Welcome all to Conversations with Bob! Please do join in! Bob's turn!
Yes John, you are famous! You just got your 15 minutes of fame on Presbyweb. Although from what I read in your blog you have had more than 15 minutes of fame. So let me respond briefly about part of that blog and then go on to Mark.
It should be clear by now that I believe Jesus is the Truth and that the Scriptures have authority. So when you say that you don’t care what the Bible or Jesus say that you disagree with them because of your experience, I have to say I disagree with you. Do you really mean to place your experience as a higher authority than Scripture? I read your paper: What to Preach? The Challenge of the Jesus Seminar to Contemporary Homiletics. It probably will not surprise you that I disagree with what you say in the paper. I am quite comfortable saying that the Bible is the Word of God and that Jesus is fully divine and fully human. This will not surprise you or anyone reading our conversations.
Let’s move on to Mark.
There may indeed be scholars who think that Mark as a whole is a response to Roman imperialism. I would have to read one of those books but commenting right now on what you have said I don’t see how the whole of Mark can be subsumed under that theme. Are there passages in Mark that speak to Roman imperialism? Certainly. As you pointed out the very first verse in Mark does call Jesus the Son of God and Caesar was called the Son of God so Mark 1:1 could be heard as a challenge to Caesar. I think Jesus’ proclamation of the coming
Again, not having read the books on the subject I find it difficult to believe that the whole Gospel of Mark could be a challenge to Roman imperialism. How does Jesus’ healing of Peter’s mother in law fit in with that theme? How about the healing of the daughter of the Syrophoenician woman? Is disease a symbol for Roman imperialism? Or what about Jesus’ conflicts with the Pharisees about healing on the Sabbath or the disciples plucking grain and eating on the Sabbath? I think it more likely that these scholars have made Mark say what they want Mark to say rather than interpreting Mark correctly.
And to go back behind the final editing of Mark, were the various stories about Jesus all about Jesus’ opposition to
I think you can find an interpretation by the crowd that Jesus opposes Roman imperialism in both Mark’s and John’s versions of the feeding of the 5,000. In Mark the people sit down in their in their groups of hundreds and fifties, which may be a military reference from the Old Testament. In John the people respond by wanting to crown Jesus as king. In Mark Jesus rushes the disciples into the boat, dismisses the crowd and goes off to pray. This may be a suggestion that the disciples and the crowd wanted to make Jesus king.
But what about the feeding of the 4,000? This passage has indications that the crowd is made up of Gentiles because of the probable location of the feeding, and, strangely enough the Greek word for baskets used in the passage. How does this fit in with opposition to
Sorry, I don’t buy it. But I will try to get a copy of Crossan’s book and take a look.
I do agree that God does speak through fiction in the Bible. After all, aren’t Jesus’ parables a form of fiction? And as I have said before I think that Jonah is not a factual story. I do think I believe there is more “what really happened” in the gospels than you do.
About Family Saga: I use the word to talk about the Bible differently than you do. If there was no exodus from
I do believe there is symbolism in the Bible that speaks against Empire. Certainly Revelation was written in part as message against Roman imperialism.
And I am curious: do these authors also think that the letters of Paul also fit into this theme? Or does Paul take the message about Jesus and make it mean something different? And how does one square that with the consensus that the letters of Paul, (let’s for the sake of argument limit ourselves to the ones that most scholars believe were written by Paul), were written before Mark was put in its final form? And what about Matthew, Luke and John? Do they fit in this symbolic opposition to Roman imperialism too?
Unless you are correct about the intent of Mark’s final editor, I think you have interpreted the passage incorrectly.
Grace and Peace