Wednesday, March 7, 2018

Pentecost a reversal of Babel



 

 






 
Description: Image result for pentecost and babelDescription: Image result for prophet zephaniah
Part One: A long-held Christian tradition





“On the Vigil of Pentecost, the Old Testament reading is of Babel, the mythical tale of humanity’s hubris and the aetiology of the myriad of languages — and resulting confusion — existing throughout the world. Anyone who has ever fumblingly studied foreign languages can aim his or her frustration at those arrogant ancient citizens clamoring, “Come let us build ourselves a city and a tower (or a wall?) with its top in the heavens; let us make a name for ourselves, lest we be scattered abroad over the face of the earth”.”

 

Dr Michael M. Canaris

 

 

 

 

It has long been recognised amongst the Christian faithful that the Pentecostal outpouring of the Holy Spirit effectively reversed the human tragedy - the wilful rebellion against the Divine - that was the Tower of Babel incident.

 

Dr. Michael M. Canaris has written about it most perceptively for the Catholic Star Herald: http://catholicstarherald.org/on-pentecost-the-reversal-of-babel-takes-place/

 

On Pentecost, the ‘reversal’ of Babel takes place

 

The feast of Pentecost was not originally a Christian feast, but rather a Jewish one marking 50 days since Passover and the first-fruits of the wheat harvest. Yet, in the fullness of time, Christians came to remember the Lord’s sending of the Spirit on that day, and so it is sometimes referred to as the “birthday” of the church (though other sources, like Saint John Chrysostom, identify the piercing of Christ’s side as the moment in which the church formally came to exist).

 

On the Vigil of Pentecost, the Old Testament reading is of Babel, the mythical tale of humanity’s hubris and the aetiology of the myriad of languages — and resulting confusion — existing throughout the world. Anyone who has ever fumblingly studied foreign languages can aim his or her frustration at those arrogant ancient citizens clamoring, “Come let us build ourselves a city and a tower (or a wall?) with its top in the heavens; let us make a name for ourselves, lest we be scattered abroad over the face of the earth.”

 

But in its wisdom, the church points out through the connection of the readings that the havoc wrought by human selfishness can be rectified by the always-greater power of God. For on Pentecost, the “reversal” of Babel takes place. Instead of humanity remaining confounded by the din of voices seeking to talk over one another in pride, the Spirit’s arrival as tongues (lingua) of fire at Pentecost enables each to hear the Word of God proclaimed in his or her native vernacular.

 

Language is then closely associated with Pentecost. Scholars since Wittgenstein and Heidegger have been quick to point out that thoughts do not occur in some “chemically pure” form and then subsequently come to be articulated in language. Rather, language forms and makes possible conscious thought. “Language is not just an instrument by which we express what we already know, but is the very medium in which knowledge occurs. Language is the voice of Being, and [humanity], in whom language takes its rise, is the loudspeaker for the silent tolling of Being…It permits Being to show itself” (Avery Dulles, “Hermeneutical Theology”).

 

Christians of various types, especially charismatics and Pentecostals, believe the Spirit can endow them with a gift regarding “speaking in tongues,” or glossolalia. The second chapter of the Acts of the Apostles is often cited as evidence that this mysterious and effusive verbal outpouring is an authentic fruit of the Spirit. Catholics have historically been cautiously open toward this phenomenon, though it is, to be sure, not a very usual occurrence in suburban parishes on Sundays. While the charismatic wing of the church has fostered a greater willingness to explore the genuine spiritual riches of this reality, and the pope himself has prayerfully engaged in groups where it is practiced, Catholic teaching makes clear that it is not necessary for salvation, somehow evidence of greater holiness than in those who do not experience it, or an integral part of formalized liturgical prayer life for most believers.

 

Images of fire and wind and breath remind us that the Spirit “blows where it will.” Sometimes this is in entirely unexpected places. Popes John XXIII, John Paul II and Benedict XVI all employed language of a “new Pentecost” when describing the Second Vatican Council. The spiritual common ground being sought both within the Catholic Church and across denominational boundaries reminded the participants (which all three popes were in various capacities) of that day when the Spirit enables the Apostles to proclaim anew what they had witnessed, experienced, touched with their hands and accepted in their hearts: the Author of Life, the Rock of Ages, the All-Consuming Fire, the Alpha and the Omega. The victorious Word of God spoken finally, definitively, and irrevocably to human hearers.

 

Collingswood native Michael M. Canaris, Ph.D., teaches at Loyola University Chicago.


Part Two:

Zephaniah ‘intertextual link between Babel and Pentecost’

 



 

 

 

 

Now, Paul Pastor has managed to add some ‘glue’ to this tradition

of Pentecost reversing Babel, through the agency of the Book of Zephaniah.

