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Team 2, Question 1 ROJ 5/19

Posted on by under matthew

The Gospel of Matthew is unique in that it is attributed to one of Jesus’ disciples. White calls it “by far the most Jewish of the Gospels” due to its distinctive focus on the Torah, Jewish Scripture (p310). Due to this emphasis on Torah and the evidence of this gospel being written in Hebrew as well as greek, it can only be assumed that the author wrote to a Jewish audience. Within this account, Matthew is revealed as a tax collector (Mt 10:3). This job was frowned upon because tax collectors were known to ask for more than simply the tax so that they could keep the money left over for themselves, basically stealing from their neighbors. This is why in Matthew 9:11, the Pharisees chastise Jesus for sitting with tax collectors and sinners, therefore constituting them both as equal outcasts of society. In fact, the gospel of Matthew repeatedly emphasizes Jesus’ relationship with tax collectors, highlighting Jesus’ rebellion against social norms. According to White on page 304, this account was also written during the time of a Pharisaic movement and the marginalization of Christians. This makes the book significant in its attempt to show Jews why Christianity is the right way whereas the Pharisaic movement is not.

As we read through the gospel of Matthew, chapter 18 has a long list of teaching regarding what it looks like to be a follower or against followers. Children are key characters in chapter 18. The disciples are told by Jesus to be humble like children (vs 4) and are warned against causing children to stumble. Matthew incorporates more teaching, expanding from this one. Jesus’ teachings are inked together by the questions of the disciples, a narrative layout we do not see in Mark.  Chapter 18 goes on to teach about forgiveness with slaves as the main characters. The master forgives the slave his debt and yet the slave does not forgive his debtor. Jesus warns not to be like this, but to forgive others because the Heavenly Father has forgiven the disciples.

Earlier, I touched on the idea that the author wrote this account in attempt to turn the Jews away from the ways of the Pharisees. This theme rings true throughout chapter 23 where Jesus cautions the crowds and disciples from being like the Scribes and the Pharisees. With this in mind, the main characters as well as the opponents, are the self-seeking, self-righteous, religious Pharisees. Through this chapter, we learn that Christians aren’t to be any of these characteristics but instead need to examine their hearts when they do things instead of seeking the attention of others. In addition, Jesus prophesies that there will be persecution for those who do not follow the false-teachings of the Pharisees but rather do with will of God.

RoJ 4/28 Team 2: Question 1

Posted on by under cynic philosophy

Greek philosophy during the times of oral tradition emphasized the idea of the Cynic philosopher. This Cynic was ideally supposed to be one who resolved to high reason and lacked weakness in both a physical as well as mental facet. This person would thus focus on the calling of independence, individualism, and self-sufficiency, turning their back on things like pain, emotional hindrances, and material needs. In fact, if one claiming to be a Cynic gave in to such temptations or opposed what was philosophically correct for them, the Cynic would be “shame naked in the open” (Epictetus, p146). These criteria of self-sufficiency are what deemed the Cynic a “scout”, allowing the philosopher to research and learn from his own spying or findings. Paired ironically with the themes of individualism, the Cynic is to “ask God” and be a “friend and servant to the gods” (Epictetus, p147). Thus, although it seems that the Cynic ought to be self-sufficient, he is to find counsel and seek relationship with God. The idea that a philosopher would be both friending God whom has power over all and at the same time providing for himself without help from others seems paradoxical to me, however, this is nonetheless the conclusion I received from Epictetus.

Moving forward to the Roman idea of a Cynic, Demonax portrays similar traits that were found to be important for a philosopher. He “rose above” his family’s wealth to pursue philosophy. This action was admirable due to both the lack of encouragement to become a philosopher as well as the profoundness with which he so quickly exercised the Cynic truths. Demonax has been described as “gentle, mild, and cheerful” (Lucian, p154) and according to the stories about him, was full of wit. What caught my attention most was this description that sums up Demonax’s life:  “He lived to be nearly a hundred, without illness or pain, troubling nobody and asking no favours, helping his friends and never making a single enemy,” (Lucian, p161). This summary displays the man’s independence, self-sufficiency, and grip over physical as well as emotional weaknesses. Although I honestly think it paradoxical that Demonax lived without enemies in light of his wit, it is clear that his life was peppered with traits that Epictetus finds so important.

