Befriending the Bible

An introduction to Matthew's Gospel

This brief podcast reflects on the Greco-Roman context for the Jesus Movement and the growth of the Second Testament. Its writings emerge from a Jewish context and move into a non-Jewish Mediterranean world. Herod's death (4BCE) brings about the division of his kingdom between his three sons: Antipas (responsible for Judah and Samaria), Herod Philip (Galilee, Upper and Lowers), Archelaus Transjordan),  Rome imposes heavy and intolerable taxation on the Jews. Revolt occurs and Rome, under Titus, destroys Jerusalem and its Temple in 70 CE. A major moment that causes Jewish self-reflection on Israel's survival and future. A second revolt (132 CE) brings Rome's complete occupation of Israel/Palestine until the end of the Byzantine Empire. Tumult and revolt becomes the context of Jesus' ministry The Jesus movement moves from a Jewish world, into the non-Jewish world, expanding north, south, east and west. Its expansion engages the culture and politics of the Greco-Roman world governed by imperial politics and theology.

There are six major historical periods that shape the books of the First Testament: These periods later influence the writings of the First Testament. The Patriarchs (1859-1250 BCE): Migration movements brings Abraham to centre stage in his journey from the Fertile Crescent into the land of the Canaanites. Egypt is a dominant power, though other powers arise: Persians, Assyrians and Babylonians. Exodus (1250-1130 BCE): Moses appears as the great leader and unites the diverse people of the Israelites. The story associated with this period is found the Books of Exodus, Numbers, Deuteronomy and Joshua. God forms a covenant with the desert-wandering Israelites, arriving finally in the land of the Canaanites. How this happens is open to interpretation--rather than immediate conquest, perhaps gradual assimilation and peaceful settlement. Judges (1130-1020 BCE): Charismatic leaders ("Judges") organise a loose confederation of tribes. God is the only "King" and aversion to monarchy grows. Monarchy (1120-587 BCE): Transition towards monarchical institution with Saul (1020-1000 BCE), David (1000-960 BCE) and Solomon (960-930 BCE). Solomon over taxes the tribes and dishonors past loyalties. Division results under Rehoboam and a split into two Kingdoms: North (Israel) and the South (Judah). Assyria crushes the northern Kingdom in 724 BCE. The south is invaded by Babylon in 587 BCE, Jerusalem falls and Solomon's Temple destroyed. Exile and Return (587-332 BCE): Exile in Babylon by the Jewish Jerusalem elite ushers in serious reflection and Torah integration. The return to Jerusalem under the Persian king, Cyrus, leads them to those who remained considered suspect and corrupt. Tensions emerge between Jews and Samaritans. Ezra and Nehemiah rebuild the Temple. Israel is fragile. The Greek Conquest and Rise of Hasmoneans (332-39 BCE): Greek conquest by Alexander the Great in 332 BCE. Greek culture is imposed. On Alexander's death, Greek empire is divided between two family powers: Seleucids (ruled Syria) and Ptolemies (Egypt, Palestine). Seleucids take over the rule of Palestine and impose taxation and rigorous Greek culture. Revolt occurs by the Maccabees. Hasmoneans now rule for 100 years. Pharisees and Essenes emerge in reaction to the corrupt Hasmonean rule supported by a Jerusalem aristocracy. Rome intervenes and plants Herod as regal vassal of Rome.

The Bible is a library of writings from different time periods that consists of different literary forms: The Bible is a collection of various books and of different styles of writing: history, prophecy, Legal, epics, wisdom sayings, gospels, parables, Jesus sayings, miracles and signs (John), letters, apocalyptic writing.   Literary forms communicate the author's sacred encounter with God. They invite a recognition that there are various ways of communicate the Sacred Encounter and "Biblical Truth" (Vatican II).

Drawing on the Catholic Church's 1993 document from the Pontifical Biblical Commission "The Interpretation of the Bible in the Church", this podcast reflects on Fundamentalism, its nature and problem. Parts of the document's statement on Fundamentalism reads:  "Fundamentalist interpretation starts from the principle that the Bible, being the word of God, inspired and free from error, should be read and interpreted literally in all its details. But by "literal interpretation" it understands a naively literalist interpretation, one, that is to say, which excludes every effort at understanding the Bible that takes account of its historical origins and development. It is opposed, therefore, to the use of the historical- critical method, as indeed to the use of any other scientific method for the interpretation of Scripture... ...Fundamentalism is right to insist on the divine inspiration of the Bible, the inerrancy of the word of God and other biblical truths included in its five fundamental points. But its way of presenting these truths is rooted in an ideology which is not biblical, whatever the proponents of this approach might say. For it demands an unshakable adherence to rigid doctrinal points of view and imposes, as the only source of teaching for Christian life and salvation, a reading of the Bible which rejects all questioning and any kind of critical research. The basic problem with fundamentalist interpretation of this kind is that, refusing to take into account the historical character of biblical revelation, it makes itself incapable of accepting the full truth of the incarnation itself. As regards relationships with God, fundamentalism seeks to escape any closeness of the divine and the human. It refuses to admit that the inspired word of God has been expressed in human language and that this word has been expressed, under divine inspiration, by human authors possessed of limited capacities and resources. For this reason, it tends to treat the biblical text as if it had been dictated word for word by the Spirit. It fails to recognize that the word of God has been formulated in language and expression conditioned by various periods. It pays no attention to the literary forms and to the human ways of thinking to be found in the biblical texts, many of which are the result of a process extending over long periods of time and bearing the mark of very diverse historical situations... ...The fundamentalist approach is dangerous, for it is attractive to people who look to the Bible for ready answers to the problems of life. It can deceive these people, offering them interpretations that are pious but illusory, instead of telling them that the Bible does not necessarily contain an immediate answer to each and every problem. Without saying as much in so many words, fundamentalism actually invites people to a kind of intellectual suicide. It injects into life a false certitude, for it unwittingly confuses the divine substance of the biblical message with what are in fact its human limitations."

