A.D. The Bible Continues (TV / NBC) – “The First Martyr” (5/12)

Observations

Here’s what I’ve really learned from the series: Caiaphas loves to take baths. (He has been portrayed more than a few times enjoying his baths and scolding people for interrupting him.)

I’m quite perplexed with this episode and not entirely sure what to make of it. It covers the portion of Acts from 5:12-8:1a. But what is found in this program can at best be said to be “inspired by some of the accounts found in the texts.” There is very little in congruence between the program and the text of Acts.

I think there were two martyrs in this program. The obvious one is Stephen, but perhaps Boaz was the real “first” martyr. The community of Zealots would certainly see him as one, but was he converted to the way of Jesus that compelled him to surrender and accept his fate? If so, then at least as far as this program is concerned, Boaz may have been the first “Christian” martyr. It is an interesting addition that the producers have made.

It is an entertaining and engaging episode, but due to its vast departure from the text of Acts and its predominant focus on the (non-scriptural) religio-political conflicts, I give this episode a rating of 5 out of 10.

What Did It Get Right?

The reason for Ananias and Sapphira’s deaths (previous episode) are finally given as “lying to the Holy Spirit” at the beginning of this one.

The arrest and the miraculous release of the apostles, their subsequent preaching in the Temple, their second arrest, Gamaliel’s counsel, and their flogging. (Acts 5:17-41)

Stephen asking forgiveness for his killers. (Acts 7:59-60)

That’s pretty much it for this episode.

Problems

The many problems with what is in this series and episode vs. what is found in Acts… Where shall I begin? (I choose to completely ignore the narrative sequence differences.)

The whole “Camp Christian” thing is fiction, and not even a good one at that. As I note in the first paragraph under Synopsis, it seemed like in the early episodes both the Jewish authorities and the Romans wanted to get rid of anyone claiming to be a follower of Jesus. But somehow the apostles get to set up camp within what appears to be a short walking distance away from Jerusalem, they will take in anyone, and the authorities don’t seem to care or suspect anything. They didn’t have modern surveillance but surely their intelligence wouldn’t have failed them this badly.

The text of Acts really cannot be read any other way than to read it as having the apostles and all the believers in Jerusalem, daily worshiping at the Temple.

Second, the whole appointing of “deacons” veers far from the text of Acts. There is apparently no internal conflict within the Christian community. Rather it is merely that the camp is getting so large that Peter needs more help in managing it. So he asks Stephen and Philip to manage the camp. But Stephen protests. He is far too educated and knowledgeable to be a camp manager. The biblical text state no such thing. (Tradition was that deacons were there to “serve tables” but some of the more recent scholarship suggests that the most proper understanding was that they were to manage the distribution of the common funds and property.) Also, where were the other five? Stephen is important because he’s needed to die at the end of this episode. And Philip probably returns in a near episode.

In the text of Acts it is said of Stephen: “Stephen, who stood out among the believers for the way God’s grace was at work in his life and for his exceptional endowment with divine power, was doing great wonders and signs among the people.” (Acts 6:8 CEB) But in this program Stephen is portrayed as rebellious and impetuous, something almost diametrically opposed to the biblical text. The reason for his martyrdom in Acts is that he is falsely accused and brought before the Sanhedrin. In the program he impetuously goes to the Sanhedrin to accuse them of their errors.

I understand why an action TV program cannot have its entire time taken up by a sermon, but the most important sermon in Acts is shortened to just a few sentences. At least what was kept was a fairly decent paraphrase (Acts 7:51-53) of what finally made the authorities turn against Stephen.

Completely absent from the program is Stephen proclaiming his vision of Jesus in heaven, sitting next to God.

The real travesty of this episode is that it covers a huge amount of biblical ground, but the actual time spent by the program dramatizing the biblical text is a very small portion. A far greater portion is found dramatizing the (non-scripturally based) conflicts involving Pilate, Caiaphas, and the search, surrender, and death of Boaz.

Even as a somewhat liberal, and very progressive Christian, I find the definition of the gospel that is implied and communicated in this series to be rather bland, flat, and uninspiring. I appreciate the theme of non-violence and non-judgment, yet I haven't really seen anything so far that is truly worth following or dying for in what the Jesus followers have shown. Perhaps the problem lies somewhere in two things Peter says in this episode. 1) Christianity is all about love for all people and forgiveness. 2) But he cannot defend it because it’s something he “just knows.” It cannot be clarified or explained. As much as it pains me, a progressive Christian, I have to say that the kind of non-violence, non-judgment, and love that is being preached in this series, I would be hard pressed to find it worth dying for, let alone live for.

Motifs

Politics. This episode was pretty much about the conflict between the Romans and the Jews. It does get resolved, to a degree, with the surrender and death of Boaz. But new tension opens up between Claudia and Leah when Leah has the guts to accuse Claudia of being part of “the problem.”

Conscience and compassion. Pilate is turning into a genuine jerk. He cares for no one (including himself). His only care is to do what he thinks Rome wants. On the other hand, Cornelius continues to follow orders and perform actions that he believes are loyal to Rome, but his conscience is having trouble reconciling his actions with what is right.

Non-violence, non-judgment, forgiveness and love. Peter and the apostles will accept whatever is done to them as God’s will. Whether they suffer death or their camp is destroyed, if it happens, it must be God’s will. He won’t turn in Boaz, even to save the camp! On the other hand, I find this unquestioning acceptance rather unbelievable and problematic. And what does it say about God?

Synopsis

Begins at the Christian “Camp” (the land donated by Barnabas in previous episode). People are afraid of Peter because of Ananias and Sapphira. (So this really begs the question: why don’t the Jewish and Roman authorities come here to just round them all up and shut it down? Isn’t that what they want?) Mother Mary comforts Peter and tells him that Jesus came to free people from hopelessness and despair, the very thing that is confronting the Jews of Jerusalem daily with the Roman noose (or spike and hammer) literally around them.

Jerusalem. Cornelius comes to Pilate and reports that Boaz has not yet been found. Pilate is not happy. He notes that there will be a wedding taking place this day and orders Cornelius to take ten women to serve “justice” by crucifying them. Claudia looks askance; Cornelius hesitates a moment but leaves to carry out the order. Claudia asks Pilate if he has any compassion. He has none. He does only what he would do to insubordinate soldiers under his command.

 

Caiaphas is floating on his back in his bath… (Uh, what…?)

 

Peter explains that Ananias and Sapphria’s deaths were punishments from God for lying to the Holy Spirit. The fear is paralyzing the Christians. Peter is asked what they should do. Peter tells them that the camp can offer Jews freedom from fear, that they could share what they have with any who come. To do any less would be to be the same as Ananias and Sapphira. The apostles make a return to Jerusalem. Back at the camp, Maya (Peter’s daughter) is introduced to Tamar, a young girl who has lost everything.

 

Back to Caiaphas in the bath. Leah comes to tell him that the assassin’s name is Boaz. Boaz’s fiancée has been found. She could lead them to Boaz. Cut back to camp. Boaz is there. Leah approaches Eva (Boaz’s fiancée) to ask her to give up Boaz, for the sake of Jerusalem and her people. Eva refuses.

 

Peter and company return to the house they had occupied earlier. When they enter there is a group within. The leader is Philip. They need help. Some do not share belief in Jesus. Philip had been baptized by James. They will be taken to the camp.

 

Cornelius enters the location of the Jewish wedding, but no one is there. He returns and accuses Claudia of tipping them off. He states that Roman soldiers cannot afford to think and have a conscience. They simply carry out orders, or else Rome will fall. Claudia declares how convenient that he can use this as an excuse to absolve himself of any responsibility. He reveals that the ten were taken from the marketplace. He asks, were they any deserving of death than those at the wedding?

 

Caiaphas hears the horns sounding the crucifixions. Leah tells him that Eva was holding something back.

 

(That was a very packed first segment.)

 

Back at the camp, Peter asks Stephen and Philip to look after the camp. Stephen objects – he is educated and well-versed in scripture and languages. Looking after the camp is not in his job description. He believes he was meant to preach. Stephen starts to move off but Peter thinks of something that will put Stephen’s skills to good use.

