ancient world has been informed by studies of the modern world in a discipline often called Popular or People's History.

An alien world peopled by folks not that different from you and I: that frame is the best way to see the past.

Gnostics and John's Community

2009-05-10T09:06:00.004-06:00

I wanted to post this snippet from First John. Having read through so many of the gnostic writings and their oblique way of talking about their faith, I thought it would be helpful to recall that they were not alone in this habit. Like I said, we look back at Christian beginnings through 2000 years of stained glass. We assume that Christianity today is the only possible outcome, and we assume a surrounding culture that is at least accepting of some form of Christianity.

In fact, the future of Christianity was in doubt at least up until the Constantinian revolution in the early 300s, and it was dangerous to be any kind of Christian until then...and even more dangerous to be a "non-orthodox" Christian afterwards.

So, here's what the teacher writes in First John:

1 John 2:18 Children, it is the last hour! As you have heard that antichrist is coming, so now many antichrists have come. From this we know that it is the last hour. 19 They went out from us, but they did not belong to us; for if they had belonged to us, they would have remained with us. But by going out they made it plain that none of them belongs to us. 20 But you have been anointed by the Holy One, and all of you have knowledge [gnosis]. 21 I write to you, not because you do not know the truth, but because you know it, and you know that no lie comes from the truth. 22 Who is the liar but the one who denies that Jesus is the Christ? This is the antichrist, the one who denies the Father and the Son. 23 No one who denies the Son has the Father; everyone who confesses the Son has the Father also. 24 Let what you heard from the beginning abide in you. If what you heard from the beginning abides in you, then you will abide in the Son and in the Father. 25 And this is what he has promised us, eternal life.

26 I write these things to you concerning those who would deceive you. 27 As for you, the anointing that you received from him abides in you, and so you do not need anyone to teach you. But as his anointing teaches you about all things, and is true and is not a lie, and just as it has taught you, abide in him.

28 And now, little children, abide in him, so that when he is revealed we may have confidence and not be put to shame before him at his coming. 29 If you know that he is righteous, you may be sure that everyone who does right has been born of him.

Reflecting on Our unBible Study

2009-05-05T09:39:00.002-06:00

I spent just a bit of time at our last meeting on an overview of what we had considered this semester, from the scope of apocalyptic literature, with which Jesus would have been intimately familiar, to the gnostic explorations of the meaning of Jesus' life and ministry. We saw the connections these two genres share, as well as much that seperates them.

I don't want to simply recap what I said then. Rather, I would like to underscore what I feel are the two most important aspects about our study, and why I think it was a worthwhile venture.
First as I said from the start, while we don't know exactly what Jesus read, we can confidently say that the writings - particularly the apocalyptic books - are exactly the kinds of things that would have been on the minds of Jesus, his followers, and many of his opponents. An increasing understanding of the cultural context of the Jesus "event" makes us more keenly aware of the possible nuances of the scriptures that we have often just accepted "on faith" in the past. I am guessing that none of us will look at the parable of the good shepherd and the runaway sheep the same way again.

This is not an exercise in esoterica, nor is it an attempt to undermine the legitimacy of canonical scripture. Rather, if we genuinely accept that Jesus is in some mystical way an embodied revelation of the Divine force that animates our universe, we must leave no stone unturned seekingevery possible understanding of that man Jesus and all of his followers. We have precious little information to understand the Infinite Divine; we ought to make THOUGHTFUL and CRITICAL use of all that is available to us.

Second, James Walters, New Testament professor at Boston University, is fond of saying that we are looking at Jesus and the early Jesus movement through "2,000 years of stained glass." It is too easy to assume that the current outcome is the only possible result of the Jesus' revelation. In fact, the earliest church may well have been a minority of believing Jesus followers.

Looking at these texts that surrounded Jesus gives us a clearer view of those years...which is to say, it complicates things infinitely! That's a good thing. New viewpoints challenge us to clarify what we believe and what we think scripture means.

More importantly, we have seen that thoughtful people in the ancient world chose different points of God's reality to focus upon, and these decisions greatly changed the way they told their stories, both of God and of Jesus. For example, the author of Baruch denied that humans couldn't change things by their own efforts, as Baruch and jeremiah were "walls" around Jerusalem that even limited God's actions. Equally, the authors of the Gospels of Mary and Truth seem to reject the body-soul-spirit model of huamnity because of the geneder limitations it imposes. Instead, they seem to be experimenting with a notion of mind as a pivotal force available to both women and men. By recognizing that these are thoughtful - and often thought-provoking - repsonses to their world, we can apreciate the promise of such ideas as well as their impact on the Christian movement we have come to know.

Still more importantly, however, is something I have left unsaid: In spite of the arguments of countless bishops, popes, and heresy hunters, these ideas are still current in the church today. What was often labeled as heresy in many ways simply went underground. Like us, ancient believers were challenged by these alternate explanations and endings. They didn't 'jump ship' and commit themselves to a new church; rather, they incorporated the ideas that seemed most fruitful into their faiths...as we still do to this day.

Turning away for a moment from the small collection of data that modern Christians call dogma, Christianity is still a vibrant response to the ultimate questions of life: What is good? Whence comes evil? Of what are we made? Where are we going? What is our place in this world?

In a changing world, we have come not to ask, Is Christianity still dominant? but, Ought it be dominant? Jesus came to say there is another way, but we seem too often to embrace the way of the Pharisee, Saducee, Zealot, and - more importantly and tragically - Roman.

These writings, from both before and after Jesus' ministry, challenge us to define what we mean by the answers we give to these ultimate questions. They challenge us to be sure where our feet are planted and to reconsider what it means to be faithful to the our rabbi.

Readings from the Gospel of Truth

2009-05-05T09:34:00.003-06:00

Rather than include a lot of commentary, here are the readings we went over in our last meeting from the Gospel of Truth. These are random pieces (but in order) from the Attridge translation, although I have made some changes in that translation, esp. capitalization of personified entities.

The gospel of truth is joy for those who have received from the Father of Truth the grace of knowing Him, through the power of the Word that came forth, the one who is in the thought and the mind of the Father....

When the totality went about searching for the one from whom they had come forth ... ignorance of the Father brought about anguish and terror; and the anguish grew solid like a fog, so that no one was able to see. For this reason, Error became powerful; it worked on its own matter foolishly, not having known the Truth. It set about with a creation, preparing with power and beauty the substitute for the Truth.

The gospel of the one who is searched for, which revealed to those who are perfect, through the mercies of the Father, the hidden mystery, Jesus the Christ, enlightened those who were in darkness through oblivion. He enlightened them; He showed (them) a way; and the way is the Truth which He taught them. For this reason, Error grew angry at Him, persecuted Him. He was nailed to a tree (and) He became fruit of the knowledge of the Father. It did not, however, cause destruction because it was eaten, but to those who ate it, it gave (cause) to become glad in the discovery, and He discovered them in Himself, and they discovered Him in themselves.

[Jesus] became a guide, restful and leisurely. He appeared in schools; He spoke as a teacher. Men came, wise in their own estimation, putting Him to the test. He confounded them, because they were foolish. They hated Him, because they were not really wise. After all these, there came the little children also, those to whom the knowledge of the Father belongs. Having been strengthened, they learned about the impressions of the Father. They knew; they were known. They were glorified; they glorified. There was manifested in their heart the Living Book of the Living - the one written in the thought and the mind of the Father - which no one was able to take, since it remains for the one who will take it to be slain. No one could have become manifest from among those who have believed in salvation unless that Book had appeared. For this reason, the merciful one, the faithful one, Jesus, was patient in accepting sufferings until He took that Book, since He knows that His death is life for many.

For this reason Jesus appeared; He put on that book; He was nailed to a tree; He published the edict of the Father on the cross. O such great teaching! He draws Himself down to death, though life eternal clothes Him. Having stripped Himself of the perishable rags, He put on imperishability, which no one can possibly take away from Him.

The place where there is envy and strife is deficient, but the place where (there is) Unity is perfect.

If indeed these things have happened to each of us, then we must see above all to keep the house holy and silent for the Unity – it is like some people who moved out of dwellings having jars that were not good. They would break them, and the master of the house would not suffer loss. Rather, he is glad, because in place of the bad jars there are full ones which are made perfect, for such is the judgment which has come from above. It has passed judgment on all; it is a drawn sword, with two edges, cutting both ways. When the Word appeared, a great disturbance took place among the jars, because some had been emptied, others filled; some had been supplied, others poured out; some purified, others broken. All were shaken and disturbed…. Error was upset, not knowing what to do; it was grieved, in mourning, afflicting itself because it knew nothing. When knowledge drew near it - this is the downfall of Error and all its emanations - Error is empty, having nothing inside.

Blessed is he who has opened the eyes of the blind.

[Jesus] became a way for those who were gone astray, and knowledge for those who were ignorant, a discovery for those who were searching, a support for those who were wavering, and purity for those who were defiled. He is the shepherd who left behind the ninety-nine sheep which were not lost. He went searching for the one which had gone astray. He rejoiced when He found it, for ninety-nine is a number that is in the left hand. But when the one is found, the entire number passes to the right (hand)...(and) draws what was deficient and takes it from the left-hand and brings (it) to the right.

Say, then, from the heart, that you are the perfect day, and in you dwells the light that does not fail. Speak of the Truth with those who search for it, and of knowledge to those who have committed sin in their error. Make firm the foot of those who have stumbled, and stretch out your hands to those who are ill. Feed those who are hungry, give repose to those who are weary, raise up those who wish to rise, and awaken those who sleep, for you are the understanding that is drawn forth.

That is why Christ was spoken of in their midst, so that those who were disturbed might receive a bringing-back, and He might anoint them with the ointment. This ointment is the mercy of the Father, Who will have mercy on them. But those whom He has anointed are the ones who have become perfect. For full jars are the ones that are usually anointed. But when the anointing of one is dissolved, it is emptied…, but from him who has no deficiency, no seal is removed, nor is anything emptied, but what he lacks, the perfect Father fills again. He is good. He knows his plantings, because it is He who planted them in His paradise. Now His paradise is His place of rest.

For the rest, then, may they know, in their places, that it is not fitting for me, having come to be in the resting-place, to speak of anything else. But it is in it that I shall come to be, and (it is fitting) to be concerned at all times with the Father of the all, and the true brothers, those upon whom the love of the Father is poured out, and in whose midst there is no lack of Him. They are the ones who appear in Truth, since they exist in true and eternal life, and (since they) speak of the light which is perfect, and (which is) filled with the seed of the Father, and which is in His heart and in the Pleroma, while His Spirit rejoices in it and glorifies the One in Whom it existed, because He is good. His children are perfect and worthy of His name, for He is the Father; it is children of this kind that He loves.

