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4163Re: [John_Lit] Re: Oral Tradition

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  • Bill Bullin
    Feb 7, 2004
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      -Peter Hofrichter rights to Leonard:
      > > I know already your two Gospels Theorie. Unfortunately I cannot share
      it. Mark is the first among the synoptics.>
      >
      Leonard replies: Because you say so? My response is: "prove it".

      Bill Bullin writes:

      Dear Leonard

      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
      Christology.

      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
      to Pella.

      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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