{"id":6552,"date":"2024-07-02T22:49:18","date_gmt":"2024-07-03T02:49:18","guid":{"rendered":"https:\/\/www.patheos.com\/blogs\/mudbloodcatholic\/?p=6552"},"modified":"2024-07-02T22:49:18","modified_gmt":"2024-07-03T02:49:18","slug":"nazareth-gospel-for-7-july-2024","status":"publish","type":"post","link":"https:\/\/www.patheos.com\/blogs\/mudbloodcatholic\/2024\/07\/nazareth-gospel-for-7-july-2024\/","title":{"rendered":"Nazareth (Gospel for 7 July, 2024)"},"content":{"rendered":"\n<\/head>

A Good Thing Came Thence<\/h4>\n <\/p>\n A mosaic depicting Nazareth in the former<\/small> \nChora Church (now the Kariye Mosque)<\/small> \nin Istanbul, Turkey.<\/small><\/p>\n This gospel is both shorter and simpler than average. Accordingly, if I get the chance to, I\u2019m hoping to translate this week\u2019s epistle as well (II Corinthians 12.7-10, a fascinating passage)\u2014no promises!<\/p>\n

Mark 6.1-6, RSV-CE<\/h4>\n He went away from there and came to his own country;a<\/sup> and his disciples followed him. And on the sabbath he began to teach in the synagogue; and many who heard him were astonished, saying, \u201cWhere did this man get all this? What is the wisdom given to him? What mighty works are wrought by his hands! Is not this the carpenter,b<\/sup> the son of Mary and brotherc<\/sup> of James and Josesd<\/sup> and Judas and Simon, and are not his sisters here with us?\u201d And they took offense at him.e<\/sup> And Jesus said to them, \u201cA prophet is not without honor, except in his own country, and among his own kin, and in his own house.\u201d And he could do no mighty work there, except that he laid his hands upon a few sick people and healed them. And he marveled because of their unbelief.<\/p>\n And he went about amongf<\/sup> the villages teaching.<\/p>\n Mark 6.1-6, my translation<\/h4>\n And he left there and went to his hometown,a<\/sup> and his students follow him. And on the sabbath he began to teach in the synagogue; and many listening were shocked, saying: \u201cWhere did this man get these things, and who taught him wisdom, and these kinds of powers that come through his hands? Isn\u2019t this the artisan,b<\/sup> the son of Mary and brotherc<\/sup> of Jacob and Joed<\/sup> and Judah and Simon? And aren\u2019t his sisters here among us?\u201d And they stumbled on his account.e<\/sup> But Jesus told them that \u201cNo prophet is dishonored, except in his hometown and among his relatives and in his household.\u201d And there he could not do no work of power, except that putting his hands on a few sickly people he healed them; and he was amazed by their unbelief.<\/p>\n And he made a circuit off<\/sup> the villages, teaching.<\/p>\n <\/p>\n Nazareth today<\/small><\/p>\n Textual Notes<\/h4>\n a. country\/hometown:<\/strong> Strictly speaking, the literal translation here is \u201cfatherland.\u201d However, that word is generally quite elevated in English, and it also normally indicates a country as a whole, rather than somewhere local and particular (the slang sense of \u201ccrib\u201d actually isn\u2019t far off here). I therefore opted for a more idiomatic rendering.<\/p>\n b. carpenter\/artisan:<\/strong> \u201cCarpenter\u201d is a normal meaning of the Greek word here, \u03c4\u03ad\u03ba\u03c4\u03c9\u03bd [tekt\u014dn<\/em>]. However, it is also applied more broadly, so I decided on a broader term; \u201ccraftsman\u201d would have been another option.<\/p>\n <\/p>\n I even toyed momentarily with \u201cmason,\u201d before<\/small> \ndeciding that that might be a li\u2019l too spicy.<\/small> \nPhoto by Rwendland, used under<\/small> \na CC BY-SA 4.0 license (source<\/a>).<\/small><\/p>\n c. brother:<\/strong> Oh boy. Another text that prompts discussion of the Perpetual Virginity of Mary. My favorite.<\/p>\n The reason I\u2019m making the in-writing equivalent of a grimace is, this is one of those subjects that provokes an avalanche of bad and\/or bad-faith arguments, from partisans of both perspectives, and the worst part is, this text neither helps nor hurts either<\/em> of them. On the Catholic side,* I\u2019ve read apologists arguing that, because \u1f00\u03b4\u03b5\u03bb\u03c6\u03cc\u03c2 [adelfos<\/em>] hyper-literally means \u201cof the same womb,\u201d it therefore means only that someone called your \u1f00\u03b4\u03b5\u03bb\u03c6\u03cc\u03c2 has to have a female ancestor in common, which \u2026 wow; I don\u2019t know what you smoke to make that<\/em> a plausible interpretation, but I\u2019m just saying, it\u2019s selfish not to share.