Archive for the ‘Mark’ Category

Fishing on Galilee

Capture

Richard Bauckham (University of St Andrews) gave the 2014 Burns Lectures at the University of Otago. The podcast MP3 or MP41 Titled “The Sons of Zebedee: The Lives of Two Galilean Fishers”, the lectures (at least so far, I am finishing #2 as I write) provide careful and full descriptions of the geographical and social contexts of Galilee in the time of Jesus.

If you watch no more, watch the first few minutes of lecture #1! They alone will give you a fine sense of the little world of 1st Century lake Galilee and enrich your reading of the gospels out of all proportion to the time spent.

Here are links to mp4 (video) and mp3 files:
1) The World of the Lake of Galilee’ – Tuesday 12 August (video) (mp3)
2) ‘The Fishing Industry’ – Wednesday 13 August (video) (mp3)
3) ‘Zebedee and Sons’ – Thursday 14 August (video) (mp3)
4) ‘Called to Fish for People’ – Tuesday 19 August (video) (mp3)
5) ‘Sons of Thunder’ – Wednesday 20 August (video) (mp3)
6) ‘Jerusalem’ – Thursday 21 August (video) (mp3)

HT: Deane Galbraith

  1. The MP3s are excessively high quality, 160kbps, so are almost as big as the video, caveat downloador.  []

Sexist language hobbles scholarship

For decades I have battled with students who insist on using “he” to mean “she or he” and “Man” to mean “men and women”, even “a man” to mean “a human person”. I’ve explained to them, as patiently as I can, that research shows that such language slows comprehension, even among people like them who believe they are comfortable with such “generic” use of gendered language.

I’ve also more generally tried to show students, not just the unrepentant sexist ones, that different perspectives offer richer readings of a text than one monotonous one.

Michelle Fletcher of King’s College, London, in a guest post “Reading with fresh eyes: #heforshe, NT scholarship and sexism” on James Crossley’s blog offers a neat powerful example of how such “generic” language, by its unexamined sexism blinds scholars and hobbles their search for truth.

If you haven’t already, go and read her post. Even if her reading of Mark 7:14-23 were wrong, the very fact that this possibility has not been considered demonstrates how sexist language hobbles schlarship.

Preaching the short ending of Mark

I love the short ending of Mark. To end a gospel with “for they were afraid” is brilliant, to end this gospel like that is nothing short of genius. Add to the pleasure of real richly provocative composition the ending seems to focus on the theme of the “fear of God” – hardly a popular topic today ;)

I really enjoyed myself, but what do you think?

And before ex-Carey students complain, I admit, I broke my own advice and did not offer concrete local real application, but stopped with vague and general “theology” :( Maybe if this was a series on Mark 16 (in the best edition of Mark) then I’d have managed that too ;)

More on the Bible and marriage

From a webpage titled: History of Winnie the Pooh

Gavin (at Otagosh) posted a fairly long response to my piece Biblical marriages. Since he took the trouble to reply at some length as a post, I’ll do the same.

His critique starts

Then Tim makes an amazing statement: “In terms of the teaching of Scripture it is clear that Gen 2 is a privileged text (Jesus and Paul both cite it when discussing marriage).”

Genesis 2 is a privileged text?  In what sense?  Both Jesus and Paul cite other texts too.  Or, to be more specific, Paul and the Gospel writers cite other texts.1

Well, yes, evidently both Jesus and Paul2 also refer to other parts of Scripture. A full treatment of what the Bible says about marriage would need to treat them and yet other texts (that neither of these use) also. But still it seems to me, for a Christian reading of Scripture the fact that both Jesus and Paul (more than once) cite Gen 2 does make that passage a somewhat privileged locus for seeking a biblical understanding of marriage.3 No, Gavin, I cannot accept that all texts, or passages, are equal. Like most people4 I have a “canon within the canon, though it will be different for different purposes and I think that (as I began to here)5

From a webpage titled: History of Winnie the Pooh

Gavin continued:

There were no “red letter” options available to indicate Jesus’ actual words, quotation marks had yet to be invented, and speaking of “invented”, much (please note that I’m not saying all) of the material attributed to Jesus has clearly been put into his mouth.

This seems to assume that when I say “Jesus” my interest is historical. There is a terrible tendency in modern thought to value history and “facts”. But I am not a historian, I am a theologian, my primary interest is not in reconstructing a plausible history but in the character “Jesus” who inspires and is the centre of the New Testament. This Jesus whether or not “invented”6 does make special use of this passage.

This section of the post concludes:

Tim’s decision to anoint Genesis two as “privileged” is entired [sic]7 theological and subjective.

I hope that I have shown that the first is entirely true, but perhaps to be expected of a theologian, and that the second is true only in the most general sense. I gave a reason that Gavin did not like, and in a short post failed to present any of the others, perhaps I have begun to rectify that lack above.

Gavin then quotes something I wrote and rejects it. I wrote:

“in this (as in everything else) human sinfulness warps and twists God’s intent. All of the ‘biblical’ marriages listed in the graphic reflect this.”

Gavin replied:

The problem is that, as Tim knows full well, the documents themselves contain little or no condemnation of these customs.  If there’s warping and twisting going on, wouldn’t you assume that this would be signalled within the text

Well, Gavin and I might assume that, but the fact is that biblical narratives though they frequently recount the most terrible breaches of God’s desires (as expressed in the texts themselves) seldom mark them as such, we cannot rely on such explicit markers. But then the simple fact that no Bible character (with the arguable exception of Jesus) is presented without faults, sins and failings might suggest – and certainly does to my theological reading – that the Bible sees humans as sinful, warped and twisted. Nice middle-class liberal moderns may not like it, but we are all broken and in need of repair.

On the charge of biblicism that Gavin closes with, perhaps I’d be happy to plead guilty.

  1. I am sorry, I have spent half an hour playing with HTML but cannot reproduce gavin’s emphasis in these quotes, something to do with the way this theme handles blockquotes :( []
  2. See below, I’ll continue to use these convenient shorthand designations despite Gavin’s scorning of them. []
  3. Much like a blog post getting lots of links would privilegeit in Google’s algorithms ;) []
  4. Except raging fundamentalists. []
  5. Though of course in a longer treatment I should have added other reasons, like the claim that Genesis serves as a preface to both the Torah and Scripture as a whole, and the further claim that the early chapters are particularly “laden” with significant teaching, and the claim that Gen 2 is “about” marriage and is one of few Old Testament texts that are… []
  6. I know why I put quotation marks round the word, since i seriously doubt that the gospel authors or the traditions that may stand behind them intended to “invent”, but why does Gavin use scare quotes here? []
  7. PS3/2/12  now corrected in the original post. []