MIRACLES AS METAPHYSICS
A HERMENEUTIC OF MARK
Religion, so far as it receives external
expression in human history, exhibits four factors or sides
of itself. These factors are ritual, emotion, belief,
rationalization. ... The order of the emergence of these
factors was in the inverse order of the depth of their
religious importance: first ritual, then emotion, then
belief, then rationalization. (Alfred North Whitehead,
Religion
in the Making, 1926, p 8);
The doctrines of rational religion aim at being that
metaphysics which can be derived from the supernormal
experience of mankind in its moments of finest insight. (Ibid p 21);
Religion requires a metaphysical backing; for its
authority is endangered by the intensity of the emotions
which it generates. Such emotions are evidence of some vivid
experience; but they are a very poor guarantee for its
correct interpretation. (Ibid
p 71);
But science can leave its metaphysics implicit and
retire behind belief in the pragmatic value of its general
descriptions. If religion does that, it admits that its
dogmas are merely pleasing ideas for the purpose of
stimulating its emotions. Science (at least as a temporary
methodological device) can rest upon a naive faith; religion
is the longing for justification. When religion ceases to
seek for penetration, for clarity, it is sinking back into
its lower forms. The ages of faith are the ages of
rationalism. (Ibid
p 73);
Religious truth must be developed from knowledge
acquired when our ordinary senses and intellectual
operations are at their highest pitch of discipline. (Ibid p 109).
1 THE MESSIANIC MIRACLES AND THEIR PRECEDENT
Scholarly consensus has
reached, and for some time now, maintained two related
conclusions concerning the gospel of Mark: (1) that it is the
earliest of the three synoptic gospels, and (2) that in some
form it was used by both Matthew and Luke in the compilation of
their gospels. This study is an interpretation (hermeneutic) of
Mark based on that which constitutes approximately one third of
its content, miracle narratives. The time for a more
comprehensive consideration of this single most important genre
of evangelical narrative is overdue. The miracle stories have
long suffered neglect if not ridicule, due in part no
doubt to the challenge they offer to belief. On the whole, it
has been easier to ignore them rather than contend with them.
The approach of both Matthew and Luke to the Markan miracle
stories is itself, hermeneutical, or interpretative. Matthew
lacks the obvious theological emphasis that Mark places on his
descriptions of these events. He attaches more weight to Jesus'
role as teacher rather than healer, and his recension of some of
the stories of Mark, borders on the perfunctory. For example, he
sometimes multiplies the number of persons involved; thus he
refers to 'two demoniacs' (Matthew 8.28s) as against Mark's
single 'man with an unclean spirit' (Mark 5.1s). Matthew's story
of the healing of two blind men (Matthew 20.29-34) likewise
doubles the single blind Bartimaeus of Mark's original account
(Mark 10.46-52). (Matthew contains another story of the healing
of two blind men (9.27-30), which in certain respects also bears
comparison to the latter.) Matthew takes for granted the fact
that Jesus healed the sick. Perhaps too much so, for he has not
appreciated the careful organization of these stories in Mark.
Not only is there a theological relation between the stories of
healing and the series of disciples in Mark, but these stories
perform other vital semantic and didactic functions of which
Matthew seems for the most part to be unaware.
Luke's attitude to the Markan stories of healing is
different again. His gospel too has at least one story in which
the number of persons healed is more than one, that of the ten
lepers (17.11-19). (In Mark, only in the generalised statements
about Jesus' ability to heal (1.34, 6.54-56, (and 6.13, of the
ability of 'the twelve') do we find such references.) However
his story of the of The Gerasene Demoniac
(8.26-39) and his story of Bartimaeus (18.35-43) are in
this respect nearer to the Markan originals than Matthew's
versions. However, Luke has significantly more stories of
healing than Mark or Matthew. We may read that as evidence for
the significance he attaches to such events. On the other hand,
it is obvious that his handling of the Markan material disturbs
its order. This no less than Matthew's attitude of near
nonchalance, detracts from the clear purpose of the logical form
and organization of these events in Mark.
The miracle stories in Mark consist of two series; there are
thirteen stories of healing, and five other episodes that are
clearly related to the healing series in that they are
miraculous. Some or all of these are sometimes referred to as
'nature miracles'. They present us with clearly defined
patterns, and offer an ideal approach to the study of the
miracle stories as a whole. It is with this series of events
that we must first be concerned. These five episodes are as
follows:
The Stilling of the Storm
(Mark 4.35-4.31);
The Feeding of the Five
Thousand (6.30-6.44);
The Walking on the Water
(6.45-52);
The Feeding of the Four
Thousand (8.1-10);
The Transfiguration (9.1-13).
Just one of many remarkable
features of this series of miracles, we shall refer to them as
the messianic series/miracles, is that all of them (in the case
of Matthew) or some of them (in Luke and in John), are contained
in these other gospels in precisely the same order. It is not
merely their order that is scrupulously maintained. For although
minor variations between the different versions occur - for
example John refers to the distance of the boat from the land in
The Walking On The Water, and Matthew tells of Peter's
attempt to emulate Jesus in his version of the same episode -
the various editions of these narratives are recognizably the
same. In no single account of any one of these events has the
basic content been altered. In view of the many discrepancies
between the parallel versions of the healing miracle narratives,
this is nothing less than astounding. (One possible explanation
why the messianic series of miracles has apparently suffered so
little editing, could be that it was sooner committed to
writing, having been passed on in that form rather than as oral
tradition.)
These narratives therefore, provide us with the
opportunity to interrelate the gospels on the basis of their
organization. Such an exercise has been carried out using the
various versions of the story of Jesus' death. The several
versions of the Passion narrative offer a firm basis for
exploring the possibility of relationships among all four
gospels. But the stories of messianic miracles have received far
less attention from the same point of view. As noted, this is
largely the result of such miracle stories being all too often
the occasion of embarrassment among scholars. However these
narratives hold the promise of a systematic and comprehensive
statement of the underpinning of Christian faith, and in
bypassing them we fail to grasp the full extent of the teaching
of the gospel of Mark, the teaching gospel par excellence.
In relation to a comparison of the various forms of this
cycle of stories and before we advance any further we need to
note the first miracle story in the gospel of John, Transformation
of Water into Wine, John 2.1-11. This bears all the
hallmarks of a 'messianic miracle'. In virtue of several
criteria, this story is remarkably similar to two events from
Mark's five: The Feeding of the Five Thousand
and The Feeding of the Four Thousand. We shall come to
investigate these criteria more systematically later, but it
should be obvious to anyone reading these three texts for the
first time, that they are thematically of a piece. They all deal
with the notion of feeding or nurturing, even though it is true
that the element of wine differs from those of bread and fish,
and that there is no effective multiplication, in the first
episode. But this too conforms to a larger pattern which
syntactically both divides yet relates two groups of three
messianic miracles, and furthermore to a pattern discernible in
yet another biblical text with which we shall engage:
Now six
stone jars were standing there, for the Jewish rites of
purification, each holding twenty or thirty gallons. Jesus said
to them, "Fill the jars with water." And they filled them up to
the brim. (John 2.6,7).
The miracle is one of transformation of an existing quantity
of water into the same quantity of wine. In spite of this
difference, the event looks to be of the same kind as the other
two feeding miracles. Let us preempt part of the argument from
criteria. One of the more notable features of these feeding
miracles is the total lack of any record of amazement on the
part of the witnesses. The synoptic gospels (Mark 1.27, Luke
4.36, Matthew 9.8) and John (9.32) all associate amazement on
the part of the onlookers with certain of Jesus' acts of
healing. But, surprisingly, we do not find such references in
either of the feeding miracles, and it is absent from John’s
story of the miracle at Cana. Further to this, a tone of
conviviality distinguishes the feeding miracles from the other
three. The Transfiguration and the two episodes at sea
are uniformly all marked by the witnesses' experience of fear.
The tenor of the miracle at Cana however, is identical to that
of the miracles of loaves. They share an atmosphere of
congeniality. Any record of awe in the onlookers subsequently to
the three feeding messianic miracles, stands counter to their
common tone in opposition to that of the three messianic events
with which, as I shall argue, they are nevertheless paired in
the form of a chiasmos. This absence of the theme of awe and
even astonishment, is theologically significant.
Related to these criteria, but somewhat different from it is
the dichotomy of privacy/publicity. The Transfiguration
and the two miracles at sea are concealed from the public gaze,
the disciples alone witness them. Indeed, only three of the
twelve disciples witness The Transfiguration. In terms of
this criterion also, the first miracle in John's gospel inheres
systematically with the other two feeding miracles.
We will later investigate the various criteria which
establish a logical polarity, informing the structure of not
just the messianic events, but the healing series also. For the
moment however, we need to reckon with the evident possibility
that the story of the miracle at Cana belongs with the other
five narratives just listed. I will not rehearse in full the
argumentation for this procedure of 'adding' the story of the
Cana miracle to the messianic series as it currently exists in
the gospel of Mark. Several of these involve exegetical and
critical considerations. I have summarized the main points which
support the addition of the Cana miracle story to the extant
Markan series as follows:
- The first and last signs in John, The Transformation
Of Water Into Wine and The Raising of Lazarus
are formally identical to those of the completed messianic
series. Thus The Transformation Of Water Into Wine
is to Lazarus just as it is to Transfiguration.
The first and last episodes in John, as in the restored
messianic series, are Christologies; the first immanent in
kind, the last transcendent.
- The prefaces to these two Christologies, The
Transformation of Water Into Wine, and The
Transfiguration of Jesus, John 1.43-51 and Mark
8.34-9.1, have so many significant elements in common, that it
is impossible not to read them in light of the complementary
relation of the ensuing miracle narratives to one another.
- The story of the miracle at Cana is the only event absent
from Mark's record of the series. In addition to this first
miracle, John contains an account of The Feeding of the
Five Thousand and The Walking on the Water,
evidence that he himself viewed at least these three of the
six events as part of a larger pattern. Why his gospel lacks
three events, The Feeding of the Four Thousand and The
Stilling of the Storm and The Transfiguration,
need not concern us. His account might just reflect the
tradition of this narrative cycle at an earlier stage. In any
case, we have followed the Johannine enumeration exactly.
- Further to the above, the Cana miracle story exists
within an already emergent messianic series. Thus at the
centre of John's seven signs are The Feeding of the Five
Thousand and The Walking On The Water.
He refers to the former of these in like manner as he does to
the first messianic miracle, that is, as a 'sign' (shmei~on, 2.11, 6.14, 26, 30. The
plural in 6.26 may refer to both events, The Feeding Of
The Five Thousand and The Walking On The Water,
which are contiguous in all three gospels.) These same
episodes form the epicentre of Mark's currently incomplete
series. So when John enumerates the miracle at Cana as the
first, it is with a view to the relation of further events of
the same series. The Feeding of the Five Thousand and
The Walking On The Water belong to this series; they
are 'messianic' events, the other signs in John by dint of
being healing events are not. Of itself, this speaks for the
incompleteness of the Johannine series of signs and advocates
the addition of the first sign to Mark's virtually complete
tally.
- Pe/ran. A
thorough analysis of the Markan pattern of messianic events
reveals that Mark alternates the miracles according to their
evident polarisation, the pattern clearly maintained, if not
established, by the three recensions of the two central
episodes. This formal arrangement is inseparable from the
events themselves. Thus, two of the episodes contain
descriptions of Jesus and his disciples 'crossing to the other
side'. The significance of this expression in Mark is
symbolic, that is to say, far more theological than
geographical. The Stilling Of The Storm (4.35-41),
begins he series of messianic miracles as it stands in Mark.
Thus it starts with a crossing to the other side, when as yet
there has been no originating event deserving of the contrast,
such as we find when we compare it to The Walking on the
Water, which contains the identical phrase, ei)v to\ pe/ran (Mark 6.45). That
event was preceded immediately by an immanent event, The
Feeding of the Five Thousand. Hence the expression
'other' used of the first occasion, is eviscerated of meaning
since it lacks any initial alterity, any opening point
of reference, in that it lacks a comparable immanent miracle.
Thus after The Stilling of the Storm and the cure of The
Gerasene Demoniac (4.35-5.20), both of which are
miracles of the transcendent type, Mark has 'And when Jesus
had crossed again in the boat to the other side'
(ei)j to/ pe/ran
5.21 emphasis added), because the ensuing episode, is now The
Feeding of the Five Thousand. But in its present form
(4.35), the crossing motif which itself constitutes the first
messianic miracle in Mark as it stands, is redundant, if The
Stilling Of The Storm is actually the first event of the
series. For there cannot be an 'other' when as yet there has
been no initial and oppositional polarity from which to move,
since no originating point, or first episode, of the immanent
polarity in juxtaposition with the evidently transcendent
miracle at sea, has occurred. Thus there needs to be a first
immanent ('feeding') event, for the 'crossing to the other
side' to realise its own import in terms of alterity to
immanence. Since The Transfiguration, the last of the
messianic miracles, is transcendent in kind, and since there
are in all three events of such a kind, the originating
episode ought to have been an immanent messianic event for the
crossing motif to bear its full meaning. The absence of any
such event, a 'feeding' or immanent messianic miracle, not
only renders the phrase itself redundant, but also
invalidates the current arrangement of The Stilling of the
Storm. The miracle at Cana is of the opposing kind. It
establishes the point of contrast necessary to the full
meaning of this formula, and determines the full quota of
messianic events. (For a brief introduction to the theology of
transcendence : immanence see the following: ......)
- Placing the Johannine narrative in relation to the five
Markan narratives occasions no difficulty from the point of
view of their chronology. It in no way disturbs the serial
order of these events, which every gospel has maintained. In
fact, its being numbered rather invites such a move. None of
the other five signs is numbered in any of their versions,
synoptic or Johannine, and this too supports its
addition as the incipient episode of the messianic series.
- Moreover, the collection of several sayings in Mark
2.18-22 affords an ideal context for the first of the
messianic 'signs'. That is because two of these three sayings
are wholly congruent with the miracle at the wedding in Cana.
There is a dominical saying concerning the disciples-wedding
guests not fasting while the bridegroom is with them; a saying
about the repair of an old garment (which appears here
somewhat intrusively); and a saying about the new wine.
The first Johannine messianic miracle concludes with
references to 'good wine, and 'poor wine' John 2.9, 10).
Immediately prior to this we read of Jesus eating with sinners
and tax collectors (2.15-17) and just after the sayings
collection, the story of the disciples plucking grain on the
Sabbath (vv 23-28). Thus the text from Mark 2.13 to the end of
the chapter, a point in the gospel well before The
Stilling Of The Storm, sustains themes entirely
apposite to the story of the miracle at Cana.
- The three messianic miracles of the one kind that Mark
does contain are The Stilling Of The Storm, The
Walking On The Water and The Transfiguration.
These episodes all evince the criterion of identity, and are
transcendent in type. Two of them, the two that take place at
sea, are noticeably similar, and The Transfiguration
is singularly dissimilar. The significance of this pattern is
repeated with the transposition of the story of Cana to the
existing two feeding miracles. Thus, the two miracles of
loaves are in the same relation of similarity, and The
Transformation of Water Into Wine is singular.
This argument belongs to a wider consideration of the form of
the messianic series, and the inherently systematic or logical
character of the series as a whole, but for the moment we note
that the completion of the messianic series by the addition of
the Cana miracle reveals that it consists of two symmetrical
subsets, each containing three members.
- The figure six occurs significantly in the story of the
miracle at Cana, the first miracle of the series, and recurs
in the last episode, The Transfiguration. It has a
number of hermeneutical and semantic functions, since it means
several different things at once, but one of these is to
advert us to the systematic patterning of these narratives.
Thus in The Transformation Of Water Into Wine this
figure announces the existence of six such events, messianic
miracles, while in The Transfiguration narrative it
confirms the enumeration of the series as well as denoting its
completion.
In adding John's story of
Jesus' first miracle to the five messianic events of
Mark's record, we have not disturbed their chronological
sequence. We have summarized some of the reasons for our
analysis of the Markan material as incomplete. With the addition
of the miracle at Cana to the series of messianic events we can
now consider their formal organisation which becomes remarkably
clear. These considerations will sustain decisively our
procedure of having completed the Markan series with the
addition of the first sign in John.
The Structure of the Messianic Miracle Series
The inclusion of the story of 'the first of his signs,
Jesus did at Cana in Galilee' (John 2.11), determines this
series to have been formerly incomplete. Its patterns, which
existed formerly only implicitly, are now too obvious to ignore.
This defines the parameters of the study of the messianic
miracles in Mark. The complete messianic series consists
of six members of two types:
1 The Transformation of
Water into Wine (John 2.1-11),
2 The Stilling of the
Storm (Mark 4.35-4.31),
3 The Feeding of the Five
Thousand (6.30-6.44),
4 The Walking on the Water
(6.45-52),
5 The Feeding of the Four
Thousand (8.1-10),
6 The Transfiguration
(9.1-13).
Three of these events, one
half, concern assimilation of food or drink. They concern the
corporeal nature of our existence, that is, they pertain to the
fact that our bodies need and desire the kinds of things
mentioned in the stories. We might expect that the other three
stories co-inhere in virtue of a similarly shared theme. All too
plainly they do:
And they
were filled with awe, and said to one another, "Who then is
this, that even wind and sea obey him?" (Mark 4.41)
... for
they all saw him, and were terrified. But immediately he spoke
to them and said, "Take heart, it is I; have no fear." (6.50)
... for
they were exceedingly afraid …" This is my beloved Son … (9.6,
7)
As brief as they are, these quotes readily demonstrate two
criteria confirming the coherence of this half of the messianic
events. The two miracles at sea and The Transfiguration
are all imbued with a mood of fear, awe, dread, which in some
way is the antithesis of the prevailing mood of the feeding
miracles. Secondly, and more importantly, they all express the
notion of Jesus' identity. Therefore, it is now apparent not
only that the story of the miracle at Cana belongs to a
symmetrical sixfold series, but also that this same series as a
whole is polarised. It comprises two sets of three events. One
set is signified by the idea of incorporation or assimilation,
the other by the idea of identity or specific personhood.
This leads to the question of the precise relation between
these two subsets of miracles. We notice that in all three
gospels which contain them, the two episodes at the very
centre of the series, The Feeding Of The Five
Thousand and The Walking On The Water are
contiguous. There is no intervening narrative at this point.
Every gospel containing these episodes observes the same
chronology of the messianic events: Mark 6.30-52, Matthew
14.13-33, and John 6.1-21. (Luke's is the only one of the four
gospels which fails to record both episodes, it contains only
the first event, The Feeding of the Five Thousand,
9.10b-17.) This is nothing short of exceptional given the
chronological and other disparities which occur in various
versions of the healing miracles. The seamless movement from an
event of one type, 'feeding', to the other, 'identity', at the
very centre of the series is a further guarantee of the
consistency and integrity of the series. The phrase 'to the
other side' (Mark 6.45, Matthew 14.22, in John 6.22 'on the
other side of the sea'), in addition to its literal geographical
meaning, highlights the significance of the series' polarity
very nicely indeed. Mark uses this phrase in a theological more
than geographical sense as noted. Furthermore, John points
emphatically to the transition from one to the other polarity in
his discourse on Jesus 'the bread of life':
Jesus
answered them, "Truly, truly, I say to you, you seek me not
because you saw signs, but because you ate your fill of the
loaves. Do not labour for the food which perishes, but for the
food which endures to eternal life, which the Son of man will
give you; for on him has God the Father set his seal." (John
6.26, 27)
This passage from John follows immediately the story of The
Walking On The Water. The contrast it establishes between
the two miracles is stark. The tenor of the first event is
congenial whereas that of the second and its subsequent
discourses is palpably awesome. The effect of placing the two
stories together in this manner seems designed to ensure their
specific relation of antithesis. There are other ways of
achieving the same end, but the carefully maintained serial
order of the episodes is conspicuous just here. If the two
central stories - the third and the third last - are
specifically related, we need to examine the possibility that
the first and last function logically in the same way, as well
as the second and second last.
