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  • From: "David C. Hindley" <dhindley AT compuserve.com>
  • To: "Corpus-paul" <corpus-paul AT franklin.oit.unc.edu>
  • Subject: Re: Paul a Pharisee?
  • Date: Wed, 26 Sep 2001 08:46:05 -0400


Steve Black says:

>>I believe it likely that the conflicts recorded in the gospels
between the Pharisees and Jesus re healing on the Sabbath probably
reflect a later debate between church & synagogue, and do not have a
basis in the life of Jesus. My question is where did this particular
issue come from if, as you say, there is clearly no reason for it in
reality. Is it a question of "creative ignorance" on the part of the
early Christian tradition as they sought to "demonize" their
opponents?<<

The more I learn about reading ancient literary artifacts, the more I
realize that we always have to start by reading them as the product of
an author (and as a result, the author's agenda). As a result, I
follow the path of those who start by analyzing an account according
to its function (and only afterwards compare accounts to sift out
common denominators and propose sources and their relationships).

So, what function would gospel stories about Jesus healing on the
sabbath have served (especially if healing on the sabbath, in the
manner portrayed, was not a violation, or "serious" violation, of the
law)? I have a couple suggestions:

If "healing" was Jesus' occupation (or a significant component of it)
then I could see a valid objection to it being performed on the
sabbath, even if no physical work were performed. This scenario would
suggest that the story's function was to counter an image of Jesus in
which he was a mere (?) healer or shaman. However, Jewish traditions
about Onias the circle drawer suggest that this was not a shameful
(although maybe annoying) occupation. It would, though, not coincide
with the developed Christian tradition in which Jesus plays the part
of a divine mediator.

But, on another level, what if Jesus had even more serious image
problems? Could Morton Smith have been onto something when he
developed, in _Jesus the Magician_, the pagan and Jewish traditions
that represent Jesus as a MAGOS or GOHS? In Josephus, such an image is
associated with certain socio-political agitators, and would likely
have carried a strong negative connotation to Roman governors and
their retainers. In this scenario, the Gospel traditions would serve
the purpose of deflecting such criticisms into much less controversial
(maybe even trivial in Gentile eyes, but that was the idea) venues.
Does this then suggest gospel literature served an apologetical
purpose?

Respectfully,

Dave Hindley
Cleveland, Ohio, USA






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