 

Eva comes to see Leah. The only thing she knows is that Boaz went some place where his sins could be forgiven. Caiaphas is listening behind a screen. Eva is led to a room where she will be kept until Caiaphas returns with Boaz. Caiaphas rides out to the Christian camp where he speaks with Peter. (Peter has Stephen translating scripture.) Caiaphas asks for Boaz. Peter does not know (or chooses to not know) if Boaz is in the camp. Peter goes to see Boaz. Peter won’t give up Boaz because only God can decide a man’s fate. The foundation of this community is love for all people. All Peter can do is to forgive Boaz, even if it means Romans come to destroy the camp. If that happens then it is God’s will and so be it. Boaz sits to think.

 

Boaz returns to Jerusalem and gives himself up to Caiaphas.

 

(End segment 2)

 

Caiaphas wonders why Boaz would give himself up. Leah comes to Eva to tell her that Boaz surrendered.

 

Maya and Mary Magdalene converse. They talk about Tamar.

 

Claudia and Leah talk. Boaz has been found so things can return to “normal.” Leah questions what this “normal” is. For Claudia it is the return to a balance of powers. Leah asks if this is how things should be. Leah accuses Rome of tyranny, of draining resources from Judea, and committing mass murder. Leah wants to know if “normal” means returning to being the “grateful subject”of Rome. Leah tells Claudia she cannot understand because she is Rome. Leah accuses Claudia of being the problem. Claudia slaps Leah. Claudia’s action has proven Leah’s accusation.

 

Boaz is brought to Pilate. Pilate orders Boaz to show, on him, where Marcus was struck. Boaz slowly approaches, shows the slit to the throat. Pilate takes a small dagger and stabs Boaz. Boaz will die very slowly over many days. Pilate twists the dagger into Boaz. Bleeding, he is taken away. Boaz is tortured in public. A man (Levi) with an arrow takes the life of Boaz to end the torture.

 

(End segment 3)

 

Pilate is upset that Boaz was killed. He is angry with Cornelius for allowing this to happen. Pilate accuses Cornelius of sympathizing with the Jews.

 

Caiaphas and Peter encounter one another at the body of Boaz. Peter begins to sing a psalm; Caiaphas joins in. Peter preaches forgiveness and love for all. He continues to speak of Jesus and the establishment of a new kingdom. Caiaphas orders Peter taken. Stephen is allowed to go tell the others and the guards will be waiting. The apostles return to Jerusalem. The temple guards are waiting and arrest all of them. John thinks something bad is about to happen. Peter believes something wonderful will happen.

 

Eva speaks with the leader of the Zealots (Levi, the one who shot Boaz). She knows Boaz must be replaced and offers to take his place. She wants to be taught how to kill.

 

It is during the night, in the temple prison. Locks are miraculously broken. The cell doors are opened. An angel stands in the doorway leading out.

 

(End segment 4)

 

The apostles appear in the temple courtyard where they preach about turning away from hate and violence. They preach the message of Jesus, which is hope and love for all peoples. Jesus is the resurrection and the life. Temple guards arrive and take the apostles away, once more. They are brought before the gathered Sanhedrin. Caiaphas asks how they escaped. The apostles remain silent. They are accused of preaching under the name of a false prophet and of conspiring to to lead souls astray. Caiaphas demands an answer.

 

Peter finally responds. They cannot defend what they believe; they simply know it is true. Truth cannot be defended or clarified – it simply is. “What is the truth” asks Caiaphas. Peter responds, “That God raised Jesus from the dead, to sit at his right hand as Prince and Savior. And it was his Spirit that freed us from your chains.” They have condemned themselves. Caiaphas orders them to be stoned to death. Gamaliel steps up to interrupt Caiaphas and the proceedings. He counsels that the apostles be left alone. If there is nothing to what they say, the movement will fade away in time. But if there is something to the movement, Gamaliel warns that by trying to destroy them, they will be in opposition to God. The Sanhedrin is in uproar. Caiaphas raises his hands to calm them. Stoning will be commuted, but they will be publicly flogged.

 

Flogging of the apostles as Caiaphas recites from scripture about law, obedience, and judgment.

 

(End segment 5)

 

Back at camp Peter’s wounds are washed by Maya. Stephen looks on but he cannot accept this kind of treatment. Maya asks if they should go home to Galilee. She wants to go home. The camp doesn’t need Peter’s presence to continue running. But Maya knows Peter won’t leave. Maya is leaving to return home to Galilee. She will take Tamar with her, to Galilee, where they can be safe.

 

Stephen returns to Jerusalem. He goes to the temple. The Sanhedrin is meeting. Stephen interrupts the council and accuses them of being like their rebellious ancestors. Stephen is taken away, dragged outside of the city and stoned. Saul looks on. Stephen: “Lord Jesus, receive my spirit. Do not hold this sin against them.” Saul hands another a final stone to finish off Stephen. He goes to make sure Stephen is dead.

 

(End of episode)

A.D. The Bible Continues (TV / NBC) - "The Wrath" (4/12)

Observations

It was an interesting episode, but one that I found somewhat wanting in conveying the narratives as they are found in the text of the New Testament. I think it is overplaying the political conflict between Caiaphas and Pilate. I give this episode about a 5 out of 10.

This episode covers some of the stories found in the span of Acts 4:4-5:11. Most of the key elements from these set of texts are found in the program, although as has been the case, the setting and the ordering may be altered, sometimes considerably. This episode introduces Stephen (who does not yet appear in the text) and Barnabas (who does).

Pilate becomes increasingly unstable and relentless. He believes he is the hand of Rome. He has also conflated his personal quest for vengeance with Rome’s will. There is nothing that will stop him and no one can talk him out of pursuing all means in order to capture and execute his attempted assassin and the killer of one of his soldiers. Even when Caiaphas tries to explain that his actions are actually causing political destabilization, Pilate no longer listens. Pilate is shown to be literally going down the road to madness.

Caiaphas, too, has gone mad with his single-minded desire to be rid of anything having to do with Jesus. The only thing that brings him back from the edge of disaster is when Joseph of Arimathea, after finding his nephew as one of the ones crucified due to Pilate’s vengeance, comes and demands that Caiaphas put an end to this madness.

Boaz, the Zealot, is driven by hatred and anger toward the Romans. The more the Romans act against the Jews, the more determined Boaz is to harm and destroy them.

We have seen quite a bit of Cornelius throughout the series thus far, but he has been mostly depicted as a loyal soldier to Pilate. I am assuming that this Cornelius will be the one Peter eventually is told to go see – the first Gentile convert to Christianity. I think we got a first glimpse of his character in this episode. He sees himself as desiring to be merciful. He seems to carry out at least some of the orders given him somewhat reluctantly. It will be interesting to see this character change and how that affects his relationship to Rome.

Motifs

The episode is appropriately given the title “The Wrath.” Pilate’s wrath is most evident, but as the episode progresses, the viewer sees that in many ways “wrath” propels the actions of some of the key players. In none of the cases are the results of wrath good. Anger and hatred cause a madness that causes people to become blind to the effects their actions have and they become deaf to reason.

Nonviolence is shown as the counter to the effects of wrath. Joseph shows this in his prayer offered as he surveys the innocent youths that have been crucified. Peter shows this in his confrontation of Boaz.

Faith is the antidote to fear. Peter and John face the real possibility of death, yet they do not fear. And when released, instead of retreating into silence, they with all the disciples are more determined to speak about Jesus. Claudia has not expressed an explicit belief in Jesus, but I see faith in her, and it is this quality that allows her to stand up to the madness of her husband, Pilate, and go behind his back to try do something to restore order and peace.

The women recede mostly to the background in this episode. The only exception is Claudia who continues to be Pilate’s (unwanted) voice of conscience and reason.

Quibbles

The number of believers, down from five-thousand to a few dozen at most. Given the budget for the series, I can understand why the producers chose to drastically reduce the numbers of people that are given in Acts.

Hemorrhaging from all body orifices? Really? Did you really have to overdramatize Ananias and Sapphira’s deaths like that? The text of Acts just says they dropped dead. It was just as likely to have been a heart attack, aneurysm, or a fatal stroke. (At least the pronunciation of Sapphira was true to the Greek – a short “i”.)