The first and last episodes of the series, are The
Transformation of Water into Wine and The
Transfiguration. The words 'transformation' (gegenhme/non) and
'transfiguration' (metemorfw/qh)
in their English translation at least, clearly attest such a
relationship. The two episodes concern the notion of
a process of change from one thing
or state into another. In other words, each event is a transmutation. If we look
more closely at the introductions to the two texts, another
connection becomes apparent:
And he
said to him, "Truly, truly, I say to you, you will see heaven
opened, and the angels of God ascending and descending upon the
Son of man." (John 1.51, The Transformation Of Water Into
Wine);
And he said to them, "Truly, I say to you, there are some
standing here who will not taste death before they see that the
kingdom of God has come with power." (Mark 9.1, The Transfiguration).
Looking at the text again, we find a numerical pattern based
on the number six, a conspicuous component in both accounts:
Now six
stone jars were standing there, for the Jewish rites of
purification … (John 2.6, Cana).
And after six days Jesus took with him … (Mark 9.2, The
Transfiguration).
Further to the above, both narratives contain strong
indications of a Christological function, that is both contain
references to the 'Son of man'. The miracle at Cana is prefaced
by the confession of Nathanael to Jesus:
"Rabbi,
you are the Son of God! You are the King of Israel!" (John
1.49).
This is followed by the reference to the 'Son of man'
contained in Jesus' reply quoted above. Complementarily, The
Transfiguration contains more than one reference to the
latter. There has already been some discussion of the identity
of Jesus in Mark 8.27-29, Peter's confession of the same. This
was followed by the first of Mark's three passion predictions
(31-33):
And he
began to teach them that the Son of man must suffer many things
... (8.31).
Immediately prior to the introduction to The
Transfiguration (9.1) we find:
"... For
whoever is ashamed of me and of my words in this adulterous and
sinful generation, of him will the Son of man be ashamed when he
comes in the glory of his Father with the holy angels." (8.38).
The narrative of The Transfiguration itself centres
on the identity of Jesus, whom the 'voice from out of the cloud'
calls "my beloved Son" (Mark 9.7). If these several references
were not already sufficient, in the ensuing pericope (vv 9-13)
there are another two references to the Son of man, (vv 9, 12).
The plethora of references to 'Son' in both miracle stories, The
Transformation Of Water Into Wine, and The
Transfiguration secures their theological cast as equally
Christological. The difference between the two is in itself
likewise, that is Christological: it reverts to the inherent
'sameness in difference' that transcendence : immanence
imputes to the Son by means of its central sign which signifies
the logos as
relational. These arguments for the complementarity
of the first and last miracles of the messianic series as
equally Christological, arguments from the content of the
narratives, focus on:
- the shared concept of transition;
- the theology of glory found in both introductions;
- the common and significant incidence of the numeral
six;
- the clearly articulated Son of man Christologies in
both narratives.
These facts amply attest a
one to one antithetical correspondence between the first and
last episodes of the messianic series, in keeping with the same
pattern of correspondence between the third and third last. We
now have the two peripheral events - The Transformation Of
Water Into Wine and The Transfiguration - as well
as the two central events - The Feeding Of The Five
Thousand and The Walking On The Water - formally,
that is logically, linked. When we come to the second and second
last events, The Stilling Of The Storm and The
Feeding Of The Four Thousand, no conspicuous motifs are
given. Textual contiguity at this point is an impossibility
since it has been reserved for the central episodes. Nor do
these two narratives include references of the kind we have
found securing a further chiastic relation between the first and
last messianic miracles. Thus where structural contiguity is
impossible, such references would be otiose. But the similarity
of the central pair (The Feeding of the Five Thousand -
The Walking On The Water) to the neighbouring pair (The
Feeding Of The Four Thousand - The Stilling Of The
Storm) speaks for the one-to-one correspondence of the
latter. That is to say, the compilers of the text rely on our
observation of the similitude between the two sea miracles and
the two miracles of loaves. The pattern linking The Feeding
Of The Five Thousand and The Walking On The Water
covers the two similar events. As central, it can and does cover
for their relationality. The same is true of the
juxtaposed first and last events, since the second and fifth, or
second last episodes, belong inextricably to the same
structurally defined series. Hence, the relation of the
peripheral and central pairs, is very clearly articulated, and
the relation of second to second last, is party to the same
pattern - chiasmos. This is a common enough feature of the
arrangement of a variety of biblical texts. We can summarise
these formal features of the messianic miracle series as
follows:
Water
Become Wine
|
Transfiguration
|
Stilling the Storm
|
Feeding the 4,000
|
Feeding the 5,000
|
Walking
on the Water
|
I will argue that the triadic, chiastic structure
of the messianic miracles, must finally be understood
theologically; that is, as disclosing the doctrine of the
threefold nature of 'God', and that the same must apply in the
case of the analogously ordered creation series; the hexameron.
The seventh event(s) of the series, Sabbath-Eucharist, and the
fourfold formulations in particular, are referable to the unity,
that is, the oneness, of the same three 'identities' in God. The
pattern 3:4 as a whole, thus accounts for the 'Triune' nature of
God.
The other formal feature of this chiasmos is the alternation
of the two types of
event. The messianic miracles conform to either kind, 'feeding'
or 'identity', pursuant to the obvious marker which configures
the two kinds of episodes: 'to the other side'. The binary
remains inseparable from the ternary (triadic) form of the
series. In other words, the formal polarity, that there are two
kinds of events, logically necessitates three members of each
kind given the total number of episodes, six. These factors of
binary and ternary forms are thus mutually inclusive and
inextricable from the meaning of the narratives. Polarity then
invites analogy, the relationship sustained by the two narrative
cycles of 'beginning and end', creation and salvation.
Mark's geography has provoked a certain amount of surprise,
not to say disbelief. Reading the several references to crossing
'to the other side' in light of this oscillation between the two
subspecies of miracles, that is, theologically, it begins to
make much more sense. Thus in having made the alterity or
otherness of subsequent events to one another the actual content
of two of the stories themselves, the form of the series as a
whole is made inseparable from its content. The meaning of this
series of messianic miracles cannot be grasped without reference
to its logical structure or shape. This is a topic requiring
full-scale discussion and we only touch upon it here as it
concerns the hermeneutic. The logical shape of the messianic miracle
series is that of the sixfold, which consists equally of dyadic
and triadic patterns. These assure its aesthetic integrity.
The Eucharist
Now, provisionally at least, we need to incorporate the
record of the Eucharist as a member of the series of messianic
'miracles'. The reasons for doing so will become clearer as we
proceed. A first observation concerning this must be to
recognise that the Eucharist coheres with one particular
subspecies of messianic miracles. There can be no doubt that a
relationship of some sort obtains between the three feeding
miracles and the Eucharist. John alludes to this in the case of
Transformation Of Water Into Wine, as his description of
Jesus' death clearly resonates with the elements of water and
wine:
But one
of the soldiers pierced his side with a spear; and at once there
came out blood and water. (John 19.34).
In both Mark and Matthew the link between the 'Eucharistic'
messianic miracles contained in their gospels - the two stories
of loaves and fish - and the account of the institution of the
Lord's Supper is even more certain. Matthew uses four
words in his record of the Supper which recur in the miracle
stories: 'to bless' and 'to break' (of bread); 'to give thanks'
(of the cup of 'this fruit of the vine'); and 'to give' (of both
elements) (26.26s). Three of these occur in The Feeding Of
The Four Thousand, 'give thanks', 'break' and 'give'
(15.36). In The Feeding Of The Five Thousand, he uses
'to bless' (eu)lo/ghsen)
instead of 'to give thanks' (eu)xaristh/sav),
and 'break', and 'give' (14.19).
Mark's account of the Supper uses' bless', 'break', 'give
thanks’ and 'give' (of both elements) (14.22s). Of these, his
account of The Feeding Of The Four Thousand contains
only the word 'bless' (8.7); his account of The Feeding Of
The Five Thousand uses 'bless', 'broke', 'gave' (6.41).
We include the Eucharist in the series, on condition of
noting that its status as a miracle stretches the given sense of
this term. The Eucharist stands alone in several senses. It is
not a miracle; it is unpaired; it is the last member of the
series which it reformulates as asymmetrical. These formal
factors all tell for the exceptional status of the Eucharist.
With these considerations in mind, we postulate that the
Eucharist belongs to the series of six miracles, or rather that
they belong to it, and indeed are preparatory to a proper
understanding of it.
Another narrative 'series' or sequence of events, this time
from the Old Testament, bears directly upon this argument.
Genesis 1.1-2.4a will present the very same formal features we
have now observed in the messianic miracles: a sixfold-sevenfold
pattern; another permutation of 3:3/3:4; and hence
symmetry/asymmetry; also the pattern of the seventh event
enjoying an exceptional status. The investigation of the series
of days of creation will be crucial in determining the
relationship of the Eucharist to the messianic miracles. The
point here is that the messianic miracle series as a whole,
functions in preparation for the story of the Lord's Supper.
Hence, the six events are serial precisely in the sense that
they lead towards the final event, the Eucharist. All of which
means that this component of the gospel of Mark, the messianic
events, the six miracles and the Eucharist taken as a serial
whole with an indubitable reference to another serially ordered
text, is much more coherently ordered and encompassing than we
first thought. This is even more certain once we
begin comparison of the messianic series with the creation
series The logical legitimation for this procedure is
immediately available in its binary contours. Polarity goes hand
in hand with analogy. This means that not only are the three
binaries of the messianic series comparable to one
another on this basis. They are, and we shall develop their
comparability in terms of the polarity immanence :
transcendence. It makes for the further comparability of these
seven events recorded in the gospel with those of Genesis
1.1-2.4a, the P creation narrative. The latter, as we shall see,
is structured analogously to the messianic series. The first
task here however, is to examine the binary form of the
messianic events.
Binary Structure in the Messianic
Miracles
We can now begin to look more closely at the rationale
behind the polarisation of the messianic series of events. We
have broadly classified three 'identity' miracles and the same
number of 'feeding' miracles with a one-to-one correspondence
between the members of each class. We have alluded to some of
the criteria that lie at the basis of such a division. These
(secondary) criteria deserve still more scrutiny. We will phrase
them in more or less dichotomous terms, but that does not mean
to say that the entities to which they refer, assuming for the
moment that there are such clearly determined things in
themselves, stand in this sort of relation to one another. Also,
we must be careful to distinguish between various senses of
opposition. Polarities are not all of one kind, as we shall
later see. Using the primary terminology 'identity' : 'feeding'
resumes the terms of the narratives themselves and also avoids
any reductive 'dualism'. For the antithetical patterns involved
are of greater complexity than one simple kind alone.
1. Public / private
When we enter the world of the first miracle story in the
gospel of John, we sense that we are in the presence of various
and many characters in an unfolding drama. John has just
finished his list of several individual disciples; perhaps he
intends an association between the concept of the individual and
the kind of psychological reality envisaged in the miracle
story, erotic love. Certainly, he implies as much in the cryptic
exchange between Jesus and Nathanael (John 1.47-51). This story
has drawn an untold number of responses from commentators who
appear to have pored over it all too bloodlessly. John's
theology of 'incarnation', set out in the prologue, here
modulates towards a theology of physical (sexual) love. This is
hardly surprising in view of the theological link between Jesus
and death and resurrection. If we cannot speak of Christ without
speaking of death, we should expect the same to apply to the
affinity between Christ and erotic (sexual) love. This miracle
story concerns not just the complex link between death, the
sexual and the social, but the link between the phenomenon of
physical love and Jesus, the Son, a fact which would indicate
one possible direction for interpreting the reference to the Son
of man in the opening pledge to Nathanael (1.51). (Henceforth if
we read carefully enough, we can see the identity of the
writer/'the disciple whom Jesus loved' emerging as 'subtext'.
There has already been one oblique reference to him prior to the
calling narratives, in John. He is the other of the two
disciples of John mentioned in John 1.35-39, of whom only one,
Andrew, is named.)
Erotic love here, at the very outset of the gospel, is set
against the reality of one's Christian vocation. It is a
question of sexual love and discipleship. Jesus' revelation to
Nathanael - "... when you were under the fig tree, I saw
you" - depicts the individual identity of this figure juxtaposed
against the phenomenon of sexual love. It is a remark that
echoes the 'guileless' character of Nathanael himself, precisely
because it dismantles the whole dichotomy private/public. But
Jesus is not making a public statement about the private life of
an individual. To describe Nathanael publicly in terms of his
private, sexual, life may seem odd, but it squares with the
emergent theologies of corporeity and incarnation in the
gospels. Sexual intimacy is the conjunction of two persons. Two
persons nevertheless form a society. (In this, sex differs
radically from death.) Though a 'couple' of persons exists at
the lowest margins of plurality, two persons are nevertheless a
plurality rather than singular, and in that sense, public or
corporate, rather than private. John describes the steward of
the feast as not knowing where the wine had come from, 'though
the servants who had drawn the water knew' (John 2.9). The word
'servants' here nominates societies as necessarily composed of
'couples'. It has many implications, some of which refer to
another secondary criterion, that of determinism as opposed to
the gratuitous; others of course play on the identity of Jesus
in his adoption of the same role. Weddings after all are public
occasions for this very reason that societies are composed of
persons related to one another as the erotic couple. This helps
to explain why the theme of publicity is somewhat modulated when
compared to the same motif in the two miracles of loaves. They
involve thousands of persons, rather than two individuals in
their denomination as couple.
Even so, the specifically erotic form of corporeity obtains
a propos of other forms of the same. Even if its particularity
places it at some remove from the corporeity manifest in public
discourse, 'social intercourse', the publicity of the spoken
word, and even from the publicity of the economic, the household
or family also, there is really no question here of anything
other than a society or corporeity of a specific sort.
Such nuances qualify the portrayal of the miracle in terms of
the criterion of publicity, and help us to understand the
enigmatic exchange between Jesus and Nathanael. This squares
with the public celebration of the wedding itself:
On the
third day there was a marriage at Cana in Galilee, and the
mother of Jesus was there; Jesus also was invited to the
marriage, with his disciples. (John 2.1, 2).
The numbers present bear no effective comparison to the
'thousands' spoken of in the stories of loaves and fishes. This
is intelligible in view of what we have just observed, namely
the qualification that applies to any description of the
corporeality of the erotic in relation to public corporeality.
The text refers to 'servants', 'the steward of the feast', 'the
bridegroom', and 'people' (a)/nqrwpov),
that is 'men' (vv 5, 8, 9, 10). If it does not explicitly
mention guests, that is because we understand the very nature of
the event to have involved them. In this way then, particularly
by means of the expression 'servants' which underscores the
theme of necessity, of submission to a force, here sexual
appetition and its gratification, the extension of the notion of
just one isolated couple, bride and bridegroom, is advanced in
keeping with the presentation of the theme of multiplicity in
the two miracles of loaves. The public rather than private
aspect of sexual love and marriage in particular sorts with the
related phenomena, more explicitly public, of what is to be
signified in the two miracles of loaves.
All three feeding miracles are alike in this respect. All
involve groups of persons, or persons in one or another
relational capacity. In The Feeding Of The Five Thousand
(6.44), Mark uses the word 'men' (a0/ndrev) in the generic sense (as John uses
it in 2.10). This accords with the sense of the word 'crowd'
(6.34ff, 8.1ff). The significance of this aspect of these events
has not escaped the attention of Matthew who has the phrases
'about five thousand men, besides women and children' (14.21),
and 'four thousand men, besides women and children' (15.38).
Matthew should receive recognition for his inclusive
terminology. John conveys the same by means of the
references here in the miracle story, and in the Passion
narrative, to Jesus' mother. There is a distinct sense in which
the public as opposed to the private, will be associated with
the feminine. For, as we shall see, the transcendent messianic
miracles all involve exclusively male companies.
Regarding which, the contrast such public events subtend to
the 'identity' miracles could hardly be greater. We have already
observed in the gospel of John, the thematic contrast following
The Feeding Of The Five Thousand (John 6.26, 27). He
accordingly bridges the feeding miracle story and the miracle at
sea with:
Perceiving then that they were about to come and take him by
force to make him king, Jesus withdrew again to the mountain by
himself (au)to\v mo/nov).
(John 6.15).
The parallel text in the gospel of Mark reads:
Immediately he made his disciples get into the boat and go
before him to the other side, to Bethsaida, while he dismissed
the crowd. And after he had taken leave of them, he went up on
the mountain to pray. And when evening came, the boat was out on
the sea, and he was alone on the land. (Mark 6.45-47)
The Walking on the Water stands in relation to The
Stilling of the Storm, as does The Feeding Of The Five
Thousand to The Feeding Of The Four Thousand,
given the methodological reciprocity of polarity and analogy. We
have previously once encountered in the gospel the sense of
difference of the sea miracles from their counterpart feeding
miracles in terms of the idea of privacy. Mark begins The
Stilling Of The Storm thus:
On that
day, when evening had come, he said to them, "Let us go across
to the other side." And leaving the crowd, they took him with
them in the boat, just as he was. (Mark 4.35, 36a).
All three of the 'identity' miracles are private rather than
public. To be sure, the disciples witness them. Tradition
requires the existence of some witnesses. We could never have
known about The Transfiguration if at least some of the
disciples had not been present. However, the public does not
experience these transcendent episodes. Moreover, the
transcendent miracles are frequently associated with the secrecy
motif. Thus the conclusion reads:
And as
they were coming down the mountain, he charged them to tell no
one what they had seen, until the Son of man should have risen
from the dead. (Mark 9.10).
All twelve of the disciples witness the two miracles at sea,
The Stilling Of The Storm and The Walking On The
Water. At The Transfiguration, only three of the
twelve are present, 'Peter, James and John' (9.2). The use of
the phrase 'apart by themselves' (kat' i)di/an mo/nouv 9.2)
reinforces the remoteness of the setting, 'upon a high
mountain'. All three miracles of this kind occur in inaccessible
and isolated places. All in all this makes for a distinct
antithesis to the very public nature of the other three events,
the feeding or nurturing events.
Therefore the public/private motif confirms the binary or
polar ordering of the messianic events and does so in conformity
with the pattern of crossing 'to the other side', a repeated
formula which substantiates two of the miracles themselves.
However, it is just one of a number of such secondary criteria
securing the polarisation of the six episodes.
2. Conviviality / awe
We began to notice the apparent difference in tone or mood
between the two subspecies of events in the three quotations
that served to indicate the common concern of the
'transcendent' miracles with the identity of Jesus:
Stilling The Storm - 'great fear' (e)fobh/qhsan fo/bon me/gan
Mark 4.41),
Walking On The Water - 'were terrified', 'have fear'
(e)tara/xqhsan, fobei=sqe
6.50),
The Transfiguration - 'were very afraid' (e)/kfoboi 9.6).
A mood of awe consistently typifies the three transcendent
messianic events. This stands in directest opposition to the
congenial tenor of the immanent ('feeding') events. The tone
there is markedly convivial, as set initially by the story of
the wedding feast. In fact it is so much so that John’s version
of The Feeding Of The Five Thousand later portrays Jesus
as virtually teasing Philip. This is congruent with the exchange
between Jesus and Nathanael in the previous miracle of the same
kind:
Jesus
said to Philip, "How are we to buy bread so that these people
may eat?" This he said to test him, for he himself knew what he
would do. (John 6.5, 6).
Once more, it is clear that the alterity of tone or
mood confirms two antithetical subspecies of events.