<\/p>\n I\u2019ve also occasionally come across the claim that ancient Greek didn\u2019t have a word for \u201ccousin\u201d and used \u1f00\u03b4\u03b5\u03bb\u03c6\u03cc\u03c2 instead. This is not true: \u1f00\u03bd\u03b5\u03c8\u03b9\u03cc\u03c2 [anepsios<\/em>] is the ancient Greek word for \u201ccousin.\u201d But this may just be a garbled recollection of the claim that Aramaic<\/em> has no distinct term for \u201ccousin,\u201d and\/or that the translators of the Septuagint habitually used \u1f00\u03b4\u03b5\u03bb\u03c6\u03cc\u03c2 to refer to cousins in translating the Tanakh. As far as I can tell (I am not<\/em> up on my Semitic languages!), these two claims are true\u2014not that they prove that these weren\u2019t<\/em> Jesus\u2019 literal (half-)brothers.<\/p>\n <\/p>\n The Marriage of the Virgin<\/em> (1435)<\/small>**** ****\nby Michelino da Besozzo.<\/small><\/p>\n Meanwhile, on the Protestant side, not only are we to ignore the casual or metaphorical use of \u201cbrother\u201d known in both Greek and English, we\u2019re apparently also meant to forget about the existence of step-siblings. Divorce was, of course, rarer back then, but spousal death was a lot more common (from all causes, but especially in childbirth), meaning there would have been plenty of step-family to go around. The second-century Protoevangelium of James<\/em>\u2014one of the \u201cinfancy gospels,\u201d works that purport to tell the story of the Nativity in greater detail (and often throw in further backstory about the Mother of God, just for funsies)\u2014actually states positively that the \u201cbrothers of Jesus\u201d were stepbrothers, children of St. Joseph by a previous marriage, which remains the standard view among the Eastern Orthodox. Of course, the Protoevangelium of James<\/em> is not inspired Scripture. But frankly, if we\u2019re weighing who\u2019s likelier to be correct, and the choices are<\/p>\n* \npious author who lived in the same culture and spoke the same language within a couple centuries of the events he\u2019s writing about, or<\/li>\nequally pious author who lived another eighteen centuries later, thousands of miles away, and had none of the cultural or linguistic advantages of the first guy,<\/li>\n<\/ul>\n***** ** I would<\/em> put my money on the first guy. And that\u2019s before<\/em>\u00a0asking whether the Christians of the second guy\u2019s culture and time period had a strangely widespread and markedly unbiblical unfriendliness toward celibacy.<\/p>\n ** In sum, this text is no proof for either view, and everybody is being annoying about nothing. Stop it.<\/p>\n ** *****<\/p>\n** A leaf from Codex Vaticanus, one of the<\/small>***** *****\nearliest and most important uncial<\/a><\/small>***** \nmanuscripts of the Gospels, showing the<\/small> *****\nend of Luke and the beginning of John.<\/small><\/p>\n d. Joses\/Joe:<\/strong> In using \u201cJoe,\u201d I may have crossed the thin line separating \u201ccolloquial\u201d from \u201ccasual\u201d; I simply couldn\u2019t figure out how else to convey the relationship between \u1f38\u03c9\u03c3\u1fc6\u03c2 [I\u014ds\u0113s<\/em>] and \u1f38\u03c9\u03c3\u1f74\u03c6 [I\u014ds\u0113f<\/em>]: the former is apparently an adaptation of the latter. The name \u1f38\u03c9\u03c3\u1f74\u03c6 is indeclinable** in Greek; \u1f38\u03c9\u03c3\u1fc6\u03c2 (with the stem \u1f38\u03c9\u03c3\u1fc6\u03c4- [I\u014ds\u0113t-<\/em>]\u2020) is an alternate form that does decline normally. (I\u2019m a little surprised an adaption like \u1f38\u03c9\u03c3\u1fc6\u03c8 [I\u014ds\u0113ps<\/em>] wasn\u2019t used, which would have allowed the stem to be \u1f38\u03c9\u03c3\u1fc6\u03c6- quite neatly; maybe it looked too similar to \u1f38\u03c9\u03c3\u1f74\u03c6 to conveniently distinguish the two. Or, who knows, maybe people just thought \u1f38\u03c9\u03c3\u1fc6\u03c8 sounded stupid.)<\/p>\n e. took offense at him\/stumbled on his account:<\/strong> Here we have a verb, \u03c3\u03ba\u03b1\u03bd\u03b4\u03b1\u03bb\u03af\u03b6\u03c9 [skandaliz\u014d<\/em>], that is neither difficult inherently nor wholly unfamiliar to our day and age, but which\u2014thanks to its relationship to derived terms in English, some of which have theological weight\u2014is an unbelievable pain in the neck to translate. (There are a few of these; believe it or not, the word \u201cpriest\u201d is another.) Let\u2019s get into it.