Ascent of the Soul and the End of Mary's Gospel

2009-04-23T22:44:00.003-06:00

Following a rather long gap, we come back to find Mary still telling the disciples about what Jesus had revealed to her. It appears that the focus of Jesus' secret teaching - according to Mary - is the Ascent of the Soul from the physical world, through the cosmic powers, and to freedom with God.

"And desire said, 'I did not see you descending, but now I see you ascending. Why do you lie since you belong to me?' The soul answered and said, 'I saw you. You did not see me nor recognize me. I served you as a garment, and you did not know me.'

The soul escapes this power, only to face another, and finally to face the fourth and last power, which is actually 7 powers.

"They asked the soul, 'Whence do you come slayer of men, or where are you going, conqueror of space?' The soul answered and said, 'What binds me has been slain, and what turns me about has been overcome, and my desire has been ended, and ignorance has died. ... I was released from the world ... from the fetter of oblivion which is transient. From this time on will I attain to rest ... in silence.'"

And so Mary too falls silent.

Andrew denies that Jesus could have taught her such strange things. Peter challenges her on more pragmattic grounds:

"Did He really speak privately with a woman and not openly to us? Are we to turn about and all listen to her? Did He prefer her to us?"

Mary breaks down, denying she's made all this up. Then Levi comes to Mary's defence:

"...if the Savior made her worthy, who are you to reject her? Surely the Savior knows her very well. That is why He loved her more than us. Rather let us be ashamed, and put on the perfect Man, and separate as He commanded us, and preach the gospel, not laying down any other rule or other law beyond what the Savior said."

And when they heard this they began to go forth to proclaim and to preach.

And that's it. We don't have the start, but we do have the finish.

I look forward to our discussion!

Jesus' Revelation in Mary's Gospel

2009-04-23T22:04:00.002-06:00

As we've seen throughout this semester, our knowledge of these writings - like the writings themselves - is riddled with gaps. There is a huge amount of the Gospel of Mary missing. We only have 4 of 9 chapters. To make matters worse, these chapters are not sequential; so we've got two seperate parts: chapters 4 & 5, and 8 & 9.

The text begins in the middle of a symposium led by Jesus. We don't know how it starts, but there is a question about the end of the world. Then Peter asks about sin. Jesus uses this question to speak about the way of salvation:

"Matter gave birth to a passion that has no equal, which proceeded from something contrary to nature. Then there arises a disturbance in its whole body. That is why I said to you, 'Be of good courage, and if you are discouraged be encouraged in the presence of the different forms of nature.' He who has ears to hear, let him hear."

When the Blessed One had said this, He greeted them all, saying, "Peace be with you. Receive my peace unto yourselves. Beware that no one lead you astray saying, 'Lo here!' or 'Lo there!' for the Son of Man is within you. Follow after Him! Those who seek Him will find Him.

"Go then and preach the gospel of the Kingdom. Do not lay down any rules beyond what I appointed you, and do not give a law like the lawgiver lest you be constrained by it."

When He said this He departed.

Do you see anything here that tells us that this is a gnostic writing?

After Jesus leaves, the disciples cry that they cannot preach because they - like Jesus - will be killed. Mary tells them to be brave, "for He has prepared us and made us into Men." Peter asks if Jesus ever told her things he hadn't told them, since "we know that the savior loved you more than the rest of women."

We have the first bit of Mary's response:

"I saw the Lord in a vision and I said to Him, 'Lord I saw you today in a vision.' He answered and said to me, 'Blessed are you that you did not waver at the sight of Me. For where the mind is there is the treasure.'

"I said to Him, 'Lord, how does he who sees the vision see it, through the soul or through the spirit?' The Savior answered and said, 'He does not see through the soul nor through the spirit, but the mind that is between the two that is what sees the vision and it is [...]'"

And then the gap....

So, we have soul and spirit (anima and animus?), but what about this mind in between? How does that effect your thoughts on whether this is a gnostic work?

Gospel of Mary: The Teaser Post

2009-04-23T21:06:00.002-06:00

Last meeting I wrapped up arguing that the real value of these gnostic writings was in seeing the diversity of people in the ancient world who were grappling with how to understand the Jesus' ministry, life, and death. This was clearly a pivotal moment for these ancient people and we ought to credit them with a serious interest and not simply call them "loonie-tunes."

I found this citation on the Wikipedia page for the Gospel of Mary:

Theologian Karen King considers the work to provide "... an intriguing glimpse into a kind of Christianity lost for almost fifteen hundred years.", opining that it "...presents a radical interpretation of Jesus' teachings as a path to inner spiritual knowledge; ...it presents the most straightforward and convincing argument in any early Christian writing for the legitimacy of women's leadership; it offers a sharp critique of illegitimate power and a utopian vision of spiritual perfection; it challenges our rather romantic views about the harmony and unanimity of the first Christians; and it asks us to rethink the basis for church authority.” King concludes that “both the content and the text’s structure lead the reader inward toward the identity, power and freedom of the true self, the soul set free from the Powers of Matter and the fear of death."

Judas' Gnostic Jesus

2009-04-18T09:16:00.002-06:00

The Gospel of Judas has two very different parts: the retelling of the gnostic myth and the sections about Jesus' ministry. The last post has a good overview of the gnostic mythology; so here I'll try to include a good sampling of the ministry section.

This first section shows Jesus as the emissary of the highest, unknown god rather than the lower, creator god whom the Israelites - and thus the disciples - worship.

One day he was with his disciples in Judea, and he found them gathered together and seated in pious observance. When he [approached] his disciples, gathered together and seated and offering a prayer of thanksgiving over the bread, [he] laughed.

The disciples said to [him], "Master, why are you laughing at [our] prayer of thanksgiving? We have done what is right."

He answered and said to them, "I am not laughing at you. are not doing this because of your own will but because it is through this that your god [will be] praised."

They said, "Master, you are[...]the son of our god."

Jesus said to them, "How do you know me? Truly [I] say to you, no generation of the people that are among you will know me."

This confrontation escalates as the disciples continue to argue that Jesus is the son of "their" god, that is Yahweh; so Jesus challenges them:

"[Let] any one of you who is [strong enough] among human beings bring out the perfect human and stand before my face."

They all said, "We have the strength."

But their spirits did not dare to stand before [him], except for Judas Iscariot. He was able to stand before him, but he could not look him in the eyes, and he turned his face away.

Judas [said] to him, "I know who you are and where you have come from. You are from the immortal realm of Barbelo. And I am not worthy to utter the name of the one who has sent you."

You should hear some echoes of Peter's confession at Banias about Jesus. Barbelo is one of the names applied to Thomas' Great Invisible Spirit, the highest, unknown god. There is also resonance with gnostic reference to the "Standing One" as the image of the gnostic believer.

Later, the disciples ask Jesus about a vision they've had of priests sacrificing people in the temple in Jesus' name. Jesus tells them that the disciples are those priests and that they have seen their great transgression thinking that Jesus is from Yahweh, and that the people they are sacrificing are those who will follow them in their incorrect beliefs.

Then Judas asks Jesus to explain his own vision.

Judas said to him, "In the vision I saw myself as the twelve disciples were stoning me and persecuting [me severely]. And I also came to the place where[...]after you. I saw [a house...], and my eyes could not [comprehend] its size. Great people were surrounding it, and that house a roof of greenery, and in the middle of the house was [a crowd—two lines missing—], saying, 'Master, take me in along with these people.'"

[Jesus] answered and said, "Judas, your star has led you astray." He continued, "No person of mortal birth is worthy to enter the house you have seen, for that place is reserved for the holy. Neither the sun nor the moon will rule there, nor the day, but the holy will abide there always, in the eternal realm with the holy angels.

By this point, you should not be surprised that Judas is - in this gospel - the only one who 'gets it'. Recalling the gnostic myth, Judas' handing over Jesus becomes not a betrayal, but an act of devotion:

"But you will exceed all of them. For you will sacrifice the man that clothes me."

"And then the image of the great generation of Adam will be exalted, for prior to heaven, earth, and the angels, that generation, which is from the eternal realms, exists. Look, you have been told everything. Lift up your eyes and look at the cloud and the light within it and the stars surrounding it. The star that leads the way is your star."

It is only fair to give a moment of rebuttal for at least one scholar who suggests there is a serious problem with this translation. April DeConick of Rice University says that Judas is not seperated "for" the holy generation, but "from" the holy generation. I haven't seen her alternate translation, but we should discuss what sense that makes with the rest of the content that we've seen in these two groups of readings.

Hope to see you Monday @ 7!

Judas' Creation Story

2009-04-14T22:02:00.002-06:00

Okay, since we're going to try to cover all of the Gospel of Judas in one session, I thought it would be easiest to try to condense the mythological portions of the Gospel into one post. It is still a little long, but it should be easier to get through with my explanations.

First, there is the unfolding of the highest heaven.

Jesus said, "[Come] that I may teach you about [secrets] no person [has] ever seen. For there exists a great and boundless realm, whose extent no generation of angels has seen, [in which] there is [a] great invisible [Spirit]"

Using John's prelude as an analog, the Great Invisible = the Father. Jesus is the speaker throughout these excerpts.

Following John's model, the Great Invisible needs a helper, a Logos or Word.

"He said, 'Let an angel come into being as my attendant.' A great angel, the enlightened divine Self-Generated, emerged from the cloud. Because of him, four other angels came into being from another cloud, and they became attendants for the angelic Self-Generated."

The Self-Generated is one of those gnostic code-words: Monogenes in Greek.

Then the first human spirit appears as does the spiritual line of gnostic forebears:

"Adamas was in the first luminous cloud that no angel has ever seen among all those called 'God.' ... He made the incorruptible [generation] of Seth appear."

'God' is not the Great Invisible, but the lower 'god.' The incorruptible generation of Seth is also gonstic code for the spiritual line of gnostic believers.

Judas does not include the entire myth, and it is not clear exactly where or from whom matter is creaed, but matter is created, and the Great Invisible commands:

"'Let twelve angels come into being [to] rule over chaos and the [underworld].' And look, from the cloud there appeared an [angel] whose face flashed with fire and whose appearance was defiled with blood. His name was Nebro, which means 'rebel'; others call him Yaldabaoth. Another angel, Saklas, also came from the cloud. So Nebro created six angels - as well as Saklas - to be assistants."