3. Nocturnal / diurnal
The formal or logical correspondence of the messianic
miracles and the days of creation, which we have yet to examine,
fixes the attribution to the messianic series of the concept of
a temporal cycle. The pattern of the chiasmos supports
this procedure. A detailed consideration of this criterion,
which raises many interesting issues, can not be entered here,
it would divert us. However, we can note in passing that the two
central messianic events contain references to the hour of
their occurrence. Of The Feeding Of The Five Thousand
Mark says 'And when it grew late ...' (Mark 6.35), and of The
Walking On The Water 'And about the fourth watch of
the night ...' (v 48). These two particular events
occurring distinctly about twelve hours apart are in one to one
correspondence and as such they prompt the reconstruction of the
time of the other four. This will reveal that the storm
miracle occurs later in the morning than the other miracle at
sea, and that the miracle involving four thousand takes place
later in the evening than the other miracle of loaves. it will
show that The Transformation Of Water Into Wine and The
Transfiguration occupy periods roughly
equivalent to midnight and midday respectively. Thus the
three transcendent ('identity') events take place during the
time of increasing light, while all of the feeding
episodes occur during the time of decreasing light. They
conform to the basic and binary pattern of the P creation
series, 'morning and evening'. This criterion examined in
detail, will again guarantee the polarization (binary pattern)
of the miracle series. We shall pursue it in more detail as
belonging to the theology of semiotic forms. It also meshes with
the feminine/masculine binary.
4. Determinism / freedom
Effectively, this criterion is as conspicuous as the others
are. Its proper discussion like theirs, is an involved process,
and it will suffice us to notice but the essentials of the
argument. It is first announced in the story of the miracle at
Cana:
When the
wine gave out, the mother of Jesus said to him, "They have no
wine." (John 2.3).
Mark's presentation of the same dilemma in the two miracles
of loaves is a more elaborate one (Mark 6.35-38 and 8.1-5), and
pictures the compassion of Jesus. However, the effect is the
same. Jesus' hand is certainly forced in each of the three
feeding, that is, immanent, events. These particular narratives
uniformly portray situations of pressing need. We will meet the
same motif in several of the healing miracles, a fact which
makes for viewing all of the Markan miracles as of a piece, and
as espousing a bipolar theology of transcendence : immanence.
The contrast with the transcendent events is stark. During
the storm at sea we are told, '... he [Jesus] was in the stern,
asleep on a cushion' (Mark 4.38). It is easy to miss the aspect
of gratuitousness here, for at first glance, it seems as if once
more Jesus is importuned, and compelled to act. (Indeed there is
a graduated theme of necessity, for very good reasons - we shall
see that the messianic miracles are accentuated in virtue of the
polarity transcendence : immanence again according to the
threefold pattern. But for the moment, we must acknowledge the
type of event here presented.) But such a reading misses the
conclusion of the story, in which Jesus reproaches his disciples
for lacking faith. This suggests there never was any real need
to importune him, and so strongly qualifies any reading of the
intervention of Jesus in terms of obligation or necessity:
He said
to them, "Why are you afraid? Have you no faith?" (Mark 4.40).
Moreover, the similarity of this miracle to The Walking
On The Water tells likewise for its type as transcendent
on the basis of the criterion freedom. The appearance to the
disciples of Jesus walking on the sea (Mark 6.45-52) very
plainly puts this same idea of the gratuitous. So much so that
commentators have been at a loss to explain the sentence 'He
meant to pass by them,' (v 48).
And he
saw that they were making headway painfully, for the wind was
against them. And about the fourth watch of the night, he came
to them, walking on the sea. He meant to pass by them, but when
they saw him walking on the sea, they thought it was a ghost,
and cried out; for they all saw him, and were terrified. But
immediately he spoke to them and said, "Take heart, it is I;
have no fear." And he got into the boat with them and the wind
ceased. (6.48-51a)
Such non-involvement on the part of Jesus with those around
him is in direct opposition to the Jesus of the feeding events.
The text does not speak of any intervention on Jesus' part. It
records quite simply 'And he got into the boat with them and the
wind ceased.' (v 51).
Mark has made the notion of the gratuitous - here tantamount
to 'transcendence' - unmistakable by the addition of the clause
emphasized above. There is no apparent need for the occasion at
all. All three events of this kind are unnecessary or contingent
in the precise sense that they are not determined. The
transcendent messianic miracles consistently espouse the free,
the gratuitous, in distinction from the determined. The
Walking On The Water, like The Transfiguration, is
not elicited by the exigencies of any situation. As gratuitous,
such episodes border on being displays of overwhelming power. In
respect of conspicuously lacking the motif of causal
determination they stand directly opposed to the events of the
immanent type. This absence of causality just as strongly
pervades The Transfiguration. The miracle occurs of
itself and for itself, to which Peter's comment alludes - 'For
he did not know what to say,' (9.5). The episode ends just as it
had begun, ostensibly lacking in purpose and needlessly -
'And suddenly looking around they no longer saw any one with
them but Jesus only.' (9.8).
The transcendent miracles therefore systematically see Jesus
as virtually separated from humankind if not the disciples,
detached and portrayed in terms of bewildering might and glory.
They come close to being demonstrations of pure force which does
not serve any specific needs or even any apparent end. On this
count also then, their antithesis to the feeding events is
abundantly clear.
We could extend these criteria - for example, we have not
commented on the anthropic category, masculine/feminine - indeed
we will revert to them in our examination of the healing
miracles to demonstrate the integration of the two series of
miracle stories in Mark, the messianic miracles and the healing
miracles. For in that series, they play a vital role. The four
criteria listed here should be reckoned as secondary. They are
nevertheless important indicators of the type of event as either
transcendent or immanent, but the primary criteria are those of
'identity' and 'feeding'. These too criteria will be deployed in
the stories of Jesus' healings.
It should be apparent by now that the two most basic formal
features of the messianic events are the bipolar and the triad
(2 x 3). These formal aspects of the narratives require
interpretation just as much as their referential content.
It is no exaggeration to argue that this series constitutes
something like the framework of the gospel, and that is because
unlike the Passion narrative, it is not concentrated at one
single point. It has been estimated that the miracle stories
comprise 156 verses and the Passion narrative 119 verses of the
total of this gospel. Each of the messianic events beginning
with the miracle at Cana and ending with the Eucharist,
functions as a landmark. Together they comprise the entire
trajectory of Jesus' life and work, and act as pointers,
signs, landmarks around which the meaning of the same gravitate.
Mark has Jesus emphasise the significance of the two miracles of
loaves in an extended discourse just after the third feeding
miracle (Mark 8.11-21), preparatory to the Eucharist, to which
he refers in the guise of the 'only one loaf with them in the
boat'. It is true that we have had to reconstruct or at
least complete the series with the addition of the first miracle
story in the gospel of John. But, as we noted, the context for
this very story is already available in Mark just as it is. The
series of messianic events leads by process of oscillation of
the two types, transcendent and immanent, to the Eucharist
itself. By all accounts then these seven episodes are as
significant as anything else in the gospel. And in that they
offer the hope of a systematic theological statement, they are
the more significant. The next step in our discussion,
validates this judgment, and what is more, expands the
dimensions of our study to an extent that justifies its
description as 'biblical'.
In
the Beginning
In the last of the six messianic miracles proper, we
encounter the introduction 'And after six days ...' (Mark 9.2).
This functions as a prompt, and no one familiar with the
very first biblical narrative can fail to recognise it as
such. It brings our notice immediately to the 'precedent' for
the various messianic miracle stories. In the course of study,
we shall notice just how significant the Genesis story
(1.1-2.4a) is in the exposition of Mark's doctrine. If
further evidence for the relevance of the Priestly story (P
story) of creation to the messianic miracle series and beyond to
the Eucharist were needed, we have it at hand in the opening
verse of the fourth gospel: 'In the beginning...' In its broader
context, The Transformation Of Water Into Wine,
the first event of the messianic series, like the last, The
Transfiguration, contains an explicit reference to the
story of the six days of beginning. For John, by means of an
elaborate threefold use of the phrase' the next day' (John 1.29,
35, 43) combined with the opening phrase of the story of the
miracle at Cana: 'On the third day...' (2.1) thus follows his
initial allusion to creation theology. Once again this adds to
the ample case that the rightful place of the story of the
'first sign' is before the other five of its kind which Mark
contains. John's first miracle story, like the introduction to
his gospel, is thus of a piece with the last messianic miracle
in Mark, which acts as a summation of the entire series. Both
evangelists are in accordance on this fact of the reference of
the messianic series as a whole to the Genesis creation
narrative. So we can now press on to examine the P story
of the seven days.
We must observe in this context, that the story of 'beginning'
is the first metaphysical text of the canon. Its scope is
universal or encompassing as is given by the inclusio
'the heavens and the earth'. Not for nothing does it concern
itself with time and space and the inception of order in the
cosmos. It is no surprise then that the metaphysics or
philosophy of the gospel takes its cue from the story of
creation.
We shall discuss the analogy of the story of beginning with the
messianic miracle series firstly in terms of form. The most
obvious analogy between the series of days in Genesis 1.1s and
the messianic events is their total number in each case, seven.
Also in each case, the status of the final seventh ('Sabbath')
event is exceptional. The P narrative deals with it in summary
fashion:
And so the heavens and the earth with all their
adornment were completed. And on the seventh day God completed
the work that he had done. And on the seventh day he rested
from all the work that he had done. And God blessed the
seventh day and made it holy; because on it he rested from all
his work which God had created by his action. This is the
origins of the heavens and the earth , when they were created.
(2.1-2.4a).
Therefore, like the Eucharist, the Sabbath is the single day
that remains unpaired. Like the Eucharist, also it remains part
of one particular half of the series. In the creation series,
Sabbath belongs to the final four days; in the messianic miracle
series, it belongs to the series of four 'feeding' events. This
figure, four, identifies immanence, and in one of the feeding
miracles themselves, The Feeding Of The Four
Thousand, we see it set beside the figure for completion,
seven, which in the miracle story is repeated: seven loaves for
four thousand, and seven baskets full of remaining fragments.
Just as the Eucharist co-inheres with the three immanent
messianic events in virtue of the theme of assimilation
('feeding'), the Sabbath in terms of its serial context belongs
to the second triad of days rather than the first. That is, the
sequential order of the Sabbath ensures that it belongs to the
second or final half of the week.
Both the series of days and messianic miracles then propose a
6-7fold pattern. This 6-7fold form ensures that the two
narrative sequences are both symmetrical and asymmetrical. We
can discern the symmetry in terms of the pattern 3:3 +1, and the
asymmetry as 3:4.
(A)
BINARY FORM
This brings to our notice a feature of the creation story, which
has long been appreciated, its dyadic (twofold) structure. So
intrinsic to the Genesis text is this structure, that the
opening immediately announces it: 'In the beginning of creation,
when God made heaven and earth …' We can determine this binary heavens:
earth pattern used many times in the text, but the major
instance of binary form is the pairing of the days, resulting in
two triads (2 x3). In other words, two moieties
constitute the dominant structural shape of the narrative, and
these reiterate the binary form of the opening inclusio,
'the heavens and the earth', (transcendence : immanence), even
though this means that we shall have to account for the fact
that the creation of the earth or 'land' (Day 3) occurs within
the heavens moiety:
DAY
1
LIGHT : DARKNESS
|
DAY
4
SUN : MOON AND STARS
|
DAY
2
WATERS ABOVE : WATERS BELOW
|
DAY
5
AERIAL CREATURES : AQUATIC CREATURES
|
DAY
3
(1) SEA : LAND
(2) PLANTS FIRST KIND : PLANTS SECOND KIND
|
DAY
6
(1) MALE : FEMALE (?) EARTH CREATURES
(2) MALE : FEMALE HUMANKIND
|
I am agreeing with the consensus of modern exegetes here that
the division of plants is twofold and not threefold. In fact, so
strong is the author's sense of the significance of binary form
that Day 3 which seems to contain two separate acts of creation,
is scrupulously paired with another two acts during Day 6. The
subtlety of the text here is striking. On the one hand, P links
sexual dimorphism directly with the concept of the human bearing
of 'the image of God':
And God created the human
race according to his image, according to the image of God he
created it, as male and female he created them. (Genesis 1.
27)
Thus on one hand, P reserves recognisable sexual dimorphism for
humans alone, since they alone bear the image of God. But on the
other hand, the inference of the formal, logical, structure of
the text imputes some mode of sexual bifurcation to the other
creatures made on the same day:
And God said: Let the earth
bring forth living beings, each of its kind: cattle and
reptiles and wild animals, each of its kind. And it was so.
(1.24)
The logical structure of the text qualifies the relationship of
the humans to the earth creatures. Thus, because the earth produces
the plants, in the second act of Day 3, the precedent of Day 6,
the text infers a similar relation between earth animals and
humans, namely production.
This accords with the remarkable absence of an explicit
reference to 'separation' in the Day 3 rubric. The two pairs of
entities concerned are not in the same relation of apparently
absolute antithesis as in the previous two days. All of which
makes a very good case for the similarity of the sub-human and
human, complementary to the human bearing of the 'image and
likeness of God'. The phenomenon of sexual dimorphism, the fact
that there are male and female humans, is a matter equally
concerning the likeness of the human and divine, and the
likeness of the human and animal. It presents a major conceptual
category for Christian thought, and a complex one.
(B)
CONTENT EVINCING POLARITY
We observed that various secondary criteria signal a
relationship of antithesis or polarity of some kind between the
two subspecies of miraculous events. The primary distinction is
that the transcendent events are concerned with Jesus'
'identity' whereas the immanent events evince 'feeding'.
We have seen already that the Days of the creation series do not
occur in a chiasmos, for the first is not counter to the last,
the second to the send last and so on. Nonetheless, their
internal one-to-one correspondence obtains in a way that we can
describe as parallelism; Days
1-4, Days 2-5,
and Days 3-6, which
leaves the Sabbath remaining unpaired. The difference between
the chiastic series of the miracles and the parallel series of
the Days should not occasion any surprise. The two stories are
as different as is suggested by the words 'beginning' and 'end'.
When we come to examine the text more closely we see that the
three first (‘beginning’) Days co-inhere in virtue of a specific
criterion. The same is true of Days 4, 5, 6 (and by implication,
Day 7), all of which are categoreally linked by another
criterion. Moreover, we shall see that these two criteria are
antithetical in a certain sense, mirroring the antithetical
criteria of the messianic series, 'identity/feeding'.
The
First Three Days
Day 1 and Day 2 present the 'beginning' criterion very clearly.
The reasons why it does not appear so markedly in the case of
Day 3 will occupy us directly. (Among its other effects, the
modification of the criterion delivers the narrative from any
allegation of dualism, something which has become a virtual
shibboleth of the deconstructivist project in contemporary
literary studies.) At stake here is the relation of
transcendence 'and' immanence. Enclosing the copula in
inverted commas points to its inherent ambiguity, for
example, as in the later expression from the J creation
narrative: 'the tree of the knowledge of good and evil' (Genesis
2.9).
We have just noted that the concept of 'separation' dominates
the first three acts, even though there seems to be some
qualification attendant upon it in the case of Day 3. It is
clearly announced in the first instance: '...and he [God]
separated light from darkness.' (v 5); it is recapitulated in
the case of Day 2: '... and separated the water under the vault
from the water above it ...' (v 7). Now in the case of Day 3,
something of a qualification of this process occurs:
God said, "Let the waters
under heaven be gathered into one place ..." (v 9).
This is an alternative way of framing the notion of the
(somewhat antithetical) difference of the two elements, sea and
land. In the second event of that same day, a similar
'conjunctive disjunction' between the two 'kinds' (hn"ymil: = LXX kata genov) of plants is
described (vv 11, 12). 'Kind' (alternatively 'species', 'genus')
is here the operative word, and of course it is a word that will
recur in the vocabulary depicting Day 5 (v 21), and that of Day
6 (vv 24, 25), in which context it is linked with sexual
dimorphism. This occurrence is perfectly intelligible,
given the relation between Day 3 and Day 6. The point is that
this story employs more than one mode of antithesis, and that it
relates these several modes of antithesis in logically intricate
ways. We shall return to this topic later. But certainly, even
given the qualification it receives in the third Day rubric, the
first three Days are alike modeled on the notion of
separation.
The
Last Four Days
The great majority of things referred to in the second part of
the narrative, Days 4-7 are sexually differentiated. This
differentiation results in the repeated injunction: "Be fruitful
and increase ..." (vv 22, 28). The significance of this for
binary or bipolar form (male 'and' female) is substantial. For
it posits against the previous form of antithesis, which was one
of disjunction (absolute disjunction in the cases of Day 1 and
Day 2), an alternative mode of antithesis which is conjunctive.
The significance of the male : female dichotomy is its
expression of unity (conjunction) rather than separation
(disjunction).
On closer inspection, the story of Day 4, which concerns the
sun, moon and stars, also conforms to the very same paradigm.
For the moon can be readily associated symbolically with the
principle of the (human) feminine, and the sun with the
principle of the masculine. (The biblical literature often uses
stars metaphorically, as it seems they are in the story of the
fourth Day, to signify offspring.) We can therefore say that
everything categorised in the second half of the story
participates in the masculine : feminine dichotomy. In this way
the second half of the narrative in its entirety, is at least as
thematically consistent as the first, with which nevertheless it
subtends a relation of contrast.
The male : female human category consequently stands as the
paradigm for the conjunctive form of antithesis. This is a mode
of antithesis different from, but related to the mode of
antithesis in the first half of the text, all of which brings to
light further subtleties concerning the meaning of the structure
of the narrative. The relation of human male : female to life is
absolutely clear. The creation of the earth with its living
plants occurs during the third day. Of the first triad of Days,
remarkably only Day 3 involves living entities. We must
therefore carefully consider the relation of Day 3 to that
particular half of the story that contains it, the first. This
relation stands in juxtaposition to the relation of Day 5 to the
second half. Day 5 follows Day 2, which is prior to it in every
sense. Day 2 as representative of the first half of the week, is
the more significant member of the pair 2-5. On the other hand,
Day 3 pre-empts Day 6, or to put it another way, the latter
realises the former. Therefore, Day 6, which tokens the second
half of the week, is the more significant member of the pair of
Days 3-6.
It is important to notice this formal factor, as it resolves the
apparent contradiction of including the creation of the earth
(Day 3) within the 'heavens' half of the narrative, Days 1-3. We
have just established that a complete contrast between the two
halves of the story, Days 1, 2 and 3 on the one hand, and Days
4, 5, 6 and 7 on the other, exists in virtue of the fact that
the dominant mode of antithesis in the first ('heavens') case is
disjunctive, whereas that in the second ('earth') half is
conjunctive, and this reformulates or corresponds to the opening
inclusio, 'the heavens and the earth'. The two pairs involved
here as representative are the Days 2-5 in the case of
disjunction ('transcendence') and Days 3-6 in the case of
conjunction ('immanence'). Such pairing of the Days
results in this contrast. In the first of these, Day 2 is the
more significant; it coheres with the word 'heaven' of the
opening formula. The creatures of Day 5 reconfigure the
essential disparity between 'waters above; and 'waters below',
but in this case the prior Day 2 rubric is determinative. In the
second case the obverse obtains; thus rather than the first
member of the pair, in this case Day 3, it is the second member
of the pair Day 6 which acts as definitive. In this way, there
is back and forward dialectic between the two halves of the text
which complies with the antithesis implicit in the formula 'the
heavens and the earth' but also satisfies their complementarity.
Meaning here does not rest entirely one one relatum. We will
observe later, when we begin to establish the complete context
of this narrative, that is, its syntactical association with the
messianic miracle series, that the P text expresses a marked
preference for transcendence. But even allowing for this
preference, the text perfectly fulfills the structural
equilibrium implicit in the introduction. If we do not allow for
the kind of teleological pull of Day 6 as well as the
archaeological push of Day 2, the story will not accord with the
harmony and balance intrinsic to the opening rubric as well as
to the textual parallelism.