<\/p>\n In ancient Greek, a \u03c3\u03ba\u03ac\u03bd\u03b4\u03b1\u03bb\u03bf\u03bd [skandalon<\/em>] is a snare or tripwire; by extension, it can refer to traps in a general way, or anything people are prone to trip on, like ill-placed rocks on a footpath. The term thus comes to mean \u201ccause of stumbling,\u201d \u201ccause of an offense,\u201d or \u201ccause of transgression,\u201d perhaps due to (or just with reinforcement from) the fact that both the Torah and the teaching of Jesus are treated and described as \u201cways.\u201d It is for this reason that scandalum<\/em> in Latin and \u201cscandal\u201d in English assume the meaning that they\u2019re given in Catholic moral theology:<\/p>\n Scandal is an attitude or behavior which leads another to do evil. The person who gives scandal becomes his neighbor\u2019s tempter. \u2026 They are guilty of scandal who establish laws or social structures leading to the decline of morals and the corruption of religious practice \u2026 This is also true of business leaders who make rules encouraging fraud, teachers who provoke their children to anger, or manipulators of public opinion \u2026 [or] anyone who uses the power at his disposal in such a way that it leads others to do wrong[.]\n\u2014Catechism of the Catholic Church<\/em> \u00a7\u00a72284, 2286-2287<\/p>\n So far, so straightforward. Like I said, \u201ccause of an offense\u201d isn\u2019t that complex an idea: there are such things as offenses against right conduct, and those acts, like all acts, have causes. What\u2019s the issue?<\/p>\n <\/p>\n Byzantine ikon of the blasting of the fig tree.<\/small><\/p>\n Well, that word \u201coffense\u201d is kind of the issue, because it\u2019s got two related but very different senses. \u201cAn offense\u201d is a transgression of some kind; this is what I\u2019m going to call the objective sense<\/em> of the term. It\u2019s different from feeling angry or indignant about something, i.e. \u201ctaking offense\u201d or \u201cbeing offended\u201d\u2014which I\u2019ll call the subjective sense<\/em>. The objective sense is referring to a deed done by someone, in the world of social interactions. Subjective-sense offense, however, is a response, within<\/em> a person: it may show up in that same world of social interactions, e.g. as a judgmental look on someone\u2019s face, but it is not the same kind of thing as an objective-sense offense. \u201cTransgression\u201d is a really useful word here, because it\u2019s a synonym only for the objective sense; you can\u2019t say that a group of religious people who saw a lewd public display were \u201ctransgressed by it,\u201d only that they were \u201coffended by it.\u201d<\/p>\n The distinction is important. Self-righteous types will tend to take everything that they find offensive<\/em> (subjective sense), and make it out to be the sin of scandal<\/em> (objective sense), on the grounds that, look, there is \u201coffense.\u201d This is a form of equivocation that slips under most people\u2019s radar, and it facilitates all kinds of artificial standards of conduct. The only reason I ever caught it is that I\u2019ve had to spend years dealing with bad-faith arguments about how using LGBT terms \u201cgives scandal\u201d\u2014even though the supposedly problematic meanings of the terms in question are being imposed by the very people who claim to be thus scandalized.<\/p>\n <\/p>\n Can I just say, I didn\u2019t even expect Wikipedia<\/small>***** \nto have<\/em> an image for the phrase \u201cpearl-<\/small> \nclutching,\u201d but I love both that it does and<\/small> *****\nthe actual image they used?<\/small><\/p>\n Of course, St. Paul did instruct us that, all else being equal, those with healthier consciences should show deference to scrupulous, hypersensitive types: \u201cOne believeth that he may eat all things: another, who is weak, eateth herbs \u2026 But if thy brother be grieved with thy meat, now walkest thou not charitably\u201d (Romans 14.2, 15). But take note of how he describes the two types. His \u201cstrong\u201d are the less<\/em> anxiety-ridden, the less<\/em> timid, the less<\/em> judgmental. I\u2019d argue that Paul is implicitly in favor of strengthening consciences, and\u2014even though this deference rightly extends to permanent vegetarianism<\/a>, if that\u2019s what it takes to be truly loving\u2014 that nevertheless, the weak are both invited to become strong, and are also in the meantime equally under orders not to judge the strong: \u201cLet not him which eateth not judge him that eateth: for God hath received him. Who art thou that judgest another man\u2019s servant? to his own master he standeth or falleth\u201d (Romans 14.3-4).