Here we look at the "Canon" of the First and Second Testaments, that is, how the collection of writings came about, what's been included and later additions to the First Testament written in Greek (called the "Deuterocanonical" or "Apocraphal"). Decision for the First Testament collection ("Tanak") occurred in late first century CE, as reflected in liturgy and teachings. There are 39 books: The Law (Torah) The Prophets: (Nebiim), Former and Later Prophets, and Twelve Prophets. Writings (Kethubim) Greek OT writings considered "deuterocanonical or apocryphal writings" (included in Catholic and Orthodox traditions): Tobit, Judith, 1&2 Maccabees, Wisdom, Ecclesiasticus and Baruch. Second Testament (27 writings): Gospels, Paul's letters, later writings and Book of Apocalypse, agreed upon in the Council of Trent (1545-1563 CE)

The authors of the books and writings of the First and Second Testament lived in world that was geo-political. This podcast introduces the six primary powers that influenced the cultural and social context of the Bible's authors: Egypt, Assyria, Babylon, Persia, Greece and Rome. 1 Egypt: Controlled Canaaan before Israel's settlement. Zenith under the Ramessids then steadily declined. Alexander's descendants (Ptolemies) ruled till 63 BCE. Dominated Palestine from 320-198 BCE). 2. Assyria: Expanded during 9th Century BCE. Captured Samaria in 721 BCE. Defeated by Egypt in 660 BCE. finally routed by Babylonians in 612 with the fall of Nineveh. 3. Babylon: Supreme in 18th Century BCE under Hummurabi. Defeated by Assyria but later retained power after 625 BCE, capturing Jerusalem (597 BCE) and destroying its temple (587 BCE). Persians destroy Babylon in 538 BCE. 4. Persia: Powerful under Cyrus' rule (550-529 BCE). Conquered by Alexandria in 330 BCE. 5. Greece: Alexander of Macedonia supreme in 330s. Conquered Palestine in 333. After his death generals took over. 6. Rome: Pompey triumphs over the Greek Seleucids in 62 BCE. Palestine under Roman rule and Titus conquers and destroys Jerusalem in 70 CE.

We briefly look at an overview of the historical sweep behind the Bible. A more focused presentation of the historical periods behind both Testaments comes in a later podcast. The Bible contains different forms of writing, by different authors over 2000 years. There is a discussion of the division of time into "BCE" and "CE". Gen 1-11: Predates Abraham, stories of Creation and other stories part of a mythological collection , written during the Exile in the 7-6th Century. Second Testament ("new") occurs in the late first century CE. Paul is the first writer in the 50s; Gospels written 70-late first century CE. Other writings (of the apostles and Book of Apocalypse) date to the second half of the first century CE.

This podcasts offers an overview of the division of the Bible into the First ("Old") Testament and Second ("New") Testament and their various writings. "O Biblos" (Greek) + "Book" = Collection of 73 writings 46 Books of the First Testament written in Hebrew, Aramaic and Greek 27 writings of the Second Testament in Greek Description of First Testament and the Second Testament.

This podcast offers a very brief reflection on the nature of the Bible. In summary, the Bible is the gathering of stories, songs, cries and laments… • of the human experience of faithful people • who believe in the presence and action of a God … • who cares about them. • acts in history • in the people of Israel (“Old Testament”) • in Jesus and his disciples (“New Testament”)

This brief introduction offers a summary of what the podcast "Bible Basics" is about: Designed with those wanting to study the Bible with little or no background. This is a very basic introduction which presumes no knowledge of the Bible. It is intended for those who would like to grow in their biblical appreciation.

This podcast offers an overview of the key literary and theological points that the evangelist points the listener towards in the Gospel's final chapters, Mk 14-16. It establishes the order of the remaining presentations on the Gospel, each of them representing an "Act" in Mark's drama of Jesus' Passion, Death and Resurrection.  Podcast/Presentation 11: Act 1-Mk 13.32-14.52; Podcast/Presentation 12: Act 2-Mk 14.53-15.20; Podcast/Presentation 13: Act 3-Mk 15.21-47; Podcast/Presentation 14: Act 4-Mk 16; Podcast/Presentation 15: A concluding presentation looks back over these chapters and offers the central insights that Mark teaches through the Passion Narrative. Notes (from the Catholic Parish of Lockleys in South   Australia--www.lockleysparish.com) that accompanies this presentation can be found here.