Minor quibble – a rather large amount of time seems to pass between Ananias and Sapphira donating the proceeds and Peter discovering their deceit.

I think this episode brings in far too much dramatization that is not even tangentially found in Acts. Some fictionalized and imagined historical context is fine, but when it feels like that forms a rather large part of the episode, maybe the series title should be something other than “The Bible Continues.”

The explanation for why God was displeased with Ananias and Sapphira is rather interesting. The Peter of this show explains that it was because their holding back of some of their proceeds from the sale was a lack of faith, a betting against the success of Jesus’ mission and against God. This is certainly an invention not found in the text of Acts, which gives the reason quite plainly, “they lied to God.”

In the series, both the Jewish and Roman authorities are out to get followers of Jesus. And so in the program, the land belonging to Barnabas isn’t sold but is donated to the apostles who then turn it into the first Christian campsite. This too is contrary to the text of Acts that strongly imply the apostles and the Christians remained in Jerusalem and did in fact, worship at the Temple regularly. But then the supposed conflict between the parties would have to go away, and the dramatic tension would be eliminated. We certainly cannot have that if we are to keep an audience…

Synopsis

Prison scene. Cornelius visits cell where a man is being tortured to give up the name of Pilate's attempted assassin. Caiaphas comes to see Pilate. Pilate tells him that ten Jews will be crucified every day until the assassin is found. Caiaphas wants to continue his pursuit of the disciples and bring Peter and John to trial. Other priests believe the assassin needs to take priority. Caiaphas believes that the priesthood must appear strong by not caving in to Roman demands.

Baptisms into the Christian community taking place outside of Jerusalem. Stephen is baptized. Maya, Mary Magdalene, and Stephen return to Jerusalem to seek information about Peter and John.

 

Joseph of Arimathea goes out to where the Jews have been crucified. He prays a prayer of nonviolence, to not act with violence upon violence, to have empathy for all who suffer and are in pain.

 

The man's (initial scene's) daughter is brought by Cornelius to see him. Cornelius demands the man's name. Scene cuts away to Peter and John. There are screams of agony from the man's cell. Peter and John are sure they will die this very day.

 

The man in the cell appears to have died, but Cornelius has found the information he needs. He takes a squad of soldiers to raid the building where the assassin is thought to be. Boaz has fled, but the weapons have been left behind. Cornelius reports to Pilate that the assassin is known but has fled. Claudia suggests that Pilate ought to let Caiaphas find Boaz, but Pilate refuses to lower himself to accept Jewish assistance. "Rome does not beg favor of its subjects."

 

Leah comes to see the cripple who was healed. She asks how much he was paid to pretend to be a cripple. Leah says that she believes Peter will destroy the temple. She hands money to the former cripple, asking him to prevent this from happening. Peter and John are led to the temple courtyard where they will face the Sanhedrin. Caiaphas questions Peter. (Dramatic guests of wind occur whenever Peter and John feel the Holy Spirit move within them.) Peter claims the cripple was healed by God in the name of Jesus Christ of Nazareth. He accuses the leader of crucifixion but that Jesus was resurrected. Caiaphas accuses Peter and John of deceit. The former cripple is brought in. He glances back at Leah. Beggar, Melek, is questioned. A quick cut to Joseph who appears troubled, then back to Caiaphas. Caiaphas accuses Melek of pretending to be lame since childhood because it was an easy way to get handouts from strangers. Melek refutes Caiaphas' accusation. He praises God and Jesus for his healing. Melek is rushed out. Caiaphas orders Peter and John released, but commands them to never speak or teach in the name of Jesus. Peter asks whether it is right to obey Caiaphas or God. In great commotion Peter and John leave the Temple and return to the rest of the disciples. They find that the number of believers has grown considerably since their arrest. If this is the result of their speaking and arrest, Peter will do this again.

 

Peter gives a speech to the gathered. Because the kingdom of God is coming, they should share their belongings and take only what is needed. The believers give what they have. A couple discuss whether they should or shouldn't give everything. The woman thinks they should; the man thinks they should be prudent. They come to Peter and claim they are giving all they have

 

Out in the streets Peter is approached by a mother whose daughter is sick. She asks for healing. Peter says any healing would be because of God's will. Peter takes the girl, holds her and in the name of Jesus asks for healing. But nothing seems to happen. Peter tries again. This time the girl is healed. Stephen is amazed. He thinks they should go to the Temple and show the priests. Peter rejects Stephen's course of action. Peter says to Stephen that the time will come when the priests will hear of it. But now is not the time.

 

Cornelius and a squad of soldiers lead Jewish youths and come upon Stephen. Stephen demands to know what they have done. Cornelius orders Stephen to move. Stephen refuses. Cornelius beats and kicks Stephen, but does not kill him. When Stephen asks why, Cornelius answers, "Because I am merciful."

 

Mary, the mother, converses with Peter. She reassures Peter that Jesus chose him because he knew Peter would remain faithful and could take on the responsibilities needed by a new movement.

 

Cornelius leads the youths to their deaths by crucifixion. Scene cuts to Pilate and Claudia, where Pilate is handling ashes of the murdered Roman soldier, Marcus. He builds a small mound of ashes on his table. He tells Claudia that he is building a mountain out of the ashes of Jews.

 

Boaz is found by one of his associates and told to disappear.

 

The disciples are sleeping. John has a dream. In the morning he goes to look for what he saw in the dream. It is at the Temple - a crack pattern in the stone ground. He is approached by a man whom he does not seem to know. The man seems to know about John. He has attempted to fulfill himself through wealth, but his soul remains poor. John asks the man to come with him. The crack on the ground is gone. John believes the man was what the dream wanted him to find.

 

Crosses continue to rise. Joseph looks at them. Claudia accuses Pilate of changing for the worse. "I am an instrument of Roman power. My actions are an expression and reminder of that power. And that power sustains Rome. It is paramount." Pilate demands that Claudia never involve herself in affairs of which she does not understand.

 

Peter, John, and the man John met (Barnabas) walk in the wilderness. Barnabas offers a piece of land to the disciples.

 

Joseph comes into Caiaphas' chamber and in agonized voice tells them that his nephew is one of the crucifieds. Annas offers consolation. Joseph refuses platitudes and demands that this be brought to an end now. He reminds Caiaphas that the close association with Pilate that he has cultivated all his life needs to be cashed in now.

 

Boaz appears to leave.

 

Christians set up camp on Barnabas' donated land.

 

Caiaphas tears his cloak and pours ashes on his head.

 

Boaz shows up in the Christian camp. Peter wants to know why Boaz is here. Peter tells Boaz that if he repents and accepts Jesus, he is welcome to stay. Boaz states that he believes in God. But Boaz does not recognize Jesus. He knows David, Solomon, Joshua, etc. but not Jesus. Boaz believes that God, the Rock, has trained his hands for war. Peter turns away. Peter notes that there are people taking advantage of them. But he won't name them. He doesn't believe it is the way.

 

Peter has a vision and sees that Ananias has kept a portion of the sale for himself. Ananias denies the accusation. He starts hemorrhaging all over his body and dies. The people look on in fear. Sapphira is brought to Peter's tent. Peter pleads for her to speak truthfully. He asks if they gave all, and she says they did. Peter informs her that he saw in a vision that they kept back a small amount. She asks why that matters. What they gave was a huge amount. Peter tells her that it was because they bet against the mission of Jesus succeeding and bet against God. She hemorrhages like Ananias.

 

Caiaphas comes to Pilate to beg for mercy. Pilate laughs at Caiaphas' appearance of ashes and sackcloth. Caiaphas accuses Pilate of provoking insurrection upon himself by his poor judgment. Pilate takes some of Marcus' ashes and forces it into Caiaphas' mouth. Pilate will not back down and there will be no mercy. Claudia looks upon Pilate with anger and exasperation. Claudia catches Leah in the darkness and tells her the name of the assassin is Boaz. Leah will know what to do.

