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Re: BD and neaniskos

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  • Maluflen@aol.com
    In a message dated 98-12-06 11:54:17 EST, K.Hanhart@net.HCC.nl writes:
    Message 1 of 3 , Dec 6, 1998
      In a message dated 98-12-06 11:54:17 EST, K.Hanhart@... writes:

      << It is
      Matthew who appears to be secondary to Mark in the resurrection
      narrative. Mt doesnot explain, for instance, why the women went to the
      tomb. In fact, I believe he is both correcting Mark and expanding on his
      message. One of the corrections is, I think, that he exchanged the
      neaniskos for "an angel of the Lord". >>

      I enjoyed all your other observations, but we are going to have to part
      company here. It is not true to say, for one thing, that Matt does not explain
      why the women went to the tomb. He tells us clearly in 28:1 that they went
      there "to gaze at the tomb". This, I think, reveals a faith-openness to the
      mystery of the resurrection which is intended to contrast with the unbelief of
      the chief priests and Pharisees, who have just sealed the stone and placed
      guards, both measures intended to block out the resurrection message, if not
      the resurrection itself. There is no need for the women to anoint the body of
      Jesus for burial in Matt because this has already been done by the woman in
      Matt 26 (cf. 26:12). It is Luke, who has transformed the story in Matt 26 into
      that of a woman sinner, with a dynamic of its own in his chapter 7, who needs
      therefore to introduce into the resurrection story the motif of women bringing
      spices and perfumes (Lk 23:56 and 24:1) for Jesus' proper burial. Mark's
      account follows, and even develops Luke's in this respect. His account indeed
      has a coherency of its own, but this does not guarantee that it is the
      earliest account. I see it as a late and fairly sophisticated reinterpretation
      of an earlier story, with clear baptismal overtones which echo the beginning
      of his gospel.

      Leonard Maluf
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