Biblical Hermeneutics; Resurrection

Earlier this year Discovery Channel aired the programme "The Lost Tomb Of Jesus" directed by James Cameron and largely based on some investigation made by the Israeli-born, Canadian-based film maker Simcha Jacobovici. In conjunction with the film came the companion book The Jesus Family Tomb. The Discovery, the Investigation and the Evidence That Could Change History written by Jacobovici and the paleobiologist Charles Pellegrino. What was claimed was astounding: a tomb discovered during some construction work in the Jerusalem suburb of East Talpiot in 1980 contained the ossuaries of Jesus and his family because they had inscriptions saying: Some of the ossuaries were found broken. Of those found intact five had inscriptions in Hebrew or Aramaic, one in Greek, and the last one was plain. The names in Hebrew and Aramaic were extremely common in Israel during the Second Temple period and the controversy swirled about the inscription in Greek saying 'Mariamene e Mara'. In his report A Tomb with Inscribed Ossuaries in East Talpiyot, Jerusalem Prof. Amos Kloner, then Jerusalem's District Archaeologist, explained that the Greek inscription 'Mariamene e Mara' referred to a Mariamene, a variant of the name Mariam, Maryam and Marya, while 'Mara' was a contraction of Martha, this name also being "common in the Jewish feminine onomasticon." The name 'Mariamene' was central to the programme because it was interpreted as referring to Mary Magdalene. "That's the ringo, that's what sets the whole film in motion", the producer said. The claim that the Talpiot tomb was the "Jesus family Tomb", and particularly that "Mariamene e Mara" meant "Mary Magdalene, the Master" provoked bitter contestation and indignant criticism. Overnight a number of people appeared on the scene proferring interpretations of the controversial inscription in Greek. The Jesuit scripture scholar Father Joseph A. Fitzmyer, who edited the Aramaic Tobit texts of the Dead Sea Scrolls found in Qumran, cave 4 and whose impeccable critical credentials are widely known, provided the best interpretation.

Today both philosophers and theologians make use of the category of ‘event’, though they do not ascribe the same meaning to it. Altizer, Badiou, Tracy, Caputo, and Zizek are only a few among many examples. This paper explores the religious use of this category in David Tracy’s revisionary theology and compares it with its philosophical use in Alain Badiou’s secular reading of St Paul, so as to disclose significant analogies between Tracy’s and Badiou’s interpretations of the Christ-event. In the conclusion, a direction is suggested for a theological appropriation of Badiou, based upon a critique of his philosophical treatment of the category of Christ-event. Uncovering continuities-in-discontinuity between the two approaches - as counterintuitive as they may initially appear – this ‘dialogue’ contributes to an ongoing conversation
concerning a connection between philosophical and theological uses of the category of ‘event’.

Based on the prophetic similitude of the two groups of scripture (2 Peter 3:1-13 and Revelation 21:1-3) that we examined in chapter 14, it appears the word of God is conveying to His creation an even more profound message. That message is that Jesus Christ is God; and, especially when dealing with prophecy and eschatological matters, all expositors should always keep this truth in mind. While many engage in endless wrangling about who God is, who Jesus is, who the Holy Spirit is, whether one believes in the Oneness doctrine, the Trinitarian doctrine or any other related sub-doctrines that continue to fan the flames of biblical debate, the author is thoroughly convinced the word of God has been trying to make His message so much more clear as to who He really is. However, much ignorance and even academic and literary arrogance have caused great confusion among scholar and student alike, so as to drain them of the wisdom needed to fully grasp the reality of the faith that can truly move the mountains that confront us daily. Not only to move these mountains, but also to unlock the message of his true redemption plan. Once this wisdom contained in the word of God is realized, especially in regards to eschatology, the doctrinal wars and debates will hopefully turn into a unified and one-dimensional preparation needed for the impending persecutions that will befall God’s ecclesia.

This is a simple three-page short story that calls for a reflection on the core need of today's troubled youth. In 36 CE, a group of rowdy, Cushite-Hebrew youths go to see the Roman crucifixions, hoping to have some fun taunting the victims. Their encounter at one man's cross causes them to stand in awe. Notes and images follow the narrative to aid the readers' conceptualization of some of the story's themes. The story is thematically multilayered to facilitate productive discussions on a number of topics.