Although we don't have reference to Nebro/Saklas creating matter, the descriptions seem ot indicate it: rebel, flashing with fire, defiled with blood. Saklas, for the record, means 'fool' or 'idiot'.

The rebellion is complete when Saklas (who now seems to be in charge) says, "Let us create a human being after the likeness and after the image." That is the likeness of Adamas.

Now the myth is complete except that we still need to know about the human soul.

Jesus said, “This is why God ordered Michael to give the spirits of people to them as a loan, so that they might offer service, but the Great One ordered Gabriel to grant spirits to the great generation with no ruler over it - that is, the spirit and the soul.

“God caused knowledge to be [given] to Adam and those with him, so that the kings of chaos and the underworld might not lord it over them."

Notice there are two parallel actions. First, Michael - working for Nebro/Saklas - gives humans a spirit. I don't have a Greek or Coptic translation, but I'm betting this is the Anima, what Mary was to turn into Animus to gain salvation and become equal to Jesus' male followers in the Gospel of Thomas.

Then, the Great One sends Gabriel to give the Great (read: Incorruptible) Generation a spirit and a soul, Anima and Animus.

It is the knowledge of this gift that frees Adam from subjection to the Kings of Chaos: Nebro, Saklas, and all their 'angelic' hordes.

Salvation According to Judas

2009-04-10T21:14:00.002-06:00

We asked a few questions while we were reading apocalyptic texts: Where does evil come from? What should a good person do? How is a person 'saved' (and what does it mean to be saved; saved from what)?

We end this first section of the Gospel of Judas with two snippets that seem to address these questions.

Judas said to Jesus, “Does the human spirit die?”

Jesus said, “This is why God ordered Michael to give the spirits of people to them as a loan, so that they might offer service, but the Great One ordered Gabriel to grant spirits to the great generation with no ruler over it—that is, the spirit and the soul. Therefore, the [rest] of the souls [54] [—one line missing—].”

What might that missing line have said?

This next bit is very short, but it pays to take a few minutes to pick at it using the gnostic myth.

“God caused knowledge to be [given] to Adam and those with him, so that the kings of chaos and the underworld might not lord it over them.”

I thought it would be good to only do the cosmology so we could all send some extra time with the gnostic myth this week. This is pretty tricky stuff, and it is good to have it down a bit more pat before we move on.

Truth is: lots of people are put off by the obvious weirdness of gnostic writings, but I think we can bring that into focus by thinking about the apocalyptic writings we've seen and examining the worldview that seems to be in evidence.

I'll explain all of that Monday at 7!

Judas and the Lower, Physical Creation

2009-04-10T21:02:00.002-06:00

This next section can be a little confusing. The perfect heaven has already been created, and - while there's no info in this text about how or why it happened - the creating has begun to get out of control. If we use the standard gnostic myth as a lens, we can guess that one of the angels either forgot about the highest God - the Great Invisible - or decided to imitate the highest God's creativity without permission.

Either of these possibilities would explain why this second, lower, inferior creation sounds so much like the first. However, like we talked about last meeting, the name of the physical creator(s) tips us off that something's not right. Keep an eye on the names.

“...after that ... said, ‘Let twelve angels come into being [to] rule over chaos and the [underworld].’ And look, from the cloud there appeared an [angel] whose face flashed with fire and whose appearance was defiled with blood. His name was Nebro, which means ‘rebel’; others call him Yaldabaoth. Another angel, Saklas, also came from the cloud. So Nebro created six angels—as well as Saklas—to be assistants, and these produced twelve angels in the heavens, with each one receiving a portion in the heavens.

“Then Saklas said to his angels, ‘Let us create a human being after the likeness and after the image.’ They fashioned Adam and his wife Eve, who is called, in the cloud, Zoe.”

BTW, Saklas means 'idiot' or 'fool'. Although the text doesn't mention it, that would have been obvious to the reader if he or she had read any other gnostic writings.

Judas, God & the Adamas, the First Human

2009-04-10T20:46:00.004-06:00

Last week, we discussed a bit about the gnostic myth of creation. Briefly, the important points are that
A) the creator of our physical world is not the highest God, but a lesser being; the highest God is generally unknown to both this cosmos and to that lesser God; and,
B) the way to be saved is to realize that we are not 'of' this world; our home is the realm of the highest, unknown God.

This first reading is about that higher realm.

Jesus said, “[Come] that I may teach you about [secrets] no person [has] ever seen. For there exists a great and boundless realm, whose extent no generation of angels has seen, [in which] there is [a] great invisible [Spirit],
which no eye of an angel has ever seen,
no thought of the heart has ever comprehended,
and it was never called by any name.
“And a luminous cloud appeared there. He said, ‘Let an angel come into being as my attendant.’

“A great angel, the enlightened divine Self-Generated, emerged from the cloud. Because of him, four other angels came into being from another cloud, and they became attendants for the angelic Self-Generated.”

Who is ...the great invisible? ...the self-generated? (These aren't trick questions, btw.)

After the first-born of creation, the heavens were generated, but the 'image' that would later inspire the creation of the first physical human was a spirit sort of at the center of the unfolding heavens:

“Adamas was in the first luminous cloud that no angel has ever seen among all those called ‘God.’ He […] that […] the image […] and after the likeness of [this] angel. He made the incorruptible [generation] of Seth appear […] the twelve […] the twenty four […]. He made seventy-two luminaries appear in the incorruptible generation, in accordance with the will of the Spirit. The seventy-two luminaries themselves made three hundred sixty luminaries appear in the incorruptible generation, in accordance with the will of the Spirit, that their number should be five for each.

“The twelve aeons of the twelve luminaries constitute their father, with six heavens for each aeon, so that there are seventy-two heavens for the seventy-two luminaries, and for each [of them five] firmaments, [for a total of] three hundred sixty [firmaments …].”

Does anyone recall the 360 from our previous readings? What might that tell us?

The Gospel of Judas - Introduction

2009-04-10T20:28:00.002-06:00

This ancient text caused quite a stir a few years ago when it debuted as part of a National Geographic special. There does not currently seem to be much debate over the manuscript itself. It is agreed to be a Coptic text from about AD 200-300. It was bound with a couple of other 'gnostic' writings, but - unfortunately - almost 3/4 of the pages are now illegible.

The Gospel of Judas is a lot like other previously well-know gnostic writings. It includes a sort of detailed description about the creation of the world (kind of like we saw a snippet of in Enoch's cosmology). It also includes a revelation by Jesus about the nature of the cosmos and the way to be saved. This section is like the revelations in the apocalyptic writings: what is the origin of evil; what must one do to be good and to be saved; that sort of thing.

What is unlike other gnostic writings is that it includes both of these within the same writing. That may or may not be important, and may or may not tell us something about the folks who read the Gospel of Judas.

Many have disputed the relevance of this Gospel, mostly motivated by some kind of concern over the sanctity of Christianity...maybe because it shows Judas to be a hero of sorts.

Later we will look at the sections that are most like the Gospels we're used to, but this week we are going to consider this Gospel's cosmology. Don't be intimidated; it's just a way to describe the way the world was created as a way to understand how it works now.

Thomas and John

2009-04-03T21:29:00.002-06:00

In a recent work, noted scholar of gnosticism Elaine Pagels suggested that the Gospels of Thomas and John were written in the same environment by two competing schools/churches/leaders. Hoping not to massively oversimplify this excellent work, Pagels says that Thomas levels a critique on John's demand for faith and belief by calling for the reader to engage the message critically and to think rather than simply believe.

There is much that we can discuss (and we may take this discussion into next week), but what Pagels does not do a lot of is pointing out the resonance between these two gospels.

Here is an excellent passage that rally higlights both the similarities and the differences between Thomas and John:

Jesus said, "Two will rest on a bed: the one will die, and the other will live."

Salome said, "Who are you, man, that you ... have come up on my couch and eaten from my table?"

Jesus said to her, "I am he who exists from the undivided. I was given some of the things of my father."

<...> "I am your disciple."

<...> "Therefore I say, if he is destroyed, he will be filled with light, but if he is divided, he will be filled with darkness." Logion 61

What do you think?

Two of Thomas' most famous Passages

2009-04-03T21:23:00.002-06:00

If you have heard anything from the Gospel of Thomas, it is probably from one of these two passages. Both are still hotly argued as to their meanings (as is the entire gnostic corpus!). What do you make of them?

Jesus said, "It is I who am the light which is above them all. It is I who am the all. From me did the all come forth, and unto me did the all extend. Split a piece of wood, and I am there. Lift up the stone, and you will find me there." Logion 77

Simon Peter said to him, "Let Mary leave us, for women are not worthy of life."

Jesus said, "I myself shall lead her in order to make her male, so that she too may become a living spirit resembling you males. For every woman who will make herself male will enter the kingdom of heaven." Logion 114

Thomas' 'Gnostic' Sayings

2009-04-03T21:08:00.002-06:00

These sayings assume a 'gnostic' background.

This first batch assume that our spirits do not really belong in this physical universe because they have come from the realm of the highest god. This line of reasoning suggests that these souls are enslaved by the material world and must be enlightened about their true home in that upper, unknown,spiritual realm.

The disciples said to Jesus, "Tell us how our end will be."

