4163Re: [John_Lit] Re: Oral Tradition
- Feb 7, 2004-Peter Hofrichter rights to Leonard:
> > I know already your two Gospels Theorie. Unfortunately I cannot shareit. Mark is the first among the synoptics.>
>Leonard replies: Because you say so? My response is: "prove it".
Bill Bullin writes:
In a recent posting to Peter Hofrichter, I set out a scheme of the
theoretical possibilities that are most likely to be argued in relation to
the origin of
Mark 4: 13-20 (//'s Matt. 13:8-23 & Luke 8:11-13). The nature of such a
scheme risks being irritating rather than helpful. At the foot I made a note
of my understanding of your contribution. I inadvertently designated it: (1)
(B) (f) which of course is entirely in error. If I understand you correctly,
it should simply read (1) (B). I apologise.
Such a position as (1) (B) wields Occam's Razor with great effect; there is
no need to involve 4G; Mark is late, indeed late enough to reflect the kind
of evolved LOGOS Christology the majority of scholars argue for, together
with a post 85CE separation of Church and Synagogue type social situation
often linked with the 'benediction of the minim'; (J. L. Martyn (1979); D.
Rensberger, (1988) et al.). 4G is, presumably then written in the 90's - 120
's CE. This makes a great deal of sense to me but do I detect the faint
traces of blood on the wall? What if Occam's razor, is being wielded in the
bathroom where a baby has been bathing? What if the baby gets cut and then
baby, together with the bathwater, drains away leaving precious little
evidence of a more complex series of events? My metaphores are almost as
confusingly mixed as in Mark 4: 13-20.
For me, a first edition of John, written in the 60's in a Palestinian
setting, is a serious possibility. The Temple still stands (John 5:2),
tensions between the synagogue and the churches grow with a worsening
socio-political climate, they have never been great. Although a post war
'benediction' has not been formulated the ma-minim or believers are growing
in strength and tensions between the Christian Pharisees and the Synagogue
are growing. The parable of the sower is well known, not only to the Petrine
Party but also to the economically more independent and communal Johannine
Hellenists / Enochian Essene / Samaritans with their 373 ANGGELGOS
A Johannine 'sealed pericope' is formulated orally and somehow passed
between the communities; it is a reflection on the parable of the sower,
well known to all the believers in Palestine. It warns against conforming
either for economic gain or to avoid persecution. It is constructed using
the word LOGOS eight times reflecting the gematria of IESOUS 888.
Furthermore it uses no more and no less than 146 words, two lots of 73, the
gematria of CHOKMAH or Wisdom, reinforcing the message that Jesus in the
flesh was none other than Wisdom incarnate, the DaBaR or LOGOS who had been
from the beginning. But more, the 146 words are constructed from 730 Greek
letters to emphasise the key meditative point yet again!
Both communities had been reflecting on their current social situation, the
evangel is falling on hard ground, indeed the war clouds are gathering
between Rome and the Jews. The Christians are reminded of words of Jesus and
of the great prophet Isaiah. Indeed the Beloved disciple had only recently
been reflecting prayerfully on the divine shekinah glory and writing about
it, (John 12:38-43, Isaiah 6:11-13). Perhaps they would need to flee to
Alexandria. Certainly some of the Jewish-Christians were considering fleeing
Alternatively of course, 'Mark' - writing in a post-war situation, could
simply have expanded on the 128 words of Matthew 13:18-23, noticing at the
same time that these were composed of 4 to the power of 3 words: (4x4x4=64 +
64=4x4x4), a cubic number like the very Holy of Holies both on earth and in
heaven. Much depends on the Q or non-Q debate, which, in its broadest terms
is clearly something for another list, but in the specific limits of
analysing Mark 4 in the light of proposed early Johannine material, must
surely remain relevant.
It is clearly unlikely that either Matthew or Mark would have followed Luke
8:11-15 with his meagre109 words, unless of course the kind of evolutionary
model of Christology is applied to synoptic development theory too; but here
I must certainly resist the temptation to digress onto John 17 and the two
accounts of the Lord's Prayer found in Matthew and Luke.
With best wishes from Old Europe.
>Bill Bullin (Private Student, East Sussex).
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