Kata Markon

[Steve Black <sblack AT axionet.com>]

Title: Anti-Semitism

I have been contemplating just how full of "tensions" this gospel is!

With this in mind I thought I'd bring up the subject of Anti-Judaism (or Anti-Semitism) in the second gospel.

My bias is generally a "sympathetic" approach to most biblical authors. This has built into it a danger of "soft-peddling" real problems that are found in the text. The other extreme, I guess,  might be to over-emphasis these problems.

One of the obvious issues to face in this context is Mark's attitude towards Jews and/or Judaism.

Chapter 7 is usually sited (appropriately) as an example of Mark's attitude towards the Judaism(s?) of his day. The parable of the wicked tenant (which is currently being discussed on this list) is also brought up.

Chapter 7, to me, seems to speak of "battles fought" in the Markan community's past.

Hence the statement in verse, "For the Pharisees, and all the Jews, do not eat unless they wash their hands, observing the tradition of the elders..."

This statement suggests those being addressed were not aware of what the "tradition of the elders" was. This seems, to me, to suggest that some distance between Mark's community and that of the synagogue existed. Perhaps this whole segment was a narrative creation to illustrate a Pauline sort of attitude towards the Law(???)

As important as this issue was to the self-definition of this portion of the early church, it is still hard to render a "not guilty" in regards to its implied attitude towards Judaism.

What about a "not guilty" in regards to the parable of the vineyard?

Its hard not to tie in this parable with Chapter 13, which was kind of discussed to death a while ago on this list. Given, however, the recent or imminent destruction of the temple, and with it the power structures of Judah, it seems an obvious interpretation of the parable is the belief that God was going to destroy the temple and the leadership that it represented, and give that displaced power to another, presumably the Markan community. In hind sight, this parable DID prove to be "prophetic", just not how the Mark intended it to be. The community was given  to another - the Rabbi's - giving birth to Christianity's sibling faith Rabbinic Judaism (I heard a Rabbi refer to our faiths as "twins" birthed from a common womb of first century Judaism...). Anyways - am I being too generous here?

One other item that is sited is the Centurion's confession of faith in Mk 15:39. The usual explanation is that the Jewish leadership, and the disciples (also Jewish) were all "spiritually blind"; but that only this centurion ( representing Gentile believers) truly "saw".This to me isn't quite as convincing as the other two items. This is also where "tensions" in the gospel can be noted. It seems that in order to make points like the one that is normally made regarding the Centurion, other narrative items must be downplayed, or even ignored. The Gentiles are not always portrayed as any less violent (see Mk 14:65). The Jewish leaders are also not always portrayed in a negative light (see Mk 12:28-34), a fact Matthew didn't seem to like as you can see in his treatment of "The Great Commandment" segment. (The lawyer is "testing" Jesus in Matthew - but not in Mark. Matthew also omits all of Mark 12:32-34)

Anyways - any thoughts?

--
Steve Black
Diocese of New Westminster
Anglican Church of Canada

3049 West 14th Ave
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