Jesus said, "Have you discovered, then, the beginning, that you look for the end? For where the beginning is, there will the end be. Blessed is he who will take his place in the beginning; he will know the end and will not experience death." Logion 18

Jesus said, "If the flesh came into being because of spirit, it is a wonder. But if spirit came into being because of the body, it is a wonder of wonders. Indeed, I am amazed at how this great wealth has made its home in this poverty." Logion 29

Jesus said, "Blessed are the solitary and elect, for you will find the kingdom. For you are from it, and to it you will return." Logion 49

Jesus said, "If they say to you, 'Where did you come from?', say to them, 'We came from the light, the place where the light came into being on its own accord and established itself and became manifest through their image.' If they say to you, 'Is it you?', say, 'We are its children, we are the elect of the living father.' If they ask you, 'What is the sign of your father in you?', say to them, 'It is movement and repose.'" Logion 50

Jesus said, "Adam came into being from a great power and a great wealth, but he did not become worthy of you. For had he been worthy, he would not have experienced death." Logion 85

Many scholars emphasize the passive nature of salvation in gnosticism, but there is much to suggest that the gnostic believer was expected to be active in the world:

Jesus said, "Let him who seeks continue seeking until he finds. When he finds, he will become troubled. When he becomes troubled, he will be astonished, and he will rule over the All." Logion 2

Jesus said, "Become passers-by." Logion 42

Jesus said, "Many are standing at the door, but it is the solitary who will enter the bridal chamber." Logion 75

Jesus said, "When you make the two one, you will become the sons of man, and when you say, 'Mountain, move away,' it will move away." Logion 106

Thomas' Parables of the Kingdom

2009-04-03T20:51:00.002-06:00

Some of these may seem familiar;

Jesus said, "There was a rich man who had much money. He said, 'I shall put my money to use so that I may sow, reap, plant, and fill my storehouse with produce, with the result that I shall lack nothing.' Such were his intentions, but that same night he died. Let him who has ears hear." Logion 63

Jesus said, "The kingdom of the father is like a certain woman. She took a little leaven, concealed it in some dough, and made it into large loaves. Let him who has ears hear." Logion 96

Some seem familiar, but they don't end quite right:

Jesus said, "If those who lead you say to you, 'See, the kingdom is in the sky,' then the birds of the sky will precede you. If they say to you, 'It is in the sea,' then the fish will precede you. Rather, the kingdom is inside of you, and it is outside of you. When you come to know yourselves, then you will become known, and you will realize that it is you who are the sons of the living father. But if you will not know yourselves, you dwell in poverty and it is you who are that poverty." Logion 3

Jesus said, "The kingdom is like a shepherd who had a hundred sheep. One of them, the largest, went astray. He left the ninety-nine sheep and looked for that one until he found it. When he had gone to such trouble, he said to the sheep, 'I care for you more than the ninety-nine.'" Logion 107

Then there are some that just don't fit in with what we think we know about Jesus:

Jesus said, "The kingdom of the father is like a certain woman who was carrying a jar full of meal. While she was walking on the road, still some distance from home, the handle of the jar broke and the meal emptied out behind her on the road. She did not realize it; she had noticed no accident. When she reached her house, she set the jar down and found it empty." Logion 97

Jesus said, "The kingdom of the father is like a certain man who wanted to kill a powerful man. In his own house he drew his sword and stuck it into the wall in order to find out whether his hand could carry through. Then he slew the powerful man." Logion 98

Before We get to Thomas

2009-04-03T20:24:00.003-06:00

There is a lot in the Gospel of Thomas that echoes with the other Gospels: parables and sayings that match - sometimes word for word - with those in the New Testament, but this is a very different gospel. There is no 'story' here. Thomas is a collection of sayings and aphorisms, lessons with no real context.

There is, however, some context, sometimes implied by little bits of information or comments from other characters, sometimes it is assumed from other gnostic writings.

Although I find the term 'gnostic' a bit troubling (there was a VAST range of different groups that we now consider part of the 'gnostic' worldview), there are two general points that are pretty consistent throughout these writings that some suggest are underlying the sayings in Thomas.

First, the creator of this world is not the highest god. The world was created by a lesser divine being and both that creator and the cosmos are marked by ignorance, a lack of knowledge.

Second, Jesus does not save people from death by dying, but by showing them the truth of the world and revealing the hidden god who resides above the creator and the cosmos.

So, without further ado....

Second Baruch: Salvation, or at least Hope

2009-03-15T12:03:00.002-06:00

Throughout 2 Baruch, like Enoch, the prophet who has been shown heavenly things remains a present hope through both words and deeds. Remember that even the Watchers had hope that Enoch could convince God to let them free. Jeremiah, Baruch, and the other holy ones, were "walls" around Jerusalem, and even God could not destroy it while they were inside. Moreover, the prophet calls to God and God works through the prophet's actions and prayers.

And I, Baruch, came, and Jeremiah, whose heart was found pure from sins, who had not been captured in the seizure of the City. And we rent our garments, we wept, and mourned, and fasted seven days. And it came to pass after seven days, that the word of God carne to me, and said unto me... -- 2 Baruch 9.1-10.1

Now therefore hold fast in your heart everything that I command you,
And seal it in the recesses of your mind.
And then I will show you the judgment of My might,
And My ways which are unsearchable.
Go therefore and sanctify thyself seven days, and eat no bread, nor drink water, nor speak to anyone. And afterwards come to that place and I will reveal Myself to you, and speak true things with you, and I will give you commandment regarding the method of the times; for they are coming and tarry not.' -- 2 Baruch 20.1-6

Second Baruch: HOW was the Temple Destroyed?

2009-03-15T11:54:00.002-06:00

For I have said these things to you that you may bid Jeremiah, and all those that are like you, to retire from this city. For your works are to this city as a firm pillar, and your prayers as a strong wall.'

And it came to pass on the morrow that, lo! the army of the Chaldees surrounded the city, and at the time of the evening, I, Baruch, left the people, and I went forth and stood by the oak. And I was grieving over Zion, and lamenting over the captivity which had come upon the people. And lo! suddenly a strong spirit raised me, and bore me aloft over the wall of Jerusalem. And I beheld, and lo! four angels standing at the four corners of the city, each of them holding a torch of fire in his hands. -- 2 Baruch 2, 6

But we can't have the holy 'leftovers' from the Temple defiled by the invaders; so...

And another angel began to descend from heaven. and said unto them: 'Hold your lamps, and do not light them till I tell you. For I am first sent to speak a word to the earth, and to place in it what the Lord the Most High has commanded me.' And I saw him descend into the Holy of Holies, and take from there the veil, and holy ark, and the mercy-seat, and the two tables, and the holy raiment of the priests, and the altar of incense, and the forty-eight precious stones, wherewith the priest was adorned and all the holy vessels of the tabernacle. And he spoke to the earth with a loud voice:
'Earth, earth, earth, hear the word of the mighty God,
And receive what I commit to you,
And guard them until the last times,
So that, when you are ordered, you may restore them,
So that strangers may not get possession of them.
For the time comes when Jerusalem also will be delivered for a time,
Until it is said, that it is again restored for ever.'
And the earth opened its mouth and swallowed them up.

And after these things I heard that angel saying unto those angels who held the lamps: 'Destroy, therefore, and overthrow its wall to its foundations, lest the enemy should boast and say:
"We have overthrown the wall of Zion,
And we have burnt the place of the mighty God." -- 2 Baruch 6, 7

Second Baruch: WHY was the Temple Destroyed?

2009-03-15T11:50:00.001-06:00

And it came to pass in the twenty-fifth year of Jeconiah, king of Judah, that the word of the Lord came to Baruch, the son of Neriah, and said to him: 'Have you seen all that this people are doing to Me, that the evils which these two tribes which remained have done are greater than (those of) the ten tribes which were carried away captive? For the former tribes were forced by their kings to commit sin, but these two of themselves have been forcing and compelling their kings to commit sin. For this reason, behold I bring evil upon this city, and upon its inhabitants, and it shall be removed from before Me for a time, and I will scatter this people among the Gentiles that they may do good to the Gentiles. And My people shall be chastened, and the time shall come when they will seek for the prosperity of their times. -- 2 Baruch

First Baruch

2009-03-15T10:46:00.003-06:00

Remember our general questions:
From where does evil come?
What must a good person do?

Thus says the Lord: Bow down your shoulder, and your neck, and serve the king of Babylon: and you shall remain in the land which I have given to your fathers. But if you will not hearken to the voice of the Lord your God, to serve the king of Babylon: I will cause you to depart out of the cities of Judah, and from without Jerusalem. 2.21-23

For I know that the people will not hear me, for they are a people of a stiff neck: but they shall turn to their heart in the land of their captivity: And they shall know that I am the Lord their God: and I will give them a heart, and they shall understand: and ears, and they shall hear. And they shall praise me in the land of their captivity, and shall be mindful of my name. 2.30-32

Hear, O Israel, the commandments of life: give ear, that you may learn wisdom. How does it happen, O Israel, that thou art in thy enemies' land? Thou art grown old in a strange country; thou art defiled with the dead: thou art counted with them that go down into hell. Thou hast forsaken the fountain of wisdom: For if thou hadst walked in the way of God, thou hadst surely dwelt in peace for ever. 3.9-13

So, do we know anything about these questions from these parts? What if we read these passages in the light of the Mosaic Torah/Law? What if we read them in light of the bits of Enoch we've read?

What do we make of this next passage, then?

There were the giants, those renowned men that were from the beginning, of great stature, expert in war. The Lord chose not them, neither did they find the way of knowledge: therefore did they perish. And because they had not wisdom, they perished through their folly. Who hath gone up into heaven, and taken her, and brought her down from the clouds? 3.26-29

A Couple of 'too big' Words

2009-03-15T10:17:00.005-06:00

Before we get too much farther into reading these texts, we need to learn another couple of big, scary words.

First: Apocrypha. These are books that were accepted broadly by early Christians and are now in the Catholic Bible, but were written after the period that early textual Judaism held was 'Biblical.'

Second: Pseudepigrapha. These are books that claim to be written by famous Biblical persons, but were pretty clearly written at a later time.

Third: Apocalyptic. Apocalypsis is Greek for uncovering. These are books that uncover - or reveal - heavenly secrets.

Last: Eschatology. Study of the 'end of times' or the end of the world.

The Book of Revelation is both Apocalyptic and Eschatalogical.

First Baruch, traditionally a scribe who worked with Jeremiah, is Apocrypha and Pseudepigraphic. It may be Eschatalogical, but is not really Apocalyptic.

Second, Third, and Fourth Baruch are Pseudepigrahic, Apocalyptic, AND Eschatalogical, but are not Apocryphal.

The terms are not that important, but are very useful...especially when I get moving too fast.

Hopefully this will help you not be so put off by these big words!

Did God Create Weeds?

2009-03-08T09:02:00.002-06:00

I mentioned at our last meeting that the question of the source of evil is central to apocalyptic (as it will remain when we begin to look at gnostic literature later in the semester).

I paraphrased the question: Did God create weeds?

And to the man he said, “Because you have listened to the voice of your wife, and have eaten of the tree about which I commanded you, ‘You shall not eat of it,’ cursed is the ground because of you; in toil you shall eat of it all the days of your life; thorns and thistles it shall bring forth for you; and you shall eat the plants of the field. --Genesis 3:17-18

In big, philosophical terms, this is known as "theodicy". Here's a link to the wikipedia article.

Here's the short-form of the problem: If God created everything, and God is perfectly good, where does evil come from?

You all correctly connected the problem to the question of free will last week, and that will continue to play a major role in our readings.

So, for tomorrow, think about what you've read with these three questions in mind:

How does the text explain the presence of evil in the world?
Where does free will come into play?
How should faithful people respond to evil in the world, or what do we do now that the cat is out of the bag?

