Butch5
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- Nov 13, 2019
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Thanks for posting it. Have you considered“I didnt present it as evidence. It's just my opinion.”
––Understood. My apologies.
I know this seems to missing the point, but I don’t consider the many witnesses in the gospels as individual, corroborating accounts. Nor even each of the gospels. My perspective is they all come from a single, uncorroborated source, invoking four inconsistent versions. Matthew describes multiple corpses reanimating to life and walking abroad in Jerusalem. Not a single Roman (notorious record keepers) seems to have noticed a zombie apocalypse. In my opinion details like this and disagreement of who were at the tomb and what their activities were cast doubt on the possible veracity of any of them. The one internal consistency they share is a very rich, symbolic, literary cohesion. Different interpretations upon a single theme which emphasize different core lessons. Details like the sacrifice of Jesus coinciding with Jewish Passover, the festival of the sacrifice of the Pascal lamb, and of Barabbas, whose name in Hebrew means “Son of the father,” presenting a pair of potential sacrifices, one genuine and one counterfeit, echoing the Jewish season of atonement, Yom Kippur. Before the destruction of the second temple, observance of this highest of holy days entailed the selection from all the community of two identically perfect (as possible) goats. Lots were cast and one, thus randomly chosen, was selected as a pure sacrifice to God while the other had all the year’s sins of the entire congregation scrawled on its living hide. It was then driven out, into the wilderness, carrying the people’s sins with it. This is the etymological basis for the English term “scapegoat.” The pure being is sacrificed and the sinful one is spared, a la Jesus and Barabbas.
These are all quite exquisite literary details. They speak to a very poetic notion how redemption is available to all. But they don’t seem to be a police report of factual incidents. And, honestly, I think trying to see them as such is off the mark.
While Roman sources are silent about anything described in the gospels, what we do know about the Roman administration of Jerusalem conflicts with a literal Biblical reading. It was illegal to take down a crucifixion after the victim dies. Crucifixions were horrifying acts of very public execution. Their entire purpose was propaganda, to stand as a constantly visible demonstration of the might and capriciousness of Roman law. One of the fastest ways to get yourself crucified was to take down a crucifixion.
These are some of my main reasons for seeing the gospels as a set of parables. Which (to me) makes sense since that’s exactly how Jesus SAYS he does his teaching in Matthew 13:10.
Anyway, that’s my thinking.
That those things you see as symbols actually are symbols that were made intentionally?