Hence we should not attach a too literal meaning to the word
'earth' in the Day 3 story. Moreover, we must take into account
that a second word occurs within this rubric, that is, a word in
addition to the term translated 'earth'. It is usually rendered
'dry land' (h#fbf,yaha):
And God said: Let the water
beneath the heaven gather into one place, so that dry land may
appear. And it was so. And God named the dry land earth, but
the gathering of the water he named sea. And God saw, how good
it was. (Genesis 1.9, 10)
The second creation narrative, Genesis 2.4b-25, will later
establish an etymological connection between the word 'Adam' (mdf)f) and the word
'ground' (hmffdf)f)
(2.7). This verifies interpreting the Day 3-6 dyad as we have
suggested, that the last (teleological) term - Day 6 -
rather than the 'beginning' (archaeological) term - Day 3 - is
definitive in this case; that the final appearance of the
male-female couple during the sixth Day is what most matters
here. This link is bolstered by means of the word 'dust' (rpf(f) an expression
which later links the man the man the woman and the serpent
(verse 14):
then Yahweh God formed man
out of the dust from the ground ... (Genesis 2.7)
And Yahweh God said to the
woman: What is it you have done! The woman answered: The
serpent induced me to eat. And Yahweh God said to the serpent:
Because you have done this, cursed are you among all cattle
and amongst all animals of the field; you shall crawl on your
belly, and you shall eat dust your whole life long. (3.13, 14)
In the sweat of your face you
shall eat your bread until you return to the ground again,
because you were taken out of it. Yes, you are dust and to
dust you shall return. (3.19)
There is a compact body of ideas at work here: the fact of
sexual dimorphism, the relation of humans to animals, in
addition to their relation to God - one of 'image and likeness'
- which the author(s) emphasised. We shall see, when locating
this narrative in the broader context of the canon, that is,
when assessing the relation of the messianic miracles to the
Days, that the real significance of the expression 'earth' and
its cognates, will be uncovered only when we reckon with the
story of 'end' itself, which those miracle narratives themselves
and the Eucharist narrative constitute. The word 'earth' and its
compass of meaning index the general intonation of the second
creation narrative, that of immanence, setting it in a
relationship of complementarity to the P narrative. Even so, it
does not override the logical and theological significance of
the latter, and by no means professes itself as completely
satisfying the immanent term of the equation 'heavens and the
earth'. The ensuing drama in its entirety is alone equal to such
a task. That drama moreover, does not cease with the conclusion
of the Tanakh. According to its own terms, without a conclusion
satisfactorily equal to its first and defining half, the
creation story certainly, and arguably the Tanakh as a whole,
remains no more than a mere 'beginning'. It is nothing more than
half a story.
The form of this narrative, like the messianic miracle series,
in the first instance, is divisible into two clear halves. One
of these, the first half, is the 'heavens'
('transcendent') half and the other is the 'earth'
('immanent') half. The first half of the narrative actually
contains the story of the creation of 'the heavens'
and there is no difficulty in associating the first three
Days with that part of the formula. The concept of separation is
writ large here in this first section of text. But the same is
true of the creation of the 'earth', for this takes place during
Day 3. However the Day 3 rubric is already noticeable on account
of its modification of the theme of separation, and because it
contains the first appearance of living entities, things which
proliferate in the second half of the story. In this way it
admits the apparent contradiction of its own inclusion in the
first half of the story. It draws attention to the fact, rather
than seeking to fudge the issue.
Now in addition to the modified theme of disjunction, the
presence of life-forms under the Day 3 rubric, and the use of
another word for 'earth', consider also the sheer textual
proximity of the Day 3 story to the second half of the
narrative, the 'earth' half of the narrative. This is a
narrative whose meaning depends on structure, that is the
syntactical arrangement of the units, to an extreme degree. In
view of these several facts, we must qualify any judgement that
the inclusion of the earth's creation in the 'heaven' half of
the story, impedes the interpretation of the binary form of the
text, one of its most basic formal tenets, according to its
opening inclusio. After all, we said at the outset that
the copula is something of a 'nest of ambiguity'. The real
significance of the Day 3 rubric is pre-emptive. It anticipates
Day 6. Hence we can speak of the second as the 'earth' half of
the story, a procedure which guarantees the furtherance of the
story itself, and which comes to rest or final significance, as
noted, only with the series of messianic miracles which claims
this story of 'beginning' as its complement if not prototype.
That is to say, the story of Day 6, which as a single rubrical
unit within the P creation narrative logically appropriates the
significance of the relatum 'earth'. The second half of
the story, consisting of four days, answers to this term,
complementarily to the first half, which consists of three days.
There is a numerical distinction thus made between the terms of
the overarching inclusio, and this reinforces the logic
of serial order dividing the text. So, just as the Day 2 rubric
uniquely expresses the concept of transcendence ('heavens')
within the triad, the Day 6 rubric functions within the second
section as uniquely marking immanence ('earth'). But given the
inextricable and logical connection obtaining between the six
Days and the six messianic miracles, the theology of immanence
proper does not end there. End is the operative term in this
case, and the messianic series functions to the 'beginning'
precisely as its end. We shall see therefore that the final
significance of the 'earth' first referred to in Genesis 1.1
rests upon the analogue(s) contained within the messianic
series. That lies ahead of us for the moment however.
We can now determine the two criteria logically contrasted with
each other in the story of beginning: separation and unity,
fission and fusion, disjunction and conjunction. These are modes
of antithesis, modes of polarity, which in turn engender the
process of analogical thinking. Whereas the messianic ('end')
series is a chiastic one in which the juxtaposed terms are
identity and assimilation, (integration, unity), the Days
('beginning') series is a parallel one where the juxtaposed
terms are antithetical conjunction and antithetical disjunction.
We need to appreciate both the similarities and the differences
of these two narrative cycles, for they are seminal theological
texts and fundamental to biblical metaphysics. We shall bring
them more closely into correspondence shortly.
The
Relation of the Days and Messianic Events
The form and meaning of the messianic miracles are
determinative for understanding the gospel, and not merely so as
to assess its aesthetic integrity and logical consistency. We
have seen that in large measure the latter depend on the same
qualities being present in the story of 'beginning'. Since the
series of messianic miracles is analogous to that of the Days in
the P story of creation, it is incumbent on us to consider that
narrative prior to any hermeneutic of the miracle narratives. Up
to this point we have considered only the formal correspondences
between both series, and as significant as these are, they must
be supplemented with arguments which take into account the
content of the narratives. What must now follow is to examine
the isomorphism of Genesis and the gospel from the point of view
of the content of the narratives. Here we will compare the
Septuagint Greek of the creation story with the Greek vocabulary
of the messianic miracles.
TRANSCENDENT EPISODES
DAY 1
|
TRANSFIGURATION
|
And God said: Let there be light! And there was light.
(LXX fwj)
And God saw, how good the light (fwj) was. And God
separated the light from the darkness (skotouj). And God
named the light day, but the darkness he named night.
(Genesis 1.3-5)
|
... and his garments became glistening, intensely white,
as no fuller on earth could bleach them… And a cloud
overshadowed them ... (Mark 9.3, 7)
... and a voice came out of the cloud, "This is
my beloved Son; listen to him." (Mark 9.7)
And he was transfigured before them, and his face shone
like the sun, and his garments became white as
light. (to\
fw=j - these words are missing in part of the
tradition; (Matthew 17.2))
|
I have cited the contents of each text, which indicates the
analogical relation of the two stories. Thus at the nucleus of
each event is the same phenomenon. In short, light / darkness is
essential to both occurrences. Mark speaks of this polarity
indirectly, referring to the radiance of Jesus' clothing and the
overshadowing cloud. Note that he does not use the word 'sun' (h#liov), which Matthew
does (Matthew 17.2), possibly due to its confinement to the
story of Day 4 rather than Day 1. We should note at least one
other important motif both stories have in common. The act of
creation involves the naming ('identification') of the elements
just made. The analogous procedure in the transcendent miracle
is that of the identification of Jesus. We find this only in the
three transcendent miracle events. Thus the process
of disjunction in the creation story resembles the motif of
identity in the transcendent miracle. In the immanent ('earth')
section of the creation narrative, Days 4 - 7, this does not
occur. There is no process of naming/identification. The last
such act occurs within the first part of Day 3, with the albeit
somewhat qualified disjunction of sea and land (Genesis
1.10).
DAY 2
|
THE WALKING ON THE WATER
|
And God said : Let there be a solid vault in the middle
of the waters, so as to form a division between water
and water. (en mesw
tou udatoj kai estw diaxwrizon ana meson udatoj kai
udatoj) (And it was so.) And God made the solid
vault and created a division between the waters above
the vault and under the vault. And God named the vault
heaven. And it was evening and it was morning, a second
day. (vv 6-8)
|
And when evening came, the boat was out on the sea, (e\n me/sw? th=j
qala/sshj) and he was alone on the land. And he
saw that they were making headway painfully, for the
wind was against them. And about the fourth watch of the
night he came to them, walking on the sea (e0pi th=j qala/sshj.)
But immediately he spoke to them and said, "Take heart,
it is I ..." (6.47,48a, 50b).
|
Matthew's recension of this miracle is noteworthy in that it
appends the story of Peter's attempt to come to Jesus, likewise
walking on the water. This part of the tradition
(Matthew14.28-33), employs the word 'water' (ta\ u3data) twice
(Matthew 14.28, 29). Just as the stories Day 1 and The
Transfiguration picture the contrast between light and
darkness, here there is an equally certain contrast between the
waters above and the waters below. ‘Waters’ functions as an
integral motif in both texts, even though Mark mentions only
'sea'. The Jesus of the miracle at sea stands poised between the
waters above while he remains upon the waters beneath, the very
image of 'the heavens' which separate the two. Effectively the
narrative envisages him in terms identical to those deployed in
the creation story. Additionally, the event of Jesus'
self-identification is parallel to the act of naming during Day
2.
DAY 3
|
STILLING THE STORM
|
And God said: Let the water beneath the heaven gather
into one place so that dry land may appear, and so it
was. And God named the dry land earth (ghn), but the
gathering of the water he named sea (qalasaj).
And God saw, how good it was. (vv 9, 10).
|
... he [Jesus] said to them, "Let us go across to the
other side."... And a great storm of wind (a)nemou) arose,
and waves beat into the boat, so that the boat was
already filling... "Teacher, do you not care if we
perish?" And he awoke and rebuked the wind (tw? a)ne/mw?),
and said to the sea (th=?
qala/ssh?), "Peace! Be still"... And [they]
said to one another, "Who then is this, that even wind
and sea obey him?" (4.35- 41)
|
The text of the Day 3 story does not refer directly to wind,
although it does speak of 'dry land', and the two are logically
compatible. However in the depiction of the state antecedent to
creation (Genesis 1.2) we read of 'God's wind' (pneuma qeou) moving over
the waters (udatoj).
(There, as in the case of the Day 3 rubric and The Stilling
Of The Storm it identifies the Spirit.) The occurrence in
both cases, that of the creation rubric and that of the miracle
narrative, of the sea summoned into its rightful order is
sufficient to secure the analogy. Day 3 is exceptional in that
it alone in the first half of the creation story refers to
living creatures, indeed pre-empting the male : female
dichotomy. Likewise The Stilling Of The Storm refers
explicitly to the concept of life in the disciples' plea -
"Teacher, do you not care if we...perish?" (Mark 4.38). This is
further tacit confirmation of the analogical relation between
the episodes. The motif dealing with the phenomenon of life,
like the wind/breath motif, will be vital in identifying the
Trinitarian rationale of both narratives. For this reason I have
underlined the relevant section of the miracle story. Once
again, the naming process of the creation event is parallel to
the concluding question put by the disciples, the interrogative
formulation of Jesus identity.
I have emphasised the fundamental motifs shared by the texts. We
can therefore conclude that not only are the narrative forms
isomorphic (analogous), but their content reflects the same
relation. We must now emphasise the significance of the
structural pattern common to both sevenfold series. This will
concern the entirety of each series. In both halves of the
creation story, two Days are similar - 2 and 3 have the motif of
'waters' - while one is dissimilar, Day 1. Analogously, in the
miracle sequence, the similar miracles are at sea, The
Walking On The Water and The Stilling Of The Storm
respectively, whereas The Transfiguration stands apart.
It is clear that the content no less than the formal shape of
these narrative cycles taken in their entirety is in the closest
possible relationship of analogy. The series of Days of creation
and the series of messianic miracles establish a major instance
of correlation between the Old and New Testaments. In this
respect, they encapsulate the requisite that biblical theology
be biblical, namely, that it engage equally the two testaments
of the canon. Consequently the hermeneutic of the theology of
creation cannot be posited independently of the interpretation
of the messianic miracle series, just as the meaning of the
latter must in the first instance defer to the story of
'beginning'.
IMMANENT EPISODES
The relation obtaining between the transcendent events of
creation and the transcendent messianic miracles differs to the
relation of the four immanent events of the two series. Even
though it is one of analogy, the difference is one of emphasis.
We have already alluded to this in the discussion of the two
pairs of Days, 2-5 and 3-6. We said that in the former instance,
the first term was the paramount member of the pair, Day 2,
whereas in the latter the paramount term is the latter one, Day
6. We now need to extend this observation to the general
morphology which interrelates the stories of beginning and end,
the creation and salvation events as one complete whole. Thus in
saying that the 'heaven' Day, Day 2 is the representative
or normative member of its pair, we can extend this tenet to the
relation between the three heaven Days and the three
transcendent miracles. It looks very much that the three
transcendent messianic miracles take their cue from the three
creation rubrics with which they correspond.
The explication of this fact of difference between the two
subsets of analogous Days-messianic miracles reinforces the
reciprocity of the two narrative cycles. That is because it
indicates that the direction of influence is mutual. It is
obvious that the Genesis story has influenced the gospel. The
'provenance' of the three transcendent events, or their textual
precedent of this subset of the messianic series is the
narrative of the first three Days. On the other hand, the
significance of the last four Days anticipates the disclosures
of the gospel. Only the four immanent messianic events rescue
the content of this part of the creation story from its apparent
redundancy. Hence what we noted previously concerning the
teleological influence of the truly final Day 6 over its paired
complement, Day 3, can also now be extended to include the
gospel. If we seek the effectively final meaning of the
expression 'earth' in the creation narrative, it was only
adumbrated in the stories of the last four immanent Days. It is
there that we begin to find the theology of immanence. But the
story does not end there.
The influence of the story of the first three days on the
accounts of the three transcendent messianic events of the
gospel is remarkably conspicuous. The same does not apply to the
relation between the stories of Days 4, 5, 6 and 7 and their
counterparts in the gospel, the three feeding miracles plus the
Eucharist. We should not underestimate the extent to which the
theology of creation has shaped the three narratives we have
just examined any more than we should ignore the genuine novelty
of the feeding events. This in turn helps to focus the centres
of concern for the two theologies of 'creation' and 'salvation'
respectively and to understand their obvious relation to on
another. (This relation can also be paradigmatic for the
problematic relation between the two halves of the canon, one of
the most vexing and basic issues of biblical theology.) Thus the
focus of the beginning is the beginning; in other words, the
first (or 'beginning') half of the creation story's two sections
is normative. This squares with the function of the text itself
to reflect its subject through its own structural logic. The
second part of the narrative follows the first. It is not
without novelty, 'or 'beginning', but the formal precedents
already established restrict the novelty. It is not until we
reach the equivalent events in the gospels that we encounter
genuine novelty; though of course novelty in this context is the
wrong word. What the equivalent events in the gospel provide is
meaning to the apparent redundancy of the final four Days. This
redundancy it must be stressed, is ostensible only. But it is
only when we arrive at the understanding of the meaning of the
four immanent messianic miracles, that we can return to the
story of creation and frame the value and significance of its
second half.
If then it seems that the three transcendent messianic miracles
strongly echo the first three Days of creation , the gospel
reverses this situation. In other words, the messianic series
itself complements this pattern, and balances it. The
transcendent messianic miracles are recounted according to the
theology of transcendence announced in the story of creation, a
fact which makes much easier the task of interpreting them. That
is, the gospels look for their real significance to the Days1,
2, and 3 as far as transcendence is concerned. As far as
immanence goes however, the four ''Eucharistic' (feeding) events
are definitive. Here then it is a question of Genesis looking to
the gospels. So then the story of the final four Days is
preliminary, and even provisional. (The same must be said of the
J story, which the creation of Adam, the leitmotif of 'earth'
and so on, identify as a theology of immanence.) It looks
for its unequivocal import in the direction of the gospel. This
will become clearer as we bring the two series into relation,
'beginning' and 'end'.
This relation is crucial, because it encapsulates the
Christological formulae, 'first and last', 'alpha and omega'.
THE ANALOGOUS RELATION
OF DAYS AND MESSIANIC EVENTS
DAY 1
|
DAY 2
|
DAY 3
|
DAY 4
|
DAY 5
|
DAY 6
|
DAY 7
- SABBATH
|
TRANSFIGURATION
|
WALKING
ON THE SEA
|
STILLING
THE STORM
|
WATER
BECOMES WINE
|
FEEDING
5,000
|
FEEDING
4,000
|
EUCHARIST
|
It is thus apparent that the two textual cycles
complement one another. We need to note the equilibrium
subtended by the relation of these two narrative series. The
'creation' story emphasises the theology of transcendence,
effectively contained in the three first episodes; the
messianic series on the other hand, the story of 'salvation'
remains necessarily focused on the four immanent miracle
stories. Thus whereas the transcendent messianic events
defer to the transcendent Days, as we have just observed,
the opposite now applies. This means that as far as the
theology of immanence is concerned, the events depicted in
the gospel enjoy representative status. This is clearer in
no other case more than in that of the Sabbath-Eucharist
correspondence.
Sabbath
: Eucharist
There are obvious points of congruence between the theology of
immanence adumbrated in Days 4-7, which point to the Eucharistic
events. Of these the most significant are:
- the analogous relation between Sabbath and Eucharist
given that both exist formally as the final term of their
respective series;
- the fact that neither event is paired as are all the
other members of their respective series;
- the references to eating which are both literal and
metaphorical;
- a notion of necessity or determinism manifest
negatively in the prohibition concerning the Sabbath event
and positively in the case of the Eucharist.
(We have already seen that necessity is one of several criteria
which shape the immanent occasions.) The last two points just
listed involve blurring the textual boundary between the two
creation narratives, for it is only in the second creation story
that we encounter the theme of assimilation of food in its
fullest. There are hints of this theme in the first narrative.
The author(s) conclude the creation taxonomy with God's
injunction to the human couple whom God has just formed during
the sixth Day:
And God blessed them,
(saying): Be fruitful and increase and fill the earth and make
it subject to you! Rule over the fish in the sea and the birds
in the heavens and over every living being that moves on the
earth! (Genesis 1.28)
And God said: And so I hand over to you every seed-bearing
plant over the whole face of the earth, and every tree, with
fruit-bearing seed in its fruit; they are to serve you for
food. (v 29)
While to every animal on earth, and every bird in the
heavens and to every animal that creeps on the earth, (to
everything) that has the breath of life in it, (I give)
every sort of grass and plant for food. (v 30 emphasis
added)
It is not necessary to press these verses as parallel to the
various stories of feeding miracles. For one thing, the
consumption of fish in both The Feeding Of The Five thousand
and The Feeding Of The Four Thousand are
inconsistent with the image here of non-carnivorous humanity,
which will nevertheless be modified immediately after the story
of the Flood, Genesis 9.1s. Even so, this is a substantial body
of text, and no less important because it comes at the close of
Day 6, that is within the end of the 'end' or second half of the
story of 'beginning'. For the author(s) of the first creation
story, as for those of the second, there is a clear and certain
sense in which humankind is the crowning achievement of the
beginning. Concerning the second narrative, we can even point to
the woman rather than the man as the pinnacle of the creative
fiat. Therefore, her connection with food and with initiating
the man in the disobedience of eating of 'the fruit of the tree
of the knowledge of good and evil' can hardly be reckoned as
misogynistic. It functions as corollary to her assessment as the
crowning work of the creation of living beings, and is logically
intelligible as such. The link here between the fecundity of the
biosphere on which the entire creative advance itself depends,
and the male : female category is nowhere more finely
articulated.