This final podcast on Mark's Gospel looks back over the Gospel, picks up the evangelist's literary outline with its thematic emphases, its portrayal of Jesus and the disciples and reflects on the implications for Mark's Roman urban household of Jesus disciples in the 70s. Notes (from the Catholic Parish of Lockleys in South Australia--www.lockleysparish.com) that accompanies this presentation can be found here.

This presentation looks back over Mk 1-3, summarising the key insights from Mark's Gospel. We focus particularly on understanding the spirit world of Mark's audience and their understanding of healings and miracles, while offering some contemporary reflections for the ongoing relevance of Mark's healing stories. Notes (from the Catholic Parish of Lockleys in South Australia--www.lockleysparish.com) that accompanies this presentation can be found here.

This podcast looks back over the final three chapters of Mark's Gospel (Mk 14-16) and offers some summary insights, especially about the meaning of death and resurrection. Notes (from the Catholic Parish of Lockleys in South Australia--www.lockleysparish.com) that accompanies this presentation can be found here.

The story of Jesus' resurrection is rich in theological symbolism. The focus on the young man's statement that affirms Jesus resurrection ('He has been raised' - 16.6) is linked to the place of absence and loneliness. For Mark's audience their experience of divine absence opens them to the possibility of God's resurrected act in them. The original final verse of the Gospel (16.8) is not a statement of failure but an invitation to openness on the part of the listener who is invited to go back over Mark's Gospel to understand why this ending is so appropriate. This requires conversion of heart ('metanoia'), alertness and the ability to see deeply--qualities associated with discipleship affirmed earlier in the Gospel. Notes (from the Catholic Parish of Lockleys in South Australia--www.lockleysparish.com) that accompanies this presentation can be found here.

This Act is the high point of Mark's Gospel--the death of Jesus.  He dies, surrounded by misunderstanding and loneliness. Even the centurion's statement that concludes this powerful scene--'Truly, this human being/man was God's Son' (15.39)--is not a statement of faith, as most commentators or translators surmise. It is a statement of ironic misunderstanding, an attitude and response to Jesus that pervades the Gospel and reaches its crescendo here.  The translation of 15.39 should read: 'Truly, this human being/man was God's Son?' Notes (from the Catholic Parish of Lockleys in South Australia--www.lockleysparish.com) that accompanies this presentation can be found here.

Act 2 of Mark's Passion Narrative takes the listener of the Gospel into the trials of Jesus and Peter. In Jesus' trial before the religious authorities, Mark explicates the christology (portrait) of Jesus as God's Christ and Blessed Son. In contrast to Jesus' fidelity, Peter's 'trial' has him deny Jesus and solidarity with his disciples. This trial ends with Peter 'breaking down and weeping' (14.72)--a note of remorse. Jesus political or civic trial follows with Pilate as Jesus is ironically declared as the 'King of the Judeans (Gk. Judaioi)". This declaration precedes Jesus' mock investiture by the soldiers who declare him as king, before leading him out of the praetorium to his crucifixion.  Notes (from the Catholic Parish of Lockleys in South Australia--www.lockleysparish.com) that accompanies this presentation can be found here.

The first Act of Mark's drama of Jesus' Passion takes place as Jesus encourages his disciples to 'stay awake' for what is about to unfold. The passion proper then begins. Notes of infidelity surround signs of fidelity. Jesus moves into Gethsemane with his key disciples, symbolic representatives of Mark's household leaders. Jesus prays and his disciples don't stay awake. He is betrayed by 'one of the Twelve' and placed under arrest. The Act concludes with his disciples--'all of them', notes Mark--deserting him, and a 'young man' (a symbolic figure of a newly baptised member of Mark's household?) running away naked. Notes (from the Catholic Parish of Lockleys in South   Australia--www.lockleysparish.com) that accompanies this presentation   can be found here.

We have finally arrived in Jerusalem. The tension between Jesus and the religious authorities reaches flashpoint. He is questioned about his authority; his relationship to God is 'tested'. Jerusalem's leadership appears like an unfruitful and withering fig tree. The disciples seem silent, or at least in the background.  Finally, in Mk 13, Mark's Jesus teaches apocalypticaly, offering hope to those faithful disciples who feel overwhelmed by the cataclysm and oppressive powers that surround them. Mark is offering Gospel listeners a way of analysing the present and preparing them for an uncertain future.  The last words of Jesus to his disciples, Mark's household and us is 'to watch'. Spiritual alertness, the capacity to analyze what is happening and responding to it with faith in the eternal presence, is about to be tested. Notes (from the Catholic Parish of Lockleys in South  Australia--www.lockleysparish.com) that accompanies this presentation  can be found here.