In The Journey, we will be going through the four gospels concurrently - all four at the same time, reading parallel passages side by side. But here's the tricky part: No gospel writer ever claimed to be putting down the story in a strictly chronological order. The gospels are not, for the most part, chronological narratives, but they are anecdotal compilations of the things Jesus said and did. In other words, it's like the way you might tell people about your vacation - you don't start at the beginning and tell the whole story at once, beginning to end. You tell individual stories about things that happened, and one story reminds you of the next, even if they didn't happen one right after the other. For the gospels, the thread through them is theological and thematic, not strictly chronological. Of course there are things that happen at the beginning (Jesus' birth, baptism, temptation) and there are things that happen at the end (his passion, resurrection, post-resurrection appearances). But in between that, it's more thematic. Having said that, the closest thing we get to a chronological narrative is the Gospel of John, with a ministry that covers what appears to be 3 years, or going through 3 Passovers (the other gospels present the story in a kind of compressed form as if the whole story is Jesus on the way to Jerusalem for his passion).
So we are going to follow the rough chronology in the Gospel of John, putting the other gospel sections into the chronology where they would go in a "beginning-to-end" story, which means the stuff from Matthew, Mark, and Luke will often not come to us in the order they give it to us. But trust me, it will all make sense as a historical narrative. So a high level outline for the gospels will look something like this, and these are the sections we will follow through:
1) Prologue to Jesus' ministry (up through his temptation)
2) Year 1A: Galilee
3) Year 1A: Judea (ends with the arrest of John baptizer - Jesus leaves Judea)
4) Year 1B: Galilee
5) Year 1B: Judea (ends with the execution of John - Jesus leaves Judea)
6) Year 2: Galilee
7) Year 2: Judea (ends with Jesus finding out there's a price on his head, and - you guessed it - Jesus leaves Judea - it's not time for his passion yet)
8) Year 3: Jerusalem (including the passion, resurrection, etc.)
Down the road, when we finish the gospels, we will go through the book of Acts, interspersing the New Testament letters into the story chronologically, so we'll go through the rest of the NT (and beyond) chronologically by year, based on what we know about the early Church. And that's the plan!
Here's a short (about a minute) video I took going around the Holy Column in the church of Santa Prassede. This is the column that Jesus was tied to when he was scourged by Pontius Pilate. They don't always have the barrier down, so you usually don't get to see it from all the way around. I wanted to get video of the whole thing all the way around because I ran across a note in an ancient document that said that those who made a pilgrimage (at that time to the Holy Land, since it was still in Jerusalem) could visit the Holy Column, and could see marks left from the hands of Jesus where he gripped it as he was being whipped. I assume that this is pious legend, but I figured since the column has that dark & light marble, maybe there's a place where the dark parts look like hands. I did not see it, but if you do, let me know!
I mentioned in The Journey that I wrote a song based on Isaiah 2, which is one of my favorite OT passages:
In days to come, the mountain of the Lord’s house
shall be established as the highest mountain, and raised above the hills.
All nations shall stream toward it. Many peoples shall come and say:
“Come, let us go up to the Lord’s mountain, to the house of the God of Jacob, That he may instruct us in his ways, and we may walk in his paths.” For from Zion shall go forth instruction, and the word of the Lord from Jerusalem.
He shall judge between the nations, and set terms for many peoples.
They shall beat their swords into plowshares, and their spears into pruning hooks; One nation shall not raise the sword against another, nor shall they train for war again. House of Jacob, come, let us walk in the light of the Lord!
I hope you like the song!
Here is our next set of texts - as we get into John chapter 6, we first encounter Jesus feeding the multitudes - in this case 5,000 families!
Now, as you know, there is also an account o Jesus feeding 4,000, and so you may also know that some scholars might speculate that these are just different versions of the same story that circulated and were handed down orally, until they were written down. Even the fact that both stories occur in the same gospel would not stop that kind of speculation. So I thought the first question I would have to ask was whether the Church fathers thought this was one event or two - BUT (and you see where this is going) I forgot that Jesus himself makes reference to two separate events (in Matthew 16 and in Mark 8) so there is no question for the Church fathers - these are two separate events. So it seems that Jesus performed this sign (miracle) of the feeding of the multitudes on two occasions. It's not just one event told two different ways, and it's also ...
My voice was still recovering from a bad cold, so not sounding my best, but this was a great conversation about pilgrimage, for the Jubilee year - more of this coming in other interviews! (FYI, I think I was the third of three guests that day, so you will have to fast forward to find me)
It seems that one way or another we need to talk about different kinds, or different levels of heresy. What I have been calling heresy vs. heterodoxy, others call heresy on fundamental doctrines vs. heresy on less fundamental doctrines. In other words, Heresy with a capital H (over fundamental doctrines like the Trinity and christology) are the kinds of heresies that move one outside the boundaries of what Christianity is, and that's because the very definition of Christianity is defined according to these fundamental doctrines. To refuse to sign the Creed at the Council of Nicaea in 325, or the Council of Constantinople in 381 - and indeed to reject any of the contents of the Creed today - means that a person is NOT a Christian.
So are the non-chalcedonians, such as the miaphysites (including St. Gregory of Narek, and today's Coptic Christians) - are they heretics? Well, like it is with a lot of things, that depends on your definition of heresy. If you include in your definition of ...
