A Jungian psychologist decides that the Gospel of Mark ends without resurrection, on purpose, but apparently he has never read the damn thing lol

 The Transcendent Absence: Mark's Unresurrected Christ and the Creative Imperative

... Mark's unresurrected Christ ... The absence of resurrection in Mark's Gospel . . ..                                                                                                                                                                                                    

There's just one little problem with these statements: They are falsehoods. The text says Jesus rose.

Everyone agrees that Mark's "narrative rupture" occurs at the close of 16:8.

But the resurrection occurs before that:

And entering into the sepulchre, [the women] saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted. 

And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him. 

But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you [in Mark 14:28]. 

And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they any thing to any man; for they were afraid. 

-- Mark 16:5-8

The endings after this are obviously supplied based on internal evidence of language and style which differ from Mark's. And their variety is a sign that something was felt to be wanting from a very early time. External evidence shows the gospel ending at 16:8 in two famous codices from the fourth century: Vaticanus and Sinaiticus. And Matthew and Luke and John in their turn each supply their own fuller accounts, some of the elements of which resemble the endings supplied to Mark. 

The twice promised resurrection appearance in Galilee in Mark is perhaps the most wanting thing. Simply on that basis it strains credulity to think Mark intended the ending to be 16:8. The composition is unfinished, or was early on damaged. 

But the resurrection is not missing from this abruptly ending gospel. One cannot speak of an unresurrected Christ in Mark. One cannot say there is no resurrection in Mark. It's right there in verse six.

Meanwhile we are told that "the sacred emerges through collective human action rather than through divine intervention", and that "the kingdom of God exists only insofar as we create it through revolutionary praxis within history's unfolding".

Unfortunately for the author, Brian Nuckols, Mark's Jesus doesn't believe any of that hooey.

The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.

-- Mark 1:15

And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. 

-- Mark 9:1   

Prodigality is a vice to today's stingy Calvinists, to Jesus a veritable necessity for discipleship

 

 

Calvinists: We can't be prodigal with our money. We need it to rule the world! You know, so that we can do away with heretics like Servetus. 

  

A Theology of Money

 ... it remains true that we all know plenty of people afflicted by Prodigality, and one of them is likely to look us in the mirror every morning. This is the vice of failing to recognize that wealth is a very important tool that God has given us to effectively rule the world as his stewards, and thus failing to take appropriate steps to manage it prudently, instead throwing it around loosely and thoughtlessly, whether out of bad motives or good. ...

What part of "all" do these people not understand? 

Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. 

-- Matthew 13:44

Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me. 

-- Matthew 19:21 

Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me. 

-- Mark 10:21

For all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living. 

-- Mark 12:44

Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.

-- Luke 12:33

So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple. 

-- Luke 14:33 

Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me. 

-- Luke 18:22

For all these have of their abundance cast in unto the offerings of God: but she of her penury hath cast in all the living that she had. 

-- Luke 21:4

 

Do the Calvinists even read the Gospels?

And whosoever will be chief among you, let him be your servant:

 -- Matthew 20:27

But he that is greatest among you shall be your servant. 

-- Matthew 23:11

And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all. 

-- Mark 9:35

And whosoever of you will be the chiefest, shall be servant of all. 

-- Mark 10:44 

 

Meanwhile Paul mocked the arrogant Calvinists of his own time, who only imagined that they ruled anything: 

You think you already have everything you need. You think you are already rich. You have begun to reign in God's kingdom without us! I wish you really were reigning already, for then we would be reigning with you. Instead, I sometimes think God has put us apostles on display, like prisoners of war at the end of a victor's parade, condemned to die. We have become a spectacle to the entire world—to people and angels alike. Our dedication to Christ makes us look like fools, but you claim to be so wise in Christ! We are weak, but you are so powerful! You are honored, but we are ridiculed.

-- I Corinthians 4:8, 9, 10 

Catholic biblical scholar just coincidentally concludes that the history of hell pretty much confirms the Roman Catholic dogma of purgatory

 Candida Moss, here for the Jesuits, thinks that the biblical hell begins as a relatively late product of Greek influence from the time of Alexander the Great, and that in keeping with later Catholic reflection is a temporary place of punishment and purgation, not of eternal damnation.

