JR45: Lien or No Lien on Your Soul?

A: Last week, I bought a 2007 Pontiac to replace my 1998 Nissan, which was close to death. The Carproof report found a lien against the Pontiac -- a financing lien held by Chrysler. At first I wasn't worried. I figured the paperwork for the clearance of the lien hadn't yet made it into the computer system at the proper government ministry. But being a thorough person, I decided to phone the ministry yesterday morning to make sure the lien had been cleared. Imagine my surprise when I discovered the lien was still attached to my car! I quickly got the problem straightened out with the dealer I bought the car from. But in the meantime I had a chance to reflect on my feelings about the lien. In Ontario, as in many other jurisdictions, a person who unwittingly buys a car or house that has a lien against it can lose the property they bought. It can be legally seized by the lien holder if the debt hasn't been paid by the original debtor. The car you think you own outright can be towed away in the blink of an eye by the original lender. It's a scary thought. 

“His disciples said to him: When will the resurrection of the dead take place and when will the new world come? He said to them: What you look for has come, but you do not know it” (Gospel of Thomas 51). In the Gospel of Thomas, Jesus talks often about “life” and “beginnings,” yet his sayings involving “death” are not what we typically find in eschatological or apocalyptic teachings. Rather, the sayings about “life” and “death” in Thomas seem closely related to parts of the first century CE text known as The Didache, in which “the way of life” and “the way of death” are used as metaphors for how to live a moral life in full relationship with God. In the Gospel of Thomas, Jesus spends quite a bit of time and energy trying to persuade the disciples to let go of the eschatological doctrines held by the Pharisees and the Essenes at that time.  Photo of my red car. Photo credit JAT 2015.

Anyway, I was thinking about my feelings around the lien on my car. I was noticing how upset I was at the thought that somebody could -- theoretically -- swoop down on my little Pontiac and take it away with no say on my part. I was thinking how I'd paid for the car in full, how I could lose all the money I'd invested (unless I were inclined to sue, which would cost me even more money). I was thinking how unfair it would be for such a thing to happen. I'd bought the car in good faith. Why should I be punished for somebody else's mistake? Or somebody else's willful fraud?

So I'm standing in the bathroom and I'm drying my hair so I can get ready for work and it suddenly dawns on me that the feelings I'm expressing to myself about the lien on the car are the same feelings I have about orthodox Western Christianity's teachings on the soul. The Church teaches us there's a lien on our souls!

J (grinning): Yes. Not a nice feeling, is it?

A: No! It totally sucks. I never noticed till yesterday how deeply, deeply unfair the church's claims are. I knew their claims about the soul were based on the writings of Paul, Tertullian, Augustine, and so on. I knew their claims were self-serving. I knew their claims were just plain wrong in light of God's loving and forgiving nature. But I never felt the unfairness of it before at such a deep level -- at a gut level, a visceral level. It's just wrong to tell people their soul can be taken away from them by lien-holders. It's so . . . so . . . unfair. And cruel. It's cruel to tell people they have to invest themselves wholly in their faith while at any time the great big tow truck in the sky could show up to haul them or their loved ones away to the fiery pits of hell. Not to pay their own debts, but to pay somebody else's debts! Namely Adam and Eve's debts!

J: Ah, the wages of sin.

A: Very funny. This God-and-Devil-as-lien-holders thing means that devout Christians are always looking over their shoulder, waiting for the cosmic tow truck they can't do anything about. It makes people feel helpless. It makes them feel like slaves-in-waiting. Their soul isn't their own. Their time isn't their own. Their life and their choices and their free will aren't really their own. They're always on tenterhooks because they think they don't fully own their own soul. This is abusive.

J: That's why it works. From the perspective of certain members of the church hierarchy -- stretching all the way back to the time of Paul and his backers -- it's an excellent strategy for gaining control of the populace. People who feel helpless and hopeless tend to cause less trouble. They ask fewer questions. They tend to do what they're told because they're frightened. Frightened people turn to strong leaders -- in this case, church leaders. The Church is using a psychological control strategy that other groups in other cultures have used to similar effect. Paul's teachings have been particularly successful in this regard. 

The teachings of myself and other like-minded spiritual teachers are useless for this kind of psychological strategy. Totally useless. You can't frighten people into submission if you're actually giving them real hope. Real hope doesn't come from words. Real hope comes from actions -- from people's ongoing choices to help their neighbours. Real hope comes from healing and relationship and dignity and change. If the early church had wanted to teach real hope, it wouldn't have chosen the Nicene-Constantinopolitan Creed and the Chalcedon Creed as its operative statements of faith.

A: Ah. You mean they might have mentioned the themes of divine love, forgiveness, healing, redemption (as opposed to salvation), and egalitarianism?

J: If the bishops in the first few centuries of Christianity had spent one tenth the time on compassion that they spent on their endless arguments over the "substance" of the Trinity, medieval Europe would have been a much nicer place to live in.

JR44: Mark's Themes of Understanding and Strength

This is a research paper I wrote in 2009 for a course on New Testament exegesis. It explains in detail some of the major themes found in the Gospel of Mark. I used Wordperfect's Greek language symbols to type key words that were relevant to the argument. A few of these Greek letters didn't survive the "cut and paste process," so I'll have to substitute English typeface where necessary (mostly for the vowels "eta," "iota," "upsilon," and "omega"). Sorry about that.

P.S. The paper pasted here is exactly as I wrote it, including the endnotes, where I confess I don't yet understand how the word "artos" (leavened bread, loaf) is being used by Mark. Since then (with Jesus' help), I've figured it out.

 

“Now the disciples had forgotten to bring any bread; and they had only one loaf with them in the boat. And he cautioned them, saying, ‘Watch out — beware of the yeast of the Pharisees and the yeast of Herod.’ They said to one another, ‘It is because we have no bread.’ And becoming aware of it, Jesus said to them, ‘Why are you talking about having no bread? Do you still not perceive or understand? Are your hearts hardened? Do you have eyes, and fail to see? Do you have ears, and fail to hear? And do you not remember? When I broke the five loaves for the five thousand, how many baskets full of broken pieces did you collect?’ They said to him, ‘Twelve.’ And the seven for the four thousand, how many baskets full of broken pieces did you collect?’ And they said to him, ‘Seven.’ Then he said to them, ‘Do you not yet understand?'” (Mark 8:14-21). Photo credit Hemera Technologies 2001-2003.

RADICAL MESSIAH AND THE SHEMA: MARK’S THEMES OF
UNDERSTANDING AND STRENGTH

Graham Stanton, in his discussion about the Gospel of Mark, refers to "Mark’s genius as a story-teller" (41), and says, "perhaps Mark should be seen not so much as a block of toffee (form criticism) or as a string of pearls (redaction criticism), but as a piece of rope with interwoven strands" (41). Later in the chapter, he asks these questions: "Why was this gospel written? Many scholars have proposed quite specific historical or theological settings. But they are usually able to make reasonable sense of only one or two of the many interrelated strands which the evangelist develops" (57-58). One strand which I feel has been overlooked is Mark’s overt addition to the Shema (Deut. 6:4-9) in Chapter12:29 of the Gospel. So obvious would this change have been to a Jewish Christian audience in the early to mid-60's CE that the question of Mark’s purpose must be raised. What was he signalling to his audience with this change? Why did he dare add to a well-known prayer that, according to the Jewish Study Bible, was being formally recited late in the Second Temple period (379)? It is the thesis of this paper that Mark did not accidentally alter the Shema through lack of knowledge, and that he did not accidentally link the Shema to the commandment in Leviticus 19:18 to love one’s neighbour as oneself (12:31). There was a purpose to his addition of the phrase "and with all your mind (διανοίας)" to the existing formulation of "you shall love the LORD your God with all your heart (καρδίας) and with all your soul (ψυχnς) and with all your might (iσχύος)." This supposition is supported by Mark’s repetition of the Shema in 12:32-33, altered yet again, this time without genitive cases, and with a changed emphasis to understanding (συνέσεως). Here the sympathetic – and sensible (νουνεχwς) – scribe is allowed by Mark to voice the two most important commandments: "You are right, Teacher; you have truly said that ‘he is one, and besides him there is no other; and ‘to love him with all the heart, and with all the understanding, with all the strength,’ and ‘to love one’s neighbor as oneself,’ – this is much more important than all whole burnt offerings and sacrifices." The penny then drops for readers as Jesus says to the scribe, "You are not far from the kingdom of God" (present tense verb, 12:34). Mark has just presented a major clue to unravelling some of the strands of his gospel.

