Source: Time
Link: http://www.time.com/time/world/article/0,8599,1820685,00.html
Title: "Was Jesus' Resurrection a Sequel?", by David van Biema and Tim McGirk
Date: July 7, 2008
It is the latest controversy focused on Christian belief. But anyone who remembers the bone box (not the brother of Jesus), or even the controversy about the Gospel of Judas (it doesn't read what Christians would want, therefore it must be translated wrong!) need only glance at the story to know that absolutely nothing is settled, while also chuckling at how adaptable Christian faith really is:
The apocalyptic tablet, known to scholars for about ten years, has been dated to a period just before the alleged birth of Jesus. And, apparently, its eightieth line reads, "In three days, you shall live. I Gabriel command you."
As Van Biema and McGirk note, this reading
Scholar Israel Knohl of Hebrew University suggests that the implications "should shake our basic view of Christianity", but scholars defending the traditional Christ myth disagree.
It's a curious argument:
Still, it's one more to watch, for the time being. And it's not like the thing is going to require a whole lot of attention. These arguments, after all, play out over the course of years.
Stay tuned. Of course.
Link: http://www.time.com/time/world/article/0,8599,1820685,00.html
Title: "Was Jesus' Resurrection a Sequel?", by David van Biema and Tim McGirk
Date: July 7, 2008
It is the latest controversy focused on Christian belief. But anyone who remembers the bone box (not the brother of Jesus), or even the controversy about the Gospel of Judas (it doesn't read what Christians would want, therefore it must be translated wrong!) need only glance at the story to know that absolutely nothing is settled, while also chuckling at how adaptable Christian faith really is:
A 3-ft.-high tablet romantically dubbed "Gabriel's Revelation" could challenge the uniqueness of the idea of the Christian Resurrection. The tablet appears to date authentically to the years just before the birth of Jesus and yet — at least according to one Israeli scholar — it announces the raising of a messiah after three days in the grave. If true, this could mean that Jesus' followers had access to a well-established paradigm when they decreed that Christ himself rose on the third day — and it might even hint that they they could have applied it in their grief after their master was crucified. However, such a contentious reading of the 87-line tablet depends on creative interpretation of a smudged passage, making it the latest entry in the woulda/coulda/shoulda category of possible New Testament artifacts; they are useful to prove less-spectacular points and to stir discussion on the big ones, but probably not to settle them nor shake anyone's faith.
(Van Biema and McGirk)
The apocalyptic tablet, known to scholars for about ten years, has been dated to a period just before the alleged birth of Jesus. And, apparently, its eightieth line reads, "In three days, you shall live. I Gabriel command you."
As Van Biema and McGirk note, this reading
... undermines one of the strongest literary arguments employed by Christians over centuries to support the historicity of the Resurrection (in which they believe on faith): the specificity and novelty of the idea that the Messiah would die on a Friday and rise on a Sunday. Who could make such stuff up?
(ibid)
Scholar Israel Knohl of Hebrew University suggests that the implications "should shake our basic view of Christianity", but scholars defending the traditional Christ myth disagree.
"It is certainly not perfectly clear that the tablet is talking about a crucified and risen savior figure called Simon," says Ben Witherington, an early-Christianity expert at Asbury Theological Seminary in Wilmore, Ky. The verb that Knohl translates as "rise!," Witherington says, could also mean "there arose," and so one can ask "does it mean 'he comes to life,' i.e., a resurrection, or that he just 'shows up?' " Witherington also points out that gospel texts are far less reliant on the observed fact of the Resurrection (there is no angelic command in them like the line in the Gabriel stone) than on the testimony of eyewitnesses to Jesus' post-Resurrection self. Finally, Witherington notes that if he is wrong and Knohl's reading is right, it at least sets to rest the notion that the various gospel quotes attributed to Christ foreshadowing his death and Resurrection were textual retrojections put in his mouth by later believers — Jesus the Messianic Jew, as Knohl sees him, would have been familiar with the vocabulary for his own fate.
(ibid)
It's a curious argument:
(1) It is not perfectly clear that the tablet is talking about a specific person.
(2) The tablet might mean someone just showed up.
(3) Even if counterarguments (1) and (2) are wrong, it only means that some critics of the Christ myth are wrong.
On the one hand, the discussion on the so-called "Gabriel's Revelation" is far from over. To the other, unshakable faith in a flexible and evolving truth is both fun and easy for many Christians, so even if the relic is real, the shaking of the foundations of faith will be acknowledged by few and generally forgotten save for maybe a couple books that the faithful won't read.(2) The tablet might mean someone just showed up.
(3) Even if counterarguments (1) and (2) are wrong, it only means that some critics of the Christ myth are wrong.
Still, it's one more to watch, for the time being. And it's not like the thing is going to require a whole lot of attention. These arguments, after all, play out over the course of years.
Stay tuned. Of course.