 

 

 

 

 

 

 

Marc Cortez has summarised the work and original insight of Paul Pastor in this review:

http://marccortez.com/2011/04/01/zephaniah-as-the-link-between-babel-and-pentecost/

 

Zephaniah as the link between Babel and Pentecost



Exegetes and theologians have long argued that Pentecost should be seen as a reversal of Babel – the scattering of the human race through the proliferation of languages healed through the unifying power of the outpoured Spirit. But, if these are two events are key bookends in redemptive history, doesn’t it seem odd that relatively little is said about this in the intervening narrative? Does the OT have any concept of Babel as a problem in need of resolution, or is this a brand new theme suddenly tossed into the mix at Acts 2?

 

These are the questions that Paul Pastor raised in the paper he presented at the NW meeting of the Evangelical Theological Society. Paul is an MA student at Western Seminary, and the paper was a summary of his MA thesis, “Echoes of ‘Pure Speech’: An Intertextual Reading of Gen. 11:1-9; Zeph. 3:8-20; and Acts 1-2.” Paul has graciously allowed me to upload the complete thesis here.

 

The basic thrust of Paul’s argument is that Zephaniah 3:8-20 provides the intertextual link between Babel and Pentecost. As he summarizes:

 

Pentecost as a reversal of Babel has been widely seen by exegetes since the early days of the Church. However, these two stories are by no means simple “bookends” with empty narrative space between them. Rather, it shall be shown that an extremely significant instance of textual connection comes from the often overlooked text of Zephaniah.

 

It will be argued that the Babel narrative of Genesis 11:1-9 is accessed and developed by Zephaniah 3:8-20; and that that text in turn provides a guiding paradigm of Babel-reversal that is utilized by Luke in the Pentecost account of Acts 2. Seen in this way, Zephaniah’s prophecy provides an indispensable link between the two texts of Genesis and Acts; simultaneously looking back into the seminal history of the covenant community and forward to the radical in-breaking of the Spirit at the harvest feast of Pentecost.

 

Intertextual “echoes” of themes and motifs will be traced at length through the three texts, noting linguistic parallel, narrative similarity, and intertextual dependence for the developing trans-biblical narrative.

 

The thesis that follows is a fascinating example of intertextuality in biblical exegesis. After a brief summary of his intertextual method, Paul argues that the Babel narrative itself is “incomplete,” leaving the reader in suspense as the story never comes to satisfactory resolution. Paul then argues Genesis forms the clear backdrop for much of Zephaniah, setting the stage for identifying further intertextual connections between the two books.

 

The heart of Paul’s argument comes in the third part of the thesis, where he identifies a number of textual connections between Gen. 11 and Zeph. 3. In my opinion, intertextual linkages like this always bear the burden of proof as they need to establish real textual connections rather than mere linguistic or thematic similarities. And, Paul does a remarkable job of identifying and defending the connections at work, though you’ll have to read the thesis for yourself to follow all the different lines of argument that he offers.

 

Finally, Paul turns his attention to Acts 2, arguing that Acts 2 bears many of the same textual markers as the first two passages. Given the strong thematic and linguistic connections, Paul concludes that Luke intends for his readers to see Acts two as the conclusion of a narrative arc that begins in Gen. 11 and runs through Zeph. 3.

 

And, to wrap everything up, Paul offers a few closing words on how a study like this can impact the life and praxis of faith communities:

 

It is my sincere hope that this study may also impact the thinking and practice of our local churches and communities of faith. I believe that when scripture is seen with the literary intricacy and vitality that a study of this type highlights, it is compelling and powerful for those who cling to the scriptures as the word of God. The narrative excellence in view here, the thorough intentionality, and the development of a single coherent narrative across the span of centuries and as the product of three very different communities of faith should capture the attention and imagination of modern believers.

 

Here are a few brief ideas for what the practical and responsive outworkings of this study could look like: Our thoughts about national and international unity should be profoundly influenced by the paradigm offered in these texts. True unity is only possible across ethnic, social, lingual bounds by the power of the Spirit and for the purpose of a shared service and worship of God.

 

This study is a reminder that truly, “All scripture is profitable” (2 Tim. 3:16, ESV).

 

The Hebrew Bible is frequently under read by Christian readers, and the Latter Prophets even more so. This section of our Bibles is rich with powerful imagery, concept, and nuance, coloring our theology and worldview. It ought to be increasingly read.

 

In addition to this, it ought to be increasingly taught and preached. Our pastors and teachers ought to carefully interact with this literature both for its compelling content, as well as the dramatic role that it plays in the over arching scriptural meta-narrative. ….

 

 

Here is Paul Pastor’s Abstract:


 

Pentecost as a reversal of Babel has been widely seen by exegetes since the early days of the Church. However, these two stories are by no means simple “bookends” with empty narrative space between them. Rather, it shall be shown that an extremely significant instance of textual connection comes from the often overlooked text of Zephaniah.