Enoch & the Heavenly Bodies

2009-03-03T22:10:00.002-07:00

At ther risk of having just too much for next week, here's a little snippet of the Astrological portion of Enoch. Remember what I said about not getting bogged down!

The reason I include this here is because it is too easy to see all of the Watcher stuff and write this book off. Part of what was going on in the ancient world was comptition over the calendar. We'll talk more about that next Monday, but this will give you a taste of what we might call experimental metaphysical astronomy.

Each as it is; according to their classes, according to their period of rule and their times, according to their names and places of origin, and according to their months. That Uriel, the Holy Angel who was with me, and is their leader, showed to me. And he showed me all their regulations, exactly as they are, for each year of the world and for ever, until the new creation shall be made which will last forever.

And this is the First Law of the Lights. The light called the Sun; its rising is in the Gates of Heaven that are towards the east, and its setting is in the western Gates of Heaven. And I saw six Gates from which the Sun rises, and six Gates in which the Sun sets, and the Moon also rises and sets in those Gates, and the leaders of the stars together with those whom they lead. There are six in the east and six in the west, all exactly in place, one next to the other; and there are many windows to the south and the north of those Gates.

And first there rises the greater light, named the Sun, and its disc is like the disc of Heaven, and the whole of it is full of a fire which gives light and warmth. The wind blows the chariots on which it ascends, and the Sun goes down in the sky and returns through the north in order to reach the east, and is led so that it comes to the appropriate Gate and shines in the sky. In this way it rises in the first month, in the large Gate, namely; it rises through the fourth of those six Gates that are towards the east. And in that fourth Gate, through which the Sun rises in the first month, there are twelve window-openings from which, whenever they are opened, flames come out. When the Sun rises in Heaven it goes out through that fourth Gate for thirty days, and exactly in the fourth Gate, in the west of Heaven, it goes down.

And in those days the day grows daily longer, and the night grows nightly shorter, until the thirtieth morning. And on that day the day becomes longer than the night by a double part, and the day amounts to exactly ten parts, and the night amounts to eight parts.

And the Sun rises from that fourth Gate, and sets in the fourth Gate, and returns to the fifth Gate in the east for thirty mornings; and it rises from it and sets in the fifth Gate. And then the day becomes longer by two parts, and the day amounts to eleven parts, and the night becomes shorter and amounts to seven parts.

And the Sun returns to the east and comes to the sixth Gate, and rises and sets in the sixth Gate for thirty-one mornings, because of its sign. --Enoch, Book 72

Appeal of the Watchers

2009-03-03T22:05:00.003-07:00

This is later in the action, and the Watchers have asked Enoch to intercede for their forgiveness to God. God responds:

"Hear! Do not be afraid, Enoch, you righteous man, and scribe of righteousness. Come here and hear my voice. And go say to the Watchers of Heaven, who sent you to petition on their behalf: You ought to petition on behalf of men, not men on behalf of you. Why have you left the High, Holy and Eternal Heaven, and lain with women, and become unclean with the daughters of men, and taken wives for yourselves, and done as the sons of the earth, and begotten giant sons? And you were spiritual, Holy, living an eternal life, but you became unclean upon the women, and begot children through the blood of flesh, and lusted after the blood of men, and produced flesh and blood, as they do, who die and are destroyed.

"You were in Heaven but its secrets had not yet been revealed to you; and a worthless mystery you knew. This you made known to women, in the hardness of your hearts. And through this mystery the women and the men cause evil to increase on the Earth." --Enoch, Book 15

Judgment of the Watchers

2009-03-03T21:58:00.002-07:00

And then Michael, Gabriel, Suriel and Uriel, looked down from Heaven and saw the mass of blood that was being shed on the earth and all the iniquity that was being done on the earth. And they said to their Lord, the King: "Lord of Lords, God of Gods, King of Kings! Your glorious throne endures for all the generations of the world, and blessed and praised! You have made everything, and power over everything is yours. And everything is uncovered, and open, in front of you, and you see everything, and there is nothing that can be hidden from you. See then what Azazel has done; how he has taught all iniquity on the earth and revealed the eternal secrets that are made in Heaven. And Semyaza has made known spells, he to whom you gave authority to rule over those who are with him.

The Lord said to Raphael: "Bind Azazel by his hands and his feet and throw him into the darkness. And split open the desert, which is in Dudael, and throw him there. And throw on him jagged and sharp stones and cover him with darkness. And let him stay there forever. And cover his face so that he may not see the light. And so that, on the Great Day of Judgment, he may be hurled into the fire. And restore the Earth which the Angels have ruined. And announce the restoration of the Earth. For I shall restore the Earth so that not all the sons of men shall be destroyed because of the knowledge which the Watchers made known and taught to their sons.

And the whole Earth has been ruined by the teaching of the works of Azazel; and against him write: ALL SIN." And the Lord said to Gabriel: "Proceed against the bastards, and the reprobates, and against the sons of the fornicators. And destroy the sons of the fornicators, and the sons of the Watchers, from amongst men.

Destroy all wrong from the face of the Earth and every evil work will cease. --Enoch, Books 9-10

The Sins of the Watchers

2009-03-03T21:50:00.002-07:00

These readings are longer than last week, but the narratives hold together better; so they should be more manageable. I'll save comments for our meeting.

I have excerpted these down; so some parts are missing. Here's the site whence I copied these passages, if you'd like to read more...but please stick to the Watchers and the Astrological sections.

And it came to pass, when the sons of men had increased, that in those days there were born to them fair and beautiful daughters. And the Angels, the sons of Heaven, saw them and desired them. And they said to one another: "Come, let us choose for ourselves wives, from the children of men, and let us beget, for ourselves, children."

And they took wives for themselves and everyone chose for himself one each. And they began to go into them and were promiscuous with them. And they taught them charms and spells, and they showed them the cutting of roots and trees. And they became pregnant and bore large giants. And their height was three thousand cubits. These devoured all the toil of men; until men were unable to sustain them.

And Azazel taught men to make swords, and daggers, and shields, and breastplates. And he showed them the things after these, and the art of making them; bracelets, and ornaments, and the art of making up the eyes, and of beautifying the eyelids, and the most precious stones, and all kinds of coloured dyes. And the world was changed. And there was great impiety, and much fornication, and they went astray, and all their ways became corrupt.

Amezarak taught all those who cast spells and cut roots, Armaros the release of spells, and Baraqiel astrologers, and Kokabiel portents, and Tamiel taught astrology, and Asradel taught the path of the Moon. And at the destruction of men they cried out; and their voices reached Heaven. -- Enoch, Books 6-8

Watchers & Nephilim - Prelude

2009-03-03T21:45:00.002-07:00

Before we dig into Enoch, it is worth scanning the part of Genesis that the author found so fruitful.

When people began to multiply on the face of the ground, and daughters were born to them, the sons of God saw that they were fair; and they took wives for themselves of all that they chose.

Then the Lord said, “My spirit shall not abide in mortals forever, for they are flesh; their days shall be one hundred twenty years.”

The Nephilim were on the earth in those days—and also afterward—when the sons of God went in to the daughters of humans, who bore children to them. These were the heroes that were of old, warriors of renown. The Lord saw that the wickedness of humankind was great in the earth, and that every inclination of the thoughts of their hearts was only evil continually.

And the Lord was sorry that he had made humankind on the earth, and it grieved him to his heart. So the Lord said, “I will blot out from the earth the human beings I have created—people together with animals and creeping things and birds of the air, for I am sorry that I have made them.” --Genesis 6:1-7

Gods, Powers and Paul

2009-03-03T21:38:00.003-07:00

I included one of Paul's notes on Powers in this post, but here is a reference that makes the connection between powers and 'little-g' gods:

Indeed, even though there may be so-called gods in heaven or on earth - as in fact there are many gods and many lords. --1 Cor 8:5

The Most High God

2009-03-03T21:31:00.002-07:00

Here is the Psalm I mentioned, with Yahweh in the council of the gods (elohim).

God has taken his place in the divine council; in the midst of the gods he holds judgment: “How long will you judge unjustly and show partiality to the wicked? Selah Give justice to the weak and the orphan; maintain the right of the lowly and the destitute. Rescue the weak and the needy; deliver them from the hand of the wicked.”

They have neither knowledge nor understanding, they walk around in darkness; all the foundations of the earth are shaken. I say, “You are gods, children of the Most High, all of you; nevertheless, you shall die like mortals, and fall like any prince.”

Rise up, O God, judge the earth; for all the nations belong to you!
Here is the beginning of my post. --Psalm 82

What Others Make of the Stone

2009-02-28T15:31:00.002-07:00

Finally, here are a few links and snippets of what others have said about Gabriel's Vision.

Time asks: Was Jesus' Resurrection a Sequel?

A number of respondents to a Biblical Archaelogical Review article online point out - some more, but many more much less credibly - reasons why the text has nothing to do with Jesus.

In this abstract for a lectue based on this much longer article, Israel Knohl maps out his understanding of the text and ties it to a religious leader a century before Jesus.

What do you make of it all?

The God of Names, a Sidelight

2009-02-28T15:22:00.003-07:00

This is not vital info, but more fun facts from Biblical studies.

Names in ancient Israel were often meant to suggest a relationship to God. "El" and "Yah" or "Jah" were almost always references to Yahweh (El is kind of the generic ancient Mid-East name for God; Allah comes from the same root).

Gabriel = GaBoR - El = Strength of God
Michael = Mi - Cha - El = Who is like/equal to God?
Jesus = Jah - Shua = God saves or salvation is/of God
Joshua is exactly the same name, as you can see sounding out the second breakdown.

Other names often imply the relationship. A good example is Malachi = MeLeK - Ee = My King (is God).

A Few Thoughts/Questions about Gabriel

2009-02-28T15:09:00.003-07:00

These are random, but may help to develop your thoughts/reactions.

What is the importance of the number 3? How many things does it qualify/modify?

The word for angel and messenger are the same in Hebrew. An angel is simply a messenger from God.

What details suggest war imagery on this stone? There is blood and chariots, but does the passage seem to develop the idea in any way?

Line 85 says, "Then you will stand". The phrase is isolated, but think about other moments in scripture where standing is important, in both the Christian an Hebrew scriptures.

A Note on Dots

2009-02-28T14:56:00.002-07:00

You might find the previous text a bit to read. That is true even for scholars, but here are a few notes to help you at least understand what someof the signs mean.

... always means that something is missing and/or left out. In this text, nothing is left out that can be idenitified; so here you can guess that the elipses (the technical term for those three little dots) indicate places where there is lettering, but it cannot be read with any certainty.

