Speaking in tongues is one of the strangest behaviours that is regularly practiced in modern Christianity. Is it the initial evidence of a believer’s salvation? A futile charade? A demonic manifestation? A tool for missionary work? All these views and more can be found in the official and unofficial doctrines taught by various churches. For better or worse, tongues and other gifts practiced by charismatics have radically reshaped the religious landscape over the last century. Both defenders and detractors cite the Bible to support their views of the nature and purpose of tongues without coming to agreement. The most extreme views on either side are held by Protestants, while Catholics tend to fall somewhere in the middle. Not surprisingly, the debate is often driven by theological agenda rather than a sober analysis of the Bible or — Heaven forbid — the considerable scientific literature on tongue-speaking. Continue reading “Biblical Tongues and Modern Glossolalia: From Pentecost to Pentecostalism”
Like the climax of a novel, Paul’s sea voyage and subsequent shipwreck as a prisoner of the Roman centurion bring an exciting conclusion to Acts of the Apostles — a book that purports to tell a sweeping story of the church’s beginnings. To be sure, not a few Bible scholars past and present have regarded much of Acts as a fictionalized (or at least heavily embellished) account of the early church, and the final report of the Acts Seminar — a group of Bible scholars and historians that met regularly for ten years to share research on Acts — supports that conclusion.
The sea voyage and shipwreck story of Acts 27, however, has long impressed readers with its attention to geographic and nautical detail. Even leading Acts scholar Richard Pervo, who devotes two chapters specifically to historical problems in his book The Mystery of Acts, describes the sea voyage as “vivid and apparently accurate” (p. 137). That is not to say he regards it as a historical event, since he elsewhere categorizes it as a “miracle story” (p. 110), but rather, that no obvious inaccuracies stand out.
Leaving aside the issue of Acts’s overall historicity, I thought I would take a closer look at this particular story and see how plausible the shipwreck tale is. Despite the limitations of my meager nautical knowledge and the historical resources available, it’s been an interesting study. Furthermore, it has shown me (yet again) that historical concerns often lead us astray from what the text is actually trying to say. Continue reading “On the Plausibility and Purpose of Paul’s Sea Voyage in Acts 27”
What did Jesus look like? That’s a question that no book in the New Testament seems interested in answering. Growing up around illustrated Bibles and Sunday school flannelgraphs that depicted the Saviour as a tall, handsome, bearded Caucasian figure with wavy, chestnut locks, it never occurred to me that the Gospels were devoid of any physical description.
Let’s consider some texts about other characters from the ancient Greco-Roman world. Here is how the appearance of Aesop is described in Life of Aesop:
He was truly horrible to behold: worthless, pot-bellied, slant-headed, snub-nosed, hunchbacked, leather-skinned, club-footed, knock-kneed, short-armed, sleepy-eyed, bushy-lipped – in short, an absolute miscreant.
Though the actual existence of Aesop is dubious, character descriptions are an important part of a biographical text¹, and the appearance of Aesop helps convey his character as a “mad wise man”.
Diogenes Laertius describes Zeno, the founder of Stoicism, as follows in his Lives of the Eminent Philosophers:
Zeno…had a wry neck, says Timotheus of Athens in his book On Lives. Moreover, Apollonius of Tyre says he was lean, fairly tall, and swarthy—hence some one called him an Egyptian vine-branch, according to Chrysippus in the first book of his Proverbs. He had thick legs; he was flabby and delicate. Hence Persaeus in his Convivial Reminiscences relates that he declined most invitations to dinner. They say he was fond of eating green figs and of basking in the sun.
Alexander the Great is described thusly in Plutarch’s Life of Alexander:
The statues that gave the best representation of Alexander’s person were those of Lysippus…, those peculiarities which many of his successors afterwards and his friends used to affect to imitate, the inclination of his head a little on one side towards his left shoulder, and his melting eye, having been expressed by this artist with great exactness. But Apelles, who drew him with thunderbolts in his hand, made his complexion browner and darker than it was naturally; for he was fair and of a light colour, passing into ruddiness in his face and upon his breast.
Perhaps the closest thing we get to a character description in the Gospels is Matthew’s introduction of John the Baptist:
Now John wore clothing of camel’s hair with a leather belt around his waist, and his food was locusts and wild honey. (Matt. 3:4)
However, there are certain Gospel passages related to Jesus’ appearance that fostered an interesting belief among early Christians: Jesus was a shapeshifter. Continue reading “Jesus the Shapeshifter in Early Christian Tradition”
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”
Only lately have I really begun to appreciate how much literary allusion there is in the New Testament. The books of the Christian canon were not written in a vacuum — its authors were literate, educated Greek speakers who drew heavily upon other writings from both the Jewish and Greek cultural spheres. My unfamiliarity with most ancient Greek literature has made me uncomfortably aware of how much context I am missing when I read the New Testament. As I explore the sources that influenced early Christian writing, I plan on blogging about them here. Today, I begin with Epimenides. Continue reading “Lying Cretans and Unknown Gods: Allusions to Epimenides in the New Testament”