The altered Shema is part of a teaching chreia (12:28-34) that can be seen, it is argued here, as an early creedal statement, the climax and summary of Jesus’ teachings about what it means to be "not far from the kingdom of God" (12:34). It is difficult to understand Jesus’ teachings about the kingdom of God, says Mark in different ways throughout the Gospel. Even Jesus’ closest friends, the disciples, do not understand (4:10-13). The whole thing can be boiled down to two commandments (12:28-31), which sound easy at first, but are much more difficult to practice than the old system of "burnt offerings and sacrifices," a system which requires Jews to show unswerving loyalty. (Loyalty, not private emotion, is the meaning of the verb aheb, "love," as it applies to the Shema, according to the Jewish Study Bible (380) and Sakenfeld (376)). A big part of Jesus’ version of faith, according to Mark, is the requirement that disciples use their minds. Fideism is not acceptable. God’s faithful must question the specific ways in which religious teachings are being misused (e.g. 2:23-28; 3:1-6; 7:1-23; 12:38-40; 12:41-44), just as in the past Jews once questioned harmful religious and societal conventions (e.g. Exod. 20:2-6; 21:1 - 22:16; 22:20-12). (Mark thus shows Jesus to be following the "wilderness spirit" of the Sinai Covenant in the Torah (cf. Mark 1:3,4,12), as opposed to the Temple and hierarchy-based Zion Covenant presented in the Psalms and the Deuteronomistic History.[1]) God’s faithful must be willing to not only open their hearts and souls to God’s kingdom, but also their minds (διάνοια) – their innate capacity to think and understand in moral ways (Harder 125). Moral thinking and moral decision-making is a higher form of loving God than being obedient and loyal to the laws of the Zion Covenant.

This kind of "thinking faith," directed towards loving God (e.g. 1:35-39; 15:25-32), loving others (e.g. 9:33-37; 10:41-45), and loving themselves (e.g. 12:31)[2], will put them in opposition to others – family (e.g. 3:21; 3:31-35; 10:28-31), friends (e.g. 6:1-3; 14:66-72), Pharisees (e.g. 3:6, 12:13-17), scribes and chief priests (e.g. 2:6-9, 3:16-17; 11:18), and Gentiles (e.g. 5:14-17; 15:16-20) – who choose to follow honour-oriented traditions. Understanding is not an instantaneous gift from God, however (clearly evidenced in 8:14-21)[3]. Nor is understanding a gift conferred only on the disciples closest to Jesus (e.g. 5:33-34; 9:33-37; 10:17-22; 12:34; 14:6-9). Understanding is a long, difficult process which disciples must willingly participate in (e.g. 4:13; 4:33-34; 10:23-27; 13:9-13). It requires strength, a theme which Mark repeatedly intertwines with the requirement for understanding, as shall be shown. God’s faithful must commit their strength (iσχύς) to a process spread out over time and geography (hence Jesus’ travels back and forth across Galilee and adjacent territories) and also over boundaries of class and honour (hence Jesus’ willingness to heal and teach people from disadvantaged groups). It is a process open to all people, regardless of race, religion, gender, state of mental and/or physical health, wealth, or status. But it is a difficult process.

Mark – for all that he is trying to describe a "thinking faith" – seems very wary of directly invoking Hellenistic or Judeo-Hellenistic notions of philosophy, rational thought, or "wisdom" (σοφία). Σοφία is used 51 times in the New Testament, but only once in Mark (on the lips of the surprised synagogue attendees in 6:2). The adjective σοφός appears 22 times in the New Testament, but not once in Mark. Whatever claim Mark is making, it is not a claim for σοφία (wisdom, insight, intelligence, knowledge, divine knowledge). He prefers the cognates of the more "practical" verbs συνίημι (understand, comprehend, perceive, have insight into) and διαλογίζομαι (discuss, argue, consider, reason, wonder about, question). It is notable that, although he uses the adverb νουνεχwς once, and the verb νοέω a few times, he does not use the Greek word νοuς, a noun meaning perception, understanding, thoughts, or reason. Νοuς is attested since Linear B; it was used by Plato to mean "the highest of the three parts of the soul" (Harder 122), and still later used in the post-canonical, apocryphal era of Jewish literature in a sense associated with the will or deliberation (Harder 125). It is difficult to tell whether Mark avoids using νοuς because in Hebrew there is no direct equivalent for it, and the Septuagint rarely uses it (Harder 124) (compare to Paul, who uses it in Romans and 1 Corinthians); or whether Mark avoids using it because he has a general tendency to not include abstract "wisdom words" such as "peace," "hope," and "righteousness" words in his writing[4].

It is interesting to ponder Mark’s non-use of the "wisdom words" frequently attested in books of the Old Testament, as well as in the other Gospels, Acts, and the accepted letters of Paul. Certainly it can be argued that these words are malleable enough to serve any purpose ("Peace in our time!"). Perhaps, by not making abundant use of "wisdom words," Mark hopes to make his readers think, to apply their minds in new ways to the difficult question of what it means to be close to the kingdom of God. (Mark himself lends this impression in 13:14, where he suddenly interjects with "let the reader understand (νοείτω).") "Out with the poetry, in with the praxis," seems to be his approach. He therefore intentionally avoids "telling us" at length what Jesus said, and insists on "showing us" what Jesus did – what Jesus’ actions and choices were, where he went, who he talked to, who he aided, and what he did despite his friends’ lack of courage, faith, and love. Mark’s Radical Messiah is a man of relatively few words who teaches by example, and is not interested in raising his own status. (Even the scribe in 12:28-34 is accorded great dignity by Jesus – and also by Mark.) Therefore, for Mark, the examples are what matter most. (By contrast, Matthew’s Jesus seems very fond of the sound of his own voice, and John’s Jesus has a case of the "I ams.")

It is clear from a review of word usage articles that, by the first century CE, there was a blurring between Jewish and Hellenistic concepts of heart, mind, and soul, and this may explain why Mark felt he needed to add to the traditional phrasing of the Shema. In the Septuagint translation of the Shema, for instance, leb is rendered as καρδία; yet Holloday’s Hebrew and Aramaic Lexicon shows 11 different meanings for leb: the physical heart organ; the seat of vitality; the seat of one’s feelings and impulses; mind, character, disposition, inclination, loyalty, concern; determination, courage, high morale; intention, purpose; mind, attention, consideration, understanding; the self; conscience; metaphorically the "interior" or "middle"; and finally the organizing power of living beings (nefesh – the word which is translated as ψυχή in the Septuagint’s version of the Shema ) (171-172). Harder points out that Septuagint translators rendered the Hebrew leb or lebab as νοuς only six times, as διάνοια 38 times, and as καρδία in most other instances (124). Sorg reports that the Septuagint occasionally translates leb as ψυχή (181). Meanwhile, ψυχή itself (used 101 times in the New Testament) encompasses a broad range of meanings: the whole person or creature; a person’s actual, physical life; the seat of the emotions; the inner life or personality of a person; the part of the person that lives on after death (Harder 682-686; Carrigan). Καρδία can be used literally to mean the physical heart, or it can be used metaphorically. In the New Testament, it is used in 148 passages with a variety of meanings: the seat of intellectual and spiritual life; the inner person or personality/ego; the seat of doubt and hardness; the mind or reason; will, desire, intention (Sorg 182-183). To state, as Cameron does, that "since Hebrew psychology lacked precise terminology, there is some overlapping in the use of nepesh, leb/lebab, and ruah" is something of an understatement. Perhaps Mark, aware of the confusion amongst Jews and Jewish Christians about the meanings of leb and καρδία, nefesh and ψυχή, decides to make certain that no one can dispute the necessity of "mind" and "understanding" (as distinct from Hellenistic wisdom!) by his explicitly including both διανοίας and συνέσεως in the crucial teaching chreia of 12:28-34.