A.D. The Bible Continues (TV / NBC) - "The Spirit Arrives" (3/12)

Observations

What would it look like if Acts 1:12-4:4 were compressed into a single hour-long (with commercials) TV episode that covered just a few days? It might look this episode three, which was broadcast tonight.

This episode was much more about political intrigues and machinations going on outside the biblical text. The portrayal of Pilate may be fictional and imagined, but what is shown in this episode does seem to align with what is known historically about his tendency to ignore Jewish sensibilities; a short temper; and to take unilateral, violent actions against the Jews. Less seems to be known about Caiaphas and Herod Antipas, and their portrays are likely more fictional and imagined than Pilate’s.

My evaluation of episode three is that is falls somewhere in the “decent” range. There was one major omission (IMO) noted below, and a few other issues also noted below. I think it portrayed well the tensions that could very well have existed between the various groups: the Romans, the priests, the rest of the Jews, the Zealots, and the disciples. In many ways, all the groups except the disciples, are quite the same. All except the disciples are interested in self-preservation and will use whatever means is necessary to try to achieve it. Only the disciples are shown as acting against self-preservation. They must fight this urge, but in the end their commitment to Jesus overcomes their fears. They would be safer to retreat to Galilee and return to their old occupations. But they choose to remain in Jerusalem and await the promise of the Holy Spirit and to whatever and wherever that leads.

Motifs

Women continue to play an important part in the narrative. Where episode two seemed to push them into the background, episode brings them back into the foreground. A new female character, Maya, Peter’s daughter, is introduced. She, like all the other female characters in this program, is feisty and strong and has a mind that she is willing to use and speak.

Politics and religion continue to drive the drama. The Romans and the Jewish leaders are fully entangled in this web. There is pressure among the disciples to escape entanglement through escape into anonymity and noninvolvement in the way that Jesus has commanded. The disciples are seen as victims of these external, powerful forces that are beyond their control. The developing story is to see how they navigate the delicate balance between engaging in the world without becoming entangled in its powers.

Another developing motif is that no individual, however much power and authority they wield, is fully in control. In fact the more power they wield, it seems that in the end they have less control.

Quibbles

The title of this series is A.D. The Bible Continues. However, this episode, in comparison with the first two, seems to contain less biblical material and takes more liberties with the material it uses.

Where are Jesus’ brothers that are written to have been present with the disciples in the Upper Room? Acts reports there were at least one-hundred twenty by the time of Pentecost, but throughout the episode, it is the disciples, Mary the mother of Jesus, Mary Magdalene, and the new (fictional and imagined) arrival, Maya.

Judas is forgotten. There is nothing about his replacement taking place.

There is very little made of the “speaking in tongues” after the Holy Spirit arrives. The viewer might see it as the recitation of the Lord’s Prayer changes into what might be speaking in tongues. But by the time the disciples go out of their room into the crowd, they are no longer speaking in tongues. The whole mystical, miraculous, and unexplainable event of the disciples speaking to the multinational crowds in Jerusalem is omitted. I see this as the worst omission of this episode. The key theme of Christianity as a gospel for all the nations is sadly omitted. For now, in this program, the gospel is still one that is confined to the Jews. The outpouring of the Spirit is primarily to give the disciples courage to leave their room. Given the title of this episode, “The Spirit Arrives,” I would have expected much more surrounding the event, and closer adherence to the text of Acts.

Peter’s first sermon, recorded in Acts 2 is not found in the program.

What does happen is that the first action of the disciples is to go to the Temple and encounter the cripple at the Beautiful Gate. This is the episodic selection that the program uses. It combines a miracle/healing event with Peter’s preaching to the crowds, with the religious authorities confronting them and taking them into custody. A lot of time and story compression occurs, but I suppose that the episode the producers chose does encapsulate the highlights.

No one speaks out against the violence that is happening, as was the case in the first two episodes. However, it could be said that the acts of violence being initiated by Pilate and Boaz might themselves be arguments against any redemptive nature of violence. Boaz himself speaks of his actions as “the way of the world. Blood will have blood."

Synopsis

Starts in Galilee. Peter looking at his daughter, wondering how he is to tell them he must return to Jerusalem. Peter and John return to Jerusalem. His daughter sees them leave.

Back to Jerusalem. Caiaphas speaks with a widow of one of the temple guards who had been killed. Leah enters. Caiaphas thinks the widow suspects something. Six of the priests have been murdered by Pilate. Leah is matter-of-fact about the murder. It had to be done to erase witnesses of the resurrection. "It is a necessary sacrifice."

 

Streets of Jerusalem. Roman squad drinking at an establishment. Boaz is one of the staff. Romans are a bit drunk. Proprietor encourages them to take leave. One bumps into Boaz. A tense standoff. Roman starts to draw sword. Proprietor comes to calm him down and stands between them. As the Romans leave, Boaz draws out a knife. Proprietor tells Boaz that it is not yet time.

 

To the Praetorium. Servant cleaning up blood from earlier executions of guards. Claudia comes in and asks Pilate what has happened. "Just politics." Claudia demands to know what happened. She knows what has happened. Pilate changes subject: Herod and his wife are arriving for a visit.

 

Jerusalem. Herod arrives. Boaz looking on. Herod thinks he sees more Roman soldiers in the streets since Jesus' crucifixion. The procession stops. He demands that the king must be allowed through. The Romans refuse. Herod and entourage are diverted away from the main path.

 

Herod arrives at Caiaphas' residence. Herod asks what is going on in the city. Herod accuses Caiaphas of mishandling Jesus, of breaking Jewish law, and collaborating with the Romans. Herod is afraid of what might happen at Pentecost with all the pilgrims arriving for the festival.

 

Upper Room. Peter and John arrive and join other disciples already there. They discuss how Jesus intends to build the church. Mary, mother, states there are two ingredients, belief and patience, both which are lacking among them. Knock at the door. Mary Magdalene and Maya, Peter's daughter are there.

 

Caiaphas and Herod walk through the temple area. Herod demands a peaceful Pentecost. His positions is secure, but Caiaphas' is dependent on his support and that of the Sanhedrin.

 

Herod reaches temple gates where there is a cripple beggar. Herod orders Caiaphas to give the beggar some money.

 

Leah visits the aforementioned temple guard widow and hands her some coins. She would like to come to some kind of agreement outside of official temple protocol, in which annual income will be provided. But the widow is skeptical. She knows her husband was respected and his last post was guarding Jesus' tomb. She wants to know what is going on. The widow must leave Jerusalem immediately to avoid the same fate as her husband. Leah will take care of all their needs.

 

Praetorium. Pilate, Herod, their wives. Discuss the festival of Pentecost. Herod observes that excessive Roman presence around the Temple do not contribute to the feeling of Roman tolerance. It re-emphasizes the perspective that they are an occupied nation. Herod requests that the Romans be taken away from the Temple area so that the Jews could celebrate the festival in peace. Pilate reminds Herod that Jerusalem is not Herod's city. As a response, Pilate will double the guards and he will attend Pentecost himself. Herod asks Claudia to intervene. Claudia replies that she supports her husband in all he does.

 

Back to upper room. Peter and Maya. Discussion of what they expect to happen. Peter fears for his daughter's safety. She wonders what could be so dangerous about following a rabbi.

 

Pilate discuss his visit to the festival. Claudia questions his wisdom.

 

Upper Room. They are all inside, waiting. Some wonder whey they will go out. They question why they are shut away. They are waiting for the Holy Spirit. Maya questions all their waiting and not going out to tell people about Jesus' resurrection. Peter is annoyed with Maya's questions. Maya rebuffs him saying he's the one who taught her to question things.

 

Boaz receives a report that Pilate will visit the temple on Pentecost. The messenger thinks this is the abomination of the sacred space that the prophets had spoken of. Boaz believes the time has come to kill Pilate. Looks at knife.

 

Claudia enters Pilate's bedchamber. Claudia encounters Herod. He tells her this was the palace of his father before they took it. Claudia encounters Cornelius. They cannot sleep because of worries about Pilate's safety.

 

Upper room. Maya asks whether the disciples will face the same fate as Jesus if they are found.