<\/p>\n It\u2019s hard to keep from thinking of the parable of the talents. \u201cI knew thee, that thou art a hard man\u201d; as if that<\/em> were any way to thank one\u2019s Savior! For that matter, if we were content to define sin or scandal entirely in terms of \u201cwhether people are offended by it,\u201d we\u2019ve not only set up a standard of conduct that\u2019s impossible to satisfy and<\/em> constantly changing, but one that Jesus himself flagrantly refuses to observe, as this exact text exhibits.<\/p>\n <\/p>\n Map of the Galilee ca. 50 CE<\/small>, by William<\/small>***** *****\nShepherd, first published in 1911.\u2021<\/small><\/p>\n f. went about among\/made a circuit of:<\/strong> Here again I made an idiomatic choice, though I\u2019d argue that my idiomatic choice is more literal than the RSV\u2019s. My use of \u201ccircuit\u201d here represents the word \u03ba\u03cd\u03ba\u03bb\u1ff3 [k\u00fckl\u014d<\/em>], literally \u201cin a circle\u201d (and yes, this is the same word we get \u201ccycle\u201d from). As we\u2019ve touched on a couple of times, the name of the Galilee (\u05d2\u05b8\u05bc\u05dc\u05b4\u05d9\u05dc [galiyl<\/em>]) literally means \u201ccylinder\u201d or \u201cwheel,\u201d so it\u2019s possible that this is indicating not simply a vague walkabout but a planned \u201ctour\u201d of the whole region.<\/p>\n \nFootnotes<\/h5>\n**** *Lest I be misunderstood, the doctrine that the Mother of God was perpetually virgin\u2014i.e., not only before but after she bore Jesus\u2014is by no means exclusively Catholic, nor do all Protestants reject it. This doctrine has been the majority view among Christians since the early days of the Church; it remains the official belief of the Assyrian<\/a>, Catholic, Miaphysite<\/a>, and Orthodox traditions, and is still a familiar view among Anglicans, Lutherans, and even some branches of Calvinism<\/a>. (To my knowledge, St. Jerome\u2019s belief<\/a> that St. Joseph was also perpetually virgin is not common outside of Catholicism, and, while certainly licit, it does not enjoy dogmatic status within the Catholic Church.)<\/small>******* \n**Declension<\/em> is the changing of a noun\u2019s endings to suit its function in the sentence, employed in inflected languages (a few other parts of speech may also be declined depending on the language, e.g. pronouns\u2014pronouns in English actually retain more declension than nouns themselves do). Occasionally, however, words occur with an irregular form that appears the same in all cases, and are thus indeclinable. These are often loanwords, foreign names, and the like, though not always.<\/small> \n\u2020The name is normally transcribed \u201cJoses,\u201d as it appears here in the RSV. However, on the principle that the stem of a word rather than its nominative case should really be the English form (a rule observed in names like \u201cMark\u201d [from Marc-us<\/em>] and \u201cMary\u201d [from Mari-a<\/em>]), we would expect \u201cJoset\u201d or \u201cJoseth.\u201d These names of course don\u2019t exist (though \u201cJoses\u201d isn\u2019t exactly breaking any baby name popularity records itself), so \u201cJoe\u201d\u2014which sort of<\/em> functions as an independent name, if only in the sense that it can be short for other names as well as \u201cJoseph\u201d\u2014seemed like the best compromise I was likely to find.<\/small> *******\n\u2021Notably, Nazareth (near the center) appears as if it\u2019s being depicted as rather larger than usual. I\u2019m not clear whether this is an error on Shepherd\u2019s part, or Nazareth experienced a population surge shortly after the life of Jesus (though I\u2019ve certainly never heard that that was the case), or the larger circles are being used to indicate New Testament towns and the smaller ones are for those from the Old Testament.<\/small><\/p>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":" A Good Thing Came Thence A mosaic depicting Nazareth in the former Chora Church (now the Kariye Mosque) in Istanbul, Turkey. This gospel is both shorter and simpler than average. Accordingly, if I get the chance to, I\u2019m hoping to translate this week\u2019s epistle as well (II Corinthians 12.7-10, a fascinating passage)\u2014no promises! Mark 6.1-6, […]<\/p>\n","protected":false},"author":4203,"featured_media":6558,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-6552","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-uncategorized"],"yoast_head":"\nNazareth (Gospel for 7 July, 2024)<\/title>\n<meta name=\"description\" content=\"A Good Thing Came Thence A mosaic depicting Nazareth in the former Chora Church (now the Kariye Mosque) in Istanbul, Turkey. 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