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    The Lost Narrative of Jesus: Deciphering The Transfiguration
    The Lost Narrative of Jesus: Deciphering The Transfiguration
    The Lost Narrative of Jesus: Deciphering The Transfiguration
    Ebook187 pages2 hours

    The Lost Narrative of Jesus: Deciphering The Transfiguration

    By Peter Cresswell

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    The greatest Christian mystery resolved! Of all the stories about Jesus, the transfiguration has been the most difficult to understand. It contains improbable, miraculous elements: a secret meeting on a mountain with Moses and Elijah - both long since dead, God speaking from a cloud, Jesus with his face and clothes transfigured by heavenly light. The story sits, with curious inconsistencies, uneasily in the gospels. There are two current theories: either that it is an allegory or a misplaced post-resurrection account. The author carefully analyses the text to show that neither is right and, in the course of his investigation, causes the pieces of the puzzle to fall dramatically back into place. The underlying Jewish narrative of the first of the four canonical gospels is once more revealed. The transfiguration story is part of the lost ending of Mark, displaced within the text and modified by later Christian editors. It tells of the awesome moment when Jesus, his body scarred through crucifixion by the Romans, came down from Mount Hermon to greet a waiting crowd.
    LanguageEnglish
    PublisherJohn Hunt Publishing
    Release dateApr 29, 2016
    ISBN9781785352782
    The Lost Narrative of Jesus: Deciphering The Transfiguration
    Author

    Peter Cresswell

    With a background in the sciences, anthropology and sociology, Peter Cresswell has turned his talents in recent years to New Testament textual analysis. He has made some of the most significant discoveries in this field, increasing understanding of how and why Christian texts originated and uncovering a more original Jewish narrative.

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      Book preview

      The Lost Narrative of Jesus - Peter Cresswell

      Chapter One

      According to Mark

      And Jesus went on with his disciples to the villages of Caesarea Philippi.

      And on the way he asked his disciples, ‘Who do people say I am?’ And they replied to him, ‘John the Baptist, and others Elijah, and still others one of the prophets.’

      He asked them, ‘But who do you say that I am?’

      Peter replied, ‘You are the messiah.’ And he warned them that they should not tell anyone about him.

      Then he began to teach them that son of man must undergo great suffering and be rejected by the elders, the chief priests and the scribes and be killed and after three days rise again.

      He said all this quite openly. And Peter took him aside and began to rebuke him. But, turning around and looking at his disciples, he rebuked Peter, saying, ‘Get behind me, Satan! For, you are not considering the things of God but the things of men.’

      He called the crowd with his disciples, and said to them, ‘If anyone wants to become my follower, let him deny himself, take up his cross and follow me. For whoever seeks to save his life will lose it, and whoever loses his life for my sake and for the sake of the gospel will save it. For what does it benefit a man to gain the whole world but forfeits his life? Indeed, what can a man be given in return for his life?

      For whoever is ashamed of me and my words, in this adulterous and sinful generation, of him the son of man will also be ashamed when he comes in the glory of his father with the holy angels’.

      And he said to them, ‘Truly I tell you there are some standing here who will not taste death until they have seen that the kingdom of God has come with power.’

      And after six days, Jesus took Peter, James and John and led them up a high mountain, privately by themselves.

      And he was transfigured before them and his clothes became a dazzling white, such that no fuller on earth could bleach them. And there appeared to them Elijah with Moses, who were talking with Jesus.

      Then Peter said to Jesus, ‘Rabbi, it is good for us to be here, so let us make three tents [CKHNAC], one for you and one for Moses and one for Elijah.’ He had not known what he was saying (or ‘what to say’), for they were terrified.

      Then a cloud overshadowed them and out of the cloud there came a voice, ‘This is my son, the beloved; listen to him.’ And suddenly, when they looked around, they no longer saw anyone except Jesus alone with them.

      And, as they were coming down from the mountain, he ordered them to tell no one what they had seen, until after the son of man had risen from the dead. So they kept the matter to themselves, questioning what ‘rising from the dead’ could mean.

      And they asked him, ‘Why do the scribes say that Elijah must come first?’

      And he said to them, ‘Elijah indeed comes first to restore all things.’

      And how was it written concerning the son of man that he must suffer many things and be rejected?

      But I tell you that Elijah has come and they did to him whatever they pleased, just as it was written concerning him.

      When they came to the disciples, they saw a great crowd around them and some scribes arguing with them. When the whole crowd saw him, they were immediately amazed and ran forward to greet him.

      And he questioned them, ‘What are you arguing about with them [the scribes]?’

      And someone from the crowd answered him, ‘Teacher, I brought you my son; he has a spirit that makes him unable to speak and, whenever it seizes him, it throws him down and he foams at the mouth and grinds his teeth and becomes rigid, and I asked your disciples to cast it out but they could not do it.’

      Mark 8, 27 – 9, 18

      The extract given above comes from the critical text, which is dependent on the fourth-century parchment codices, Codex Sinaiticus and Codex Vaticanus. But the story itself may have been first formulated in the late first century.

      I have divided up the text to highlight the framework of the narrative and excursions into acts of healings, sayings and commentary, attributed to Jesus, attached to it. It was recognised that the early gospel writers did not have any exact chronology for the events they recorded or for remembered sayings and conversations. So the placing of these, whether or not accurate in themselves, is not always going to be reliable.

      It has been suggested that the synoptic gospel authors, as well as working from one or more passion narratives, also used a hypothesised collection of sayings (sayings gospel Q) that they then wove into the text.

      The warning to the disciples of Jesus’ imminent suffering and death, in the above extract, follows a standard formula. It is, I suggest, a Christian take, intended to show that Jesus (being part God) was in control of his destiny as opposed to being a victim of circumstance. Jesus is also, on the journey from Bethsaida to villages in the region of Caesarea Philippi, given to address a crowd on the benefits of following him and to extract from his key disciple Peter an admission that he was the messiah.

      That this is also an artifice can be seen from that fact that, if Jesus had claims to the throne of David (and it appeared from his actions and from Pilate’s responses that he had) then his close followers and family would all along have known on what grounds – specifically the line of descent – this was based.

      Peter could not, in a first-century context and while Jesus was alive, have understood him to be a Christian messiah, in terms of a framework of ideas that was yet to be created.

      The speculation as to Jesus’ role or identity, attributed to a wider audience, repeats material used earlier in Mark. In the story describing the death of John the Baptist, Herod learns that people have been saying that the healer Jesus was either John, raised from the dead, or Elijah reincarnated or a prophet, like one of the prophets of old (Mark 6, 15).

      Jesus goes on with Peter, James and John to reach what is described as a ‘high mountain’. Given this reference and the direction of travel from Bethsaida by the Sea of Galilee towards the villages of Caesarea Philippi, there is a strong presumption that the destination intended was Mount Hermon, which was certainly high at over 9,000 feet.

      The story begins with a reference to the time, six days, that it had taken to get to the mountain. After the transfiguration event, the narrative continues with an account of what happened on the way before merging, not at all seamlessly, at the end into a typical healing miracle

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