Antiquitopia

I have been working through the different references to Moses in the New Testament for an upcoming project.  While there are some well-worn topics discussed by scholars (Jesus as a prophet like Moses; which, from the other perspective, makes Moses a Proto-Christ; Moses as faithful servant; etc.), I was struck by a detail--one of the smallest of details--that shows up in the Acts of the Apostles in Stephen's speech and again in the Epistle to the Hebrews.  Acts 7 and Hebrews are often discussed together, particularly for their rather similar views of the temple and the notation of Moses making the tabernacle "according to the pattern" shown to him--used in both texts to suggest a temple not made with hands and that God does not dwell in hand-made temples. But there is another detail that I had not previously considered about Moses they share:  his beauty.  When Stephen begins his discussion of Moses (which takes up about half of his speech), he states: At this tim...

"So did Creusa cry; her wailing filled my father's house. But even then there comes a sudden omen--wonderful to tell: between the hands, before the faces of his grieving parents, over Iulus' head there leaps a lithe flametip that seems to shed a radiance; the tongue of fire flickers, harmless, a plays about his soft hair, grazes his temples. Shuddering in our alarm, we rush to shake the flames out of his hair and quench the holy fire with water. But Anchises raised his glad eyes to the stars and lifted heavenward his voice and hands: 'O Jupiter, all-able one, if you are moved by any prayers, look on us. I only ask you this: if by our goodness we merit it, then, Father, grant to us your help and let your sign confirm these omens.'" (Virgil, Aeneid 2.920-937; trans. Mandelbaum; cf. Fitzgerald translation in which the line numbering is 2.888-901) When the day of Pentecost had come, they were all together in one place. And suddenly a sound came from heaven li...

Sitting one Sunday in a Pentecostal service, I listened as someone began to “speak in tongues.” Such occurrences have a strange effect on me. I grew up in this church, and have noticed a sharp decline in the past decade or so of people speaking in tongues (and a slight recent resurgence), and so, at least psychologically, there is a strange feeling of comfort, of reminiscences of my childhood when such utterances occasionally occur. I care much less for the so-called “interpretation” afterwards, the attempt to make this excitable speech intelligible. It always seems like a betrayal of that speech, which, as excitable, should remain unknowable. At the same time, I am a scholar of religion. I cannot but think about that this is a phenomenon that occurs in multiple contexts throughout the world, whether a Shaman on the Eurasian Steppes (you can also see it in the movie Kundun , about the life of the current Dalai Lama), the Pythia in ancient Delphi, or a Pentecostal service in twent...

When reading Luke-Acts as a whole, one begins to see a certain trajectory. We begin with John the Baptist saying: He who has two coats, let him share with him who has none; and he who has food, let him do likewise." Tax collectors also came to be baptized, and said to him, "Teacher what shall we do?" And he said to them, "Collect no more than is appointed you." (Luke 3:11-13) You can see some of these same issues unfold with Jesus. The first part can be found in Jesus' commands to his disciples when he sends them out: Take nothing for your journey, no staff, nor bag, nor bread, nor money; and do not have two tunics. (Luke 9:3) In addition to keeping only one garment, the tax collector issue also shows up throughout. Jesus mingles with tax ocllectors, but more poignantly, the passage concerning Zacchaeus, the tax collector who does not cheat anyone and does not make them pay more than appointed, stands out as a good example (19:1-10). For the almost i...

I have really enjoyed reading the comments to my series about the Socialism of the Bible, particularly focusing on Luke-Acts. In fact, I usually just do not receive this much attention...perhaps that's why I have continued to post on it. Vanity, Vanity, all is Vanity. Anyway, I am hoping all of this posting will lay the preliminary study to something more systematic in the future. I do not really think, at least in these posts, that I am saying anything new or original. Perhaps something lost or intermittently forgotten. In fact, it is interesting to note among the more positive responses to my postings, the backgrounds of people who have posted have ranged quite a bit: youth pastor in what seems to be a more conservative or at least moderate church (correct me if I'm wrong), a Christian who is trying to create the communist vision of Jesus on earth, and, although not responding here, I have been pointed to other scholars saying similar things in these passages and other ...

So...now were are up to the sixth installment of biblical socialism, or, to be more accurate, the question of biblical socialism in Luke-Acts. Until now, we have seen a rather radical redistribution of wealth by Jesus (and in Acts) in which to follow Jesus and ultimately enter into the kingdom of God (or to create the kingdom of God), one must sell everything and give all of the proceeds to the poor. In Acts, this shifts to giving all the proceeds to the community, a clearer version of communalism rather than merely radical redistribution of Jesus (which presumably included any poor person, whether an insider or outsider). But now we come to a different story, the story of the tax collector Zacchaeus in Luke 19:2-10: And there was a man named Zacchaeus; he was a chief tax collector, and rich. And he sought to see who Jesus was, but could not, on account of the crowd, because he was small of stature. So he ran on ahead and climbed up into a sycamore tree to see him, for he was to pas...

Here's a nice quote for today from a statement attributed to John the Baptist: "He who has two coats, let him share with him who has none; and he who has food, let him do likewise" (Luke 3:11; RSV). John the Baptist must be a socialist, at least by John McCain's loose definition, since he wants to redistribute the wealth! In fact, Luke-Acts (the Gospel of Luke and Acts of the Apostle were written by the same author) shows a lot of instances of communal living. See, for example, Acts 4:32-5:5: Now the company of those who believed were of one heart and soul, and no one said that any of the things which he possessed was his own, but they had everything in common. And with great power the apostles gave their testimony to the resurrection of the Lord Jesus, and great grace was upon them all. There was not a needy person among them, for as many as were possessors of lands or houses sold them, and brought hte proceeds of what was sold and laid it at the apostles' f...

For today, one text I'm toying with for the New Testament Mysticism Seminar: When the days drew near for him to be taken up, he set his face to go to Jerusalem. And he sent messengers ahead of him. On their way they entered a village of the Samaritans to make ready for him; but they did not receive him, because his face was set toward Jerusalem. When his disciples James and John saw it, they said, ‘Lord, do you want us to command fire to come down from heaven and consume them?’ But he turned and rebuked them. Then they went on to another village. (Luke 9:51-6; RSV) I don't know how many times I must have just read over this passage without stopping to realize that James and John, the sons of Zebedee (Sons of "Thunder"), say that they can bring down fire from heaven..."just as Elijah did" (as the most common ancient variant on this passage says). In the synoptic tradition, this passage has NO parallel. Later variants and commentators, such as Tertullian, sub...