The typological connection between the feminine principle and
feeding/nurturing, or what is the same thing for our purposes,
the connection between the feminine and immanence, does not
begin with the gospels. We did not touch upon the male-female
dichotomy a propos the messianic miracles in any detail above,
yet it is clear that this applies to that series as another
secondary criterion with the feminine aligned accordingly
alongside the immanent events. (This observation will help to
explicate the cryptic remark of Jesus in the first nurturing
miracle to his mother, to whom he refers as 'woman' (gu/nai), and perhaps even
more importantly the significance of John's portrait of Mary's
having initially intervened when the supply of wine had been
exhausted (John 2.3-5). For John certainly, the feminine
typology of this first feeding miracle is meaningful. By these
remarks I do not mean even to imply a correlation between Jesus
and his mother Mary which in some sense corresponds to the
relation of the first couple, male and female in the second
story of creation. I do not believe that any such theology of
recapitulation forms part of the intention of the fourth gospel;
moreover I regard such a notion as theologically dubious and
psychologically troubling.)
The P creation narrative says very little about the Sabbath. In
view of the fact that it is the point to which the whole
narrative is projected must seem passing strange. A beginning at
least suggests as its corollary, an end. We are in the process
of discovering also, that forms of opposition abound in the
text. The account given by P of the Sabbath in 2.1-4a, an 'end'
of sorts, looks too much like a beginning, the beginning of
mundane, as distinct from 'primordial', history. The conclusion
of the story of 'beginning' as we shall see, will be reached
only with the 'Eucharistic' events disclosed in the gospel.
These alone adequately complement the story of 'beginning' with
its necessary 'end'.
Scholars have observed for some time that the first three
chapters of Genesis actually contain two stories of creation,
the second taking up where the first left off, Genesis 2.4b.
This hypothesis results in large part from analysis of the
vocabularies favoured by the various authors of these texts.
Here of course, one of the most salient terms is the word(s) for
the deity, represented by our translations 'God', 'Lord' and so
on. Different words occur and they provide a clue to the
authorship and history of the text. Therefore, it would seem
that another author has written the second story of creation. It
is reckoned also that this second story (2.4b-3.24) is more
ancient than the first. Nonetheless, the second story builds on
the antecedent text, at least that is the way the text has come
down to us. We can therefore say that the second story
recognises the first; it does not seek to supplant it so much as
to supplement it. Its area of concern differs markedly. This is
apparent from the interest it shows in mundane time rather than
the primordial acts of beginning.
The province of mundane time for this second story, taking up
where the former left off, provides more in the way of a
conclusion to the story of beginning. There is something of a
shift in Genesis 2.4a towards the genealogies of J which are
intimately bound with the P creation narrative. P uses the word
'generations' (twodl:t,)
in 2.4a, in the summation of his account. It may be argued that
the P theology understands the primordial, that is
archaeological, event as 'generational' or 'procreative'; why
else would it have included 'the heavens and the earth' under
the same notion in 2.4a. Nevertheless there is a distinct shift
in theological perspective between the two realms; and we have
referred to this in terms of transcendence : immanence. The
second narrative opts for a perspective in favour of immanence,
a preference which it sets against the obvious predilection of
the first story for transcendence. Its preference can be seen in
its detailed drama of the human couple eating the fruit of the
tree of the knowledge of good and evil. It is within the context
of this second aspect of creation, its immanent polarity, that
the concept of the generation looms large. This second stance
which privileges an immanentist theological viewpoint indicates
the way ahead to the feeding miracles and to the Eucharist.
Hence the J story fleshes out P's fairly summary treatment of
the assimilation motif, which was confined to Genesis 1.28-30.
The two stories share a common fund of themes: the roles of the
humans, notably their likeness to God, the presence of the
animals, eating, work. Even so, the second narrative does not
manifest P's scrupulous concern for logical ordering, and is in
many ways more poetic, and metaphorical rather than analogical.
No logical opportunity is conceded to analogy because the second
narrative does not effectively concern itself with the summation
of categoreal entities, the ultimate generalities suggested by
the all inclusive phrase 'the heavens and the earth'. Thus it
complements P's theology of transcendence and so aligns itself
sympathetically with the predominant outlook of the synoptic
gospels, including of course Mark. It provides an immanentist
perspective on the theology of creation in its deliberation over
the most immanent of the categories divulged in the P narrative,
the anthropic, male and
female.
The location of the story of the beginnings of history (the
Garden of Eden) subsequently to the description of the
primordial week situates the events it describes within time.
The first story ends with the mention of the Sabbath, the time
of the hic et nunc,
the eternal present:
And God blessed the
seventh day and made it holy; because on it he rested from all
his work which God had created by his action. (Genesis 2.3)
The Sabbath furnishes the temporal context for subsequent
events. There is no further mention of 'And it was evening and
it was morning, an nth day' (sometimes rendered 'evening ... and
morning ... the nth day'). We therefore accept the second
narrative on its own terms when we understand it to refer to the
same temporal frame at which the P narrative arrived, namely the
Sabbath or seventh day. The work of creation once achieved is
not susceptible of repetition, since this would contravene the
basic notion of 'beginning', the bringing into being of that
which did not previously exist, and its creative and novel
advance. The blessing and injunction to 'Be fruitful and
increase and fill the earth' to the humans (v 28) of the
previous, the sixth day, and indeed the same injunction given
before that, on the fifth day to the animals (v 22), these still
apply. The Sabbath therefore signifies the ongoing process of
creation in which the humans are now essential participants (vv
28-31). Analogously, the Eucharist subsequently marks the
temporal setting in which the community of Jesus' followers
finds itself:
"Truly, I say to you, I shall
not drink again of the fruit of the vine until that day when I
drink it new in the kingdom of God." (Mark 14.25).
Thus, the conclusion of the P creation story sets the scene for
the drama about to unfold in the second act. That is the drama
of the man and the woman eating from the fruit of 'the tree of
the knowledge of good and evil', Genesis 3.1s. This single act
more than any other defines the Sabbath in terms equivalent to
those we find predicated of the six days which precede it. The
Sabbath functions as the summation of the series of Days, and we
can say the same of the Eucharist in relation to the series of
miracles. The exceptional status of these events stems from this
fact. The connection of the second creation story to the first
seems to be intended by the prior text which says very little
about the Sabbath. Hence the story of the man and woman eating
from the fruit of the forbidden tree in the second creation
narrative marks the content of the seventh Day:
And Yahweh God made all kinds
of trees grow out of the ground, pleasant to look at and good
to eat, and the tree of life in the middle of the garden, and
the tree of the knowledge of good and evil. (Genesis 2.9)
And Yahweh God took the man and put him in the garden Eden,
to till and watch over it. And Yahweh God commanded the man:
of all the trees of the garden you may eat; but of the tree of
the knowledge of good and evil you may not eat; because on the
day that you eat of it you must die. (2.15-17)
And the serpent said to the woman: You will certainly not
die! God knows well, that as soon as you eat of it, your eyes
will be opened, and you will be like God, knowing what is good
and evil. (3.4, 5)
The Eucharist has been compared to a variety of episodes in
the Old Testament, most often to the Passover meal. Mark too
frames it in such terms (Mark 14.12-6). Both historical and
religious approaches to the record of the Institution of the
Lord's Supper stress the Passover as its precedent. This
precedent stresses the role of religious practice. The Eucharist
functions in differing ways. It is a ritual activity of a body
of people, whose identity and corporate unity it signifies; but
it is also a story about something intimately connected with
other such stories in the gospel for the purpose of teaching.
Our truck is with the latter aspect of the Eucharist. In
our assessment of the gospel as a logically constructed literary
whole, we will accentuate the instructive or pedagogic purpose
attaching to the messianic miracles, in particular the feeding
(Eucharistic) events (Mark 8.11-21). These stories, however
enigmatically, are seminal to Markan doctrine. Their primary
motivation is didactic, as is our own here. The doctrinal
(pedagogic) purpose of the gospel does not conflict with its
cultic (religious) aims. Nevertheless, its approach does vary
from theirs. This is apparent in the parallel we are drawing. In
determining the events depicted in Genesis 3.1s as the formal
O.T. parallel to the Eucharist, we are emphasising the doctrinal
aspect of the narratives. The doctrines embedded in the stories
of the three feeding miracles take their cue from the Eucharist.
For this reason, we must make the literary relation of the
Eucharist to the Sabbath event depicted in the creation
narratives our prime concern.
There is yet another very important point of contact between the
seventh Day and the seventh messianic event: the imperative
dimension of eating and all that it signifies. We have already
encountered this notion as one of the secondary criteria
of the immanent (feeding) miracles; we can also determine it in
the Eucharist. In the case of Genesis, it is phrased in the
negative, as cited above. Human mortality is consequent upon the
infraction of this injunction, along with a raft of other ills
(Genesis 3.15-17). (The text does not specify whether sub-human
mortality arises from the disobedience of the human couple,
although presumably it does. Arguably the role of the serpent,
and its complicity in the disobedience of the humans, is
similarly criminal- even though no imperative was addressed to
it - and similarly merits the same punishment. This would at
least square with the general connectedness of the animal
(including by this term the human world) world and immanence
generally, as with the generically animal world and the feminine
principle.)
The sabbath event entails the prohibition:
And Yahweh God commanded the
man: Of all the trees of the garden you may eat; but of the
tree of the knowledge of good and evil you may not eat;
because on the day that you eat of it you must die. (Genesis
2.16, 17)
The woman answered the serpent: Of the fruit of the trees
of the garden we may eat; but of the fruit of the tree in the
middle of the garden God said: you shall not eat of it, you
shall not even touch it, otherwise you shall die. (3.2, 3)
The gospel frames its account of the Eucharist in the same mood,
the imperative, only this time of course, it is in the
affirmative:
And as they were eating, he
took bread, and blessed, and broke it, and gave it to them,
and said, "Take (la/bete);
this is my body." And he took the cup, and when he had given
thanks he gave it to them, and they all drank of it. (Mark 14.
22,23)
Mark's account actually lacks the verb 'eat' in the
imperative form, and in part of the tradition, also the verb
'take'. In Matthew’s gospel there are three imperatives,
"Take, eat (la/bete,
fa/gete) ... drink (pi/ete)...”(Matthew 26.26, 27). Similarly
is the recension of Luke, who has "Take this and divide it
..." (la/bete ...
diameri/satete) of the cup of 'the fruit of the
vine', and "Do this ..." (tou=to
poi=ete) (Luke 22.17-19).
In terms of this motif, consumption, the primary criterion of
immanence, the two episodes, the final ones of their respective
series again correspond. The Sabbath stands to the Eucharist in
the same morphological relation as do the six Days of creation
to the messianic miracles; the relation of analogy.
In conclusion, we may say that the relation of the Days and
messianic miracles series is reciprocal, and this includes the
relation of the Sabbath and the Eucharist. It is guaranteed by
the presence in both of the same logical structures, and a
common content or vocabulary. These secure the analogy of the
stories of 'beginning' and 'end'. The creation or Days series is
pervaded by the theology of transcendence, and the first three
days are normative not just for the ensuing triad of days, but
for the messianic transcendent miracles. The theology of
immanence on the other hand, culminates in the messianic
Eucharistic episodes. These four events are normative for not
only the messianic series as a whole; they are also definitive
for the latter half of the Genesis text, Days 4, 5, 6 and 7.
The
pattern of Days in relation to the messianic miracles
Cana
Day 4
Storm
Day 3
5,000
Day 5
Walking
Day 2
4,000
Day 6
Transfiguration
Day 1
Eucharist-Sabbath
Interpreting the Sevenfold Series
- The Days
Our assessment of the metaphysics implicit in the gospel
of Mark has concentrated on the messianic miracles. But
we cannot understand such narratives without
satisfactory recognition of their relation to the story
of creation, Genesis 1.1-2.4a. Several points have
emerged. First among these is the very clear fact
that whatever else is true of the meaning of the gospel,
it consists in relation to the story of beginning. Thus,
Mark like John, does not conceptualise his theology in a
vacuum. He firstly articulates the closest possible
reference to the theology of creation. This is
profoundly important. It flies in the face of the
popular misconception that the New Testament as a whole
contains no substantial theology of creation. Such a
view is now wholly untenable. The gospel is radically
concerned with the 'beginning'. The analogy between the
series of messianic events and the creation series
brings into the closest possible rapport creation and
salvation. Their analogous relation graphically
encapsulates in its entirety, the problematic question
of the relation of the Old Testament to the New
Testament. It is not overstating the significance of the
relation between the theology of creation and the
messianic series to claim that it provides opportunities
to the future of a truly biblical theology hitherto
unimagined.
What we have effectively exposed is the question of the
meaning of the messianic miracles. We will have to
return to that issue, for no interpretation of the
messianic events can proceed without due and thorough
reference to the creation narrative. We cannot
understand even the first of these episodes, the story
of The Transformation of Water into Wine without
first a thoroughgoing recourse to the interpretation of
the theology of creation. That must now occupy our
attention.
We have already begun the analysis of the P creation
story. We noted the importance of structural logic in
this text, where the form of the propositions plays a
role at least as significant as their actual content. We
can see the outlines of binary form recurring on an
increasingly minute scale, almost like a fractal. If we
were to begin at the broadest contours of our subject,
we would have to recognise the existence of the
categoreal paradigm transcendence : immanence in the
contrastive relationship established by the two textual
centres, that of Genesis and that of the gospel. In so
far as it is concerned with 'beginning' the former is a
theology of transcendence whereas its complement,
explicitly referred to in the opening inclusio 'the
heavens and the earth',
is supplied by the gospel in general, and the messianic
series in particular. There is no doubt that the
creation story is in need of an ending. Nor is there any
doubt that these two narrative cycles are radically
different from one another. This then is the first
instance of the paradigmatic polarity.
If we look closely at the creation cycle or the
messianic series, or in fact, both in tandem, as we have
done, we notice that the same paradigm recurs. The
criteria which shape the story of beginning according to
the form transcendence : immanence, are disjunction :
conjunction; the criteria which establish the analogous
polarity of the messianic events are identity : feeding.
We can elide these criteria and shall do so to refer to
the texts comprehensively as they do to one another. For
this purpose we shall speak of identity : unity. The first three Days
manifested the concept of identity, for God names the
things created during those Days, a fiat which is not
repeated in the second half of the archaeological week.
This reflects the disjunctive. The naming process is a
'decision' of sorts. So too the application of
conjunction or unity to the immanent messianic events is
perfectly appropriate, for every one of these episodes
consists of the assimilation of food or drink. The texts
agree on this as the primary metaphor for unity. It was
alluded to in both creation narratives, and in the
second it was paramount for it governed the story of the
first human couple in the garden of Eden. Thus within
the series taken in themselves, now the Days, now the
messianic miracles, the analogical paradigm
transcendence : immanence recurs, for the Days subdivide
into subsets just as the miracle series does.
Turning again to the creation story we see for a third
time, the instantiation of the paradigm. In the first
half two entities are separated from each other. These
are light and darkness, above and below and a somewhat
more complex instance in the case of Day 3, where there
is in fact a double act of creation; the first polarises
the sea and land, the second the two different types of
plants. In the second half of the creation story the
less apparent example of the paradigm is Day 4. This is
the only rubric in that section which does not
explicitly involve male and female as the primary
exemplification of unity. Even so, the same is implicit.
In the messianic miracle series there is a less certain
instance of the paradigm at this still more atomic
level; but if we examine both Christological episodes we
see that the first involves water and wine , and that
the last invokes the light/darkness motif of the
creation story, and furthermore the general pattern of
'morning and evening' which pervades the creation cycle.
Thus the categoreal paradigm transcendence : immanence
is reiterated on a scale that compels our attention.
'IN THE
BEGINNING ...'
The text itself reflects its own binary form in the
opening formula 'the heavens and the earth'. At the
immediate level, we assigned this same phrase to the
story's two halves: the first three Days are the
'transcendent' ('heaven') theology, and the final four
Days the 'immanent' ('earth') theology of creation. It
is true that both the heavens and the earth are created
during the first half of the week, during Day 2 and Day
3 respectively. But several qualifying factors suggested
that this observation should not prevent us from an
appreciation of one meaning of the couplet as the
reference to the structure of the narrative as a whole.
Not the least of such factors is, as we have noted, the
significance of the Day 3 rubric. It announces the
creation of living things in terms that pre-empt not
just the appearance of male and female (humans and
animals), but indeed everything including sun, moon and
stars - in the story's second half. The entities
categorised in the second half of the narrative
participate in this pervasive form of unity. So in a
very certain sense, the 'earth' of Day 3, is fully
realised only in the second half of the series as a
whole, and in the creation of the male and female humans
during Day 6. As the culmination of the creation, the
human pair fulfills one of the meanings of earth' in the
opening couplet, 'heaven and earth'. It remains to
understand the immanentist teleological inflection
of this rubric, Day 6, and that of its formal
companions, the entire corpus of Days 4, 5, 6, and 7, in
light of the messianic miracles which they preempt. Thus
the full force of the theology of immanence within the
creation narrative, as elsewhere, is proleptic. It will
be the task of the messianic miracles to accomplish the
semantic force behind the expression 'earth' fully and
finally.
The opening inclusio 'the heavens and the earth' defines
this story as an account which seeks to be
encompassing, to identify created things
comprehensively, and to deal with the
relationships of these same things to one another.
To this end the recurrence of the inclusio, the
'categoreal paradigm', and the structure of the
narrative by means of numbers strive. Thus the
fundamental meaning of the opening expression 'heaven
and earth', is the universe as totality. The phrase
refers to all that is/was made, everything which
participates in 'beginning' as in createdness. When John
1.1ff adopts the initial lines of Genesis 1.1, 'In the
beginning …', the clause 'all things were made through
him' (pa/nta di'
a)utou= e)ge//neto, kai\ xwrij au)tou e)ge/neto ou)de\
e3n o3 ge'gonen (v 3)) ensues logically in the
same context. The primary reference of the formula 'the
heavens and the earth' encompasses the cosmos in its
entirety. But the elements of this same totality are in
some sort of ordered relation to one another. Now the
use of polarity usually entails analogy. We have already
seen the analogous relation between the Days and the
messianic events. But within the creation taxonomy
itself, just as we see in the constant recurrence of the
categoreal paradigm, the things enumerated also
establish analogous relationships with one another. Here
then precisely, the analogous relationality of 'all
things' begins to come into play. There is an intensive
analogous relationship of the categories which the
creation story taxonomises, and a further extensive
analogous relationship which embraces the connectedness
of these same with the entities which are the logical
subjects of the messianic series.
We have already begun the interpretation of the creation
story. The phenomenon of (human) sexual
dimorphism, a form of unity, is one such thing
enumerated. It remains a pervasive characteristic of
living things, a structure of the utmost
generality even though vegetative forms of life,
as P very subtly notes, do not as a rule participate in
this entity in altogether the same ways as do animals
and humans. We encounter here something of a
numerical contradiction. In other words, the
significance of male and female, is, once again, their
ambiguous relation indicated by the copula 'and'. Just
as 'male and female' refers to two entities, so also it
refers to one. It refers to the one species or kind -
humans (Nymi).