Mark wants to talk about the Radical Messiah’s "thinking faith," but at the same time he demonstrates a prudent fear of both Jewish and Roman authorities. He does not wish to be arrested for apostasy or political treason (he is writing during a time of heightened political-religious conflict, both within Judaism itself, and between Judaism and the Roman Empire). Therefore, while he shies away from "wisdom words," he makes ample use of allegory. It is difficult, for instance, to see Mark’s repeated use of boat crossings on the "Sea" of Galilee as anything but a metaphor. It is a lake, after all, and not a very big one, at that – a fact that early Jewish Christian readers in the region would have known. Pheme Perkins points out that the Q Source has no sayings about fishing or grapes, and no stories about storms on the Sea of Galilee (94-95). Mark, however, introduces the Sea of Galilee, fishermen, and boats in his first chapter (1:16, 1:16-20, and 1:19-20 respectively). He is hinting at something. What does a boat do? we then must ask. A boat helps us cross the waters. What have bodies of water traditionally represented in Jewish thought? The forces of chaos that are overcome by the sovereign powers of God (Gen. 1:2 - 2:3). And how does one overcome the forces of chaos? In part, by using one’s strength – at which point it is very hard to overlook the similarity in sound between the word for "fish" (iχθύς) and the word for "strength" (iσχύς). (We know that Paul uses plays on words, so it is not unreasonable to conclude that Mark does the same.) Once this is observed, the two miraculous feedings of the crowd with bread and fish (6:34-44 and 8:1-9) become emblematic of the "strength" with which Jesus feeds the people [5,6] – the same strength that is spoken of in a positive light twice in 12:28-34, in a negative light in 14:37, in a perplexing light in 3:27 and 5:4, and in a contextual way in 15:46, where Joseph of Arimathea has the strength to roll a "very large rock" across the tomb by himself.

In the important verses of 8:14-21, Mark draws an overt link between the allegorical feedings – with their relationship to the theme of strength – and the issue of understanding. Here, while Jesus and the disciples are sitting yet again in their boat (8:14 – the final reference to boats in the Gospel of Mark), Jesus castigates the disciples harshly, in several different ways, because they do not yet understand (νοεiτε) or realize (συνίετε). This pericope is filled with Greek verbs related to the thinking faculties of people (thinking faculties which include input from the senses): the disciples "forgot" the bread (8:14); Jesus cautions them to "see" the yeast of the Pharisees and of Herod (8:15); the disciples "reasoned" among themselves (8:16); Jesus "knows" their attempt at reasoning and asks them why they are still "reasoning" that way instead of "understanding" and "realizing" (8:17); have their "hearts" been hardened? Jesus asks (8:17); do they have "eyes" that don’t see, and "ears" that don’t hear? (8:18); do they not "remember"? (8:18); do they not yet understand? (8:21). Verses 14-21 of Chapter 8 can be seen to conclude and epitomize the first half of Mark’s Gospel, as some scholars have suggested (Perkins 131); however, reading the Gospel in this way does, as Perkins points out, present "as much of a challenge to the audience as the ending of the Gospel does" (131) because of its critical depiction of the disciples. The disciples, both male and female, lack understanding and strength. They have not applied "all their mind" and "all their strength" to loving God or their teacher, Jesus, and therefore – unlike the scribe of 12:28-34 and perhaps unlike Joseph of Arimathea – they have not been able to draw near to the kingdom of God. It is not enough to be loyal, according to Mark. It is not enough to be close to the Rabbi. The disciples will not be able to understand what the kingdom of God is like until they give themselves heart, soul, mind, and strength to the praxis of loving God and loving other people, the sort of praxis which Jesus models on every page of this complex gospel.

ENDNOTES

1. The two covenant thesis in the Jewish Bible is convincingly argued by W.M.

2. Not all scholars agree that 12:29 commands people to love themselves (Klassen 389).

3. Mark does not tell us how Jesus acquired his understanding. We know only that God has adopted Jesus as his son (1:11 and 9:7), and is well pleased with him.

4. In marked contrast to other New Testament authors such as Matthew, Luke in Luke/Acts, and Paul, Mark uses the words "peace" (only 3 times), "hope" (zero times), "love" (X 4), "joy" (X 1), "freedom" (X 0), "glory" (X 3), "just/righteous" (X 3) or "holy" (X 7). (Nelson's Concordance)

5. I have not yet figured out how "artos" is being used in these passages.

6. In this context, the numerological references in the two miraculous feedings (e.g. 5,000 people, 12 baskets of leftovers, 7 loaves) can be read as being indicators to treat these passages allegorically (unlike the healing miracles, which Mark treats in a factual way).


WORKS CONSULTED

Berlin, Adele and Marc Zvi Brettler, Eds. The Jewish Study Bible: Jewish Publication Society TANAKH Translation. Oxford: Oxford UP, 2004.

Cameron, W.J. "Soul." New Bible Dictionary. 2nd Ed. Ed. J.D. Douglas. Leicester and Wheaton IL: Inter-varsity and Tyndale House, 1982. 1135.

Carrigan, Henry L. "Soul." Eerdmans Dictionary of the Bible. Ed. David Noel Freedman. Grand Rapids, MI: Eerdmans, 2000. 1245.

Coogan. Michael D., Ed. The New Oxford Annotated Bible: New Revised Standard Version with the Apocrypha, College Edition. 3rd Ed. Oxford: Oxford UP, 2001.

Ellison, John W., Ed. Nelson’s Complete Concordance of the Revised Standard Version Bible. New York: Nelson & Sons, 1957.

Harder, Georg. "νοuς." The New International Dictionary of New Testament Theology. Vol. 3. Rev. Ed. Ed. Colin Brown. Grand Rapids, MI: Zondervan, 1986. 122-130.

Harder, Georg. "ψυχή." The New International Dictionary of New Testament Theology. Vol. 3. Rev. Ed. Ed. Colin Brown. Grand Rapids, MI: Zondervan, 1986. 676-689.

Goetzmann, Jurgen. "σύνεσις." The New International Dictionary of New Testament Theology. Vol. 3. Rev. Ed. Ed. Colin Brown. Grand Rapids, MI: Zondervan, 1986. 130-134.

Holloday, William L., Ed. A Concise Hebrew and Aramaic Lexicon of the Old Testament. Grand Rapids, MI: Eerdmans, 1988.

Klassen, William. "Love in the New Testament and Early Jewish Literature." The Anchor Bible Dictionary. Vol. 4. Ed. David Noel Freedman. New York: Doubleday, 1992. 381-396.

Morrison, Clinton. An Analytical Concordance to the Revised Standard Version of the New Testament. Philadelphia: Westminster Press, 1979.

Perkins, Pheme. Introduction to the Synoptic Gospels. Grand Rapids, MI: Eerdmans, 2007.

Sakenfeld, Katharine Door Sakenfeld. "Love in the Old Testament." The Anchor Bible Dictionary. Vol. 4. Ed. David Noel Freedman. New York: Doubleday, 1992. 375-381.

Schattenmann, Hans-Georg. "Iσχύς." The New International Dictionary of New Testament Theology. Vol. 3. Rev. Ed. Ed. Colin Brown. Grand Rapids, MI: Zondervan, 1986. 712-716.

Sorg, Theo. "καρδία." The New International Dictionary of New Testament Theology. Vol. 2. Ed. Colin Brown. Grand Rapids, MI: Zondervan, 1986. 180-184.

Stanton, Graham N. The Gospels and Jesus. Oxford: Oxford UP, 1989.

JR 43: The Case for "Mark Versus Paul"

A: Today, I'm shifting back into academic mode on the question of what Jesus actually taught 2,000 years ago -- as opposed to what the Church says he taught. 

I've had an inquiry about my academic arguments on the "Mark versus Paul" question -- that is, on my thesis that Mark wrote his gospel as a direct rebuttal of Paul's First Corinthians. To present this argument in its entirety would fill at least one big fat Zondervan text (as if Zondervan's editors would publish such a thesis!) so all I can do at this stage is present a brief list of comparisons between the two texts. I'm aware that in order to build a case for each "talking point" in a complete academic format -- a format that would be acceptable to a peer-reviewed journal -- would require many months of research for each point and a long research paper for each. The work would go faster, however, if others were willing to help. If you're interested in helping with this project, please contact me. 

I'm going to present some of the major contrasts I see between First Corinthians and the Gospel of Mark. I'll assume for this purpose that the extant copies of these two books represent with a fair degree of accuracy the original texts as they were written by Paul and Mark respectively, with the exception of Mark 16:9-20 (the very ending of Mark), which is generally believed to be a later addition.  