Evidently Hitler does go to heaven, but he will be the very last one out of hell, on that you may rely.

Her essay does a better job of explaining how the later Catholic idea of purgatory reflects the actual awful material conditions of Roman penal and slave experience in late antiquity than it does of explaining the gospels' language. In the end the pope's hope that hell one day will be empty is "surely right", according to Moss.

In the middle of those Greek and Roman historical bookends, however, lies the New Testament language about hell. And it is just weird how Moss is so perfunctorily dismissive of that language. She hardly treats of it at all. For her it is simply "obscure" because it is usually parabolic or "evasively symbolic", a point of view which is oddly reminiscent of long-standing Protestant dismissiveness of "the hard sayings of Jesus". The Protestants find the hard sayings problematic in the main because they contradict the universal gospel to the Gentiles. In this case, a Catholic finds them problematic because they contradict the universalism implied by purgatory. For neither could it be possible that those sayings reflect an actual historical message, being so stern and radical as to be unthinkable. They must be an anomaly: "eschatology straight up, without the diluting effects of divine mercy and forgiveness."

Just so.

Candida Moss stumbles over the Albert Schweitzer hard truth. The ameliorating of the hard sayings was the anomaly. The hard sayings did not arise from Lake Placid. Lectio difficilior potior, interpretatio item.

Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.  

-- Matthew 7:14

For Moss the gospels are contradictory and run "hot and cold" on hell. The gospels give us only a "faint sense" of hell at best. After all there was a time when hell was not in the Bible, before the Greeks, and it shouldn't surprise us that the parables of Jesus really don't describe any "actual eternal punishment" dontcha know. It's a foreign idea, whose time came and went.

Oh dear.

And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched: Where their worm dieth not, and the fire is not quenched. And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched: Where their worm dieth not, and the fire is not quenched. And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire: Where their worm dieth not, and the fire is not quenched.

-- Mark 9:43ff. 

Moss would like us to think, simply ignoring this passage, not only that there is no eternal fire according to Jesus, but that all such worm talk actually came from a later period, from the horrible fact of the parasites in human shit found everywhere and on everything in ancient prison cells, the literal analogues of an imaginary storied hell as in Dante, rather than from the actual message of Jesus about the eternal decay of death in the grave. The worms crawl in, the worms crawl out, they do a dance upon your snout. This is . . . completely unconvincing.

That last point needs to be emphasized. The eternal decay of death in the grave flies in the face of Jesus' supposed belief in and preaching of resurrection of the body. The eternal grave which confronts us here is an offense to that.

But there it is. Eternal fire. Eternal worm. Straight up.

Cave art all over the world shows digits may have been ritually removed, rendering Christian gospel accounts calling for self-mutilation less exceptional

In a paper presented at a recent meeting of the European Society for Human Evolution, researchers point to 25,000-year-old paintings in France and Spain that depict silhouettes of hands. On more than 200 of these prints, the hands lack at least one digit. In some cases, only a single upper segment is missing; in others, several fingers are gone. ... Four sites in Africa, three in Australia, nine in North America, five in south Asia and one in south-east Asia contain evidence of finger amputation. “This form of self-mutilation has been practised by groups from all inhabited continents,” said Collard. “More to the point, it is still carried out today, as we can see in the behaviour of people like the Dani.”

More. 

 

The Christian gospel accounts have been dismissed perennially as mere hyperbole:

And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. 

-- Matthew 5:29f.

Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire.

-- Matthew 18:8f.

And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched:

Where their worm dieth not, and the fire is not quenched.

And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched:

Where their worm dieth not, and the fire is not quenched.

And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire:

Where their worm dieth not, and the fire is not quenched.

-- Mark 9:43ff.

 

This older tradition is remembered in stark contrast to the miracle working Jesus of resurrection imagination who is wont to undo some of these extreme expressions of repentance:

The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them. 

-- Matthew 11:5

And great multitudes came unto him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus' feet; and he healed them:  Insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see: and they glorified the God of Israel. 

-- Matthew 15:30f. 

And the blind and the lame came to him in the temple; and he healed them. 

-- Matthew 21:14 

And in that same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight. Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached.

-- Luke 7:21f.