According to the gospels, some of these traits that Epictetus and Demonax highly admire are ideas that Jesus also favored. For example, in Mark 6:2, people marvel at Jesus’ wisdom. This parallels with the Cynic philosopher’s idea of profound reason. Jesus was also a server (Mark 10:43-45) and being one who served meant that he would have to be self-sufficient enough to help others, making friends in the process. Although not in the reading, another parallel would be Jesus’ ability to control his physical being by fasting for 40 days and 40 nights (Matthew 4:2). In Greco-Roman context, only a Cynic philosopher would be able to do such a thing. Some aspects I found interestingly contrary to this profound philosophy was Jesus’ teaching on false prophets and enemies. As we saw before, Epictetus did not make enemies. Despite however impressive this may be to the cynic, to have enemies means for someone to hate you and Jesus looks at this as a blessing (Luke 6:22). This is an interesting contradiction amidst the beatitudes which are Jesus’ sayings that parallel with the cynic philosophy in terms of choosing to be poor instead of wealthy and hungry instead of satisfied (Luke 6:20-21).

ROJ 4/7: Team 2, Question 1

Posted on by under logos

In reading chapter three of Scripting Jesus, White sets up this idea of wisdom otherwise known as the personified woman, Sophia, or its male counterpart, Logos. This is an important introduction to the Heraclitus, Cicero, Cleanthes and Xenophon texts which each illuminate their philosophy behind their own interpretation of wisdom, virtue, and reason. First, we must recognize that White primarily emphasizes Sophia in the book of Luke, and both Sophia as well as logos in the view of Philo. Second, it is vital to be aware that each philosophy, regardless of contextual background, had its own twist on what reason looked like. Although there are different twists, there is an overarching theme of a higher wisdom or understanding apart from what mere humans can fathom.

Beginning with Heraclitus and Cicero, we see a shift of the divine. This shift is contrary to what the average human would like to admit: that logos can be known by the divinity alone. Heraclitus hits this perspective on the head by comparing human opinion to “children’s play” and referring to people as deceived, using Homer as an example. In this work it is clear that humans cannot understand logos. Reason is considered by Heraclitus as something that “humans always prove unable to understand” (10.1). We can thus deduce that the divinity alone understands logos while humans fail to fully grasp it. Cicero goes even further as to rationalize the existence of gods due to the fact that humans portray only a small fraction of perfection and that perfection in its entirety is held by gods. Within his texts, logos in hypothesized to be in several different entities such as gods or even the world being the ultimate god. However, Cicero concludes that there must be gods whom are governing the world and all that is in it. This displays the on-going idea of polytheism, the belief in many gods, but also illustrates a shifting idea that gods have control over the world with this divine understanding. This impedes on the idea that humans can harness logos due to the idea that divinities hold all reason, that of which they use to council the world.

Divine power is thus seen as holding all reason, but how can that be further described? Cleanthes gives us insight of his perspective in Hymn to Zeus. The hymn describes Zeus (a metaphor for God) as omnipotent, mover of nature, the father of mortal creatures, and the one whom permits all that happens on earth and heaven alike. In addition, Zeus is portrayed as a being in which man should partner with in order to live a good life with intelligence. Therefore, God is portrayed as sovereign: all-knowing and all-powerful. Cleanthes recommends praising the sovereign God because he has created us as his offspring and life with him leads to intelligence or logos. Reverting back to the idea of logos, based on this poem, we see that a view of understanding is that it can in a sense be harnessed by humans but not without the ordination of it by God.

Lastly, we look at Xenophon’s text called Memorabilia. This work personifies both vice and virtue as women. White gives us a summarized version of this story in chapter 2 of Scripting Jesus so we have already had some insight into what Heracles chooses and why. However, Xenophon goes further into the matter, not only elaborating on the story but in doing so explains what is pleasing to the gods. Through conflict between the women, it is revealed that virtue is more important to the gods. The character virtue gives a few reasons as to why. First off, what is the reward in being handed everything without need? There is no reward, there is simply endless amount of compulsion. Second, where is honor without work? Virtue argues that there is no honor without first working for it. Through the struggle the honor is rewarded and also well-deserved. Lastly, the gods cast out vice because they find favor with virtue instead. In explaining why virtue is better over vice, we are revealed what part human plays with the gods in the eyes of Xenophon. Human must struggle and labor for virtue since the gods reward this kind of behavior whereas they detest those whom do not work for good things.

Throughout these several sources we see different interpretations, expectations, and perceptions of gods and God. I would argue that there are two major similarities through these texts: 1) God and man are in some kind of relationship, and 2) God has some form of higher understanding (logos) than mankind. Although these relationships differ and the amount of knowledge the gods or God harnesses may differ, the idea of a higher being somehow governing the world through relationship with man is evident throughout.

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