If you want to see which researchers I rely on, please refer to the post called "The Author's Research Bibliography" (http://jesusredux.blogspot.com/2011/03/authors-bibliography.html).  

Study of the Gospel of Thomas, which has strong links to the Q Source and the Synoptic Gospels, makes it easier to see what Jesus was actually saying and how Jesus’ teachings differed radically from Paul’s teachings. Ceiling mosaic in the original Queen’s Park entrance of the Royal Ontario Museum, Toronto. Photo credit JAT 2017.

I use more than one form of biblical criticism -- more than one analytical tool -- in this comparison. I tend to start with traditional methods -- socio-historical criticism, source criticism, form criticism, and redaction criticism -- and then I cross-reference these arguments with recent scientific insights from quantum theory, neurophysiology, psychotherapy, archaeology, and recent historical findings. I also use my own personal mystical faculties, but I won't apologize for this, since insights derived from mystical conversations are only a starting point, not an ending point. Other researchers get "aha" moments and call them intuition, or divine revelation, or just plain ol' personal brilliance. Me, I'm being honest about where I get my starting point for this discussion. After that, it's up to me to use logical human tools to make my case. 

Fortunately for me, what Jesus and my angels pointed out to me leads to an extremely strong case. To the best of my knowledge, there are no biblical scholars currently publishing on this topic. So this is original research you're reading. You'll probably wonder straight away how I -- an obscure blogger from Canada who has no PhD and no publishing record of note -- could see evidence of a book-to-book biblical feud that nobody else has seen. To this I must reply that the feud has been obvious "to those who have eyes and those who have ears" (Mark 8:18) since these two texts began to circulate simultaneously in the latter part of the 1st century CE. Christians have always been called to decide whether they choose Paul's teachings or Jesus' teachings (even if they haven't been able to articulate the choice in scholarly terms). However, it's only now that Christians are getting round to being honest about this fact. 

If Mark had simply written about entirely different themes than Paul did, there would be no point in trying to show that Mark wrote his gospel as a rebuttal of Paul's First Corinthians. But Mark didn't write about different themes than Paul did. He wrote about exactly the same topics and inverted them. He also chose his words as carefully as Paul did. He never uses Paul's favourite word: nomos (Greek for law, authority, unbreakable tradition). Nor does Mark use the words charis (grace) or elpis (hope). The words nomos, charis, and elpis are part of the vocabulary of apocalyptic thought. And Mark is trying to show, contrary to Paul's claims about Jesus, that Jesus himself rejected apocalyptic thought.  

Mark never uses the words nomos, charis, and elpis. But for a man who never uses these words, he talks about them a lot in his book. He talks about what it means for a person of faith to be in full relationship with God the Mother and God the Father.  

Here is a point form list of some of the direct comparisons. I reserve the right to edit, modify, add to, and clarify this list whenever additional information comes to light in future. If information is suggested to me by other writers, I will so note the contribution(s).  

Concerns of Form:  

1. Viewpoint Character In Paul: The viewpoint character is Paul himself. In Mark: The viewpoint character is Jesus; the author (Mark) is not present; reference to "a certain young man" in Mark 14:51 may indicate an eyewitness to whom Mark later spoke about events surrounding Jesus' arrest.  

2. Narrator's Voice In Paul: The narrator speaks in first person (Paul himself). In Mark: Third person narration. 

3. Literary Genre In Paul: Written as a letter; uses rhetoric, exhortation. In Mark: Written as a biographical narrative interspersed with parables, sayings, and teaching actions (i.e. teaching chreia).  

4: The Narrative Hook: "The Hero's Journey" In Paul: The hero Paul recounts highlights of his long and arduous journey to save the Gentiles; the focus is on important urban centres; the hero's personal journey is a metaphor for the path of spiritual ascent (i.e. the vertical path that leads to salvation and eventual bodily resurrection). In Mark: The hero Jesus takes many small trips around a small freshwater lake; the focus is on unimportant outlying communities; the hero's journey is horizontal, not vertical; the path is not straight; bad things happen on high hills; good things happen near boats and water.  

Theological and Social Concerns:  

5. Relationship to the Jerusalem Temple: In Paul: The physical Temple has been replaced by Jesus and "believers" (1 Cor 3:9-17; 6:19-20); the Temple is now purely mystical; it is more important than ever. (Note: the actual physical Herodian Temple was still standing in Jerusalem at the time Paul wrote his letter and Mark wrote his rebuttal). In Mark: The physical Temple exists and is the centre of corruption in Palestine (Mark 11:12-24;12:35-44; 15:38). 

6. Relationship to the city of Jerusalem: In Paul: Jerusalem is still favoured as shown by the collection for the Jerusalem church (1 Cor 16:1-4). In Mark: Jesus spends little time in Jerusalem; healing miracles all take place outside the city; Jesus' friends live outside the city; Jerusalem is the place where genuine faith withers away (Mark 11).  

7. Healing Miracles: In Paul: No mention of healing miracles. In Mark: Several healing miracles take place; the theme of healing is introduced early on and repeated until Jesus reaches Jerusalem.  

8. People With Disabilities: In Paul: No special mention of individuals with physical or mental illnesses or disabilities or special needs. In Mark: Those deemed "impure" according to Jewish custom and law are healed, touched, spoken to in violation of purity laws.  

9. The Kingdom of God: In Paul: The Kingdom is a reality outside the self; it depends on power (1 Cor 4:20; 15:24-28; 15:50). In Mark: There is no simple explanation of the Kingdom, but empathy is central to it (Mark 10:13-31; 12:28-34).  

10. Relationship of Body to Soul: In Paul: Influenced by Platonic dualism.; the flesh is corrupt (1 Cor 3:1-4; 7:8-9; 9:24-27; 15:42-49). Souls are in peril without belief in Christ. In Mark: Holistic attitude toward the body; non-Platonic and non-Covenantal; flesh is not impure or corrupt; right relationship with God involves caring for the body. Souls live as angels in the afterlife (Mark 12:24-27)  

11: Forgiveness: In Paul: No mention of forgiveness. In Mark: The theme of forgiveness is introduced early on (Mark 2:1-12); both God and humans can forgive (Mark 11:25).  

12: The Definition of Human Virtue: In Paul: "Foolishness" (morias) and unquestioning faith are the highest expressions of right belief (1 Cor 1:10 - 2:5); obedience, fellowship, holiness, "strong consciousness," and the proper exercise of freedom are emphasized. In Mark: Courage (ischys) and a questioning faith are the highest expressions of right belief (Mark 8:11-21); egalitarianism, service, forgiveness, and insight (suneseos) are emphasized.

JR42: Harold Camping's Failed Apocalyptic Prophecy . . . Like, There's a Surprise

A: Well, it's May 23, and the world didn't end two days ago as prophesied by Harold Camping and his multi-million dollar non-profit apocalyptic Christian media ministry. The 200 million people who were supposed to be taken up into heaven in the Rapture are still here. Slightly impoverished after giving their money to Camping, but still here. All is well with the universe.  

J: People are easily parted from their assets once they've lost their common sense.  

A: I read the Globe and Mail on-line. Usually when I check an article there are a few dozen readers' comments -- 40 or 50 posts at most. Yesterday, by 2:50 p.m., there were 1,052 comments attached to an article by Garance Burke (Associated Press) called "Believers confused as Judgment Day doesn't come." I didn't read the comments. But I thought it was interesting that a failed prophecy from a retired civil engineer in a different country would attract so much attention. 

J: People have very strong opinions about religion and religious leaders. 

A: Can't argue with you there. So let's talk about angels instead -- souls who are not currently incarnated as human beings on Planet Earth. How do you and other angels feel about apocalyptic prophesies? 

J (chuckling): Isn't this a holiday in Canada? Wouldn't you rather be outside barbequing or something?  

A: It started raining again a few minutes ago. There's been a lot of rain and cool weather this spring. All the more reason to sit down and do some typing.  

J: Well, it'll come as no surprise to you that angels are fully aware of the kinds of things that are being said about us by religious leaders in various parts of the world. You could say we have our own clipping service.