[] or [...] means that there is missing text. Unlike just ..., this usually indicates a spot where there is no lettering or (more commonly) the paper/stone/parchment is missing.

(?) or ? usually indicates that a reading is possible, but not certain; this may mean that the leters are clear enough, but for one reason or other, the meaning is not clear.

[un]to or m[igh]t usually means that there are missing letters/material, but that the reading seems to fit. In these cases, the parts enclosed are often used to suggest how much of a word - and what part - is missing. You can imagine that und[er] and und[derstanding] would suggest two very different amounts of missing text.

(namely) is often just an editorial addition to clarify something that is implied by the text. A good, non-Biblical example: I (am) Tarzan, (and) you (are) Jane. This would be perfectly acceptable Jungle-ese - and Russian, too! The additions are helpful, but not really there in the original.

Text of Gabriel's Vision

2009-02-28T14:25:00.003-07:00

This complete translation is available here on the Biblical Archaeological Review website. I have trimmed the passage down.

11. Thus said the Lord of Hosts:
12. […]… from my(?) house, Israel, and I will tell the greatness(es?) of Jerusalem.
13. [Thus] said YHWH, the Lord of Israel: Behold, all the nations are
14. … against(?)\to(?) Jerusalem and …,
15. [o]ne, two, three, fourty(?) prophets(?) and the returners(?),
16. [and] the Hasidin(?). My servant, David, asked from before Ephraim(?)
17. [to?] put the sign(?) I ask from you.

19. In three days you shall know, that(?)\for(?) He said,
20. (namely,) YHWH the Lord of Hosts, the Lord of Israel: The evil broke (down)
21. before justice.
22. you are standing, the messenger\angel. He
23. … (= will ordain you?) to Torah(?). Blessed be the Glory of YHWH the Lord, from
24. his seat. “In a little while”, qyTuT (=a brawl?\ tiny?) it is, “and I will shake the
25. … of? heaven and the earth”. Here is the Glory of YHWH the Lord of
26. Hosts, the Lord of Israel. These are the chariots, seven,
27. [un]to(?) the gate(?) of Jerusalem, and the gates of Judah, and … for the
sake of
28. … His(?) angel, Michael,
...
41. […]… that will lift(?) …
42. […]… in all the
52. … the [me]ssengers(?)\[a]ngels(?)[ …]…
53. on\against His/My people. And …[…]…
54. [… ]three days(?).
...
67. Inform him of the blood of this chariot of them(?) …[…]
...

69. Thus He said, (namely,) YHWH of Hosts, the Lord of Israel …:
70. Prophets have I sent to my people, three. And I say
71. that I have seen …[…]…
72. the place for the sake of(?) David the servant of YHWH[ …]…[…]
73. the heaven and the earth. Blessed be …[…]
74. men(?). “Showing mercy unto thousands”, … mercy […].
75. Three shepherds went out to?/of? Israel …[…].
76. If there is a priest, if there are sons of saints …[…]
77. Who am I(?), I (am?) Gabri’el the …(=angel?)… […]
78. You(?) will save them, …[…]…
79. from before You, the three si[gn]s(?), three …[….]
80. In three days li[ve], I, Gabri’el …[?],
81. the Prince of Princes, …, narrow holes(?) …[…]…
82. to/for … […]… and the …
83. to me(?), out of three - the small one, whom(?) I took, I, Gabri’el.
84. YHWH of Hosts, the Lord of(?)[ Israel …]…[….]
85. Then you will stand …[…]…
86. …\
87. in(?) … eternity(?)/… \

Background for Gabriel's Vision

2009-02-28T14:05:00.005-07:00

This week we will be looking at what has been called a Dead Sea Scroll in Stone, but is prbably more appropriately called the Vision or Apocalypse of Gabriel.

Before I post texts and comments, just a little bit of background is useful.

The stone itself is unusual. The text is not carved, but written in ink on the stone. The condition of the stone suggests that it wa sprobably posted on a wall, inside a building, one would assume.

Because of the style of the letters, the stone seems to have been written roughly contemporary with the scrolls at Qumran, but - since the stone was not found in an archaeological dig, no one can be sure about where it was placed or how it was used/read.

Unlike many other semi-recent finds - the Talpiot tomb of "Jesus" or the ossuary of James "brother of Jesus" - there hasn't been any serious argument about this being a forgery or a modern piece.

While there is plenty of argument about what the text says, and what it means, no one is suggesting that it is not a text from the century or two before Jesus' life and ministry.

The image is a drawing of the original stone. You might find it interesting, especially because it makes it clear why you see so many blank spaces in the text that I will post. We can talk about this a bit more Monday, but for now, it's just kind of a cool little image.

It's all in how you read it...

2009-02-14T12:49:00.002-07:00

Last meeting, I mentioned that the Hebrew Bible and the Christian Old Testament contain the same books, but the order is different. Here is the 'end of the book' accoridng to Hebrew scriptures:

Thus saith Cyrus king of Persia: All the kingdoms of the earth hath the Lord, the God of Heaven, given to to me; and He hath charged me to build Him a house in Jerusalem, which is in Judah. Whoever there is among you of all His people -- the Lordhis God be with him -- let him go up. - (Second) Chronicles 36.23

While everytime 'scriptures' are mentioned in the New Testament, they refer to Hebrew scriptures, when Chrstians establshed the book we call the Old Testament, they followed a different order. Here is the Christian ending to the story:

Lo, I will send you the prophet Elijah before the great and terrible day of the Lord comes. He will turn the hearts of children to their parents, so that I will not come and strike the land with a curse. - Malachi 4.5-6

Same words, different emphasis.

A Cup of Blood, a Cup of Blessing

2009-02-14T10:44:00.005-07:00

The idea of a New Covenant has traditionally been seen as a uniquely Christian spin on Judaism, especially with that covenant sealed by blood.

Then he took a cup, and after giving thanks he gave it to them, and all of them drank from it. He said to them, “This is my blood of the covenant, which is poured out for many. - Mark 14.23-24

We know that the Qumran community envisioned itself as holder of a New Covenant, too.

...in accordance with the practice laid down originally by the men who entered the new covenant in 'the land of Damascus' - Damascus Document

Notice that - in this translation - Land of Damascus is in quotes. It does seem that this is a technical term of sorts that the community uses to designate its home in the wilderness, bt some have pointed out that Damascus may be translated, not as the proper name of a city in Syria, but as 'cup of blood.'
Whle this may be pushing a difficult translation too far, we cannot dismiss it out of hand.

IF Qumran did see itself bound by a covenant of blood, how does that affect the Christian use of the same symbol?

Jubilee of the Captives

2009-02-14T10:30:00.003-07:00

Both Qumran scrolls and early Christian writings latch onto Isaiah's idea of the Jublee proclamation. However, the two seem to imagine different beneficiaries of the Jubilee and different measures of the coming of God's Reign.

Jesus answered them, “Go and tell John what you hear and see: the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news brought to them. And blessed is anyone who takes no offense at me.” - Matthew 11.4-6

At Qumran - like the later Christians - Melchizedek was a model for the coming redeemer.

...it applies to the Last Days and concerns the captives, just as Isaiah said: "To proclaim the Jubilee to the captives" ... [Melchizedek] will return them to what is rightfully theirs. He will proclaim to them the Jubilee, thereby releasing them from the debt of all their sins. Then the "Day of Atonement" shall follow after the tenth jubilee period, when he shall atone for all the Sons of Light, and the people who are predestined to Melchizedek. - 11Q13

Who is 'released' and from what in each passage?

The Way

2009-02-14T10:14:00.002-07:00

We saw at our last meeting that both the Qumran community and the early Christians revered the book fo Isaiah, especially in his prophecies of the coming of the Prophet and a journey through the Wilderness. It may be this Path through the Wilderness that led both to call their movement 'the Way.'

... if he [Paul] found any who belonged to the Way, men or women, he might bring them bound to Jerusalem. - Acts 9.2

When some stubbornly refused to believe and spoke evil of the Way before the congregation, he left them, taking the disciples with him. ... About that time no little disturbance broke out concerning the Way. - Acts 19.9, 23

But this I admit to you, that according to the Way, which they call a sect, I worship the God of our ancestors, believing everything laid down according to the law or written in the prophets. - Acts 24.14

In this last, we see that the early Jesus Followers also conceived of themselves as faithful adherents of the Law,as did the Qumran community.

...for twenty years they groped for the Way. And God observed their deeds, for they sought him with a sound heart; and he raised up for them a Teacher of Righteousness to lead them in the Way of his heart. And he acquainted later generations with what he would do in the last generation, in the congregation of traitors, those who resist the Way. - CD 1.9b-13

That is the time for studying the Torah ('clearing the Way') in the wilderness. - 4Q258

Powers and Principalities

2009-02-14T10:06:00.004-07:00

These next few posts are just to highlight some connections - or maybe parallels is a better way to put it - between the way the folks from Qumran and the early Christians thought of the world.

For our struggle is not against enemies of blood and flesh, but against the rulers, against the authorities, against cosmic powersof this present darkness, against the spiritual forces of evil in the heavenly places. - Ephesians 6.12

On that day the congregation of the gods and the congregation of men shall engage each one another, rsulting in great carnage. the Sons of Light and the Sons of Darkness shall fight together to show the strength of God with the roar of a great multitude and the shout of gods and men: a day of disaster - War Rule

The weapons and the nature of the battle may sound different, but the war is one and the same.

Or is it?

The War Rule

2009-02-07T15:27:00.002-07:00

This is kind of a long reading. I took this from The War Rule online. This is only a partial excerpt, and you can find the rest at the link. I'll let you decide what you want to pursue when we gather Monday.

For the M(aster, the Rule of] the War. The first attack of the Sons of Light shall be undertaken against the forces of the Sons of Darkness, the army of Belial: the troops of Edom, Moab, the sons of Ammon, the [Amalekites], Philistia, and the troops of the Kittim of Asshur. Supporting them are those who have violated the covenant. The sons of Levi, the sons of Judah, and the sons of Benjamin, those exiled to the wilderness, shall fight against them with [. . .] against all their troops, when the exiles of the Sons of Light return from the Wilderness of the Peoples to camp in the Wilderness of Jerusalem.

On that day the congregation of the gods and the congregation of men shall engage one another, resulting in great carnage. The Sons of Light and the forces of Darkness shall fight together to show the strength of God with the roar of a great multitude and the shout of gods and men; a day of disaster.

