Tremendous news from Ireland-
I think it is time to reflect on what this means and why the arguments trotted out about Church policy and Biblical morality are misplaced. There is room for discussion on what Biblical texts might mean as there is also room for debating the rights and wrongs of Canon law, but civil marriage is quite a different issue and is about equality and Human Rights. It is not about “Adam and Steve” or any such absurdity.
This is what I wrote a few months ago about the religious texts:
My analysis in the 3 films dealing with the 6 texts in the bible that appear to condemn homosexuality is underpinned by a text that was discovered about 15 years ago and was written by a man called Photios of Constantinople (Icon below). This text seems to me to nail the final and elusive verse that simply defied interpretation and frankly defied analysis altogether. So many of the Pauline letters are muddled because they were hastily written and written also to suit a specific and lost purpose.
A few weeks ago, I was condemned on twitter as a “homophobe” because someone, actually a friend of David Coburn MEP, had seen the title frames of these three films and assumed that I am some sort of religious nut championing a “traditionalist” cause. I am not, of course, but I hope I am using traditional tools and I trust my scholarship is sound.
So much has been made by the church and later scholars about the prohibition of homosexuality in the bible and it is based on assumptions that I think are completely misplaced and an approach to religion that is prejudiced, dismissive and aggressive. If 5 of the texts can be proven to be ambiguous at best about condemning homosexuality, then I believed it stood to reason that I might be allowed to look more closely at the questionable Romans verse to see if that verse too was ambiguous. It is not, I found. In fact, when read in the context of what Photios says, it makes it quite clear that homosexuality does not belong to the category of sins that is “damning”- what catholicism would later call “mortal sin” and what Paul says are sins worthy of “eternal death”. Eternal death, instead, greets those who are malicious and spiteful, as well as those who judge one another. So, those people who want to toss out condemnations supposedly supported by spurious proof texts from scripture- be warned! It is a double-edged sword!
I am not here saying that the Church is about to promote homosexual relationships. I am simply saying that the Church needs to reflect that its harsh tone should be modified, as indeed, the present Pope has already done- “who are we to judge?”. Also, I think it is by no means certain that the Bible intends to be so decisive on this matter. The Church moves very slowly, but if we can establish that homosexuality is not a cause of savage condemnation, then there is room for progress.
It is inclusion, not exclusion that should be our aim. Ireland has recognised that, because- let’s face it, the majority of people whop voted for same sex marriage were not gay. This was altruism in practice and it is commendable.
The piece that follows starts with an analysis of a very specific text and should be seen in the light of my three films links to which are included below:
Photios of Constantinople and our new film
Here is an icon of Photios, sometimes called Photius in the West and Saint Photios the Great in Orthodoxy.
We have just finished a new educational film about the 6 texts used in the Bible to condemn homosexuality.Because it is only 40 minutes long (it is divided into 3 parts on youtube) Below are parts 1 and 2:
I am afraid there are a number of glosses that i have made and which I will try to correct here over a number of blogs. I am aware that I have not really done justice (slight pun) to the text by Photios that is the lynch-pin of the main argument in the film. The issue I am discussing here occurs in the third part on youtube and the link to that part is here.
What Photios says
I have provided the Greek text of what Photios writes on the film, though it is on-screen fleetingly so here it is again:
Photios was very interested in the way Greek changes over the years from the various forms of Ancient /Attic Greek used by Homer to the Greek of the Septuagint and then the koine used in the New Testament. Photios was familiar on a day-by-day basis with the Byzantine Greek of the Imperial court and the Church but there was probably yet another more colloquial version of that in the streets of “the city”, H Polis.
So his greatest work is probably his lexicon, which has helped scholars today to work out how words have changed their meanings and how Greek grammar has evolved. This is particularly important if you want to avoid the nonsense of the Jehovah’s Witnesses who wrongly ascribe at best an Attic grammar to the New Testament and at worst some inexperienced mumbo-jumbo. I met a man today who was sitting by the canal reading a bible. I asked which version and he said “the New World Translation”. I could not get away fast enough! There are endless errors in this Jehovah’s witness text, some simply bizarre- like the use of “torture stake” for “cross” because the Jehovah’s witnesses do not accept that Jesus died on a cross and the refusal to translate any words for hell because they do not believe in hell either. Anyway, the crucial passage is John 1:1 (in every manuscript except Codex L which has ὁ Θεός ἦν ὁ Λόγος)- here is the correct version: Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεόν, καὶ Θεός ἦν ὁ Λόγος the last phrase of which is in Greek a form of Yoda-speak: “And God the word he was” or some such “Star wars” jabber. But it should be translated: “the word was God” but is translated by the Jehovah’s witnesses as “the word was a god”. Origin thinks that John omits the article because he refers to Jesus as God and not to the Father and Origin argues, “the true God is Ho Theos” (Commentary on John Book 2, chapter 2) which comes close to the Jehovah’s witness position of denying the Trinity, but not quite. Later scholars absolutely reject this: Bultmann, for example, is incandescent at the thought that the omitted definite article means only or merely “divine”: Denn man kann doch nicht verstehen: er war ein Gott, ein Gottwesen, als ob θεός ein Gattungsbegriff wäre- (he thinks, instead, that the word THEOS has some special grammatical rules of its own) but there is another solution. Here it is: In koine greek, though not in Attic greek, there was an increasing temptation to omit the article when a definite noun (a name) precedes the verb or when a noun should be identified as the predicate. This is often called “Colwell’s rule” and other instances can be found in Mark 15:39 and Matthew 27:42- βασιλεὺς Ἰσραήλ ἐστιν. The rule can be adjusted slightly because the “anthrous” noun, that is a noun without a definite article, can sometimes (as maybe here) simply be a way of establishing importance or prominence. The purpose of this paragraph is not so much to rebutt the Jehovah’s witness but to demonstrate that Greek was at the time when the New Testament was written in a state of flux and that Photios understood this.
