2012-03-26

Higher Criticism and Winnie the Pooh

What happens when New Testament Form Criticism and Redaction Criticism are applied not to the New Testament but to Winnie the Pooh? The following excerpt is from Richard Bauckham's brilliant, unpublished lecture, "The Pooh Community" (the entire lecture is available on Richard Bauckham's home page).

"... The [Winnie the Pooh] stories afford us a fairly accurate view of some of the rivalries and disputes within the community. The stories are told very much from the perspective of Pooh and Piglet, who evidently represent the dominant group in the community - from which presumably the bulk of the literature originated, though here and there we may detect the hand of an author less favourable to the Pooh and Piglet group. The Pooh and Piglet group saw itself as central to the life of the community (remember that Piglet's house is located in the very centre of the forest), and the groups represented by other characters are accordingly marginalized. The figure of Owl, for example, surely represents the group of children who prided themselves on their intellectual achievements and aspired to status in the community on this basis. But the other children, certainly the Pooh and Piglet group, ridiculed them as swots. So throughout the stories the figure of Owl, with his pretentious learning and atrocious spelling, is portrayed as a figure of fun. Probably the Owl group, the swots, in their turn ridiculed the Pooh and Piglet group as ignorant and stupid: they used terms of mockery such as 'bear of very little brain.' Stories like the hunt for the Woozle, in which Pooh and Piglet appear at their silliest and most gullible, probably originated in the Owl group, which used them to lampoon the stupidity of the Pooh and Piglet group. But the final redactor, who favours the Pooh and Piglet group, has managed very skilfully to refunction all this material which was originally detrimental to the Pooh and Piglet group so that in the final form of the collection of stories it serves to portray Pooh and Piglet as oafishly lovable. In a paradoxical reversal of values, stupidity is elevated as deserving the community's admiration. We can still see the point where an anti-Pooh story has been transformed in this way into an extravagantly pro-Pooh story at the end of the story of the hunt for the Woozle. Pooh and Piglet, you remember, have managed to frighten themselves silly by walking round and round in circles and mistaking their own paw-prints for those of a steadily increasing number of unknown animals of Hostile Intent. Realizing his mistake, Pooh declares: 'I have been Foolish and Deluded, and I am a Bear of No Brain at All.' The original anti-Pooh story, told by the Owl faction, must have ended at that point. But the pro-Pooh narrator has added - we can easily see that it is an addition to the original story by the fact that it comes as a complete non sequitur - the following comment by Christopher Robin: "'You're the Best Bear in All the World," said Christopher Robin soothingly.'..."
Richard Bauckham, "The Pooh Community." Unpublished lecture.

2012-02-09

Christ makes every one a debtor to all those for whom Christ died

Paul S. Minear, 1906-2007
It may be said, then, that as Paul sees it, Christ makes every man a debtor to all those for whom Christ died. He thereby creates a fabric of mutual interdependence which defies the usual method of computing obligations in proportion to tangible, direct contributions. This new interdependence is not two-sided but triangular. For example, Paul teaches that Gentiles are indebted to the Jews because Christ became a servant to the circumcised for the sake of the Gentiles (15.7-12). So, too, Paul magnifies his ministry to the Gentiles for the sake of the Jews (11.13f.). This triangular logic also lies back of his injunction to the ‘strong in faith’ (who were predominantly Gentile) that they should honour their obligation to the ‘weak in faith’ (who were predominantly Jewish, 14.1ff.). This obligation was incurred when Christ chose not to please himself but to accept as his own the reproaches which in all justice should fall on others (15.1-3). In Christ, therefore, each man becomes a debtor to every man.

Paul S. Minear, The Obedience of Faith: The Purposes of Paul in the Epistle to the Romans (Studies in Biblical Theology, Second Series 19. London: SCM, 1971), pp. 104-5.

(with apologies for the non-inclusive language)

2012-02-07

Moltmann on God's future for the earth

When the Eternal One comes to "dwell" on the earth, the earth will become God's cosmic temple, and the restless God of hope and history will come to his rest. That is the great biblical -- Jewish and Christian -- vision for this earth. It is the final promise: "Behold, the dwelling of God is with [human beings]. He will dwell with them, and they shall be his people" (Rev 21:3 RSV, following Ezek. 37:27). The ultimate Shekinah, this cosmic incarnation of God, is the divine future of the earth. In this expectation we shall already treat the earth as "God's temple" here and now, and cherish its creatures as sacred. We men and women are not "the masters and possessors" of the earth, but perhaps we shall one day become its priests and priestesses, representing God to the earth, and bringing the earth before God, so that we see and taste God in all things, and perceive all things in the radiance of his love. That would be a sacramental view of the world which would be able to take up and absorb into itself the worldview held at present in science and technology.
Jürgen Moltmann, "Progress and Abyss: Remembrances of the Future of the Modern World," p. 26 in The Future of Hope: Christian Tradition amid Modernity and Postmodernity, Miroslav Volf and William Katerberg, eds. Grand Rapids and Cambridge: Eerdmans, 2004.

2012-01-18

BS 505 Pauline and General Letters and Revelation

The above link takes you to the syllabus for BS 505 "Pauline and General Letters and Revelation," which I will teach this term beginning Wednesday, 25 January, at Ethiopian Graduate School of Theology in Addis Ababa.

More information, literature lists and power point presentations are available on the EGST network drive. These will be updated as the course progresses.

2011-12-10

N. T. Wright on holding off theological conclusions about Jesus until history has had its say

" John the Baptist is said to be 'more than a prophet'; but if that is said of John, what must be said for Jesus himself? At this point some will want to jump without more ado into a full Nicene christology, and will, not for the last time, have to be severely restrained. It will not do for the elder brother (orthodoxy) to set terms and conditions for the return of the younger (history). But the question 'Who then is this?', or at least 'Who does he think he is?', will not go away. ... the stories that Jesus told indicate well enough that he did not see himself as a prophet entrusted with a task simply for his own generation, one member of a long, continuing line. None of the 'leadership' prophets who have left traces in Josephus thought of themselves in that way, either. The stories he told, and acted out, made it clear that he envisaged his own work as bringing Israel's history to its fateful climax. He really did believe he was inaugurating the kingdom."
N. T. Wright, Jesus and the Victory of God (Minneapolis: Fortress, 1996),
p. 197