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Re: Challenge to Lupia

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  • Mike Grondin
    After my previous note was posted (I wasn t sure it would be), one member asked me offlist where the Lupia posting on GThom was. It s pretty hard to find, cuz
    Message 1 of 2 , Aug 4, 2003
      After my previous note was posted (I wasn't sure it would be), one
      member asked me offlist where the Lupia posting on GThom was. It's
      pretty hard to find, cuz the title doesn't give a clue, but here's
      a direct link:

      http://groups.yahoo.com/group/johannine_literature/message/3254

      (It's a long message and it takes him awhile to get to Thomas,
      so be patient.)

      I see that I rather overstated the case of there being no "direct"
      linkage between GThom and GJohn. If one assumes (as I do) that
      John's "Doubting Thomas" story in chapter 20 was a swipe at a
      certain Christian sect associated with that name, and if one assumes
      that GThom represents some of the thinking of that same group, then
      there is that connection. (Apologies if this has been thrashed out
      here long ago.)

      Interestingly, one can apply a Lupia-type argument to GJohn, for
      one can argue that Jesus is therein depicted as a sort of babbling
      megalomaniac. One can even produce examples of his babbling and his
      megalomania. Furthermore, one can argue (as ancient anti-Christians
      used to) that there's evidence there of cannibalism. All one has to
      do is to pick the right passages, twist the interpretation, and
      ignore the rest. Does this show that GJohn was written by anti-
      Christians, or does it show that Lupia's methodology is flawed?

      But "methodology" may be too kind a word. I really think that John
      L. has no interest at all in impartially analyzing the contents of
      GThom. I think he really believes that there were no authentic
      Christian "voices" which denied resurrection-in-the-flesh and the
      supposed salvific meaning of J's death. Anything contrary to
      orthodoxy on these points, then, probably strikes him as anti-
      Christian - regardless of the tone of the rest of the work.

      Generally, one finds what one looks for, particularly if one is
      willing to manipulate the evidence to fit the hypothesis. If one
      goes looking for anything that can possibly be taken as sexual
      innuendo, for example, one will find it in Thomas. One will also
      find it in the canonical gospels. That ought to tell us something
      about the validity of this approach.

      Mike Grondin
      Mt. Clemens, MI
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