 

Herod informs Caiaphas that Pilate will be coming to the Temple. They are all concerned. Boaz prepares for a showdown.

 

Peter on rooftop. Maya comes up to see him. Peter is afraid. Not of the Romans or priests, but that he is the wrong person for the task Jesus wants him to do. Maya asks what Jesus would do if he were still here. Peter answers, "He'd pray." They head down and wake all the disciples. They are going to pray.

 

Pentecost morning. Pilgrims entering the temple. Roman procession enter.  Rear guards prevent further entry of pilgrims. Upper Room: the disciples pray. Boaz preparing his weapons and approach the temple.

 

Camera shows glow, comet-like object coming down from the heavens. Clouds and storm gather about the upper room. A strong wind is followed by a stream of light and flames that envelop the disciples. The Holy Spirit has arrived. They are now ready to leave to spread the gospel.

 

Pilate and Cornelius arrive at the temple. Temple guard arrives to give Caiaphas's demands for entry to the Temple. Pilate refuses. They enter. Boaz is seen among the crowd.

 

Peter leads the disciples out of the building. They greet the curious crowds about. They head toward the Temple.

 

Caiaphas and Herod come out to greet Pilate. In Aramaic, Caiaphas calls out to the crowd to accept Pilate's visit. Romans spot Boaz and give chase as they also lead Pilate away. Boaz attempts to attack Pilate, but is foiled by Cornelius. Another soldier gives chase and as Boaz is about to be apprehended, using a wrist-based dagger slices the Roman's throat.

 

The disciples approach the Temple gate. The same beggar is there. Peter stops. He tells the beggar they have no money, but taking his hand Peter offers healing in the name of Jesus Christ. The cripple is healed. Peter gives his "sermon" about Jesus, resurrection, and the Holy Spirit. John announces, Jesus is alive.

 

Caiaphas hears and orders the guards to silence the disciples. Peter and John are beaten, then taken into custody.

 

Cornelius comes to Pilate to report that a soldier was found murdered. Some in the area were taken into custody. Pilate orders them to be executed. Cornelius does not believe the murderer is among them. Pilate doesn't care and orders all of them to be executed on the steps of the Temple. Cornelius goes out.

 

Mary Magdalene comes to the holding cells with some supplies. She reports that word is spreading and that many are coming to Christ. Roman soldiers come to take others in custody to be executed. Cornelius looks into Peter's eyes as he leaves. Jews are executed. Caiaphas and Herod come out to see the results. Crowd is antagonized.

 

Boaz shows no regret or remorse for his actions. It is simply "the way of the world. Blood will have blood."

 

Peter and John pray in their cell. Caiaphas comes to see. Peter and John recite the Shema while he looks on.

A.D. The Bible Continues (TV / NBC)–“The Body Is Gone” (2/12)

Observations

My general impression of this episode is that although artistic and dramatic licenses were taken with the narrative and many details, the overall narrative follows well-enough the key incidents and dialogue that is found in John chapters 20 and 21, and the first part of Acts 1.

My expectations had been raised with the first episode, so my impression of episode 2 is that while decent, I didn’t find much that was particularly noteworthy.

There is a lot more action in this episode than there was in the first. Since there were no cars to do car chases, the next best thing is rooftop chases.

Maybe the part that impressed me the most was the portrayal of Thomas. His “doubting” was quite believable. Anyone in his place would likely have responded in a similar manner.

I re-watched the end of episode one and now see that the heavenly warrior dude is an angel. He shows up again in this episode near the end.

Motifs

1. This episode continues to develop the political conflict between the Jewish priesthood and the Romans. By the end of this episode, any cooperation or trust between them is gone.
2. The issue between followers of Jesus and the Romans continues to be developed primarily as a political issue. The followers are seen as destabilizing Roman rule.
3. Pilate is portrayed as utilitarian and ruthless. Whatever works to keep his position and Rome in power, he will do.
4. Non-violence from episode one gets a brief mention, but I think it is a powerful scene. Peter is once more offered the choice between what seems like pragmatism and idealism. Peter is shown a stash of daggers, but he refuses the kind of help that will require killing to accomplish.
5. The coming together of the disciples. As long as Jesus was absent, the disciples were scattered in thinking, beliefs, and action. As reports of Jesus’ return begin to filter in, they begin to come together and work together. By the end they are once more walking together, in unison.
6. It’s all about whether the body of Jesus can be found or not. For the writers and producers, I sense that this is a central pillar of Christianity on whether or not it stands.

Quibbles

A week doesn’t pass between Jesus’ first appearance to the disciples-minus-Thomas and his appearance to Thomas. I can see how the dramatization might want to compress time, but still…

While the first episode presented some strong actions from women (and in the case of Leah, perhaps over-the-top) this episode doesn’t really show much strength and initiative from the women. Even Leah is somewhat subdued. The most problematic is the complete omission of Mary Magdalene as the first witness to the living Jesus and his commissioning of her to tell the news to all the other disciples. I am sorely disappointed in this huge omission.

Would the Romans really have bothered to try to round up the disciples? The gospel accounts and the book of Acts doesn’t mention early friction between the Romans and the disciples – between the Jewish leaders and disciples, yes. That doesn’t mean it couldn’t have happened, but I get the feeling it’s there for the dramatized action. This also leads to Zealots throwing the 1st century equivalent of Molotov Cocktails at the Romans blocking the city gate. That there were no immediate repercussions for this action went beyond suspension of disbelief into the realm of la-la land. This was the most difficult-to-accept part of the episode.

The ascension scene was rather hokey and not much like the description in Acts. I mean, we saw a “comet” with an angel coming down in episode one, so why couldn’t Jesus have lifted away into a cloud? And finally, where were the two beings that explain to the disciples what happened. Maybe these details are going to be found in episode three…

And an unquibble

At first I thought how the temple and the Roman guards at the tomb were depicted as very separate was odd. The temple guards were paid off, and the Roman guards were handled the way they would have been if they abandoned their posts. The text of Matthew 28 reveals that it was “some of the guard” that is involved, and although they are paid off, nothing about their ultimate fates is recorded. So with artistic and dramatic license, what is found in this episode is a plausible interpretation.

Synopsis

Jerusalem, the Third Day. Leah and Caiaphas. Temple guards report disappearance of Jesus' body via an angel who rolled away the stone.

Mary Magdalene arrives at tomb. Startled to see it open and empty. Runs away.

Back to Caiaphas and Leah. Plot an explanation. Gives money to the guards to tell a fabricated version about the body being stolen. Caiaphas and Leah believe the disciples really did stole the body. Afraid that Pilate will discover the truth. Commands temple guards to find Jesus' body so it can be shown he is still dead.

To Pilate and Claudia. Leaving Jerusalem. Claudia is sure Jesus' execution bodes ill omens.

Mary returns to tell the disciples about the empty tomb.

Caiaphas comes to meet Pilate. Pilate asks if Jesus is still dead. Caiaphas assures Pilate this is so. Caiaphas thanks Pilate for his support for supporting their requests about Jesus. Pilate states that when faced with having to stand firm or be fair, he will always stand firm.

Pilate's guards return to speak about what happened at the tomb.

Temple guard hands someone money to find a corpse.

Pilate enters Caiaphas' bathroom while he is taking a bath, and demands an explanation about what really happened to Jesus' body. Pilate is afraid that the Jesus movement will grow beyond control and threaten Roman authority.

Mary, Peter, and John return to the tomb to confirm Mary's report. Peter and John enter. Wonders who would have taken the body. John wonders why whoever took the body would fold the burial cloth. John states it is the third day. John believes. Mary remains at the tomb. She enters to examine the cloth, cradles it, and cries. Jesus appears and asks "why are you crying?" Mary asks the voice if he has taken the body and where it has gone. "Mary." She recognizes the voice, recognizes Jesus.

Back to Jerusalem. Mary runs through an alley. John reports what he has seen. Other disciples are afraid the officials might think they have stolen the body and come after them. John tries to explain the prophecies of Isaiah that applies to Jesus. Roman soldiers approach. Mary arrives and reports she has seen Jesus and has spoken to her. Mary, the mother, is on the rooftop. Mary Magdalene goes up to report to her that Jesus is alive. The disciples wonder if it could be true. Peter's guilt and shame continue to haunt him.

