on 10/6/02 3:09 AM, Karel Hanhart at K.Hanhart@...
> Tim Reynolds wrote:
>>> Tim Reynolds wrote:
>>>> on 9/20/02 4:31 PM, Maluflen@... at Maluflen@... wrote:
>>>> In a message dated 9/20/2002 1:18:02 PM Pacific Daylight
>>>> Time, molad@... writes:
>>>> By "mysteries", I'm quite sure he was referring to
>>>> baptism. That's what advanced catechumens are in
>>>> line for.
>>>> If Mk was read over a period of time (up to
>>>> Epiphany, I believe, which was Jesus' birthday at
>>>> that time), shouldn't we be able to figure out the
>>>> length of the readings? The Lk Lacuna would make
>>>> one, or two, or three, or maybe four missed
>>>> readings, that might help.
>>>> I always thought of Mark as intended for reading at a single
>>>> "sitting", perhaps during an Easter vigil Baptismal
>>>> ceremony, to be followed by Easter morning mass, with the
>>>> assumption that existing stories of resurrection appearances
>>>> (from the last chapters of Matt and/or Luke) would be read
>>>> at the morning mass.
>>>> That makes good sense, although I don't think that was what was going
>>>> on. How long does it take to read Mk at one sitting?
>>>> Tim Reynolds
>>>> Long Beach CA
> on 9/28/02 4:33 AM, Karel Hanhart at K.Hanhart@... wrote:
>>> But how about only the passion story itself covering the last week of
>>> Jesus' life, read at Passover and the first day of Pentecost? Isn't it
>>> probable that in the ecclesia the prescribed portions of Torah and the
>>> prophets were read during the time of Pesach as well as the passionstory
>>> re the death of Jesus compared with that of the Passover lamb?
> Tim wrote:
>> By passion story you mean Mk11.1 ff?
> yes, I mean the passion week in Mark
>> I don't see how Pentacost comes into this.
> The "open tomb" story is timed on the "first day of the weeks" (Mk
> 16,2). I have
> translated it as the first day of the (Feast of) Weeks, namely, the
> seven weeks
> of the harvest season of Pentecost. The meaning of the plural "sabbata"
> in Mark
> is a matter of renewed debate, because Mark uses both the plural (f.i.
> timing the first miraclestories, e.g. 1,21) and the singular sabbaton
> "sabbath" (e.g. 2,17).
This understanding of sabbaton strikes me as unnecessary at best.
>> By "prescribed portions" do you mean the appropriate parashot?
> What the appropriate 'parashot' for the synagogue were at the time can
> not be
> ascertained, as you know.
I hadn't, thanks.
> One might only deduce from the Gospels what
> were relevant to the
> passion story. After 70 CE some readings may have been added, others may
> been subtracted.
> Since Mark in my opinion wrote after 70, I believe Jeremiah may well
> have been
> added because of Jerem. 31,15 "a voice was heard in Ramah,
> lamentation, and
> bitter weeping" (cf Mt 2,18) and the book of Lamentations, because of
> destruction of the first temple.
>> The equation of Jesus and the pesach lamb was certainly very early, maybe as
>> early as Jesus.
>> Could you clarify?
> The last part of that phrase "may be as early as Jesus" is highly
> on second reading, I am surprised I wrote it, for I normally am quite
> answering formidable questions re. Mark's rendition of the Pesach meal.
> week of Jesus is clearly a construct; the trial and Getsemane episodes
> serve to
> Mark's purposes. They cannot be taken as a historical report.
> However, I take it that historically Jesus was crucified on Passover
> I find it worthy of acceptance that early in the post-crucifixion period
> was interpreted in terms of the Pashal lamb (1 Cor 5,7). And critical
> me from judging that historically no Pesach meal was held at all or that
> didn't symbolically, by breaking bread, wanted his disciples participate
> in his
> mission as he saw it, however, that should be defined.
> I trust this will clarify my position somewhat.
I'm an historian, so my default position is that texts are to be
provisionally accepted unless there's some reason not to. So we can't
really talk, you're doing something else.
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