 

It will be argued that the Babel narrative of Genesis 11:1-9 is accessed and developed by Zephaniah 3:8-20; and that that text in turn provides a guiding paradigm of Babel-reversal that is utilized by Luke in the Pentecost account of Acts 2. Seen in this way, Zephaniah's prophecy provides an indispensable link between the two texts of Genesis and Acts; simultaneously looking back into the seminal history of the covenant community and forward to the radical in-breaking of the Spirit at the harvest feast of Pentecost.

 

Intertextual “echoes” of themes and motifs will be traced at length through the three texts, noting linguistic parallel, narrative similarity, and intertextual dependence for the developing trans-biblical narrative.

 

 


 

Chronological problem placing Joseph in Egypt’s 12th dynasty


Image result for joseph of egypt


 

by

 

Damien F. Mackey

 

 

 

“One of the problems of placing Joseph in the 12th dynasty means that the flood of Noah would most likely have occurred during one of the earlier dynasties (2450 BC) and this is not only out of keeping with the Bible but there is no archaeological evidence of a worldwide flood during any Egyptian dynasty”.

 

Dr Nigel Hawkins

 

 

 

 

A couple of comments required here immediately.

I personally do not accept the notion of “a worldwide flood”. See e.g. my:

 

The Bible Illuminates History and Philosophy. Part One: From Creation to the Flood

 


 

And I would not extend Egyptian dynastic history as far back as the Genesis (Noachic) Flood era, estimated at 2450 BC by Dr. Nigel Hawkins.

I would have Egyptian dynastic history beginning at about the time of the patriarch Abram, and possibly even short of 2000 BC.

See e.g. my:

 

Narmer a Contemporary of Patriarch Abraham. Part Two: Narmer as Naram Sin

 


 

When it comes to locating Joseph in the history of Egypt, there are two schools of thought.


 

The Bible says that the Israelites sojourned in Egypt for 430 years. Exodus 12:40 says “the length of time that the Israelites live in Egypt was 430 years.”

The New Testament also refers to this 430 years. Galatians 3:17 says: “The law, introduced 430 years later, does not set aside the covenant previously established by God and thus do away with the promise”.

Because of this many scholars believe that the 430 years commenced with the promise being given to Abraham 215 years before Jacob and his family moved to Egypt.

The result of this is that some scholars believe that Joseph came only 215 years before Moses lead the Israelites out of Egypt.

Other scholars believe that the Joseph was 430 years before the Exodus.

Joseph went to Egypt some 9-10 years before Jacob did.

When Jacob and his family went to Egypt, the Israelites numbered about 70. When they left Egypt they numbered around 2 million. They needed to multiply to this number. Not withstanding this, it is obviously very important to know whether the Israelites were in Egypt for 430 years or 215 years so that we know in which dynasty to look for Joseph.

It is also important to know how the Egyptian dynasties are ordered.

People who believe in a 215 year sojourn in Egypt look for Joseph earlier in the 12th dynasty and have nominated [the Vizier] Mentuhotep as a possibility.

People who believe in a 430 year sojourn in Egypt look for Joseph in an earlier dynasty and given the similarities between Joseph and Imhotep, have tended to place Joseph in the 3rd dynasty.

Placing Joseph in the 3rd dynasty would require an even greater revision of Egyptian history and a complete revision of the Chronology to allow for parallel dynasties running concurrently in the North and the South and also for the common practice of coregency.

This would bring Egyptian history into complete agreement with the Bible.

One of the problems of placing Joseph in the 12th dynasty means that the flood of Noah would most likely have occurred during one of the earlier dynasties (2450 BC) and this is not only out of keeping with the Bible but there is no archaeological evidence of a worldwide flood during any Egyptian dynasty. ….

 

My preference, again, is for Joseph as Imhotep of Egypt’s 3rd dynasty. See e.g. my:

 

The Bible Illuminates History and Philosophy. Part Five (i): Joseph Man of Dreams and Saviour of Egypt

 


 

and for Moses, instead, as the great Mentuhotep of the 12th dynasty. See e.g. my:

 

Moses - May be Staring Revisionists Right in the Face

 


 

Dr. Hawkins, who had asked the question: Could Joseph and Imhotep have been the same person?”, has arrived at the right conclusions, I believe, about the dynastic placements (at least) of Joseph and Moses:

 

Placing Joseph in the 3rd dynasty and Moses in the 12th dynasties not only fits very well with the archaeological evidence, it fits very well with the Biblical account and shows how Majestic God is.


….


The Bible records that Noah had a grandson named Mizraim who seems to be one of the Patriarchs of Egypt. The flood would, therefore, have preceded even the predynastic periods of Egyptian History.


….


 

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