Most people have been conditioned to believe that apocalyptic prophecy is a rare and sacred gift granted by God. Few people realize that from the point of view of God's angels, all claims from apocalyptic human prophets look like temples -- temples to the glory of narcissistic humans. Nothing good comes from prophecies about the End Times, and your angels know it. They see the fear, contempt, and justification of hatred that pour into every aspect of your life if you buy into these unloving lies about God. This is one temple where your angels will always let you fall flat on your face. Shown in this photo are remnants of the temple pediment found during excavations of the Roman Baths at Bath, England (because all good Remnants must come to an end). Photo credit JAT 2023.

A: A man like Harold Camping is giving God bad press -- telling people that God is so narcissistic and selfish that "he" enthusiastically plays Russian Roulette with his own children. Do angels care about this bad press? Does God? 

J: Would you be happy if the people who claim to know you went around town saying you're a controlling, manipulative, obsessive compulsive, right wing, politically conservative, Medicare-hating, gun-loving bigot who hates gays, people of colour, and women?  

A: No. I'd know they were lying, and I'd forgive them. But I'd still be hurt.  

J: Same with angels. Every day in every culture these lies about God are being preached. Angels not only feel hurt on behalf of God the Mother and God the Father, but they feel hurt on behalf of the souls who speak these lies while they're struggling with human brain dysfunction. You can be very sure that Harold Camping's own guardian angels are now very relieved to have the whole thing over with and the lie of his prophecy revealed for what it is -- not just among his own followers, but among all those who heard about it on the daily news.

A: Camping's angels aren't upset that he's been embarrassed in front of millions of people?  

J: Far from it. They know he's hurt a lot of people with his narcissistic predictions. At the same time, they know that his harmful choices emerged from his dysfunctional human brain -- not from his true self, not from his soul. They forgive him, but they also have to do the right thing by him and by others. They have to allow people to see the consequences of these kinds of abusive choices. If they protect Camping from the consequences of his own choices, and if they protect his followers from their own arrogance and stupidity, how will it be possible for human beings to learn not to make these kinds of choices? Tough Love is an angel's expression of courage, trust, and faith in the ability of human beings to live their human lives in loving ways. Divine ways. Ways that don't prey on other people's vulnerabilities. 

A: Ooooooohhh. I can just hear the response from readers. What you're saying about Tough Love sounds perilously close to the idea of divine punishment -- an idea that many liberal and progressive Christians reject as incompatible with the idea of a loving and forgiving God. 

J: I can't help it if some individuals want to reject the possibility of Tough Love from God and God's angels. Usually the people who are most keen to reject this belief are the ones who are most interested in NOT having to learn from their own mistakes. 

 A: The narcissists. 

J: Religious narcissists -- and there are plenty of those -- employ a number of psychological defences to try to shift responsibility for their own mistakes onto other people or onto other time frames. Religious doctrines such as Original Sin, Satan, Judgment Day, and the Rapture make it possible for the narcissists to stop blaming themselves for their own choices. They can shift the blame onto "conditions" that are outside their control. "Conditions" that make it easy for them to shrug their shoulders and say -- with Godfather-like equanimity -- "Hey, we can't help being who we are. One day God will make us answer for our crimes, but not today. Today we have a 'Get Out of Jail Free' card and we plan to use it. Because we can. So screw you."  

Really, I mean, come on. Do people think God can't hear that? Of course God can hear that. God forgives them when they say it, which is exactly what you'd expect from a loving and forgiving God. But forgiving somebody means you have faith in their true potential, their truest and most loving nature. Forgiving somebody means you don't walk away from them when they're in distress. Forgiving somebody means you do your best to help them better understand the choices they're making. This usually means you have to let them experience consequences for their choices. That's how they begin to recognize the harm caused by their abusive choices. Every loving parent knows this. 

A: Loving parents also know you have to "choose your battles." You can't harangue your child about every little mistake, or he stops listening. You have to save your authoritative tone for the times when it really matters. 

J: Guardian angels are no different. Their job is to help guide their human "foster children," if you will, in the direction of greater compassion, greater balance, greater common sense. They have complete discretion and free will in carrying out this task. Sometimes they decide to help soften the consequences of a really poor human choice. Sometimes they decide to let the consequences build into one mega-consequence that hurts like hell. This is the reality. God has free will and angels have free will. Therefore, God and God's angels are free to create consequences or not as they see fit. They aren't bound by religious contract laws. Neither are they bound by laws of cause and effect. God is a heck of a lot smarter than the Law of Cause and Effect would suggest.  

“His disciples questioned him: Should we fast? In what way should we pray? Should we give to charity? From which foods should we abstain? Jesus responded: Do not lie. If there is something that you hate, do not do it, for everything is revealed beneath heaven. Nothing hidden will fail to be displayed. Nothing covered will remain undisclosed (Gospel of Thomas 6).” This life-size Roman bronze hand is covered in sacred symbols — well, sacred to occult believers, anyway. It dates from 200-400 CE and was found at Caglia, Umbria, in Central Italy. It’s on display at the Royal Ontario Museum. Photo credit JAT 2017.

A: I don't think religious narcissists actually want God to be smarter. 

J: True. Then again, that's what narcissism is all about. It's about human beings whose brains are so dysfunctional -- whether from head injury, toxic substances, stress hormones, malnutrition, sleep deprivation, lack of social and emotional supports, abusive upbringing, or lack of education -- that they start trying to cope by inventing inner myths about their own wonderfulness and superiority and breathtaking talent. There's no room within the myth for somebody else who's smarter or faster or stronger. Even if that somebody else is God.  

Of course, this is why religious narcissists rely so heavily on the theme of humility. A person of humility -- as opposed to a person of humbleness -- can see in a logical and practical way that it isn't very smart to go around proclaiming to be as smart as God, if not smarter. That's no way to recruit followers who'll willingly give you money and tell you how wonderful you are. So you don the sackcloth of humility, and you tell everyone who'll listen that you're just an empty vessel waiting to be filled by Spirit, by God's inspired Word. That's how the world acquires its apocalyptic prophets.  

A: So it's layers upon layers. A myth of personal superiority that has to be cloaked in another myth -- the myth of humility. Then, when this isn't enough to get you the reverence you crave, you add other layers, other myths, each more convoluted than the last to explain why you deserve to be treated as "special."  

J: This is what happens when people aren't honest with themselves about their own abilities, their own intentions, and their own unhealed anger. The lies build and build on top of each other. After a while the lies can take on an entire imaginary life of their own. Such is the case with orthodox Western Christianity. Its official doctrines are largely a body of lies. Only when individual Christians choose to help their neighbours in love rather than piety do they walk the path of genuine spirituality and faith. These are the times when their guardian angels smile.

JR41: City on the Hill: Saying 32 in Thomas

A: Okay. Back to some exegesis from the Gospel of Thomas. This morning my copy of Thomas* opened itself up to Saying 32: "Jesus said: A city built and fortified atop a tall hill cannot be taken, nor can it be hidden." 

Stevan Davies's notes on this saying, as usual, miss the point. Davies says, "This saying urges strength in defense while at the same time encouraging openness. You should not try to protect yourself by hiding your light, but at the same time you should be aware that attacks are likely. Ultimately you will be safe, above real danger, even if you expose yourself and your light to the world (pages 35-36)." 

Granted, there's not much context to go on here. This saying could be interpreted in a number of different ways. But I'm curious about your thoughts here. 

Model of the Acropolis of Athens, Royal Ontario Museum. Photo credit JAT 2017.

J: I'm wondering in what way Davies can argue that a person who shows their light is "above real danger." This is a reckless thing to say in view of the way reformers are treated in many parts of the world. Reformers need to know that attacks are likely, as you and I have discussed before. Reformers don't have a special magical cloak that's guaranteed to protect them from all harm.  

A: Obviously you didn't have such a magical cloak.  

J: No. And I didn't promise my followers one, either. It's a fallacy to suppose that a person of faith will be protected from all suffering and all harm. Shit happens. Shit happens to everyone. The question isn't how to be "above real danger." The question is how to recognize real danger and how to handle it when it arises. Davies's interpretation of saying 32 is pretty much the opposite of what I was trying to say.  

A: Davies is implying in his notes that the fortified city on the hill is a metaphor for a person who has uncovered the secret of the Kingdom. He's implying that knowledge of the Kingdom lifts a person above the fray. It kind of reminds me of the "shining city on the hill."  

J: Which tells you right off the bat it isn't something I would have said.  