We shall find paradox a defining moment for each form of
unity. A focal contradiction is involved in the relation
between transcendence (disjunction) and immanence
(conjunction).
The expression 'form of unity' highlights the fact that
we are obliged to conceptualise the human, or more
generally 'animal' entity from both points of view. The
conjunction of male and female enumerates one entity;
their disjunction however, is the enumeration of two
distinct entities. Here then, the ambiguity of the
narrative well serves reality. P accounts for the
paradox as it assumes this form in this particular form
of unity, by including the creation of the 'earth' in
the 'heavens' half of the narrative. That is a stroke of
real genius given the structural nature of the entity
with its attendant paradox. Given the logical structure
of the creation story, the second perspective is the
more paradigmatic of this particular ultimate
generality, sexually dimorphic humankind. For this
reason, we have already insisted that Day 6 realises, or
at least begins to realise, the full significance of the
term 'earth'. For the mode of antithesis of the 'heaven'
events was one of disjunction, and the mode of
antithesis of the 'earth' events, one of conjunction. P
very subtly speaks of the male : female form of unity in
terms of transcendence, the 'heavens' paradigm
under the rubric of Day 3; but clearly he conceptualises
it according to the 'earth' paradigm of the
polarity transcendence : immanence. That is, the text
identifies this particular form of unity as in some
sense a transcendent entity, but nevertheless as being
weighted in favour of immanence. So we have here a
qualified sense of transcendence. Not all things, or
forms of unity, taxonomised as transcendent, are equally
so. There will emerge a variety of forms of unity
according to the principle of transcendence, and as we
shall later see, a similar order of things immanent by
means of which certain entities are more or less
immanent in kind.
One of the ultimate generalities, those features of the
creation which are universal, its irreducibly pervasive
entities, its ultimate categories, one of these
primordial features of reality, is of course the male :
female form of unity. It is a fact that not every living
thing participates in sexual dimorphism. Certain living
forms remain sexually undifferentiated. Part of the
reason for the Day 3 text devolves upon the fact that
vegetative life appears to its authors to differ from
animal life in this respect. Most living animal forms of
life however, do share this very structural category. It
is a basic configuration of the vast majority of living
things. We have thus already effectively begun to
understand the Day 3 - Day 6 pair. We cannot say simply
that the first rubric explicates the masculine, and the
second the feminine, and we have to account as yet for
the qualification of the concept of transcendence and
its situation within a hierarchy of forms of unity.
Nonetheless, the hermeneutic is indicating a possibility
along these lines.
Here we must recur again to the obvious significance of
the structure of the text. It comprises three parallel
pairs - Days 1-4, Days 2-5, and Days 3-6. These pairs
enumerate the systematic aspects of the universe as
sixfold, and this sixfold pattern effectively consists
of three pairs. We have already clearly adduced the
latter pair as a reference to the form of unity male :
female. This means that the phenomenon of sexual
dimorphism is one of only three instances of the
categoreal, the level of maximum generality or utmost
pervasiveness. There are other entities, at least two,
which also manifest the same structure, that of the
categoreal paradigm, transcendence : immanence, and
which are thus analogous forms of unity. In other words,
male : female exemplifies the overarching paradigm of
the opening couplet, ‘heavens and the earth’ in relation
to other categoreal entities comparable to it. The terms
or relata in this particular case are disposed in favour
of conjunction rather than disjunction. That is to say,
this particular form of unity expresses the immanent
aspect of creation to an extent greater than its
analogues.
We have already noted at least two disparate modes of
antithesis, the one transcendent (disjunctive) the other
immanent (conjunctive). But no simple dualistic division
functions here. If the central term of the categoreal
paradigm is somehow equivalent to the copula, with all
its attendant ambiguity, and if the inclusion of the
creation of the 'earth' fell at first glance
paradoxically within the contours of transcendence,
resulting in the qualification of the male : female form
of unity, this is why. Male and female do not express
the clearest case of disjunction, which is what the Day
2 rubric envisages. Whatever the the meaning of that,
the 'heavens' rubric, the 'earth' rubric, that is male :
female, is somewhat in opposition to it, as immanence is
to transcendence even though this entity, the anthropic
form of unity, is to be considered as categoreally of a
piece with it, as somehow analogously related to it. For
the overarching preference of this text is for
transcendence, such that the basis of analogous
relationality obtaining between the things in question
must rest upon the same, transcendence. One of the
classic adequations for analogy, 'sameness in
difference' will assist us in grasping this.
What then of the remaining two forms of unity? For the
structure and content of the narrative signify three
comparable or analogous forms of unity. What are the
other two, and how do we establish what they are?
What of their sameness as and difference to each other,
if one of them, the entity classified under the
'heavens' rubric is 'antithetical' to the male : female
entity?
We are here again confronted with the binary structure
of the text. For if the male : female form of unity is
systematically represented generally by the last half of
the narrative, and by the story of Day 6 in particular,
then the first half of the narrative generally, and the
story of Day 2 in particular should present something
which is both comparable to it as binary in structure,
yet contrasted with it as transcendence to immanence. We
recall at this point, that the Day 2 story about
'heaven' is representative of this ' heavens' half of
the text. In other words, the something analogous
to male : female is as 'first' is to 'last',
'beginning' is to 'end'.
And God said: Let
there be a solid vault ((ayqirf = LXX sterewma)
in the middle of the waters, so as to form a division
between water and water. (And it was so.) (Genesis1.6)
And God made the solid vault and created a division
between the waters above the vault and under the
vault. (v7)
And God named the vault heaven (myimf#f =
LXX ouranon).
And it was evening and it was morning, a second day.
(v8)
As we noted in relation to the final relatum of the
categoreal paradigm 'earth', two words functioned: 'dry
land' and 'earth'; now in connection with the initial
relatum 'heaven(s)' the same occurs, for the text speaks
of 'vault' and 'heaven'. In both cases the actual words
used in the paradigm are preceded in the text by their
alternatives, and the words translated 'heaven' and
'earth' respectively in the narrative, which correspond
to the same terms in Genesis 1.1, are the result of the
divine fiat. This justifies our assumption that no small
amount of significance attaches to these words.
In the first instance, 'heaven' is referent to the sky
above us. The actual text however depicts two opposed
poles, 'waters above' ((ayqirflf l(am" r#e)A: myi,m,fhf =
LXX tou udatoj
epanw tou steromatoj) and 'waters below' ((ayqirflf txat,ami
r#e)a: myim,aha = LXX tou udatoj o hn upokatw
tou sterewmatoj). Removing the common
denominator 'waters', this image is effectively one of
contrastive above and below. The description of the
second day is very close to an abstraction, which sits
well with the general tenor of the text. It is the
pattern of spatial dimensionality. Not only does the
shape of the Day 2 narrative as a whole look very much
like an image of spatial dimensionality but in its
literal sense, the highly salient term, 'heaven' refers
to the sky, or as we shall say, 'space'.
The continuity between the two rubrics Day 2 and Day 3
also supports the identification of the 'beginning' form
(of unity) as space. We have already noticed textual
proximity of the two and the analogous similitude of the
two miracles at sea. These two rubrics in the creation
story are comparable, but contrasted; that is analogous.
The common and vital motif of the two narratives is the
element of water. The Day 3 story presents an image of
an immense gathering of the 'water beneath the heaven
gather[ed] into one place' (v 9). Their common element,
water, is only part of the picture. Moreover, this is a
polysemous symbol; and will also do justice as we see in
the first miracle story, for the masculine principle, as
befits the image of the Spirit creator, concerning which
we shall say more later.
There is also the fact of obvious contrast between a
body of water such as the sea and the vertical
dimensionality of above-below. So if the Day 2 story
looks very much like an image of one dimension, the
vertical, the Day 3 story looks very much like an image
of another, the horizontal. In this way, the entire
three rubrics for the 'heavens' half of the text begin
to form an image of threefold spatial dimensionality.
That is, the Day 1 and Day 3 rubrics, in addition to
their literal and specific function of nominating the
entities comparable to space ('sameness in difference'),
can also be read in compliance with the paradigmatic
rubric, that of Day 2. The Day 2 rubric is paradigmatic
precisely because it details the creation of 'heaven'
within the 'heaven' moiety of the series. Thus even
though the text dealing with the first Day does not
include either word 'heaven' or 'vault', just as it
avoids using the term 'water', the sense of absolute
division (ld,"b:yoawa
= LXX diexwrisen)
used only in connection with the first and second Days
secures their semantic link. This functions in tandem
the connection we make consciously or not between light
(Day 1) and space (Day 2).
The creation of light and its consequent
separation from the darkness immediately calls to mind
the same realm, that of the sky, or heaven or space. The
similarity between Day 1 and Day 2 is therefore
purposefully articulated as other than the similarity
between Day 3 and Day 2. This is important, because as
juxtaposed as the eschatological (teleological) Day 3
and the primordial (archaeological) Day 2 are, they
nevertheless establish a mutual reciprocity, reflecting
the very terms 'beginning' and 'end', or 'first' and
'last'. These are peripheral or terminal members of the
threefold series. The internal member of this same
series, represented by the copula, or better still by
the ratio sign ':',
to which the Day 1 rubric corresponds, has a preceding
and succeeding member. It is literally mediatory or
intervenient. But for all that, it bears some pertinent
comparability to the primordial, archaeological,
preceding member of the series here Day 2, which we now
recognise as signifying the spatial manifold, since it
also contains every bit as strongly as the Day 2 text,
the idea of separation between polarities, this time
light and darkness. (In this respect, it is actually
closer to the normative ('heavens') Day 2 story than
that of Day 3 which has no literal mention of
'separation'.) We may therefore legitimately see
this polarity also as confirming the basic proposition
suggested by the normative Day 2 text, the idea of
space.
Thus, whereas the form of unity male : female can be
identified virtually as the recurrent if not dominant
concept of the second half of the narrative, the
corresponding entity in the first is space, as is
suggested explicitly in the Day 2 rubric, and implicitly
in the complete picture we have of the first half of the
narrative, the 'heavens' half. For in varying ways, Day
1 and Day 3 also provide an image of the spatial, or
rather they supplement and confirm the Day 2 rubric
about 'the heavens' as the normative rubric for the
'heavens' half of the text. This is not their sole
logical and referential function, but we cannot miss the
overall integrity of the first half of the text in
virtue of the concept of transcendence, which now
becomes immediately recognisable in the phenomenon of
space itself. We need to interpret the rubrics as they
concern themselves, as discrete propositions, and also
as ordered into two contrastive entities, given by the
categoreal paradigm, and the overarching binary
structure of the story. Such an interpretation should
hardly come as a surprise in view of the fact that the
narrative in its entirety engages the concept of space :
time by means of insistently applying the day - 'evening
and morning' - as the unit of measurement. Where this
resounds as a litany extolling the creative advance, it
supports the articulate and restrained vocabulary of the
text in its gravitas. Thus to urge than one of the three
definitive effects of the 'beginning' is the inception
of the (threefold) spatial manifold, an entity which in
another form consists in relation to time, is well
attested by the framing of each and every episode in
terms of a temporal, that is, spatiotemporal, unit - the
Day.
What begins to emerge from the consideration of the
first half of the creation story both taken as a whole,
and concentrating on the structural index 'heavens',
concerns a space of three dimensions, pictured
successively in terms of the first three Days, and
simultaneously literally envisioned by the central
rubric of the 'heavens' division of the narrative, Day
2. Should we not therefore read this first section of
the story, the 'heavens' half, and the specific Day 2
text in light of the dominant notion of space
('heavens')? The explication of the various modes of
polarity, that is 'antithesis', suggests that we
should.
Modes
of Antithesis in the Creation Story
Logicians, particularly Buddhist logicians, as well as
students of Gnosticism and certain ideological trends in
postmodernism often speak as if there were such a thing as
dualism, or duality. There is no dualism, only dualisms;
no duality, only dualities. We have already affirmed the
radical significance of form, that is structure in the P
narrative. The text itself is split into juxtaposed
theologies of transcendence and immanence in its serial
halves, first (‘beginning’) and last. The latter is given
to us incompletely, and the general inflection of this
first creation story is in virtue of transcendence; the
opening speaks of 'beginning' rather than end. That the
second ('end') half of the week faithfully follows in
parallel fashion the first, also tells for the
predilection of the author(s) for transcendence. This
means that the narrative will defer to the gospel and the
Apocalypse, both of which contain texts of congruent shape
germane to the meaning of immanence, a meaning already
portended by the figure' earth', and by the humans created
on the all but last, the sixth Day. There is more
attention given in the second creation story to the
immanentist perspective complementary to transcendence,
but this is secondary. The emphatic rationale of
'beginning' is transcendence.
Even so, all the acts in both halves are binary. This is
not to say that they are identical. Certainly for
instance, light/darkness (Day 1) is different from night :
day (Day 4). However, both surely are binary, and the two
forms of polarity are indeed related. The mode of
antithesis in the first case, Day 1, is disjunctive
(transcendent), whereas that of the second is conjunctive
(immanent). We noted that the general or primary model for
transcendence is space ('heavens'), whereas the paradigm
for the latter is the male : female form of unity,
exemplifying immanence within a text whose primary concern
is the transcendent. We have still to assess the content
of the Day 1-Day 4 narratives in order to reach a
hermeneutic, but we need first to pursue the abstract form
of the propositions. For in each case, Day 1-Day 4; Day
2-Day 5, Day 3-Day 6, we see the same configuration. Polar
entities exemplary of transcendence which are juxtaposed
with other polar entities exemplary of immanence. This
means in effect that there is no simple dualism of
mutually exclusive terms. There is in fact a third form of
polarity, that which concerns the very relation itself of
the archaeological and eschatological. Here the focus
rests upon the copula, which we have represented as the
ratio sign in the categoreal paradigm, transcendence ':' immanence.
There is really only one way to deal with the abstractions
which form a component of the creation story at least as
important as its content. That is to express the form of
the propositions geometrically. The Day 2 story with its
abstract notion of polarity and concomitant spatial
dimensionality can be easily represented geometrically:
The relationship between the terms here is that of
separation, the condition of their identification. The
primary term is the first ('beginning') one, the above
rather than the below. Hence this figure illustrates the
mode of polarity we refer to as transcendent. We use that
term specifically with its association to the word 'God'
in mind, just as we will encounter the word 'heavens' as a
periphrasis for God. This is not to blur the distinction
between creator and creation; we are not equating space
itself with God. But space itself must on this account be
considered that entity in the created world which bears
resemblance to the transcendent God. In the words of the
Day 6 narrative, we can say that God makes space
'according to his image' (vv 26, 27)
This representation must be complemented by a another, one
similar enough yet different enough also in order to
illustrate the possibilities for analogy inherent in
polarity. One that is which stands as 'end' to
'beginning', as 'earth' to 'heaven', immanence to
transcendence, the anthropic form of unity male : female
to the spatiotemporal:
In this case, that of immanence, there is no primary term,
for conjunction proscribes the process of identification
of a term above and beyond that which is otherwise its
opposite. The immanent mode of antithesis is determined by
unity. The horizontal represents the conjunction of
opposites. It is as such distinguishable from the previous
mode of antithesis. These two axes subtend a relation of
maximum contrast to one another, as is suggested by the
various terms 'beginning' and 'end', 'first' and 'last'
and so on. However as already noted this contrast must not
negate their essential similarity. In a threefold series
only two members will occupy the peripheries; thus the
first axis, the vertical of transcendence denotes absolute
beginning, the fact that there was/is/will be no prior
such entity. Space therefore is the prime instantiation of
novelty. The opposite obtains in the case of the immanent
conjunction, male and female. Here the absence of priority
is out of the question as we see from the text which also
depicts the animals in terms of sexual dimorphism. However
the point of resemblance between this mode of antithesis,
the antithesis of male and female, concerns the fact that
nothing similar can follow it; it is in every respect
last, teleological, eschatological.
The geometrical iconography representative of the form of
the text must also reflect that relationship.
Therefore, their representation does not consist of two
non-contiguous lines, but of intersecting lines. This
relation between the two modes of antithesis the
transcendent ('vertical') mode and the immanent
('horizontal') mode entails their representation as
co-incident. The two axes intersect at right-angles,
designating their essential relatedness and contrast,
their similarity and difference. Here then, the vertical
signifies the relation of disjunction between its two
terms, and the horizontal the relation of conjunction
between terms. The two sets of terms (opposites) are
recognisably different but also related. This last point
is worthy of emphasis: the two modes of antithesis while
they are contrastive - disjunctive and conjunctive
respectively - must be in relation with one another:
The two-dimensional matrix configures both the
transcendent mode of antithesis, the 'vertical', and the
immanent mode of antithesis, 'the horizontal'. Space
exemplifies the former, whereas male : female exemplifies
the latter. We have referred to these as forms of unity.
They each, in varying ways, epitomise the meaning of the
opening formula 'the heavens and the earth'. In other
words, they are radical or ultimately general aspects of
the universe and related analogously as both being
polarities or antithetical modes. This pattern is
yet incomplete, for we are in the process of determining a
third category. By means of varying degrees of emphasis,
it represents the logical internal consistency of two of
the three forms of unity. It illustrates the essential
relationship between the two halves of the story, and it
illustrates also those two pairs of rubrics, Days 2-5 and
Days 3-6 in particular in relation to itself.
The iconography which emerges from the Genesis text, the
pattern proper to the 'beginning' and 'end' forms of
unity, and the relationship they subtend, is that of a
plane. But we are dealing with a total of three forms of
unity. The above iconography identifies only those forms
of unity covered by the rubrics mentioned. It remains
two-dimensional. In a sense, this matrix fails to refer to
the most important entity of all. The creation story also
itself appears to do just this. For where we might expect
to find a textual link between the two halves of the
narrative, one which would epitomise the troublesome
ambiguity represented by the copula, the 'and' of the initial
inclusio 'the heavens and
the earth', there is silence. The proper place for any
such text would be at verse 13, the pause between the
first and second halves of the narrative. This
betokens their relation, and simultaneously the relation
of each of the various forms of unity, light/darkness to
day : night and so on. The silence is more
articulate than anything else in the narrative, since the
narrative itself points to it unerringly though
interrogatively. Thus the relation(s) denoted by the
copula is/are susceptible of more than one meaning.
We come then by logical procedure to the third form of
unity, the one subsumed under the rubrics of Days 1-4.
The point of illustrating the structure of the story in
this way is that it demonstrates that a third mode of
antithesis is operative. The theology of creation concerns
three comparable forms of unity, put successively in the
three pairs of Days. The third form of unity is signified
by the light/darkness and day/night stories, Days 1-4. We
have dealt only with the patterns established by the
stories of Days 2-5 and 3-6. These establish the
fundamental antithesis denoted by the two relata in the
paradigm 'the heavens and
the earth'. The third polarity concerns the ambiguous
copula of this paradigm. We see it reflected in the
narrative content itself and equally in the narrative
structure that the iconography above represents. The two
antithetical modes of antithesis do not obtain in
isolation. Accordingly, we signified their relationship by
the matrix (right-angle) pattern, which designates the
plane of two dimensions. This puts terms themselves into a
relation. In so doing, it generates a third mode of
antithesis, which is explicit and which persists at the
very heart of the text. What the structure of the story of
creation ultimately designates is a polarity of
polarities. For the two modes of antithesis
corresponding to the relata 'transcendence : immanence' or 'the
heavens and the
earth', engender a further mode of antithesis as their
relation. The relation is that of a polarity whose terms
in turn are polarities.
The third mode of antithesis therefore answers the
question of the of the relation between any of the
entities denoted by corresponding Days. For example, in
the 1-4 pair, what is the precise nature of the
relationship between the light/darkness and day : night?