Jesus appears among them. "Peace be with you... Is there any food?" Jesus reminds them how prophecies had to be fulfilled. Knock at the door. Thomas arrives. Jesus is gone. The others tell Thomas about Jesus' presence. Thomas doesn't believe their report. Accuses the others of trying to play him for a fool. Mary tells Thomas to go to the tomb and see for himself. "Lest I put my finger..." etc.

Roman soldiers. Pilate goes to the remaining guards who are beat upon by other soldiers. The one guard who came to Pilate to report what happened is spared.

Temple guard has come up with a body with all the necessary marks of crucifixion and the piercing of the side. Caiaphas sees but realizes this is not Jesus' body. Guard explains that if Caiaphas declares this to be Jesus' body, people will accept it as such, and if it is far enough off the ground, people will fail to see the deception. Caiaphas doesn't think it will work and commands the body to be taken away.

Thomas returns from the tomb with a report that the temple guards are resealing the tomb to make it appear that the body is still inside. Thomas still feels left out and refuses to believe. Jesus appears behind Thomas and allows examination of the wounds. "My Lord." "Blessed are those who have not seen and yet believe." Jesus disappears.

Romans break down the door to the room where the disciples were staying. Mary Magdalene and Mary the mother are inside. The disciples flee, Romans in pursuit. Chase over rooftops and alleys. They run inside a building, and when the Romans come through, they are attacked.

Mary and Mary are apprehended by the Romans, and demand to know to where the disciples have fled. They ask where Jesus' body went. Centurion commands his men to lock down the city.

Peter is assisted by Boaz and led to a safe room. Boaz offers his help. Scene cuts to a stash of knives and daggers. Peter refuses this kind of help involving killing. Boaz defends himself and says they only take lives as a last resort, unlike the Romans.

Annas is upset with Caiaphas for his close association with Pilate in regards to Jesus' execution. Annas rebukes Caiaphas. Leah (daughter of Annas, wife of Caiaphas) sides with Caiaphas. Joseph of Arimathea bursts into the room and demands an explanation as to why his tomb was desecrated. Joseph accuses Caiaphas of making matters worse, and that it will come back to bite him. Annas demands that any attempt at trying to apply Isaiah's prophecy to Jesus must be quashed, so that it doesn't come to destroy the priesthood.

Jerusalem gate. Romans preventing exit of city. Disciples want to get out. Zealots have prepared bombs against the Romans to clear the blockade. People run out.

Pilate wants to know (from centurion) why they have not yet apprehended the disciples. Centurion tells Pilate that the disciples did not escape with the corpse. Pilate wants to know if the body is at their hideout, then. Centurion says it was not there either.  Pilate hates Jerusalem. He cannot handle how the Jewish people seem to take every unexplainable phenomenon as a sign and a portent. He thinks this is affecting Claudia. Pilate will do whatever it takes to bring to end the mess with the Jesus incident.

Scene switches to Galilee. Lake Gennesaret. Fishing boat. Disciples on boat, fishing, but not catching anything. It is way past dawn. Pulling in the nets one more time. Nothing. From the shore, "How's the catch? ... Cast them on the right hand side." They do so. They catch some fish. John recognizes Jesus. Peter, too. Peter jumps in and begins swimming toward Jesus. A fire is burning. Jesus and Peter embrace.

Jerusalem. (This scene is confusing. Not sure if this description is accurate or not.) It looks like a temple guard is following an old man. A disguised Roman is following the guard. The old man is strangled to death by the temple guard. The Roman knocks out the guard, then slits his throat, leaving the body lying in the alley. (After seeing through to the end of this episode, it is under Pilate’s orders that all the temple guards that have been paid off by Caiaphas are being killed.)

Back to Galilee. Dialogue between Jesus and Peter. "Peter do you love me...?" Three times.

Leah approaches Caiaphas. He is annoyed that Annas is trying to control him. He thinks that Leah sometimes does that, too. Caiaphas is assured he has both of their support. Temple guard arrives to report that two of the guards in charge of the tomb have been discovered murdered, and the rest have disappeared. Pilate demands Caiaphas' to come see him.

Back to Galilee. Jesus and disciples in circle. Jesus explains prophecies. Jesus promises the Holy Spirit. He commands Peter to return to Jerusalem and wait for the promise. Jesus foretells Peter's martyrdom. Jesus asks if Peter is ready to do that. Peter responds in the affirmative.

They walk together. The commissioning from Acts 1. Dramatic sky. Disciples look on as Jesus is taken. Dramatic lighting effects. Jesus climbs a mountain where the angel from the resurrection scene is present at the top.

Pilate. "This will soon be over." Caiaphas appears. Pilate orders the Roman guards who abandoned their posts to be brought in. They are strangled to death. The one guard who came to Pilate to tell his story is killed by Pilate. The prophecy of the Nazarene appears to lie dead on the floor.

End, episode 2.

Finding Jesus (TV) - Mary Magdalene (ep. 6/6)

A series cannot talk about Jesus without discussing Mary Magdalene. Who was she? She is one of the most misunderstood characters in the Bible. Certainly devoted to Jesus. Wife of Jesus? A prostitute? The very first Christian?

The NT mentions her just twelve times. But they are central to the story of Jesus. Many of the ideas we have are merely myths.

 

The myth that Mary was a prostitute comes from a story in Luke 7, about a sinner woman comes into Simon's banquet. The story itself is certainly quite scandalous, especially in Jesus' response to the woman. The Bible itself never names this woman. None of the gospel accounts identify this woman as Mary Magdalene. The identification occurs with Pope Gregory V (The Great) when he gives a homily in which he conflates Mary with the sinner woman, a result of poor scholarship. By this time, Christian tradition had developed to where various stories could be blended together.

 

What the Bible tells us about Mary Magdalene is that she was possessed by seven demons. Many of the gospel stories occur in NW shore of the Sea of Galilee. One of the cities in the area is Magdala. (Here, Ben Witherington describes how Jesus supposedly performed exorcisms: by demanding the demons name themselves and then casting them out. This seems like an interpolation, rather than what is actually found in scripture. In a few (just one?) cases Jesus asks for the demons' names. In all other cases, Jesus simply commands them to leave.) Dramatization of Mary's exorcism. What were the demons? We don't know. A mental health issue? Depression? Whatever the case, she becomes one of the devoted women followers of Jesus.

 

Jesus had a very inclusive movement. He included many who would have been rejected by the social norms of society. It was unusual for unmarried women to leave their home and follow an itinerant rabbi. She supported Jesus financially. She may have owned a fishing business which provided her with the funds to do so. Luke describes "many women" who supported and followed Jesus as disciples. (Candida Moss suggests that because Mary controlled some of the money supply, that gave her unique and privileged access to Jesus.)

 

In 1945 a discovery is made in Egypt: thirteen ancient Christian texts. (And we get Elaine Pagels commenting.) These extra-canonical texts suggest a different role for Mary than the canonical gospels suggest.

 

The Gospel of Thomas suggest a different relationships between Mary and Jesus, and with Peter and Jesus. Here Peter demands Jesus dismiss Mary because she is a woman.

 

The Gospel of Philip suggest Jesus and Mary were romantically involved. (Here commentators suggest that early Christian missionaries were married, Rabbi Joshua Garroway suggests it was likely that as as proper Jewish man Jesus was married, Candida Moss does not say Jesus was married but suggests implications if he was.) In this text it states Mary was Jesus' consort, that Jesus loved Mary more than the other disciples, and Jesus kisses Mary but the text is missing as to what precisely what this kiss involved. (Pagels mentions Dan Brown's Da Vinci Code and its fanciful extrapolation to a romantic kiss.)

 

There is no reliable extra-biblical evidence of Jesus' romantic involvement with Mary, or that she was his wife. What it does is confirm the gospel's portrayal of Mary Magdalene as somehow having a special place in Jesus' circle of disciples. What the extra-biblical portrayals are consistent in is the tension between Mary and Peter. This suggests there is some kernel of historical truth, but what exactly that might be is lost to us.

