The Bible as Literature

Pilate's insecurity about the trial of Jesus is often and wrongly understood as evidence that the New Testament was written to gain Rome's favor. Some have gone further, claiming that the Gospel of John is anti-Semitic. This week, Richard and Fr. Marc tackle these questions during their discussion of John 18. Once again, when John (or any biblical text) is read in light of the prophetic tradition, such claims betray a deep biblical illiteracy. (Episode 64; Subscribe: http://feedpress.me/the-bible-as-literature)

Like the other disciples in Mark 10, everyone who hears the gospel is quick to assume they understand why James and John were wrong to request positions of honor next to Jesus. Is it simply that this request is presumptuous or is something else going on? Why does Jesus insist that such an honor can only be bestowed? Were the other disciples right to upbraid James and John? What is the real sin being addressed in the story and why does everyone miss the point? In the gospel of Mark, missing the point is the point and ignorance is not bliss. (Episode 63)

How is the word spirit used in the Bible? What does it mean to be possessed by an unclean spirit? Are spirits real? What does the unclean spirit in Mark 9 tell us about the disciples of Jesus? Why is the afflicted child in Mark unable to hear or speak? Who is to blame for the boy's impairment? What does all this have to do with angels, weather forecasts, and narcissism? Trust the Lord, because on that day, if you are found under the influence of an unclean spirit, you will not be able to say, "the devil made me do it." (Episode 62)

Why does Mark associate prophetic concepts of abundance with the commandment to take up the cross? In what way do popular concepts of carrying the cross, associated with hardship, fall short of the commandment's meaning? How does the crucifixion in Mark test our trust in God's generosity? This week's episode is in memory of Fr. Thomas Hopko. (Episode 61)

Much of Ezekiel is spent emphasizing God's anti-locality, namely, that there is no structure or land to which the biblical God is chained. In Ezekiel, God moves freely upon the earth, outside the control of his subjects. With this in mind, the book's closing verse is a kind of literary surprise. What does Ezekiel mean when he says the name of the city shall be called "the Lord is there?" What are the implications of the last four chapters of Ezekiel for the meaning of the entire book? How does all of this illumine our understanding of the biblical writers' perspective on history? (Episode 60)

Given the Bible's persistent emphasis on the problem of idolatry, why suddenly, in John, are we confronted with the phrase, "Come and see?" This seems especially odd, since the opening verses of John deliberately limit the reader’s purview to the divine word, which begins with the inscription "in the beginning," referring to Genesis. Obviously, Philip is calling Nathaniel to go out and meet Jesus, but why the emphasis on sight? What is John inviting us to "see" when the Bible repeatedly calls us to "hear?" Is John making an about face with respect to idolatry, or is something else going on? Let’s ask John Chrysostom. (Episode 59)

In a biblical narrative that is overwhelmingly anti-kingly, how can one make sense of Paul’s apparent endorsement of governing authorities in Romans 13? Why would Paul ask the church to submit to ruling authorities in a setting where those authorities pose a real and present danger? What implications does Paul’s admonition have for civil disobedience and non-violent resistance? Dust off that vinyl, because it’s time to play a broken record, brought to you by the Pauline School. (Episode 58)

How should the Bible’s addressees understand the parable of the wise and foolish virgins at the outset of Matthew 25? In what way does the metaphor of lamp oil relate to the story of the foolish stewards? How does the marketplace, first mentioned in chapter 20, frame our understanding of the final judgement and the commandment to care for the weaker neighbor? This week's discussion challenges popular interpretations of lenten piety and raises questions about the way in which Christians identify with current events. (Episode 57)

What is the purpose of ritual sacrifice in the Bible? Why is so much emphasis placed on blood sacrifice as a means of expiation? Why would Ezekiel incorporate blood sacrifice in his depiction of the heavenly Jerusalem? In a continuation of last week’s theme, Richard and Fr. Marc discuss the importance of sticking with difficult or confusing texts, even when you're not sure what to make of them. A review of Ezekiel 43 leads to an interesting discussion of Genesis and the sanctity of animal life. (Episode 56)

Why do chapters 41 and 42 of Ezekiel spend so much time talking about the monotonous details of temple architecture? Why would these details matter in a book like Ezekiel, which undermines the temple cult in Jerusalem? Are the design schematics outlined in Ezekiel applicable to real world construction? Even if they were, why list these lengthy, boring details as part of the biblical storyline? Richard and Fr. Marc reflect on the usefulness of boring texts found in Ezekiel, Exodus and elsewhere in the Bible. Like all good things, the blessings of these passages come to those who are patient and willing to listen, over and over again. (Episode 55)

This week, Richard and Fr. Marc interview Fr. Timothy Lowe about his paper, The Gospel of Matthew and the Law Interpreted for Jew and Gentile, one of several excellent papers presented in Phoenix, AZ at the 2015 Symposium of the Orthodox Center for the Advancement of Biblical Studies. Fr. Timothy explains how the gospel of Matthew was written, not just to carry but to impose the Torah on both Israel and the Nations.

The BBC recently reported that "the share of the world's wealth owned by the richest 1% increased from 44% in 2009 to 48%" in 2015 and that "on current trends, Oxfam...expects the wealthiest 1% to own more than 50% of the world's wealth by 2016." What must we hear from the biblical prophets in the face of this staggering trend? How should the rich and the poor relate to each other? How does scripture understand wealth and the consequences of greed? Fr. Marc and Richard reflect on these questions and the shame that God's generosity brings to those who believe that they've earned what they have.

What is the purpose of St. Paul’s discussion of gender and marriage in 1 Corinthians? Why is he seemingly ambivalent about the status of Roman slaves? On what basis does he chastise his disciples for airing their grievances in the Roman court system? How does his critique of 'speaking in tongues’ or his discussion of idolatry and Roman religion (summarized in his excursus on infidelity) relate to these questions? Not surprisingly, the series of pastoral issues presented in Paul's letter are systematic and interconnected with his overall argument. 1 Corinthians hinges on the question of one’s allegiance and the ruthless priority of the gospel in all things. As usual, the discussion leads Richard and Fr. Marc to some uncomfortable conclusions. (Episode 52)

Dr. Mary Youssef is Associate Professor of Arabic Literature in the Department of Classical and Near Eastern Studies at Binghamton University. Her research areas include Modern and Contemporary Arabic Literature, Postcolonial Studies, World Literature, Genre Studies, Migration Studies, Gender Studies, Arab Women's Writing and African Literature. She is currently working on a new book: Rethinking Difference: The Emergence of a New Consciousness in the Contemporary Egyptian Novel. Dr. Youssef describes a new development among contemporary Egyptian writers, who present Egyptian society as fundamentally heterogeneous, consisting of several diverse groups that undermine commonly held assumptions about national identity. Fr. Marc and Richard reflect on Dr. Youssef's ideas as they relate to the biblical tradition, especially her thesis on the function of "the other" in Arabic literature. The discussion leads to some surprising and helpful parallels bewtween the two genres. (Episode 51)

Is each generation an improvement on the previous one? Are people living today the apex of human progress? In practical terms, most of us intuit the problems of western idealism. Even so, we continue to cling to assumptions about human progress that cripple our ability to hear the wisdom handed down to us in the Bible. Nowhere is this more keenly felt than in Hebrews chapters 11 and 12. Some might say we stand on the shoulders of giants. For the sake of wisdom, it may be more helpful for us to tremble in the shadow of mighty ancestors. (Episode 50)