We assume that there is some meaning to the relation
between the antithesis of the antitheses light/darkness
and day/night and to the other two congruent instances of
the same, those of Days 2-5 and 3-6. This is the
most prominent idea of the text. It is tantamount to the
silent but present question of the relation of the terms
themselves reflected in the two distinct halves of the
story and so is all the more noticeable as requiring
explication.
The third and final, or central mode of antithesis, like
the third form of unity whose structure it postulates, is
built upon the previous two. The text does not itemise it
as a third thing in addition to the two already
articulated; it employs no new third term - tertium non datur.
To do so would comprise the absolute sense of contrast
obtaining between 'first' or 'beginning' and 'end' or last'. Rather it
elaborates upon the relationality of the peripheral terms.
So here the narrative is utterly faithful to the logic
implicit in the initial categoreal paradigm. We shall see
that the paradox of 'beginning' and 'end' ('heavens and
the earth') defines the central and Christological
pre-occupation of the narrative.
The third polarity (form of antithesis) consists of a
paradoxical relation between those that are already given.
It is paradoxical because it incorporates both
transcendent and immanent forms of relation, both the
disjunctive and conjunctive at once. This is precisely the
situation referred to in the various Christological
formulae 'beginning and end', 'first and last', 'alpha and
omega', and of course by the opening formula 'heavens and
the earth'. What is the meaning of the copula in these
formulae if not paradoxical? A beginning is defined in
opposition to an end, and so on with all the other terms
formulating expressions analogous to the same paradigm.
The final pattern of the structure of this narrative can
now be proposed:
The prevailing use of ordinal numbers in Genesis 1.1-2.4a
is both relevant and conspicuous. The story of 'beginning'
is serial and profoundly imbued with structural patterns.
This has suggested the procedure of analysing the patterns
of opposition within the narrative and of configuring
these firstly in terms of Euclidean two-dimensional
geometry and then in terms of solid (three-dimensional)
geometry. That is what the above iconography proposes. Two
considerations follow immediately from the iconographical
representation of the story. In anticipation of the
Christology of creation theology, we may comment on this
in passing.
Firstly, there is its connotation if not denotation of the
cruciform. One usually conceives the cross as a two
dimensional matrix. Abstract representations of the
crucifixion do not as a rule, suggest the three
dimensional matrix which we associate more readily with
the spatial manifold. The cruciform is nevertheless
three-dimensional. For it consists of a singular corpus
and an already existing plane cross of vertical and
horizontal. It is appropriate therefore, to reconsider
this spatial (three-dimensional) aspect of the cruciform
not the least because the emphasis then comes to rest on
the corpus itself, as incorporating the axes already
juxtaposed, vertical and horizontal - 'the heavens and the
earth'. Their relationship can only be resolved by means
of paradox. The crucified body is that paradox. We have
here moved resolutely from the realm of abstraction to
that of the real world - the world first envisaged in the
second creation narrative, the world of toil, suffering
and death. Hence we have reiterated the analogous relation
between the creation series and the messianic miracles -
beginning and end, creation and salvation. This is a theme
which sits outside of present concerns, and we shall
return to it later.
Secondly, this procedure of concentrating on the form of
the story of creation by iconographical means suggests
nothing so clearly as the three-dimensional spatial
manifold. This returns us to our hermeneutic of the story
and further to the interpretation of the messianic
miracles. At the heart of the logical form of Genesis
1.1-2.4a is this configuration which reifies the principle
proposition of the theology of 'beginning': namely that
the unequivocally transcendent product of the same is
identical with the initiation of the space of space :
time.
We have seen the narrative draw a comparison between space
: time and the male : female forms of unity. These it
portrays in similar terms in both halves of the narrative,
a portrayal which in turn serves to emphasise the
singularity of Day 1. In the first half, there are the two
sets of locations, waters above/waters below Day 2, and
waters below (sea) : land etc., Day 3. The corresponding
patterns of Day 5 and Day 6 involve the life forms
pertaining to these realms. Thus the second half of the
narrative reproduces this same pattern. The things created
during Days 5 and 6 are living and sexually differentiated
(male and female). The sun : moon and stars of Day 4
however, appear to stand outside this category. We noted
nevertheless, in the interests of paradox, that the
latter, do possess a seeming vitality and a virtual or
metaphorical sexual dimorphism.
The description of these categories, space : time and male
: female, in terms which are noticeably similar and
comparable must not obscure their antithetical
relationship. The Day 2 rubric is normative for the
'beginning' ('heavens'), just as the Day 6 story is
representative of the 'end' ('earth'). The clearest of any
mode of antithesis, is that subtended in these figures.
Binary terms alone are set in opposition to each other, as
indicated by the opening formula 'heavens and
earth'. Space : time has to do with beginning, and
although it is akin to the male : female form of unity,
the latter always concerns 'end'. They consist in a
relationship of genuine opposition despite the similarity
of the terms in which the creation narrative presents
them, waters and so on in the first half, sexually
differentiated creatures in the second half. The
relationship of these forms of unity, and corresponding
modes of antithesis to one another, is given by the plane
rather than the line. This puts the inextricable rapport
which obtains between these particular forms of unity,
space and male : female, without obscuring their intrinsic
opposition. In other words, it follows the tendency of the
narrative to identify the peculiar relation between these
primordial and eschatological events. We considered
the similarity to each other of such terms by noticing
that in a threefold serial order they are both peripheral.
In a threefold series, only one member is bounded by other
terms on both sides, the central member, signified by the
copula ('... and ...') of the formula. The initial term is
bounded by another term ('... and ...') only on one side,
just as is the final term. However these peripheries are
oppositional. It is important to follow the structural
logic of these propositions here and now, because it
concerns what will follow.
We can now distinguish between the iconography of plane
and line. We can now assign the line to the third
polarity (the polarity of polarities), which
expresses a paradox. This initiates another dimension
altogether. The Christological form of unity - which we
have yet to expound - and the mode of antithesis proper to
it is expressed iconographically as linear rather than
planar. This is in keeping with its singularity, its
uniqueness as measured against the relationship of the
other two categories. When the Christological (central)
aspect of the creation story is considered, the
relationship between the primordial and eschatological
('beginning and end') because of their relationship to it,
is modified. There is a shift from two to three
dimensions.
The relationship of the Christological form of unity to
both space : time and male : female is equivalent. To
conceptualise this, we need to conceive the plane A : A-B as rotating
about the axis of rotation, the line A : B which signifies
the Christological 'dimension' form of unity, the ' third'
mode of antithesis, as consisting of both the primordial
and the eschatological forms. It is easier to imagine this
model in spherical (planetary) terms, such as those
of the earth's, in which the plane configured by the
equator, is given by the A : A-B plane of the iconography,
and the line A : B
represents the axis of rotation. Such a conceptual image
points up the singularity of the Christological and of its
proper mode of antithesis.
The primary logical proposition of the story of creation
is the identification of the 'beginning' with space :
time. In other words, the spatial manifold of three
dimensions is the thing brought into existence, or
created, and the thing which exemplifies Transcendence.
Space : time is the one entity in the intelligible
universe which, as marking absolute beginning, manifests
the principle of novelty, and stands as witness to the
identity of The Transcendent ('The Father'). It is the
prime embodiment of everything conveyed by the term
'creation'.
The identification of this form of unity with the notion
of beginning is conveyed more than once; that is, the text
speaks of it emphatically. The text both in its entirety,
and in one of its three parts expounds this proposition.
If the same text in terms of its three parts, pairs of
Days 1-4, 2-5, and 3-6, presents us with two other
categories, that is because these stand in certain
relations to space : time. But the text taken in its
entirety, that is including the story of the Seventh Day,
again positively asserts the idea of the spatiotemporal.
Everything in the story is framed in terms of a temporal
unit, the day. Additionally, the precise relation of the
two clearly demarcated halves of the story, its 'the
heavens and the earth' halves, expresses the ratio 3:4.
This reflects the ratio of spatial to spatiotemporal
dimensions. The story of the Sabbath denotes specifically,
the one temporal dimension that cannot be understood as
existing in itself. In the same way, time always occurs in
relation to space. Only with that story does mundane time,
as we know it, begin. To appreciate fully the primacy of
the notion of space : time to the meaning of the text, is
to begin to understand it.
The same space : time continuum is made in the image and
likeness of God. If the question of the 'identity' of God
confronts us with a triadic form, then the fact that space
is a three-dimensional manifold tells for its provenance.
To use the language of Genesis, space is made in the image
and likeness of God. A mathematical and logical
explanation for the reason why space consists of precisely
three dimensions has never been advanced, nor could any
such explanation be posited without, by definition,
becoming metaphysics. The explication of the
three-dimensional spatial manifold given in the story of
'beginning' is avowedly metaphysical. It construes the
form of the spatial manifold in terms of its provenance in
'God', that is Transcendence.
We can now summarise some of the main points of our
evolving hermeneutic of the Genesis creation story:
- beginning, actual 'creation', is identified
with the inception of the space : time manifold, and
primarily with its spatial aspect, the perspective
of transcendence;
- although the tripartite form of space must
represent the triadic order in God, thus identifying
the Son and the Holy Spirit as well as
Transcendence, space is precisely identified with
the Transcendent ('the Father');
- it consists in relation to two other forms of
unity;
- one of these, namely the form of unity male :
female, is related to it in direct antithesis as is
last to first, end to beginning, omega to alpha;
- these formulae all evince the same
('Trinitarian') structure, all conform to the
paradigm transcendence : immanence as is given by
the initial formula of the story, 'the heavens and
the earth';
- the three forms of unity - of which we have so
far determined only two - space : time and male :
female - are analogous to each other;
- every one of the three forms of unity evinces
Transcendence, the Son, and immanence (the Holy
Spirit);
- Transcendence is exemplified in the initial
term of each form of unity, the Holy Spirit (and
immanence) is exemplified in the final relatum, and
the logos ('Christ'), by the relation itself as
given by the ratio sign ':';
- the central aspect of the narrative form
(structure) and thus the focus of the narrative is
the Christological and the same can be said of the
forms of unity themselves;
- this can be expounded only in terms which
constitute a paradox of sorts; and given the role of
polarity, the most significant logical procedure in
this exposition will involve the use of analogy.
We have just roundly contradicted a cherished
commonplace of received theology which assigns the primary
role in creation to the identity of Transcendence ('the
Father'). This is epitomised in the creeds which speak of
'... the Father Almighty, maker of heaven and earth ...'
Such interpretation has occurred in spite of the fact that
- the preferred word for deity by
the author(s) of the creation story is a plural (myhilo)E);
- the 'Spirit of God' - sometimes
translated as 'the wind of God' - (myhilo)E xawor)
is mentioned in the description of the state
'antecedent' to beginning in verse 2;
- the opening of the gospel of John which
affiliates the logos in the closest possible way
with Transcendence;
- the gospel of Mark complies with the
Johannine view of the relation of the Christ to
Transcendence, for the messianic series affiliates
the same with the creation.
The emerging hermeneutic therefore includes in
the work of creation the Son and the Holy Spirit. There
is no way in which the structure of the P narrative can
dodge the obvious import of a Trinitarian theology. We
shall contend that the role of the Son in creation, in
keeping with his status in the Johannine prologue, is both
pervasive and inclusive. Furthermore, there does not seem
to be any better way of dealing with the formal features
of the text which results in an emphasis on the
Christological category, for this alone brings into
relation the primordial and eschatological. We shall say
more about this in the discussion of light and time in the
story. The degree to which this is so, that is, the degree
to which the creation story is a Christology, defines the
Son and the Transcendent in terms of parity.
The point is that the encompassing form of the
propositions involved in this narrative, their
logic, is intrinsically triadic. The story of beginning in
its pre-eminent concern with serial order and the
coherent integration of the individual rubrics or
stories of 'Days', manifests a meaning that only a
'Trinitarian' interpretation can guarantee. It is true
that space itself is notably three-dimensional and
attention to this fact is nowhere spared in the story.
That space is innately threefold speaks for its own
characteristic quality as a)rxh= (beginning), rather than e)/sxatoj (end), as
well as for the provenance of space, God or
Transcendence. Here again, the triadic pattern recurs as
initial and final relata and the actual relation.
However, the narrative addresses more than just 'the
heavens', more that is, than just three-dimensional space.
Space is radically contrasted not merely with time, its
complement which completes it, rendering the continuum
a four-dimensional manifold. The completed
archaeological form of unity, space : time, is contrasted
with the eschatological form of unity, male : female. The
narrative displays significant awareness of the polar
opposition between these forms of unity as between
'heavens and the earth'. Thus the same pattern subtended
by the archaeological and eschatological, 'first and
last', relata in each form of unity, the forms of unity
themselves maintain in their inclusive relatedness.
At every point of the narrative we are confronted with
twofold and threefold forms: the twofold recapitulating
the categoreal paradigm, the triad the threefold nature of
'God'. The story of beginning is the story of a
morphological order - that of the integrity of the forms
of unity - and it expresses the order in the cosmos as
reflecting the order in God. Hence it evinces an equal
concern for those identities, the Son and the Holy Spirit,
as for the forms of unity proper to them. In any case,
both these identities are present in the triadic structure
of the purely spatial, and the spatio-temporal. To
recognise the irreducibly and radically twofold and
threefold patterns in the text is not to controvert the
peculiar link between the spatial and Transcendence and
beginning, but to do justice to their intrinsic
relatedness. In other words, the story of beginning is
about more than just beginning. It is about the triune
nature of God.
Still wanting is the interpretation of the Day 1 and Day 4
rubrics. We have determined the identities of
Transcendence and the Holy Spirit in the binary Days 2-5
and Days 3-6 and their corresponding forms of unity, space
: time and male : female respectively. Now this pair of
pairs, this polarity of polarities having pointed to the
third form of unity as to the identity of the Son, means
that we are left asking what is the actual central topos
of this story. For this third entity, a third form of
unity, is surely the most central notion of the text. Even
if the overall shape of the narrative can be seen as
representing the threefold dimensionality of space, which
it portrays as an instance of transcendence in the
universe and a major concern for any interpretation, the
sheer consistency of the role of light in the story
maintains something of an equal status for its
corresponding reality and whom it identifies - the Son.
Not only do the story of light and darkness and the
subsequent story of night and day initiate the two halves
of the narrative; but every event is concluded with a
refrain that seems to extol them as they are in
themselves: 'And it was evening and and it was morning, a
... day.' Every time the narrative utilises such
language, it repeats the compresent concepts, light and
time. This places the logos on equal footing with
Transcendence, and accords equivalent value, where
transcendence is concerned, to the two entities
corresponding to Transcendence and the Son, the first of
which we have seen to be space. It is therefore not
possible to put that space is the unique instantiation of
transcendence in the universe. It is unequivocally
transcendent, and it is uniquely related to 'beginning'
qua 'beginning'. However the role given to the form of
unity disclosed under the Days1-4 rubrics is on par with
that of the spatiotemporal as far as transcendence is
concerned; and likewise, the identity thereby revealed,
the Son, is on par with the Transcendent as John
recapitulates. We know that identity as none other than
the logos,
as John refers to the Son, and we observe how nearly he
adopts the language of the creation story. Not only does
he recur to the metaphor of light in the opening of his
gospel, but he later proposes a systematic pattern of days
leading up to the story of the miracle at Cana. What then
of the form of unity proper to the Son?
Light
and Time - Christ and Creation
Having urged the recognition of the presence of all three
identities in God in the creation, we again remind ourselves
that the larger compass of these considerations
takes account of the existence of three narrative cycles of
which two are formally analogous, and to these, the third,
from the morphological standpoint, is in close proximity to
the same two. The biblical literature contains three textual
centres which in varying ways are cast in terms of one and
the same morphological schema, the sevenfold series:
- the series of messianic miracles including the
Eucharist, common to all four gospels, but at its most
complete and probably best maintained in Mark, and
- The Apocalypse more or less as a whole.
In the latter the sevenfold pattern proliferates,
although there is much other material besides. It is certain
that these narratives connect with one another. They
establish something like a corpus or literary whole. In an
obvious way, taken as such, they reformulate the
categoreal paradigm with the creation story and the
Apocalypse standing in relation to one another of beginning
and end respectively. If we adopt an approach that
understates the relata or terms, 'beginning and end', in order to
underscore the relational process, that leaves as the
central concern the messianic series. The point of recalling
here this broader pattern of our investigation is to add to
what we have just stated concerning the Trinitarian aspect
of the creation series. We have stressed the operation of
both the Son and the Holy Spirit in the work of beginning.
The morphology of the story and its content both urged this.
Now we can re-affirm in a non-contradictory way, that the
creation series remains weighted in favour of the identity
of The Transcendent. This is not merely because of the
primordial nature of space, the category which identifies
'the Father'. In each of the texts involved in the broader
patterns of our survey, we encounter a particular
Trinitarian orientation. In each of these three discourses
one identity in particular is prominent: The Transcendent in
Genesis, the Son in the gospels, and in the Apocalypse the
Holy Spirit. This observation is offered not in the way of a
disclaimer to what we have just noted; namely the equal
presence and work in the beginning of the Son and the Holy
Spirit. Rather, having acknowledged the indubitably
Trinitarian form of the text, we are now able to accommodate
its clear particularity. Each of these textual centres has a
given perspective, the appreciation of which is part of its
meaning. There is no reason why such appreciation should
obscure the presentation of God as threefold, nor the
relatedness of any particular one of these texts to others,
given their morphological rapport.
Again, in this introduction to the central concern of
Christian metaphysics - the Son and that form of unity
proper to the Son - we have stumbled upon its innately to
paradoxical status. To tie together in one expression,
beginning and end, is nothing if not paradoxical. The third,
the Christological form of unity,
emerged in the formal contours of the text, and
referentially in the metaphors concerning light. The link
between the spatiotemporal and the Christological form of
unity, is analogous to the relationship of Transcendence and
the Son. The first clearest indications as to the
paradoxical and Christological form of unity are the
prologue of the gospel of John, and of course the messianic
miracles. Two of the latter in particular will concern us,
the first and last, The Transformation of Water
into Wine and The Transfiguration. As
theologoumena, these identify the Son; now immanent, now
transcendent; that is, now in relation to the Holy
Spirit and now in relation to Transcendence. For its part,
the Johannine prologue speaks of the logos as of
light.
The commonest interpretation of this description refers to
the notion of 'reason'. The Greek itself means 'word' and
points to the phenomenon of mind or consciousness generally
although these terms tend to proscribe the affective aspect.
Light, whether we are reading Genesis or John or Mark, more
often than not, expresses the Christological. As a metaphor
for the phenomenon we know variously by the expressions
'mind', 'consciousness', 'reason', 'feeling', and the like,
it is apt in virtue of the clear association between the
processes of thought/feeling which we experience not only in
the waking state, but during other states of consciousness,
including that of sleep. Light generally connotes day, and
by extension the consciousness that accompanies our waking
life. Even so the inclusion of 'evening' in the rubrics of
the creation narrative, and its clear depiction in the
outlines of the story of Day 4 suggest otherwise, as of
course also will the diurnal/nocturnal dichotomy, manifest
in the taxonomy of the messianic events:
And God said: Let there
be lights in the vault of the heavens, to separate the day
and the night; let them serve there as signs to determine
the seasons, days and years. And let them serve as
lights in the vault of the heavens, so that it may be
light on the earth. And it was so. (Genesis 1.14-15)
And God made the two great lights: the greater light to
rule over the day, and the lesser light to rule over the
night, and the stars too. (v16)
And God put them in the vault of the heavens to give
light over the earth, to rule over the day and the night
and to separate light and darkness. And God saw how good
it was. And it was evening and it was morning, a fourth
day. (vv 17-19)
Light is not the only metaphor for the Son, for it
identifies the transcendent Son specifically, that is, 'Son
of God' rather than 'Son of man', logos asarkos rather than logos ensarkos. In both
Christological miracle stories the creation series is
invoked: Mark introduces The Transfiguration with
'After six days ...' (Mark 9.2), while the introduction to
the first miracle narrative in John contains an elaborate
enumerative system. This includes three references to 'the
next day' (John 1.29, 35, 43) and finally the phrase 'On the
third day ...' (2.1) which introduces the miracle at Cana.