 

What we do know from the gospels is that Mary was one of the few followers that was with Jesus all the way through the trial and crucifixion. Dramatization of Palm Sunday and Last Supper. The women are not present at the Last Supper (or at least they are not mentioned in any of the gospel accounts as being present) because (Tim Gray suggests) Jesus wanted to protect them from the potential violence that would be part of his betrayal and arrest. Dramatization of Jesus carrying the cross. Pagels suggest the men fled because they could have been arrested as co-insurrectionists.

 

The women hear what has happened and they are the ones who come to be with Jesus through the crucifixion. The women show courage and faithfulness that eludes the men. Mary does the one thing she is still able to do for Jesus - be with him in his suffering. She exemplifies the ministry of presence.

 

Removal of the body and burial. Mary goes to the tomb after the Sabbath. Her devotion compels her to perform one more act of love. Mary does not know what has happened. Peter and John rush to the tomb. Mary returns to the tomb and sees what she thinks is a gardener.

 

After the Resurrection, Mary Magdalene is the first witness of the risen Jesus. For a short period, she is the sole member of the new church. And then Mary disappears from the pages of Christian history.

 

Peter emerges as the leader of the new church. And Mary's importance fades away.

 

In 1896 a German scholar purchases an ancient book, The Gospel of Mary. Does this work shed any light on what might have happened to Mary? Many of the pages are missing. It picks up after the resurrection with her telling Peter about it. In this gospel she is depicted as teacher and authority. This troubles the male disciples. Peter resents this and an open argument ensues. This is a battle for who is best fit to carry on the gospel. This gospel shows Mary finding an equal footing with the male disciples. But is this tale true? Even if it cannot be taken as historical truth, what we can see is that the early church was troubled by the questions of leadership and gender.

 

Myths and legends have given us a picture of a young, attractive Mary Magdalene. But what if this wasn't the case? She could just as easily have been an older, successful, independent businesswoman who in her later years is now focusing on a spiritual quest. Maybe she didn't live very long after the resurrection.

 

Thus on Easter Sunday this series ends with a topic central to the Resurrection: its first witness, Mary Magdalene. This episode examined a number of the myths and legends around this character, and showed what the Bible itself says about her. It looked at a number of the extra-canonical Christian texts that portray her and the male disciples differently than do the gospels. While none of these texts can be used as proof of a particular relationship between Mary and Jesus, and between Mary and the rest of the male disciples, their consistency points toward questions and controversies within the early Christian church that may have prompted the writing of these "gospel" texts. The controversy was probably around the issue of women in church leadership. The strong probability that there was controversy is evidence that in the early church, women did hold positions of leadership and authority -- something that would have run counter to cultural norms and likely raised questions about the respectability of Christianity. Thus I don't find it surprising that as Christianity sought acceptance and respectability in the Empire, it would want to shed its women leaders.

 

There were some points in this episode that I questioned, but overall it presented a decent overview of Mary Magdalene and some of the “Gnostic gospels” on which some of the her legends are based. The most intriguing is what this program reveals right at the end: that Mary might have been an older woman with a lifetime of business success that gives her the ability to leave her home and direct involvement in her business, to follow and support Jesus.

 

Overall I think the series did a fairly decent job of taking some of the popular “icons” in recent Christian thought and examine what history and science tells us, and to separate fanciful conjectures from what could be true. What this series did was describe the development of early Christianity through the relics and legends that developed during those years. The history of Christianity is just as important as the gospel texts, because it is through traditions (formal and informal) that each of us interprets the gospel texts. None of us come to it free of biases and baggage. This series helps explore some of them.

Finding Jesus (TV) – The True Cross (ep. 5/6)

We have now entered Holy Week and the series takes on the subject of the cross.

 

Does the wooden cross that Jesus was crucified upon exist? Did Helena (mother of emperor Constantine) really discover the true cross? Hacked up into pieces and spread around the world, are any of the wooden relics really part of the true cross? Where did these come from?

 

There are over a thousand supposed fragments of the cross. They are everywhere! They can't all be real. John Calvin was one of the first to question their authenticity. Charles de Ferry mapped out the relics and claims that all the relics out together could only account for 10% of the cross, meaning it is possible for the relics to be from the Cross.

 

Brief background on Helena and Constantine, and his conversion to Christianity. A scandal in the Constantine house. His son Crispus has an affair with Constantine' second wife and put to death. But Fausta may have manufactured the affair to favor her own sons as heir. She is placed in a chamber to be killed by heat exposure. Helena may have seen her son as lost by his sins of murder. Her search may have had to do with penance. (Really, this early in Christian history? But then, these are Roman converts from paganism.)

 

Dramatized scenes of Helena' search in Jerusalem. It is now a secular, pagan city. Nothing is left of the Jewish past. Her search allows her to enter into the passion and footsteps of Jesus.

 

Emperor Hadrian in 135 built a pagan temple over the spot of Jesus' crucifixion. The Legend of Helena in finding the true cross emerges around 350. In the legend Helena digs in this spot and three crosses are uncovered. One of these is supposedly the actual cross on which Jesus died. Helena divides up the cross into pieces.

 

This is the moment when the Cross turns from a symbol of defeat and death to something to be revered, something that Christians are willing to accept as part of their devotion and religion.

 

Testing of one of the relics located at Waterford, Ireland. Given by the Pope around a thousand years ago.

 

Back to Helena. She builds churches to commemorate various aspects of Jesus' life. She begins the traditions of having specific Christian buildings (i.e., churches) for public meeting. Prior to this Christians generally met in private. Helena turns Palestine into the Holy Land.

 

Is the Church of the Holy Sepulcher in the right spot? Did Helena really find the true Cross? Helena dies not long after her return to Rome. Constantine dies after a few more years. He became a Christian but did not act like one for most of his life. But there is evidence he may have had a full conversion in his final year.

 

Back to testing the Waterford Cross. Dates to 1100AD. It is too recent to be the True Cross. It does match the fate of the container and inscriptions. That doesn't mean there aren't others that may be.

 

This episode was about Helena, Constantine, when Christianity became recognized by the Empire, and the origins of the cross as the symbol of Christianity. It was a fascinating look into early Christianity via the means of the True Cross. This episode, unlike the earlier ones, did not quote a single Bible text.

Finding Jesus (TV) – James Ossuary (ep. 4/6)

Who was James, the brother of Jesus? And is the ossuary authentic?

 

In 2002, an ossuary is unveiled, dating to the correct period, with an inscription "James son of Joseph brother of Jesus" in Aramaic. There is no physical evidence from Jesus himself. If the ossuary is genuine, it could be the first physical evidence connected to Jesus.

Who are Jesus' siblings? Catholics have one view. Protestants have a different view. This program seems to lean toward the latter. What about Jesus' infancy and childhood? There is the infancy gospel of Thomas, dated to about 100 years after Jesus' death. It portrays Jesus and James as children, together.

Details about ancient ossuaries and how they were used. How the James Ossuary was discovered. Process of authentication. The ossuary is authentic, but did it belong to James, the brother of Jesus? Statistics based on names suggest the combination of all three together is nearly improbable.

Program assumes Joseph dies early, leaving Jesus to be head of household. Unprecedented in this culture, Jesus leaves his household and his role as primary provider for the entire family. This would have created tensions within his family and social marginalization with the rest of the village. Jesus' ministry and behaviors were not honorable acts. It brought shame to the family. Jesus' actions go against the powers of civility and order. His gathering of crowds aroused the Romans. In response his family comes to perform an intervention. In response he seems to reject his biological family.

Palm Sunday. Arrest. Execution. Jesus' family has failed to save Jesus.

How did this affect James? The Gospel of the Hebrews (apocryphal) describes James' reaction: a period of grieving and fasting, something no other disciple or family member is recorded to have done. But this suddenly ends. Quoting 1 Corinthians 15:4-7, the appearance of Jesus to James. Perhaps this appearance is when James changes his view of Jesus. (Program 50%)

Back to the ossuary. Israelis demand the ossuary' return. Israeli authorities claimed there was evidence for forgery. Oded Golan is arrested and charged with fraud and forgery. The contention is that Oded added "brother of Jesus" to the inscription. GWU professor Rollston, based on the differences in inscriptions, believes the probability of forgery is 75%. Investigation of the patina to determine claim of forgery. March 2012, Oded Golan is found guilty of trade of relics, but found not guilty of forgeries.