A: You're not big on the idea of Temples on Sacred Mounts. 

J: No. I used metaphors from nature and peasant life to explain what the Kingdom feels like. By contrast, I used metaphors from the sphere of urban construction to explain what it feels like to be estranged from the Kingdom. Saying 32 is an attack on the people who choose to be like a fortified city on the hill. They choose to place themselves "above" other people. They choose to build walls around their hearts. Sure, everyone can see them up there, everyone can see their status. But they're walled off from their feelings, from their compassion. They're successful. They're proud of their walls. They love to be noticed for their accomplishments. But they have no heart. And they have no relationship with God. They've made themselves invulnerable to pain. And this means they've made themselves invulnerable to love. They're afraid of intense emotions, afraid of intense feelings like joy and grief and humbleness. They hide behind their walls and bemoan the cruel God who allows suffering. Meanwhile, they do nothing courageous themselves. They refuse to come out from behind their walls and engage in the task of coping in mature ways with the love and pain of living. They feel safe where they are, and they'd much rather blame God or other people for the emptiness they themselves feel inside. 

Surprising as it may seem, inner emptiness seems like the better choice -- the practical choice -- for the majority of human beings. For those who've endured years of abuse and trauma, it's often the only viable choice. They can't make it through the day if they have to think about the pain they've endured. So they try to stop thinking about it. 

 A: Yet the pain always expresses itself somehow. 

J: Yes. You can't escape the pain. When you repress it, it finds a way to reveal itself anyway. Playwrights and psychotherapists make their living from expounding this truth. The pain must be confronted and transmuted -- healed -- into something deeper and more positive. Otherwise it will ruin your life and probably the lives of the people you're closest to.  

A: This is what Viktor Frankl taught. The idea that you have to find purpose and meaning and the means to go forward despite the most traumatic experiences imaginable.  

J: A process that people need help with. If you don't have a mentor to help you struggle through the emotional complexities of loss and suffering and eventual transformation, you'll probably end up -- like so many people -- building gigantic walls around your heart. But there's a cost for doing this. The cost is your ability to love. 

A: You mean the person building the walls is no longer able to love.  

J: Right. They can't love themselves. They can't love their neighbour. They can't love their God. They can still function at a logical level, a practical level, but they wake up each morning and go to bed each night having no clear idea who they are or why they're here or why they feel so empty and miserable. Life feels like a chore to them. A duty. A punishment they must endure. They feel very sorry for themselves.  

A: I know a number of Christians who fit this bill. 

J: The real tragedy is that once a person has finished building his or her fortified city on the hilltop, he or she "cannot be taken" -- cannot let love in through the walls of logic and status. No amount of kindness or empathy or forgiveness or patience will breach the walls of intentional dissociation in another human being. You can't "fix" such a person from the outside. If they don't want to come out from behind their walls, you can't make them do it, no matter how hard you try.  

A: A lesson it took me years to understand.  

J: The person who is like the city "built and fortified atop a tall hill" is NOT "ultimately . . . safe, above real danger." Such a person IS the danger. She's a danger to herself, her neighbours, and her community.  

A: Why?  

J: Because she thinks she's in her right mind, in full control of all her thoughts and feelings and actions, but she's not. She's built a city of logic stone by stone, choice by choice, and she's happy with it. She likes being dissociated from her soul's own feelings. She chooses to live this way. But big chunks of her biological brain are miswired as a long term result of her intentional choices. She can't make balanced choices anymore. She can't because she's worked very hard not to make balanced choices. She believes she has all the tools she needs in case of emergency or real danger. But she doesn't have the brain tools she'll actually need in an unpredicted crisis. So she'll panic. She'll freeze. She'll think only of herself. Because that's what she's trained her brain to do.  

A: You're saying it doesn't have to be this way.  

J: I'm saying Darwin was dead wrong about survival of the fittest. The stupidest human beings on the planet are the ones who've made themselves into isolated cities on hilltops. And when I say "stupid" I don't mean temporarily foolish or poorly educated. I mean less functional and less able to grasp complex issues and act on them with common sense, compassion, and integrity. Including many individuals with PhDs. These are the people you don't want on your team when a genuine crisis hits. They'll stab you in the back without blinking when the going gets tough.  

A: Says the man whose own family and friends turned him over to the Romans when he made the going too tough . . .  

J: Damn straight.  

 

*For readers who haven't been following our posts about the Gospel of Thomas, I'm using a book translated and annoted by Stevan Davies. (Stevan Davies, The Gospel of Thomas (Boston & London: Shambhala, 2004.))

JR40: Recap: Some Reflections From the Author

Today I'm going to post a few of my own thoughts as a sort of recap. I think it's important for people to stop once in a while and take a deep breath and reflect on all the activity of the previous few weeks -- whatever the activity might be.  

The path of knowing and loving God is filled with unexpected pathways, bridges of hope, and places of deep and abiding peace. Photo credit JAT.

If you're new to this site, and you haven't started reading at the beginning, you're probably wondering what the heck I'm trying to do here. Am I pretending to write a dialogue with Jesus in the way Plato once pretended to write dialogues with dead people? Or in the way Neale Donald Walsch (he of "Conversations with God" fame) has been pretending to write dialogues with God?

No, actually. I'm exactly who I claim to be. I'm a mother and I'm a science-loving quasi-Christian cataphatic mystic who talks every day to one particular angel who happens to have acquired a lot of fame.  

The dialogues I write are exactly what I claim the dialogues are -- dialogues with Jesus. You can accept that or not as you wish. It makes no difference to me whether or not you believe me. I'm not trying to convert you. I'm not asking you for money. I'm not asking you to put me on a pedestal and admire me. Heck, if I wanted those things, I'd have posted my name long ago and built up a clever marketing campaign (as many other spiritual gurus have done). I'm trying to share some insights that have been important to me on my journey, insights that may prove helpful to you, too. That's my goal. That's my intent. If it feels right to you, great. If not, well, I'm not going to lose any sleep over your rejection. I know who I am and I won't apologize for it. 

I wrote my first 49 posts on Concinnate Christianity without bringing Jesus overtly onto the pages. But Jesus helped me write every one of those posts, just as he's helping me with this one, even though he's not speaking out loud today. Maybe you think it's all baloney, that if I'm not inventing the dialogues or inventing my belief in Jesus' presence, then there must be something seriously wrong with me. Maybe a split personality or something. If you're determined to put me in this category, there's nothing I can do to stop you. I know from harsh experience that all the proof in the world won't stop a person from believing what he or she is determined to believe. You've gotta do what you've gotta do, and I've gotta do what I've gotta do. However, you should know that I'm not the tiniest bit afraid of being assessed by an objective third-party psychiatrist in a normal clinical setting. I have great respect for the field of psychiatry. In fact, I probably have more in common with a psychiatrist of faith (by that I mean a psychiatrist who is also a person of faith) than with any other sort of specialist. (As you may have noticed, I have little regard for most theologians.)  

I decided to make this blog different. I wanted people to have the chance to get to know Jesus better as a person, and the only way to do that is to give Jesus a chance to speak in his own voice. Hence the dialogue format. These dialogues aren't pre-written. I write spontaneously on the date that actually appears at the top of each post. I usually write in the mornings because I happen to be a morning person. I also write in the mornings because I often start work around noon. Today I'm scheduled to start work at 10:00 a.m., though, so I have to type quickly because I need to get ready for work. As usual, I'll probably leave behind a few typos. I'll catch them sometime. Maybe later today, maybe not for a few weeks. I'm still finding typos on the Concinnate Christianity site.  

Meanwhile, I'm struggling to find the best way to introduce my thoughts on the spiritual journey on the Blonde Mystic site. It's no easy task to find the right pedagogical approach to a field of inquiry that has barely been touched by anyone because of its complexity. The journey of the soul can't be reduced to simplistic models -- which may be the only point I've managed to communicate effectively so far on the Blonde Mystic site. 

I didn't set out to be a channeller of the man who once lived as Jesus, and when I finally realized who it was that I was actually talking to I was some pissed. I was pissed because I understood even then (in 2001) the implications of trying to tell other people I can talk to Jesus. Yeah, right. Like, how bizarre is that? All I can tell you is that he really means it and I really mean it and hopefully you can feel the truth of his -- our -- words in our posts. 

