Episode 2 is now up. This time, it’s about the Tower of Babel story and how it fits into both the biblical narrative and the typical patterns of Near Eastern mythology. It’s broadly based on this article about Babel that I wrote several years ago, but I have some new material and a new approach to the topic that I think many of my readers will find interesting. The YouTube description also links to a transcript if you prefer to read that instead.Continue reading “Babel: History, Mythology, and Meaning (Video)”
Luke’s parable of the Rich Man and Lazarus is remarkable for several reasons. It is the only Gospel parable in which a character is named. It seemingly has no parallel in the other Synoptics. It is often thought to be based on a pagan folktale. And it presents a view of the afterlife that is utterly unique in the Bible.
Figuring out the author’s intent with this parable has been a challenge, and many differing opinions have been offered. I’d like to look at some of the sources Luke may have drawn upon, and what message I think the parable is intended to convey. There are also some connections with the other Gospels that might get overlooked by most readers. Continue reading “Is the Parable of the Rich Man and Lazarus a Fable about the Afterlife?”
“The ring of the King,” said Ransom, “is on Arthur’s finger where he sits in the land of Abhalljin, beyond the seas of Lur in Perelandra. For Arthur did not die; but Our Lord took him to be in the body till the end, with Enoch and Elias and Moses and Melchisedec the King. Melchisedec is he in whose hall the steep-stoned ring sparkles on the forefinger of the Pendragon.” — C.S. Lewis, That Hideous Strength
“He’s like fire and ice and rage. He’s like the night, and the storm in the heart of the sun. He’s ancient and forever. He burns at the centre of time and he can see the turn of the universe.” — Doctor Who, “The Family of Blood”
I still remember my astonishment many years ago, reading Hebrews for the first time and coming across this character named Melchizedek who was apparently an eternal and immortal being, without parents and without beginning or end. This was one of those places in the Bible where the line between religion and fantasy seemed to blur.
When I read Genesis 14 — one of only two places in the Old Testament where the immortal referent of Hebrews is mentioned — I get a sense of a character who doesn’t quite belong to the world around him; an enigmatic priest serving El Elyon, the god whom Abram equates with Yahweh, and who is also king of a city that seems to be Jerusalem but not quite. He always struck me as someone like the Tom Bombadil character of The Lord of the Rings, a powerful but reclusive wizard who disappears from the narrative once the main characters move on. More lately, he reminds me of Doctor Who, a character who seems human but whose influence extends across time and space.
Somehow, this obscure character insinuated himself right into the heart of primitive Christian theology — as well as several parallel trends in Jewish and Gnostic thought, as we shall soon see. Whether an eternal cosmic being or merely a folkloric character, Melchizedek is more important to the development of Jewish messianism and Christianity than many people may realize. Continue reading “Melchizedek: King, Priest, Time Lord”
In many religious circles, Sodom and Gomorrah have become watchwords for the moral panic many people feel in connection with the perceived corruption and depravity of society. The metaphor is invoked particularly by those who oppose the increasing acceptance of homosexuality, and it is not hard to see why. The story of Sodom in Genesis 19 is a vivid tale of fire-and-brimstone destruction, and same-sex attraction is frequently thought to be the main crime for which its denizens are punished. Understandably, then, this biblical passage has become a target for Christians on both side of the debate who need the Bible to express either condemnation or silence on the matter. If the biblical story of Sodom is an infallible morality tale, then interpreting it correctly is of utmost importance. Continue reading “Crime and Punishment in Sodom and Gomorrah”
The Tower of Babel is another biblical story that will be familiar to anyone with a typical Western religious upbringing. Like many of the narrative snippets found in the first eleven chapters of Genesis (the Primeval History), its brevity and ambiguous wording have led interpreters to fill in the gaps in all sorts of ways in order to squeeze meaning out of it.
As we read the text, there are a number of interesting questions we can ask. Was the Tower of Babel based on a real building? What message is the text trying to convey, both on its own and in context?
I’m also interested in the story’s application to the modern creationist movement. How much attention does the Tower of Babel get in the science-religion debate compared to the Genesis stories of creation and Noah’s flood? Continue reading “The Tower of Babel: Did It Exist, and What Does the Story Mean?”
A few months ago, I wrote about some interesting allusions to the priest-poet Epimenides in the New Testament. I’d like to continue exploring non-scriptural literary influences and connections in the Bible with a look at a story from Ovid’s Metamorphoses. Continue reading “Ovid’s Metamorphoses and the Gospel According to Hermes”