But the court verdict says nothing about the authenticity of the ossuary in regard to James.

In Gospel of Thomas, Jesus' disciples are instructed to go to James for leadership. He becomes the leader of the Jerusalem church. But then Paul shows up. The question of what to do about gentiles and where they fit as followers of Christ. Was there a conflict of authority between James and Paul? The Jerusalem Council of Acts 15 gives evidence that there was a conflict and it came to a head. This is the start of the separation of Christianity from Judaism. James eventually sides with Paul, but he is now branded a foe of Judaism.

Jerusalem AD62. James given ultimatum to renounce Jesus or face death. He refuses and is pushed off the Temple wall, but he does not die. He is stoned to death. A year later his bones are placed into an ossuary.

 

James is still venerated in Jerusalem by the Armenian church. Believers believe his remains are still under the St. James Cathedral.

 

We will probably never know if the James of the ossuary is the brother of Jesus.

 

What this controversy has done is raise the profile of James the Just, his role in early Christianity, and the fact that Jesus had siblings most likely by Mary. James is an important transition figure between Judaism and Christianity.

 

Once more in this series, the relic is the conversation starter. The program is more about the historical aspects of James than it is about the ossuary. In a way, this is a bit click-baitish, using Web terminology. It uses the hype around the relic to bring a more informed discussion to the public who may not otherwise tune in to or read about less prominent, but nonetheless important figures such as James.

Review: Church History–Volume One

Church History, Volume One: From Christ to the Pre-Reformation: The Rise and Growth of the Church in Its Cultural, Intellectual, and Political Context by Everett Ferguson
My rating: 4 of 5 stars

A good, comprehensive overview

This work of history by Everett Ferguson provides a good balance. It is comprehensive enough and provides enough details without become bogged down in minutiae that only academics would likely find interest. Rather than descriptions of historical events in isolation, they are placed within a narrative framework that includes how the past has influenced it and how the event influences the future. The events are described in the context of surrounding cultural, social, political, and other historical events. Even though ultimately the work describes the Western church, its connection to the Eastern church and other less known areas of the world are incorporated.

This book is written foremost as history. It describes both the good and bad of the church's history. It does not seek to defend negative actions, but seeks to explain how and why they happened.

The history of the church is the story of conflicts: doctrinal, ecclesiastical, political, philosophical. It gives credence to the saying, "There is nothing new under the sun." Nearly all church conflicts being experienced in the 21st century have similarities with past conflicts.

Some of the earlier chapters dealing with the first and second generations of the church provide context that help with interpretation of New Testament text.

The writing is very readable and accessible. I think every Christian ought to read it. This would be a good reference work for every church leader to own.

(This review is based on an advance review copy supplied through NetGalley and provided by the publisher.)

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Book Review: When the Church Hid the Author of Hebrews

Priscilla's Letter: Finding the Author of the Epistle to the Hebrews by Ruth Hoppin
My rating: 5 of 5 stars

Ruth Hoppin provides a compelling and convincing case that Priscilla is the author of the Epistle to the Hebrews. It is an engaging read. She presents the evidence as an attorney would in front of a jury, the readers functioning as the jury.

Ruth brings in evidence from within the letter, from related writings in the Bible, from other literature of the time, archaeology (in particular the Dead Sea Scrolls, Qumran, and the Essene sect), politics, sociology, history, anthropology, psychology, religious practices, literary analysis, and early church traditions. She argues persuasively, discussing and then countering arguments that might be made against Priscilla as the author.

When all the evidence is laid out, the only author that fits the profile is Priscilla.

Why was the identity of the author "lost?" The author was "lost accidentally on purpose." We don't have to go far in Christian history to understand why it was better, for the sake of broad acceptance of the letter, to hide the true identity of the author.

I truly enjoyed reading this book. I happen to accept Ms. Hoppin's arguments, but even if you ultimately do not, there is much in here in regards to the society and history around the latter half of the first century AD that I did not know before and should prove useful in reading and interpreting other New Testament texts.

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A Short History of Ordination

An e-mail from the Ministerial Dept. of the North American Division of Seventh-day Adventists included a link to a lecture video on a short history of ordination in the Christian church. It’s good to listen to it (viewing is optional since the camera doesn’t pan to the slides) but for those not inclined to spend the 36 minutes, here are my notes.

Darius Jankiewicz (Yun-kye-vich) is an Australian of Polish birth. He emigrated from Poland to Australia in 1986 and there attended Avondale College. After a few years of ministry in Sydney, he and his wife moved to Berrien Springs, Michigan, to continue his education at Andrews University, where he first completed an MDiv and then a PhD focused on historical theology and specifically Roman Catholic ecclesiology. Following his studies at Andrews, he returned to ministry in Australia (Tasmania) and then became a missionary teacher at Fulton College in Fiji. From there, he was invited to become an associate professor of historical theology at the Theological Seminary at Andrews University. He has been married to his lovely Australian wife, Edyta, for over 22 years and has two wonderful daughters, Caitlin (13) and Ashley (11).

This presentation was given at the 2012 Women Clergy Conference sponsored by the NAD Ministerial Department. nadministerial.org/

• There is no clear, unambiguous support for ordination on any kind in scripture.
• Laying on of hands, when found in scripture, is most often associated with healing, and then with granting of spiritual gifts.
• Ordination is derived from political practices of the Roman empire where individuals were granted entry to a higher class of society.
• Tertullian was the first to introduce the practice of ordination into Christianity.
• He wanted to show that Christianity was a reasonable religion acceptable to pagan Rome because of similar practices.
• He knew exactly what he was doing - that he was introducing hierarchy into the Christian religion.
• Bishop/pastor, elder, deacon - threefold distinction traces back to Iganatius - in Acts, there is no distinction.
• In name of unity, power is centralized in one person.
• Prior to this time, each local church had multiple "bishops."
• Hippolytus - each office requires separate ordination.
• Iranaeus - in the name of unity, introduces concept that ordination confers a special spiritual gift of truth and discernment; i.e., infallibility; and this gift granted by succession of ordinations.
• Tertullian - introduces distinction between clergy and laity.
• Cyprian develops concept of Christian priesthood where ordained priests are now mediators between laity and God; i.e., ordained clergy required for sacraments; authority of ordained clergy increases.
• Augustine introduces the concept of an "indelible seal" of ordination, raising ordained minister to a higher spiritual level, a privileged order, and becomes channel of grace to laity.
• In three centuries, Christian ministry changes from functional to sacramental.
• Absolute ordination; ca. 4th-5th century - ordination (laying on of hands) assigned to person, rather than task. Ca. Council of Chalcedon. Prior to this, ordination was for a person to accomplish a task in a particular community.
• Towards end of 5th century - Pope Gelasius irked by reports of (impl. ordained) women ministering in churches.
• The practice of ordination only being allowed to be performed by ordained ministers dates back to Hippolytus. In Acts, all believers lay hands on Paul and Barnabas to set them aside for a specific ministry task.
• Jerome - utters that Christian community cannot exist without ordained, male ministers.
• Reformation did not alter ordination practices.
• First face of Adventism - no priests, no organization.
• Adventism realized some organization necessary for mission.
• Adventist ordination was originally functional. But has it changed to become sacramental?
• Two models of the church - both have organization - but function in different ways.
• 1) Church as an organization; 2) Church as a missionary movement.
• 1) Organization is essential for the existence of the church. Organization understood sacramentally - salvation comes from the organization. Dedicated to preservation of the organization, in the name of unity. Goal of church is mediation of salvation to its members. Ordination is a big issue.
• 2) Organization is not essential for the existence of the church. Understood functionally. Organization does not save anyone. Organization seeks to preserve mission. Goal is mission to the world. Organization can be changed and adapted to mission. Ordination is not an issue.
• The longer an organization exists, the more it is tempted to become sacramental.