I also hope you can feel how important it is for me to stay within the bounds of respectable science. Have you noticed I never prophesy? I don't prophesy because I think it's wrong to invent claims about what will happen. How can I know what will happen? I can make guesses, like everybody else, about what might happen. That's why I like science-fiction (as opposed to sci-fi, which I don't much care for, except for Star Wars). But science fiction is story telling. It's not prophecy (well, not intentionally, anyway). I don't waste my time trying to predict things. I have enough on my plate just trying to figure out the present. Of course, in order to understand the present, I need to have a grasp on the past, too. This is why I do so much historical research.  

The soul I know as Jesus is a real person, a real person with his own personality and his own talents and his own interests. He's not a clay figure who can be moulded and shaped into anything you want him to be. It's not right to treat anyone that way, including Jesus. He's his own person, his own self. 

I can tell you right now what you would "see" if he were here on Planet Earth right now in his own body (which he's not). You'd see a tall, dark-haired man with a tan complexion and dark brown eyes. You'd see a man who smokes (yes, I know what I'm saying here about the smoking thing -- and no, I don't smoke, and never have, except for two or three packs when I was 18). You'd see a man who loves vehicles -- sports cars, bikes, planes. You'd see a man who loves hard rock and plays guitar, piano, drums. But you'd also see a polymath -- a particularly gifted all-round scholar who can effortlessly handle science, philosophy, history, writing, music, and math. You'd see a man fascinated by medical science. You'd see a man who wants to be in the heart of the action where people need a lot of help. I could easily see him as a surgeon in a war zone. He's just that kind of guy -- brilliant but also a bit wild and reckless. 

Oh, and he swears a lot.  

This is who Jesus is. This is who he has always been as a soul and angel. It's who he will always be. He's gritty and funny. He's very shy, but he also has a "showy" streak in him, and once you get him going, you can't get him away from the microphone. He has a huge hole in his heart from the time when his human daughter died in Nazareth. (This sort of grief never goes away, even for angels.) He has terrific fashion sense. He sings like Josh Groban. He's left handed. He prefers tea over coffee.  

These things are hardwired into his soul. I've spent so much time with him that I can "feel" these things about him. Sure, I've translated them into "humanese" (not really a word, but I hope you get the idea). But everyone's soul personality gets translated into "humanese" when they choose to incarnate on Planet Earth, and it's really not that hard to see a person's true soul personality once you understand that God's children are always God's children -- no matter where they happen to be living in the space-time continuum.  

Gotta go. Time to go to work. Catch you later. Best wishes to you all. 

Love Jen

JR39: John, Paul, and James: The Lunatic, the Liar, and the Lord

A: By now people will have noticed that you and I aren't apologists for conservative or evangelical Christianity. I was thinking again today about C.S. Lewis's "Trilemma" argument that claims to prove the divinity of Jesus -- the "lunatic, liar, or lord" argument (presented in his book Mere Christianity). For Lewis, and for countless other conservative Christians, you -- Jesus -- have to be lord. Why?

“Jesus said: No prophet is accepted in his own village. No physician heals the people who know him well (Gospel of Thomas 31).” Photo credit Hemera Technologies 2001-2003.

J: Orthodox Western Christianity can't survive in its present form if there's no Saviour. The Saviour myth -- Jesus as Saviour, Jesus as Lord -- provides the perfect camouflage for all the lunatics and all the liars who have shaped orthodox Christianity over the centuries. This applies to both the Roman Catholic church and to mainstream Protestant denominations. Nobody wants to rattle all the "lunatic, liar, and lord" skeletons in the closet.

A: How many skeletons are there?

J: Too many for me to list here. But I can tell you who the earliest ones were.

A: Okay.

J: The earliest "lunatic" was John -- by that I mean John the Baptist, who reinvented himself as John the chosen apostle after my death. John was seriously mentally ill, and I make no apologies for being honest about this fact. The word "lunatic" is too harsh, of course, and I wouldn't use this word in the context of mental health discussions today. There's far too much stigma around mental health issues already. But pretending that mental health issues don't exist and pretending that mental health issues don't touch all families is naive and cowardly. Mental health issues have always been a reality in human society. They've always been a reality in religious organizations. Religious organizations are never been exempt from these realities. Pious theologians hurt regular people when they go through contortions to try to "redeem" apocalyptic texts such as Revelation. The book of Revelation was written by John when he was floridly psychotic. This book hurts people. It scares people. It should come with a warning tag on it, but it doesn't.

The honest truth is that some mentally ill people end up trying to hurt others, especially if psychosis has set in. Not all mentally ill people by any means. But some mentally ill people. Mental health professionals are trained in risk assessment, and they know that only a small percentage of mentally ill individuals are at risk of harming others. This is a reasonable, responsible, and appropriate approach to mental health. The church should take this approach in reassessing the writings of its own theologians -- starting with John. They should look at what John actually said instead of pretending that John was so mystically elevated compared to his peers that regular people couldn't understand his symbolic, mystical messages. The reason they couldn't understand him is because he was having hallucinations and delusions.

A: Ever the honest fellow, aren't you?

J: Lies don't help anyone.

A: Speaking of lies . . . .

J: Nobody who's been reading this site or your Concinnate Christianity site will be surprised to learn that the earliest "liar" in the church was Paul himself. I won't go into detail on the Paul question today. If people are interested, they can check out some of our earlier posts about his motives.*

A: Okay. So what's with the "lord" thing? How does that tie in with the "lunatics and liars"?

J: Well, this brings me to my older brother, James. James and I had . . . well . . . a very complicated relationship. He didn't believe I was the Saviour as such -- not in the way Paul described me. In fact, James despised Paul, and did everything he could to confront Paul's teachings. But contrary to what scholars such as Bart Ehrman and Barrie Wilson think, my brother James was not a follower of my teachings. He taught his own version of reformed Judaism that undercut my central teachings. He liked me only slightly more than he liked Paul. Unfortunately, he and Paul had a lot more in common than either one realized.

A: In what way?

J: Quite honestly, both were pompous narcissists.

A: That's not a very nice thing to say about your brother.

J: Maybe not, but it's true. James was the eldest child and the eldest son born to an elite family of Jewish aristocrats. His maternal grandfather had at one time been a member of the Sanhedrin -- the ruling council in Jerusalem. He wasn't raised to be compassionate and trusting towards God. He was raised to be pious and fearful of God. He was considerably older than I was. He was -- like so many eldest children -- conservative, highly responsible, obedient, cautious, and "certain" of his role in life. He believed in law, and in particular in the laws of Moses. He was a devout Sadducean Jew.

A: I thought the Sadducees didn't believe in resurrection. How did James reconcile himself to the strange events that occurred around your crucifixion and "resurrection"?

J: He didn't. He tried very hard to downplay the rumours that swirled around my "death" and temporary reappearance. He, along with Peter and John, worked very hard to spread counter-rumours. It was he who came up with the idea of saying my body had been stolen from the tomb by my disciples (Matthew 27:62-66). Of course, my body hadn't been stolen because I wasn't even dead. Yet. James had more reason than anyone alive to know that I was a real human being and not a god-in-human-form who'd been resurrected from the dead. James, along with Peter and John, and with the help of my older brother Judas, were the ones who had me arrested in the first place.

A: Why?

J: For the simplest of human reasons -- pride. Pride and "family honour" and that most terrible of dysfunctional human behaviours -- the narcissistic rage reaction. I pushed all my brother's buttons, and he had a narcissistic rage reaction. If you've ever been standing in the way of such an event, you'll understand what I mean when I say the rage becomes all-consuming and self-absorbed in a way that's difficult to describe. It's like the entire universe shrinks to one spot of pure, blind, selfish hatred, and nothing else matters but revenge. There's no logic to it. Not from anyone else's point of view, anyway. But from the narcissist's point of view the logic is diamond-hard. He (or she) becomes fanatically convinced that he's right and everybody else is wrong. If he's a religious man, this is the time when he'll start saying that God is on his side and God demands revenge. Such a person is capable of the most murderous acts imaginable.

A: Including acts against one's own family.

J: Especially against one's own family. The people at greatest risk from an extreme narcissist are the people closest to him (or maybe, as I'd like to emphasize, her). Family members and group associates are the ones most likely to observe the mistakes, hypocrisies, memory failures, and lies made by a narcissist -- none of which a narcissist wants to hear about. Those who make the mistake of pointing out a narcissist's errors in judgment (including errors by proxy) may well find it's the last mistake they make. Extreme narcissists can and do kill when they feel their "honour" has been "unjustly" attacked. My brother James was such a person.