In his commentary, therefore, on Romans 2, Photios considers Paul’s use of words very carefully and concludes that Paul was being specific about a particular part of the law/ the Torah.
Tracking down the fragment
Only a fragment of this commentary exists today and is found in a collection of fragments so it is itself a bit obscure. I managed to track down the text but struggled with the translation and called on an old friend in Athens who sent me off to see a man he called Bill who turned out to be the same man who had first “discovered” the text and published a small article on it in the early part of this century. When looking at obscure texts, the chances are that you are dealing with just a handful of people who know about them, translate them and use them. So, I had a fruitful and entertaining correspondence with Professor Bill Berg, the very man responsible for digging up this brilliant little gem. For my part, I was struggling with elements of the paragraph which seemed to me to be deeply anti-semitic and he agreed. So that was that. They are not important to the argument but they suggest that the man who was writing was doing so quickly and with alot of passion. It is not really surprising that this was the man who single-handedly fractured the Church. Many Catholics today dismiss the “filioque” dispute as a linguistic quibble and I remember having a long debate about this over a few weeks in the letters page of the Athens News, but the Greeks and Russians still regard the issues in the filioque as central to their decision to perpetuate the schism. For Photios and the modern Orthodox one of the central issues of the filioque is its origin in the writings of Augustine and this itself taints the theology of Augustine for the Orthodox.certainly. I think this is why there is a slightly different understanding of “original sin” in the East.
Romans 2: 26-27:
Back to Romans. The verse Photios is considering is Chapter 2. 26-27. This is what it looks like in Greek: ἐὰν οὖν ἡ ἀκροβυστία τὰ δικαιώματα τοῦ νόμου φυλάσσῃ, [a]οὐχ ἡ ἀκροβυστία αὐτοῦ εἰς περιτομὴν λογισθήσεται; καὶ κρινεῖ ἡ ἐκ φύσεως ἀκροβυστία τὸν νόμον τελοῦσα σὲ τὸν διὰ γράμματος καὶ περιτομῆς παραβάτην νόμου.
Ands this is the standard English translation: So, if a man who is uncircumcised keeps the precepts of the law, will not his uncircumcision be regarded as circumcision? Then those who are physically uncircumcised but keep the law will condemn you who have the written code and circumcision but break the law.
Photios says about this: (Photios’ words in brackets here) “for the Jews, (them) Paul (he) talks about the Torah (the law); for the uncircumcised, he talks about the ‘justices of the law’ not the whole law but only a specific part.” Photios has not quite gone all the way but it can be demonstrated by statements in, for instance, the beginning of Luke when Luke describes Zacharia and his wife keeping “all the jobs and justices of the law” that there are two different parts to the Torah and that these two parts were acknowledged as such at the time of Christ. Things change when the Temple falls in AD 70- and Judaism redefines itself as rabbinic or Pharisaic Judaism so this may explain why such a distinction gets lost.
The Golden Rule is the King’s Law
“The Golden Rule” (to love one another), broadly speaking, is that part of the Torah which is endorsed by Paul as central to the Christian life and is also flagged up by Jesus. Let me explain!! The measure of our relationship with God is to be found in our relationship with one another. This is defined by Christ in the Golden Rule, (Mtt 7:12: Πάντα οὖν ὅσα [a]ἐὰν θέλητε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, οὕτως καὶ ὑμεῖς ποιεῖτε αὐτοῖς· οὗτος γάρ ἐστιν ὁ νόμος καὶ οἱ προφῆται.) but it is also found in Hillel (Shabbat 31a: What is hateful to you, do not do to your fellow: this is the whole Torah; the rest is the explanation; go and learn) and is embedded in Lev xix 18. In the epistle of James, this is called “the Kingly law”: james 2:8: Εἰ μέντοι νόμον τελεῖτε βασιλικὸν κατὰ τὴν γραφήν Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν, καλῶς ποιεῖτε· Now, a “kingly law” was regarded in the ancient world as something that took precedence over any other existing laws. An example of this can be found in Pergamum (Deissmann) but the idea is fairly straightforward. If Christ had issued the Golden rule as a “kingly law” then that takes precedence over anything else in the Torah. The Golden rule is to deal well with others. It is not about cultic practice. In other words, the Gentile might well be able to keep the “kingly law” (which sums up the whole Torah anyway) in the knowledge that he can not keep the Torah itself.
This happens at a time when elements of Pharasaic Judaism were perhaps getting out of control. People were indulging in the cultic observances as a way to make up for their failing with one another. David Wood suggests that this is the kernel of Paul’s message- that no amount of cultic obedience can erase offences to the Golden rule. That is paramount and trumps the cultic laws, because the “kingly law” is absolute.
In terms of the two types of law, and here I think the film does an adequate enough job in part 3:
Homosexuality falls into those laws defined as “cultic”: rather than into those laws that support the “Golden Rule”, what Wood calls “the Justices”. Paul might not like Homosexuality (personally) but he does not think it is something that will damn someone to eternal death, particularly if they are mindful of the Golden Rule. What is damning instead is nastiness, and spite and I suppose writing hateful things in a blog. We must be nice to Jehovah’s witnesses when they knock on the door. Be nice but do not necessarily agree with what they say.
I will stop here and write something lighter next time!