In three lots the Sons of Light shall stand firm so as to strike a blow at wickedness, and in three the army of Belial shall strengthen themselves so as to force the retreat of the forces of Light.

When they go to battle they shall write on their banners: The Truth of God, The Righteousness of God, The Glory of God, The Justice of God, and after these the list of their names in full. When they draw near for battle they shall write on their banners, The Right Hand of God, The Appointed Time of God, The Tumult of God, The Slain of God; after these their names in full.

The first division shall heave into the enemy battle line seven battle darts. On the blade of the first dart they shall write, "Flash of a spear for the strength of God." On the second weapon they shall write, "Missiles of blood to fell the slain by the wrath of God." On the third dart they shall write, "The blade of a sword devours the slain of wickedness by the judgment of God." Each of these they shall throw seven times and then return to their position. After these, two divisions of infantry shall march forth and stand between the two battle lines, the first division equipped with a spear and a shield and the second division with a shield and a sword; to bring down the slain by the judgment of God, to subdue the battle line of the enemy by the power of God, and to render recompense for their evil for all the vainglorious nations. So the Kingship shall belong to the God of Israel, and by the holy ones of His people He shall act powerfully.

…he (Moses) told us that You are in our midst, a great and awesome God, plundering all of our enemies befo[re u]s.

Just as You told us in time past, saying: "There shall come forth a star out of Jacob, a scepter shall rise out of Israel, and shall crush the forehead of Moab” (Num. 24:17-19).

Selections from Qumran

2009-02-07T11:01:00.003-07:00

Okay, I'm going to keep my comments to a minimum in this post and try to let the Qumran scrolls speak for themselves. Mostly I am including what are known as "Sectarian" documents, but it is important to remember that most of the Dead Sea Scrolls (DSS) are of scriptures of one kind or other.

Still, this will be a long post. My suggestion is to scan it; look for items that pop out to you and concentate on those. We will spend our time talking about these passages, and it is more important to get a flavor of the community through these writings.

First is a Psalm. I chose this because the DSS are one of the earliest places outside of Christian writings where the Holy Spirit seems to be a specific entity and not just a generic label for YHWH's influence.

Your holy spirit illuminates the dark places of the heart of your servant, with light like the sun. I look to the covenants made by men, worthless. Only your truth shines, and those who love it are wise and walk in the glow of your light. From darkness you raise hearts. Let light shine on your servant. Your light is everlasting. -- Qumran Psalm 23

We may look at a possible explanation for the birth of the community, but here is a place they explain in their own words:

He commanded that a sanctuary of men be built for himself in order to offer up to him like the smoke of incense the works of the Law And according to his words to David, "And I [will give] you [rest] from all your enemies" (2 Sam 7:11). This means that he will give them rest from a[ll] the sons of Belial, who cause them to stumble to destroy them [ ] according as they come with a plan of [B]el[i]al to cause the s[ons of] light to stumble, to think upon them wicked plans in order to deli[ver] his [s]oul to Belial in their w[ic]ked error. -- Scroll 4Q174

BTW, the lettering is common - 4Q174 = the 174th separate item from the 4th cave at Qumran.

This continues their story:

...for twenty years they groped for the Way. And God observed their deeds, for they sought him with a sound heart; and he raised up for them a Teacher of Righteousness to lead them in the Way of his heart. And he acquainted later generations with what he would do in the last generation, in the congregation of traitors, those who resist the Way.

...in accordance with the practice laid down originally by the men who entered the new covenant in 'the land of Damascus'; to pay their required dues in conformity with the detailed rules thereof; to love each man his neighbor like himself; to grasp the hand of the poor, the needy and the stranger; to seek each man the welfare of his fellow. -- from the Damascus Covenant

This Teacher of Righteousness either led the men into the wilderness or gathered them after they had fled into the wilderness, the 'land of Damascus.' His role, however, became central to the community and its aspirations.

He shall guide them with knowledge and instruct them in the mysteries of wonder and truth in the midst of the members of the community, so that they shall behave decently with one another in all that has been revealed to them. That is the time for studying the Torah (lit. clearing the way) in the wilderness. He shall instruct them to do all that is required at that time, and to separate from all those who have not turned aside from all deceit.
These are the norms of conduct for the Master in those times with respect to his loving and to his everlasting hating of the men of perdition in a spirit of secrecy. He shall leave to them property and wealth and earnings like a slave to his lord, (showing) humility before the one who rules over him. He shall be zealous concerning the Law and be prepared for the Day of Revenge. -- 4Q258

As you can see, the writing is not clear about the difference between this Teacher of Righteousness, generally accepted to have been an historical person, later appointed leaders of the Community, and one or both of the coming Messiahs:

Then by his Truth God will purge all the deeds of a man, and he will refine for himself (one) from the sons of Man removing every spirit of injustice from his flesh and purifying him from all deeds of wickedness by a holy Spirit. And he will sprinkle the Spirit of Truth on him like waters, purifying him from all the abominations of the Lie and of contamination by an unclean spirit, to instruct the righteous in the knowledge of the Highest and to teach the perfect of way the wisdom of the sons of Heaven. -- 1QS 4.20-22

This shifts us to the End Times, a constant concern in Israel at the time, and - just as Jesus was featured as Melchizedek, so was the coming leader/Messiah.

...it applies to the Last Days and concerns the captives, just as Isaiah said: "To proclaim the Jubilee to the captives" (Isa. 61;1) (...) ... for (... Melchizedek) , who will return them to what is rightfully theirs. He will proclaim to them the Jubilee, thereby releasing them from the debt of all their sins. Then the "Day of Atonement" shall follow after the tenth jubilee period, when he shall atone for all the Sons of Light, and the people who are predestined to Melchizedek. -- 11Q13

Regarding the End Time, the DSS feature two Messiahs (we'll talk more about that Monday), but one particular passage has a disputed word that could very important to Christianity:

]Isaiah the prophet: [The thickets of the forest] will be cut [down
with an axe and Lebanon by a majestic one will f]all. And there shall come forth a shoot from the stump of Jesse [] the Branch of David and they will enter into judgement with [] and the Prince of the Congregation, the Bran[ch of David] will kill him [by stroke]s and by wounds. And a Priest [of renown (?)] will command [the s]lai[n] of the Kitti[m]... -- 4Q285 (translation by G. Vermes)

The dispute is over whether this Messiah kills or is killed. It may be the "Branch of David" who is "killed {by stroke]s and by wounds." Sound familiar?

Well, it is a VERY disputed point.

Finally, here's a big one (with some Hebrew just for interest). This is a fragment of the so-called Messianic Text from 4Q521:

1. [כי הס[מים והארץ ישמעו למשיחו
2. [וכל א[שר בם לוא יסוג ממצות קדושים
3. התאמצו מבקשי אדגי בעבדתו
4. הלוא בזאת תמצאו את אדני כל המיחלים בלבם
5. כי אדני חסידים יבקר וצדיקים בשם יקרא
6. יעל ענוים רוחו תרחף ואמונים יחליף בכחו
7. כי יכבד את חסידים על כסא מלכות עד
8. מחיר אסורים פוקח עורים זוקף כ]פופים ...]
9. יל[ע]לם אדבק [במי]חלים ובחסדו [...]
10. ופר[י ...]יש לוא יתאחר
11. ונכבדות שלוא היו יעשה אדני כאשר ד]בר]
12. [כי[ ירפא חללים ומתים יחיה ענוים יבשר
13. ו[...] ש[...]ושים ינהל ורעבים יעשר
14. [...] וכלם כ[...]
[...for the heav]ens and the earth will listen to his anointed one, [and all] that is in them will not turn away from the precepts of the holy ones. Strengthen yourselves, you who are seeking the Lord, in his service! Will you not in this encounter the Lord, all those who hope in their heart? For the Lord will consider the pious and call the righteous by name, and his spirit will hover upon the poor, and he will renew the faithful with his strength. For he will honor the pious upon the throne of an eternal kingdom, freeing prisoners, giving sight to the blind, straightening out the twis[ted.] And for[e]ver shall I cling to [those who] hope, and in his mercy [...] and the fru[it of ...] not be delayed. And the Lord will perform marvellous acts such as have not existed, just as he sa[id, for] he will heal the badly wounded and will make the dead live; he will proclaim good news to the poor and [...] he will lead the [...] and enrich the hungry. [...] and all [....]
-- 4Q521

Can't wait until Monday night!

Opposite ends of the Jordan

2009-02-07T08:33:00.002-07:00

The Sea of Galilee (called Kinnereth in Israel) is a fountain of life. The once brimming fish population is bouncing back from over-harvesting; boats scoot around all hours of the day and night. Tiberias is the only city, but plenty of communities suported by farming, fishing, and tourism thrive, fed by waters from Mt Hermon.

The Dead Sea is the opposite. The desert comes right up to the shores of the lake, whose slimey waters have so much salt that they have never in human memory supported life. The Romans called the place Asphaltus because huge masses of 'tar' as big as a car will rise from the bottom; the minerals in the water are a source of riches, based on their industrial and health benfits.

Still, it is surprising just how much life springs from the Judaean desert.There are the oases at Ein Bokek and Ein Gedi. Just to north is Jericho, one of the first cities in the world. To the south were once Sodom and Gomorra. Humans have always been attracted to the Dead Sea for religious reasons. Bronze Age temples line the banks, and Chriatian monasteries abound. This week, we'll look at one such religious community: the Essenes of Qumran.

For this first post, I want to give you some excertps from the ancient authors. We'll come to our friend Josephus in a moment, but first a couple of others.

First, Pliny, a Roman 'scientist' and philosopher offers a brief description based on the testimony of Marcus Agrippa in his Natural History:

To the west (of the Dead Sea) the Essenes have put the necessary distance between themselves and the insalubrious shore. They are a people unique of its kind and admirable beyond all others in the whole world; without women and renouncing love entirely, without money and having for company only palm trees. Owing to the throng of newcomers, this people is daily reborn in equal number; indeed, those whom, wearied by the fluctuations of fortune, life leads to adopt their customs, stream in in great numbers. Thus, unbeleivable though this may seem, for thousands of centuries a people has existed which is eternal yet into which no one is born: so fruitful for them is the repentance which others feel for their past lives."