A: He convinced himself that he was doing the right thing in having you arrested.

J: Absolutely. I was attacking the cultural and religious belief systems that gave him great status. I was attacking his right to be called "lord." All along I was at greatest risk not from the Romans and not from the Jewish religious authorities in Jerusalem (where I spent very little time), but from my own family and friends. They were the ones who had the most to lose if I continued teaching my new brand of Judaism.

A: Where there are no lords.

J: And where "lunatics" are healed and liars are called to account for their lies.

A: Sounds like a place of rainbows to me.


* See http://jesusredux.blogspot.com/2011/03/materialism-pauline-thought-and-kingdom.html

JR38: The Peace Sequence

The Peace Sequence: First Education, Second Mentorship, Third Personal Responsibility, and finally Peace. Like shovelling after a heavy snowfall, it’s hard work and you can only take it one shovelful at a time. But in the end, the pathway is cleared, and you can move forward. Photo credit JAT 2015.

A: Back in August 2005, before I'd set foot in graduate school, or even considered doing so, you wrote a piece about "the peace sequence." At the time, you flagged what John Dominic Crossan and Jonathan Reed had written at the beginning of their book In Search of Paul: How Jesus's Apostle Opposed Rome's Empire with God's Kingdom (New York: HarperSanFrancisco, 2004). Crossan and Reed wrote this:

"Paul's essential challenge is how to embody communally that radical vision of a new creation in a way far beyond even our present best hopes for freedom, democracy, and human rights. The Roman Empire was based on the common principle of peace through victory or, more fully, on a faith in the sequence of piety, war, victory, and peace. Paul was a Jewish visionary following in Jesus' footsteps, and they both claimed that the Kingdom of God was already present and operative in this world. He opposed the mantras of Roman normalcy with a vision of peace through justice or, more fully, with a faith in the sequence of covenant, nonviolence, justice, and peace. A subtext of In Search of Paul is, therefore: To what extent can America be Christian? (page xi)"

I can still remember your reaction when I read this paragraph back in 2005. At the top of the page, I wrote down your response: "Jesus: peace through personal responsibility in the sequence of education, mentorship, personal responsibility, then peace." It's taken me years of research and ongoing discussion with you to more fully understand what you meant that day.

J: As I said then, I don't disagree with Crossan and Reed's formulation of Paul's peace sequence. Paul did, in fact, teach his followers to reject the Roman ideal of peace through victory -- the Pax Romana -- and to choose peace through divine justice or justification. But this isn't what I taught. So they're wrong to state that Paul was following in my footsteps. Paul wasn't following me or my teachings. If anything, he was going along with a straw broom trying to erase all evidence of my footsteps.

A: Last week on the Vision Channel, I watched an episode of The Naked Archaeologist where Simcha Jacobovcivi looked at the idea that Paul was actually an agent of the Romans. Biblical scholar Robert Eisenman has been saying this for years -- and in fact Eisenman was interviewed by Simcha on last week's episode. If Paul actually was an agent of the Romans, why would he have taught his followers to reject the Roman version of the peace sequence and accept his own Christ-based peace sequence? It doesn't make any sense.

J: It doesn't make sense if you view Paul as being an agent of the emperor in Rome. However, it makes a ton of sense of you view Paul as being an agent of other powerful Roman figures -- members of the Roman elite who wanted to seize power for themselves. It would have been in their best interests to set up a religion to compete head-on with the Roman Emperor Cult.

A: Oh. Why haven't I read that anywhere else?

J: Because it sounds like a low-down, dirty rotten, scandalous political ploy. A cold, calculating, ruthless attempt by one party to seize power from another party. With Paul as the chief spin doctor for the down-and-out party. Who wants to say that out loud?

A: Maybe the producers and writers of the Rome TV series? That series certainly pulled back the curtain on the behaviour of the Roman aristocracy -- the things they did to try to get power.

J: The truth about Paul isn't pretty. He was no saint. On the other hand, he believed in what he was doing. He believed he was doing the right thing. He felt totally justified in trying to convert the Diaspora Jews and the Gentile God-Fearers to "the cause."

A: And what cause was that?

J: Deposing the evil, corrupt Julio-Claudian dynasty and restoring the One True Religion and the One True Emperor.

A: You've got to be kidding.

J: Nope. I'm not kidding. There was a huge group of disaffected Romans still living in Alexandria, Egypt, and they believed that their divine right to rule over all lands had been usurped from them by the upstart Julius Caesar and his family. They were convinced that Alexandria, not Rome, was meant to be the centre of the world, and that one of their own bloodline was destined to be Emperor. When Augustus manoeuvred to have Rome declared a Principate -- until then it was officially a Republic -- the Alexandrians went beserk. The situation was not improved by the institution of the Emperor Cult -- meaning worship of the man who sat on the throne in Rome. The Alexandrians believed this was sacrilege. Furthermore, the Emperor Cult was undermining the Alexandrians' ongoing efforts to gain popular support for a shift in power from the West to the East. They knew they needed a strong religious structure in place before they could gain that popular support.

A: So they needed a new religion -- one tailored to their needs.

J: Some of the greatest religio-political thinkers that ever lived found their way to Alexandria.

A: Because the Great Library was there?

J: In part. But powerful mystery cults had their roots there, too. The importance of mystery cults in the history of ancient politics can't be overstated. Official rulers couldn't rule without the support of the local religious priests -- a reality that still exists in many parts of the world today.

A: So Paul's Christ-Saviour religion was invented as a way to secure a widespread religious power base for the Alexandrian group. By the way, did this group have a name?

J: Not one you'd recognize today. For the purposes of our discussion, we'll call them Seekers of the Rock. There's a reason for this name -- a reason based on their occult beliefs.

A: Okay. Seekers of the Rock. Why did this group conscript Paul to do its work?

J: Paul was an angry man -- a man looking for a way to undermine my teachings. You could say that Paul and the Seekers had many interests in common. Paul had no love of the Emperor Cult, and he had no love of me. The Seekers of the Rock offered him a deal he couldn't refuse. Over a number of years he developed a religious formula he thought would work in the new religious climate of the Empire. Then he went on the road to preach it and gauge the response. He had to fine-tune it as he went along. This is why you see changes in his theological claims over the course of his "ministry."

A: Well, whatever he did, it turned out to be spectacularly successful.

J: He didn't do it by himself. The Seekers were powerful and wealthy, and they did everything they could to back him up. They footed the bill for his "Amazing Race" around the Eastern Mediterranean, kept him in hiding when the Romans were getting too close, arranged to have his scrolls copied and distributed. It was very much a team effort.

A: Sounds a lot like the federal election we just had here in Canada.

J: It's a good analogy. Except they weren't trying to win an election -- they were trying to establish a theocracy with their own man as divinely-appointed emperor.

A: Who was "their man"? Was it Paul himself?

J: No. Paul's job was to lay the theological groundwork for the coming "return of the king." The original plan was to build on Jewish apocalyptic and prophetic texts so people would be expecting the imminent return of the Saviour. The Saviour was given a new and distinctive name -- Jesus Christ, Jesus the Anointed One. Once enough people were "on board" with the idea of the return of the Saviour, and once the necessary political and military and economic measures were in place, the idea was to "reveal" the newly returned divine Saviour. They planned to secretly train a prince from their own bloodline and present him publicly as Jesus-Christ-returned-in-the-flesh when the time was right. They would claim he was the divine son of God and therefore the rightful claimant to the religious and political power of Rome.  This is why they needed a religious power base in Rome. The Seekers believed that pious Christians would roll out the welcome mat for the man they claimed was the Messiah. All they needed was enough time, patience, and money to bring their plan to fruition.

A: Obviously it didn't work out the way they planned. What happened?

J: God made sure that an obscure scholar in Judea got his hands on Paul's key doctrinal statement: the letter now called First Corinthians.

A: Your great-nephew. The man we know as Mark.

J: Mark saw right away what they were doing. And he answered it word for word with his own non-covenantal, non-pious testament to the power of education, mentorship, and personal responsibility in achieving peace and relationship with God.

A: I love a good conspiracy theory!