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Traditionally, scholars have traced the origin of Christianity to a single source—the kingdom of God as represented in the message of the historical Jesus. Through a rhetorical critical analysis of one of the most important texts in early Christian literature (the Beelzebul controversy), Michael L. Humphries addresses the issue of Christian origins, demonstrating how the language of the kingdom of God is best understood according to its locative or taxonomic effect where the demarcation of social and cultural boundaries contributes to the emergence of this new social foundation.
The Beelzebul controversy exists in two versions— Q and Mark—and thereby allows the study to engage the import of the kingdom language at the point of juxtaposition between two distinct textual representations. This makes it possible to deal directly with the issue of the disparity of texts in the synoptic tradition. Humphries suggests that these two versions of the same controversy indicate two distinct social trajectories wherein the kingdom of God comes to mean something quite different in each case but that nevertheless they demonstrate a similarity in theoretical effect where the language contributes to the emergence of relatively distinct social formations.
Humphries establishes the Q and Markan versions of the Beelzebul controversy as relatively sophisticated compositions that are formally identified as elaborate chreiai (a literary form used in the teaching of rhetoric at the secondary and post-secondary level of GrecoRoman education) and that offer an excellent example of the rhetorical manipulation of language in the development of social and cultural identity.
- Sales Rank: #151252 in Books
- Brand: Brand: Southern Illinois University Press
- Published on: 1999-06-09
- Original language: English
- Number of items: 1
- Dimensions: 9.00" h x .50" w x 6.00" l, .83 pounds
- Binding: Hardcover
- 112 pages
- Used Book in Good Condition
Review
"Humphries makes a significant contribution, both at the level of the exegetical study of the Beelzebul pericopae in Mark and Q and at the level of the model of Christian origins that is proposed."—John Kloppenborg, author of The Formation of Q: Trajectories in Ancient Wisdom Collections
About the Author
Michael L. Humphries is an associate professor of classical and comparative literature in the Department of English at Southern Illinois University at Carbon-dale. He is a member of the International Q Project and the Jesus Seminar.
Most helpful customer reviews
4 of 7 people found the following review helpful.
A Juicy Piece of the Puzzle
By Laura Knight-Jadczyk
As a writer and amateur historian who researches and writes on topics of religion, and not being a trained scholar who is able to translate texts for myself, I rely on books such as this one to give me the tools to ply my trade. This is a particularly juicy one since the Beelzebul Controversy has always struck me as a key component to understanding just what the heck was going on back then.
In my opinion, based on wide reading, there's a real possibility that the "god" that "Jesus" was talking about in terms of the "heavenly father" and the "kingdom of god" may very well have been "Beelzebul" and not Yahweh. It seems clear from reading the works of Burton Mack: A MYTH OF INNOCENCE (Foundations & Facets Series)", the The Lost Gospel: The Book of Q and Christian Origins, Who Wrote the New Testament?: The Making of the Christian Myth, etc., as well as the works of other biblical scholars and historians of religion, such as Thomas L. Thompson, Phillip Davies, John van Seters, Giovanni Garbini, Niels Peter Lemche, and others, that Jesus very probably was not a Jew at all and it was only Jewish Christians who sought to cast him in that role to underwrite their "Synagogue reform" intentions, to indemnify themselves against the charge of following after "foreign gods."
In "Christian Origins and the Language of the Kingdom of God," Michael L. Humphries analyzes the "Beelzebul controversy" and draws some fascinating conclusions, though he doesn't go as far as I have in the above statement. It was only while reading his analysis that it occurred to me that it was obvious that the god of the real "Jesus" WAS Beelzebul.
This book is a very good explication of the problem of the Beelzebul Controversy and the argument is generally well presented and well-reasoned. I would recommend this book also to a general, non-expert reader for some very good background on biblical texts and how they are studied by scholars.
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