Next, we hear from Philo, a Jewish philosopher roughly contemporary with the Apostle Paul from his work Every Man is Free:

The Essenes live in a number of towns in Judea, and also in many villages and in large groups. They do not enlist by race, but by volunteers who have a zeal for righteousness and an ardent love of men. ... They possess nothing of their own.... They live together in brotherhoods, and eat in common together. Everything they do is for the common good of the group. They work at many different jobs and attack their work with amazing zeal and dedication, working from before sunrise to almost sunset ... in obvious exhilaration. ... They are farmers and shepherds and beekeepers and craftsmen in diverse trades. They share the same way of life, the same table, even the same tastes; all of them loving frugality and hating luxury as a plague for both body and soul. Not only do they share a common table, but common clothes as well. What belongs to one belongs to all.

Finally, from Josephus' Antiquities:

They are sworn to love truth and to pursue liars. They must never steal. They are not allowed to keep any secrets from other members of the sect; but they are warned to reveal nothing to outsiders, even under the pain of death. They are not allowed to alter the 'books of the sect, and must keep all the information secret, especially the names of the angels. ... Those members convicted of grave faults are expelled from the order. ... They despise danger: they triumph over pain by the heroism of their convictions, and consider death, if it comes with glory, to be better than the preservation of life. They died in great glory amidst terrible torture in the war against the Romans. They believe that their souls are immortal, but that their bodies are corruptible. They believe the soul is trapped in the body and is freed with death. They believe that there is a place 'across the ocean' where just souls gather, a place reserved for the immortal souls of the just. The souls of the wicked, however, are relegated to a dark pit.... Some of the Essenes became expert in forecasting the future.

Next, I will post some various excerpts from the Dead Sea Scrolls.

Jesus, Enoch, and the Lillies of the Field

2009-02-04T15:56:00.008-07:00

As I said, Jesus did not live, preach, or teach in a vacuum. In fact, he is part of a sweltering mix of ideas, philosophies, and 'scientific' theories current in the Middle East during his life.

An oft repeated Christian phrase, cites Jesus' admonition of the apostles: Look at the lillies and the birds; they have nothing, yet want for nothing. Today, we repeat this as a sort of "Don't Worry; Be Happy" mantra.

We get a very different spin on this from the Ethiopic Book of Enoch, a text containing popular traditions and folklore that had been circulating for centuries by the time of Jesus.

In this text, the angels are showing Enoch the plan of Creation, from the Heavens to Earth. They laud nature and the stars, where Creatures follow the Grand Design without question.
After praising trees, the sun, and the seasons comes this synopsis:

"And all His works go on thus from year to year for ever, and all the tasks which they accomplish for Him, and their tasks change not, but according as God hath ordained, so it is done."

The lillies are not only less worried than humans; they are better servants of God for it.

"But ye - ye have not been steadfast, nor done the commandments of the Lord. But ye have turned away and spoken proud and hard words with your impure mouths against His greatness. Oh, ye hard-hearted, ye shall find no peace...and the years of your destruction shall be multiplied."

So, the other shoe drops! In Enoch, this is not a reason to relax, but as a reason to despair. Because we cannot simply live according to the Divine Plan [And what would this Divine Plan entail? Maybe following Torah perfectly?], we CANNOT relax, and - at least from this snippet - there's not much reason to hope for a change.

Might Jesus have known the Enochic version of 'the birds and the lillies'? Could he be suggesting that, Yes, we are fallen away from our natural state and judgment should follow (i.e. "your destruction will be multiplied"), but, because we are children of a gracious and forgiving God, we can simply accept that grace and let ourselves...relax?

However we interpret it, it seems to me that these are two very different views of the same teaching/idea.

Your thoughts?

Passover Massacre

2009-02-03T16:03:00.004-07:00

Here's the story from Josephus that I told you about last night.

Now while the Jewish affairs were under the administration of Cureanus, there happened a great tumult at the city of Jerusalem, and many of the Jews perished therein. But I shall first explain the occasion whence it was derived. When that feast which is called the passover was at hand, at which time our custom is to use unleavened bread, and a great multitude was gathered together from all parts to that feast, Cumanus was afraid …; so he ordered that one regiment of the army should take their arms, and stand in the temple cloisters…. [T]his was no more than what the former procurators of Judea did at such festivals. But on the fourth day of the feast, a certain soldier let down his breeches, and exposed his privy members to the multitude, which put those that saw him into a furious rage…. [Cumanus] did he exhort them … not to raise a tumult at the festival. But when he could not induce them to be quiet…, he gave order that the whole army should take their entire armor, and come to Antonia, which was a fortress, as we have said already, which overlooked the temple; but when the multitude saw the soldiers there, they were affrighted at them, and ran away hastily; but as the passages out were but narrow, and as they thought their enemies followed them, they were crowded together in their flight, and a great number were pressed to death in those narrow passages; nor indeed was the number fewer than twenty thousand that perished in this tumult.

Cited from an online version of Josephus' Antiquities, Book XX

Jesus' Biblical References

2009-02-01T16:10:00.003-07:00

An answer to the question about Jesus’ citing Biblical books in the last post. I gathered this information from the Appendices of “Jesus Reads Scripture,” E.B. Powery, editor (with one modification of Jesus’ reference to Psalm 22 on the cross).

Totals by book:
Jeremiah & Numbers = 1 each
Zechariah & Hosea = 2 each
Samuel = 3
Genesis = 4
Leviticus = 5
Isaiah & Psalms = 9 each
Exodus = 13
Deuteronomy = 14

Totals by category:
Writings (“kethuvim”) = 9
Prophets (“nevi’im”) = 18
Law (“Torah”) = 36

Here are the listings.

Mark
2.25-26 1 Samuel 21
7.6-7 Isaiah 29.13
7.10 Exodus 20.12 / Deuteronomy 5.16
10.6-8 Genesis 1.27 / Genesis 2.24
10.19 Exodus 20.12
11.17 Isaiah 56.7
12.10-11 Psalm 118.22-23
12.26 Exodus 3.6
12.29-31 Deuteronomy 6.4-5 / Leviticus 19.18
12.36 Psalm 110.1
14.27 Zechariah 13.7
15.34 Psalm 22

Matthew
4.4 Deuteronomy 8.3
4.7 Deuteronomy 6.16
4.10 Deuteronomy 6.13
5.21 Exodus 20.13 / Deuteronomy 5.17
5.27 Exodus 20.14 / Deuteronomy 5.18
5.31 Deuteronomy 24.1
5.34 Leviticus 19.12 / Numbers 30.21 / Deuteronomy 23.22
5.38 Exodus 21.24
5.43 Leviticus 19.18
9.13 Hosea 6.6
11.10 Exodus 23.2
12.3-4 1 Samuel 21.7 / Leviticus 24.5-9
12.7 Hosea 6.6
13.14-15 Isaiah 6.9
15.4 Exodus 20.12 / Deuteronomy 5.16
15.8-9 Isaiah 29.13
19.4-5 Genesis 1.27 / Genesis 2.24
19.18-19 Exodus 20.12
21.13 Isaiah 56.7 / Jeremiah 7.11
21.16 Psalm 8.3
21.42 Psalm 118.22
22.32 Exodus 3.6
22.37-39 Deuteronomy 6.5 / Leviticus 19.18
22.44 Psalm 110.1
26.31 Zechariah 13.7
27.46 Psalm 22

Luke
4.4 Deuteronomy 8.3
4.8 Deuteronomy 6.13
4.12 Deuteronomy 6.16
4.17-19 Isaiah 61.1 / Isaiah 58.6
6.3-4 1 Samuel 21.7
7.27 Exodus 23.20
18.20 Exodus 20.12
19.46 Isaiah 56.7
20.17 Psalm 118.22
20.37 Exodus 3.15
20.42-43 Psalm 110.1
22.37 Isaiah 53.12

Jesus' Reading List?!

2009-01-31T11:48:00.003-07:00

This first Monday at 7 of the spring, we will lay down some foundations about Jesus, the Gospels, and Galileean/Judaean society.

It is important to remember that no more than 10% of people in the ancient world could read - many fewer could write - and the number of readers was probably closer to 5%. For many folks, reading and especially writing were considered magical. Yet, Luke specifically says that Jesus read in a synagogue in Nazareth. We also have John's story about Jesus writing in the dust as he waits for a blameless person to cast the first stone. There are also plenty of references to Jesus teaching and quoting the Law (which, yes, he may have learned by ear and not by sight).

It is also worth saying up front that whenever anyone in the Bible speaks of scripture, they're talking about Hebrew scripture (duh!). Thanks to the scrolls found by the Dead Sea, we know that Hebrew scripture was pretty well established even before Jesus time preaching and teaching.

Yet, we also know that many, many other books were read and cited as authoritative: magical books about journeys into the heavens, frightening books about the end of the world, and reflective books about how to live 'the good life.'

In preparation for our first discussion, rather than reading anything in particular, I'd like you to think about the Gospels in general and reflect on a few questions/thoughts (including what I've already mentioned above).

- Why would it matter what books (or, more accurately, scrolls) Jesus, his followers, his opponents, and those around him might have been familiar with?

- Writing was not only a bit magical, but it was also a very important 'new' technology. How might that help us re-think the idea of books/scrolls in Jesus' environment?

- Can you think of any other Gospel stories where Jesus reads or writes?

- Our best source of information on Jesus' worldview is by looking at the Biblical books he quotes and how he uses them to make points. I will post a list of these places later, hopefully this afternoon. What book or books do you think Jesus would cite most often?

So, there's not much to do to prepare for this first discussion, but I hope you'll take some time - even while you're doing other things - to think about these questions. And - for now, at least - don't worry about being able to quote from the Bible on these questions. Use your memory and see what you recall.

I hope to see you Monday, February 2nd, at 7 at the House!

Welcome to Mondays @ 7

2009-01-31T11:43:00.001-07:00

Mondays @ 7 is an open Bible study hosted by the Wesley House at the University of Montana.

This semester we will focus on books that didn't make it into the First or Second Testaments,but which shaped our church, our faith, and our history.

In February we will be looking into Jesus' "Reading List": What books might Jesus have known? What can the Gospels tell us about the ideas that influenced the way he preached and taught? In March, we'll look at other folks living in Palestine around Jesus' time, especially the Pharisees and Sadducees, and see what scriptures might have influenced them, and through their attitudes, us as well. Finally, in April we'll look at the stories about Jesus that didn't make it into the four Biblical Gospels, including the Gospel of Judas, the Gospel of Mary, The Gospel of Thomas, and the Gospel of Truth.

I will post readings and questions by Saturday afternoon for each of the sessions. Email if you want to be on my email list.

As you've surely guessed, we will meet at the Wesley House (1327 Arthur Avenue across from Miller Hall)at 7pm every Monday of the semester (except spring break). I hope to see you there!

As ever..."Always Welcome; Never Required."