This is not merely a fortuitously co-incidental echo of the
six Day pattern of the creation. The first reference to 'the
next day' begins the story of the baptism of Jesus:
"I myself did not know
him; but for this I came baptizing with water, that he
might be revealed to Israel. And John bore witness, "I saw
the Spirit descend as a dove from heaven, and it remained
on him. I myself did not know him; but he who sent me to
baptize with water said to me 'He on whom you see the
Spirit descend and remain, this is he who baptizes with
the Holy Spirit.' And I have seen and have borne witness
that this is the Son of God." (John 1.31-34)
The words highlighted resonate strongly with sections of the
first half of the creation narrative, including Genesis 1.1,
2. The prologue of John has already established a link
between the logos and the first Day, just as the
Markan and Matthean introductions to The Transfiguration
connect that event with the same rubric, as with the entire
series of Days. (Luke's inroduction to the miracle narrative
reads 'about eight days' (w(sei\
h(me/rai o)ktw\ Luke 9.28)). The light motif
dominates the first nine or so verses of the gospel; it will
be resumed definitively in the second last and last miracle
stories in John: The Man Born Blind and The Raising of
Lazarus. The title 'Son of God', the foremost transcendent
Christological title, comports perfectly with the first half
of the creation narrative. Thus when we finally reach the
introduction to the miracle at Cana, we note the
antithetical title 'Son of man' (John 1.51). This story,
which functions as the introduction to the immanent
messianic miracles is introduced in terms complementary but
counter to the previous three instances of 'the next day' (th=? e)pau/rion),
namely 'on the third day' (th=? h9me/ra th=? tri/th?)). A
systematic echo of the first creation story is at work in
the text from the prologue (John 1.1s) up to and
including the first miracle story (2.1s) part of
which is the Johannine pattern of days. If the evangelist
seems to intend two things by these references to time:
firstly that we count the total of six days and so recur to
the P creation story, and secondly that we read the
reference to 'on the third day' as an invocation of the
third day of its second section, Day 6, and hence a
reference to the male and female humans, and equally the
possibility of an allusion to the three feeding miracles
corresponding to that section of the creation story. There
is also the possibility that he wishes to allude to the
resurrection. What is certain is that this section of the
gospel of John squares with relation between
creation and salvation provided by Mark's
unambiguous introduction to The Transfiguration. The
evangelist achieves this not only by means of the
Christological import of the light-time motif but also by
the conclusion of the prologue (John 1.14-18), usually
reckoned as the nearest of any Johannine text to the
synoptic accounts of The Transfiguration.
The next two pericopae introduced by the formula
'the next day' (th=?
e)pau/rion) concern discipleship. The first of
these (vv 35-42) mentions John 'standing with two of his
disciples', one unnamed and the other Andrew. In this
passage there are several titles ascribed to Jesus: 'Lamb of
God' (v 36); '"Rabbi" (which means Teacher)' (v 38); and
'"Messiah" (which means Christ)' (v 41). All of these bear
clearly transcendent inflections. In the gospel of John at
least, Andrew is responsible for the meeting between his
brother Peter and Jesus. This second 'next day' text is
linked to the first by means of the figure of John the
baptizer, regarding whose significance and the theology of
transcendence, we will at a later stage propose as part of
the meaning of the role of masculine polarity of the form of
unity male : female, that is, the symbolic masculine. It
will concern the same figure, John the baptizer, as
emblematic of asceticism, as of the symbolic
masculine, and 'Son of man', the corollary of the
eschatological form of unity, male and female. This will help us unravel not
only part of the meaning of the role of the John-Elijah
figure in the last messianic miracle, The Transfiguration,
a Christology of transcendence, but also the enigmatic
introduction to the first Christological miracle (1.51), a
theology of immanence. It is important to note now the
presence of this concept of the 'symbolic masculine' in this
and the ensuing text (vv 43-51) which details the calling of
Philip and Nathanael. The last 'next day'
passage repeats the title used first by John, that used by
his two disciples, and adds another:
Nathanael said to him,
"How do you know me?" Jesus answered him, "Before Philip
called you, when you were under the fig tree, I saw you."
Nathanael answered him, "Rabbi, you are the Son of God,
you are the King of Israel!" (John 1.48,49)
Here the gospel is modulating towards themes proper to the
theology of immanence, not the least of which is of course
physical love, the topos of the first miracle story.
It is more than likely that the reference to the fig-tree
alludes to the second creation story, in which the trees of
the garden of Eden play such an important part. Certainly
the verb 'to see' which also forms an integral part of that
myth would suggest so. Moreover the initial image was of a
situation in which seeing and the sense of shame are played
out. Here however, Eden, is transformed into a scene where
shame has no apparent meaning much less a role, the reason
for Jesus' remark concerning Nathanael:
i1de a)lhqw=v I)srahlhti/v e)n w(? do/lov ou)k
e1stin - "Behold, an Israelite indeed, in whom is
no guile!" (v 47)
We will be able to enlist such a reading of the exchange
between the two men, Jesus and Nathanael, in our efforts to
decrypt the 'Son of man' saying immediately prior to the
miracle narrative. Moreover the entire series of three 'next
day' pericopae, echoing the theology of transcendence of
Genesis, but with particular reference finally to the
anthropic category male : female, by means of the phrase 'on
the third day', will be vital to the same enterprise.
Our specific truck is with the gospel of Mark,
nevertheless the completion of the messianic series entailed
reckoning the first sign in John's gospel as the first of
the entire series, and now we are able to further justify
the inclusion of that miracle story by noting John's
referencing this same narrative to that of 'beginning'. This
is perfectly comparable to what we find in the broader
context Mark provides for the episodes. Both gospels clearly
conceive these messianic events in relation to the
Days of creation. Mark's and John's texts agree not only in
establishing the parameters of the messianic miracle series,
but also in addressing the identity of 'The Son'. It is well
worth noting that the introductions to both Christological
messianic miracle narratives recur to the creation story, if
not stories. (This observation will be of no inconsiderable
value in attempting a history of the tradition of the
miracle stories.)
We found that the three-dimensional and
'cruciform' pattern of the latter culminates in something
of an aporia, for we are left wondering just how to
understand the paradox so central to the textual structure.
The two entities which espouse the terms of the category,
'beginning and end', the primordial or archaeological space
of space : time and the teleological or eschatological male
: female, emerge clearly from the narrative. Just what the
copula represents, apart from paradox, is less immediately
apparent.
The response from the opening of the gospel of John as our
first recourse, answers that the Christological form of
unity concerns mind or consciousness qua embodied.
Not just the story of the miracle at Cana, but each of the
three Eucharistic miracles, and the narrative of the Passion
to which they point, seem to confirm this very unmistakably.
The feeding miracles and the Eucharist are radically
corporeal in their references. Remember that such events
define the same Christological form of unity from the
perspective of immanence. Every one of them involves
quantities of food and/or drink. They pertain to the body.
The mention of the body (sw~ma),
in the narratives of the Passion and the Eucharist, (Mark
14.22, John 19.38) to which the three miracles of feeding
point, indexes the immanent theology of the Son. Hence, the
feeding miracles are 'somatic' they are about the body; they
reaffirm the reality of bodily existence. A fact of genuine
importance in the beginning of the fourth gospel, where
incarnation is so prominent a concept.
Now, whereas the feeding miracles address the phenomenon of
embodiment, the transcendent miracles of the same series
present us with the notion of identity. Their relation of
complementarity, or contrast, but also more than is denoted
by that term, to the feeding episodes, begins to amplify the
portrayal of the psychophysical. We are still in the realm
of immanence; the chiastic form assures the one to one
correspondence of transcendent to immanent miracles, even
while the former pertain so evidently to the first three
Days. (It is only in the latter case, that of the Days, that
we can speak of true transcendence, and then only of the
first three Days as denoting the transcendent
unequivocally.) Therefore, the messianic series in its
entirety seems to point to our own psychophysical being.
This is the single conclusion to which the narratives in
their structure and content tend.
However, it by no means indicates that the gospel conceives
of two independent entities, one a mind and the other a
body. The parallel format of the creation taxonomy taken in
isolation might have led to such a conclusion. But the
constant sequential alternation of types of events, feeding
and identity, and their Trinitarian structure which places
an event of each kind, immanent and transcendent, in direct
chiastic correspondence with each other, precludes any
such notion. The forms share a common structure: bipolarity.
Their structure is analogous. They consist of two related
terms identifiable as either transcendent (mind) or immanent
(body), where the second of these terms, incorporates the
former. That is, it represents the unitive or conjunctive
aspect of the entity - mind and body. Thus taken as a whole, each
'form of unity' replicates the pattern of disjunction :
conjunction, and their paradoxical relationality. This means
effectively three different occasions of the same thing; in
this case, (1) the transcendent logos or mind; (2)
the immanent mind : body unity, that is, the embodied being,
the living psychophysical entity; (3) and of course the
relation of paradox obtaining between them. (This is why
rendering the copula of the categoreal paradigm, like that
of the various Christological titles, is so fraught -
precisely because it is polyvalent; and was the reason for
our substituting it with the sign for ratio ':'.) Central to John's
concern will be the question of the relation of the logos to
'all things' (pa/nta),
all psychophysical entitivity. This concern is at the core
of the last miracle in the fourth gospel, The Raising of
Lazarus, where it assumes a less abstract tone, as is given
by the personal name of the man involved, and the portrayal
of the intimate relationship of the two me, Lazarus and
Jesus.
There is no better way to support our identification of the
Christological with the 'psychophysical' than by claiming
every one of the healing miracle stories in Mark, as well as
those in John, as primary evidence. Each of these posits the
identification of the Christ with the entity mind : body. We
are proposing, on the basis of the theology of creation
which the messianic events endorse, that the identity of
Jesus 'the Son' is somehow uniquely manifest in the form of
unity mind : body, in other words, that the Christological
category is the psychophysical. Mark has thirteen different
accounts of Jesus healing the sick, amounting to a
significant quantity of text. We adduce every one of
these as first order evidence for this postulate of the
'archaeological' link between the Son and the
psychophysical. Each of the thirteen narratives about
healing has as its premise, the lived body of our own being,
or as we may say, aware of its dipolar nature, the mind :
body. Surely these texts are related in some way as
touching upon Christological doctrine, the doctrine of mind
: body. Embodied consciousness, mind : body, the
psychophysical, this phenomenon occurs in relation to the
Son as do the other two forms of unity in relation to the
Holy Spirit and Transcendence; and that is to say that this
particular form of unity is uniquely representative of the
Son, whom it exemplifies specifically as nothing else can
exemplify. (From here, the integration of the healing
miracles and messianic events is one very direct step, and
we will explain in more detail later the
relation between the twelve or so healing miracles and
the six messianic miracles.) So the claim that the prime
exemplar of the identity of the Son is the psychophysical
receives insistent vindication in Mark in the many stories
of Jesus healing the sick.
We have now interpreted the rudiments of the messianic
miracle series and the healing series both, to understand
the third form of unity celebrated by Genesis 1.1-2.4a. We
find the central relevance of mind : body to the doctrine of
creation clearly given in the creation story itself. The Day
1-4 pair in particular, expresses this category. However,
the motif of light resounding in the morning/evening formula
of each rubric, extends the reference of the Christological
form of unity. That is, the story as a whole, determined by
the repetition of the day-night pattern, reiterates the
psychophysical category. Just as the story as a whole
identified Transcendence and the spatiotemporal. Hence we
may say that in terms of transcendence, the Christological
category is equivalent to the primordial category, and the
transcendence of the Son is on par with the transcendence of
Transcendence itself. For the category of mind : body
pervades the story to an extant equal to its presentation of
the notion of space : time, as a result of the inextricable
affinity between light and time. Logically, the creation
story cannot speak of space : time without commensurately
invoking the psychophysical form of unity. As inseparably as
it relates the identities of Transcendence and The Son, the
theology of creation, which is the theology of
transcendence, relates these categories; space : time and
mind : body. (This is something which contemporary
scientific cosmology, to its own detriment has failed to
do.) The repercussions of this extension of the category of
the psychophysical, the pervasiveness and centrality of this
the Christological category to the full range of entities
involved, will soon occupy us.
In due course we shall resume modeling the
interpretation of the P creation story according to the icon
of the three dimensional spatial/cruciform/planetary
manifold in respect of the messianic miracle series. We
shall often have recourse to this figure in our discussion
of the Markan mandala. Mark intends the fullest integration
of the two series, and the creation narrative seeks and
finds its consummation in the gospel. The 'beginning' and
'end' forms of unity, space : time and male : female
respectively, we juxtaposed by means of the iconography of
the plane. Their similarity as peripheral or terminal in
the morphological schema, defines polarity, and is
guaranteed by both narratives. Thus in the first half of the
Genesis text, Days 2 and 3 are similar, though highly
juxtaposed in terms of disjunction(Day 2) and modified
disjunction (Day 3) resembling conjunction, or as we might
say, 'disjunctive synthesis'. In the second half of the
story Days 5 and 6 are also similar, though once
again, the difference of the human as the apex of creation
from the sub-human realm, maintains their contrast
correspondingly to their precedents. In the gospel we
observe the similarity of the two transcendent miracles at
sea, and the similarity of the two miracles of loaves and
fish. These are the messianic equivalents of the Genesis
rubrics just mentioned. The morphology is the same in each
case; three transcendent Days, three subsequent Days
manifesting characteristics of immanence, but taxonomically
defined as transcendent in virtue of the integrity of the
creation cycle; three immanent, that is, feeding miracles,
and three related miracle-events which are defined
taxonomically as immanent in virtue of their chiastic
belonging as counterparts to the former, but which
nevertheless manifest characteristics of transcendence. In
each of the four groups, two members are comparable or
similar, whereas the third outstanding or dissimilar
event identifies the Christological category.
The contrastive aspect of the similar events, which reify
the identities of The Transcendent and The Holy Spirit, is
not denied in illustrating their relationship in terms of
two lines at right angles in a plane surface. This
arrangement illustratively affords the maximum amount of
contrast given the bipolarity of the structures involved.
That all the structures involved are bipolar itself
argues for the use of linear iconography. This plane
subtended by primordial and final terms, requires an axis.
For there is not simply a horizontal and a vertical
which are non-tangent. The lines representative of the
contrastive relationship of similar terms, are set at right
angles. That is, they intersect. Such an intersection gives
their relation, the relation of relations already
extant. Stemming from this same point of intersection
is another axis which represents the polarity of
polarities, the pair of pairs, the relation of already
extant relations: the resolution of beginning and end. This
axis is categoreally differentiated from the other two in
having features common with both, and so posits itself as
paradoxical. They, the archaeological and eschatological
axes, configure the plane A : A-B. The A-B axis on the other hand, is the
axis of rotation. We can express the relation between the
polarities A and A-B convergent in the rotational axis A-B
as that of 'transfiguration' and 'transformation'. The relation of
beginning to end cannot be otherwise understood. The meaning
of space : time and male : female devolves upon the meaning
of mind : body. The final relevance of the story of
beginning is to propose that both the primordial and final
forms of unity should concern us insofar as they illuminate
the Christological event, mind : body. The latter alone
remains the abiding, single, dominant focus of the narrative
because the relation of the two halves of the narratives can
be resolved only in terms of this central and co-ordinating
paradox.
The co-ordination of the archaeological category and the
psychophysical, the categoreal analogy of transcendence,
posits the logical validity of interpreting the structure of
mind in the way indicated, by adopting the cruciform, and
spatial/planetary manifold. Mind is thus the real
point of reference of space. There is a true sense in which
we can speak of the anatomy of consciousness as consisting
of mental 'dimensions'. Such language is not
metaphorical but analogical; it is not poetry but
metaphysics. Spatial tri-dimensionality is in no way
arbitrary. Biblical metaphysics describes the limitation of
space to three dimensions as signal of its very
'beginning'. The threefold aspect of the spatial continuum
tells for its origination in God. The cruciform, that
is spatial manifold, is the analogical means of visualizing
the concept of identity as it obtains in God. We see the
three axes diverging with maximum variance from one another,
and at the same time, representative of the polarity in God,
transcendence : immanence, the result of their intersection
at a single point. Employing the tri-dimensional (spatial)
matrix as a mandala is not simply the result of evident
appositeness. The anatomy of the text itself would seem to
advocate it as the nearest and clearest illustration of
major logical postulates, those which concern the three
modes of antithesis and their relationality. It constitutes
a deliberate methodical step indicated by the text.
The three axes, signifying those identities, are set apart
at maximum differentiation from one another. That the same
three axes converge is plain to see. Thus far we can
visualize the Markan mandala as evincing the transcendent
aspect - threeness - of God. The possibility of the same
model to configure the immanent aspect - oneness - of God
remains just that for now, a possibility.
In referring to the planetary - or more specifically
'earthly' - pattern of the same matrix with its axis of
rotation and plane, we have already alluded to such a
possibility. The great majority of mandala in the eastern
traditions at least, have been two-dimensional. The Markan
mandala has decided advantages over this, first in its
reckoning of the three modes of opposition, and secondly in
its aspect of self-awareness as paradigmatic. In this latter
respect, it follows the ascription by the fourth gospel of
the self-referntial quality(reflexiveness) to the logos, that is to the
Son. Put otherwise, that the model for space is the
three-dimensional anatomy of mind, and not we should note
the other way around, accords with the postulate that mind
itself contains or includes each of the three conceptual
forms, and each of the three forms of unity, including
itself mind, and the mind : body unity.
We have not yet finished exploring the implications
for Markan metaphysics of the relationship between light and
time in Genesis, but before we pursue the matter further a
note on Transcendence is in order.
The Meaning of Transcendence
The Christological category reifies the central rationality,
relationality, adequation, of the categoreal paradigm. We
have rendered this repeatedly as the sign for ratio - : - since this expresses
better than the copula, its semantic paradox. We could aver
the same thing by the expression 'juncture', meaning however
ambivalently, now disjunction between itself and an
alterity, (transcendence), and now conjunction with its
alternate polarity (immanence). We should note that there is
no absolute identity between the alterity in the first case,
and the alternate polarity in the second, even though there
is some sort of continuity. The idea of the logos, that the entity
obtains equally now as ‘thing in itself', (transcendent)
Mind, and now in conjunction with something other than
itself, (immanent) soma
or body, postulates their relation.
We proposed the meaning of transcendence graphically in the
above matrix. There, two axes, vertical and horizontal,
express the two modes of opposition, the primordial and
eschatological, modes of disjunction and conjunction
respectively. The first of these concerns us here.
Transcendence connotes identity. This is explicit in the
first half of the creation narrative. Just so, we find
identity the primary criterion for defining one of the two
kinds of messianic miracle as transcendent, even though
these three miracles exist within a series which in its
overall taxonomic definition relative to the Days series,
must remain definable as immanent at the broadest or first
level of analysis. Compound entities such as forms of unity,
are necessarily not simples. As such, they delimit the
possibility of identity. Each of the three transcendent
terms occurs in conjunction with its immanent counterpart:
the spatiotemporal (space and time), corporeal (mind and
body) and anthropic (male and female) forms of unity all
espouse the conjunctive mode of antithesis. This constitutes
them as forms of unity. It is signified in the above
iconography by the horizontal axis which also represents
that specific form of unity, which of the categories
articulated in the creation narrative is most paradigmatic
of unity (immanence) itself, male : female.
Thus the meaning of transcendence ensures nonetheless that
each of these three transcendent entities also obtains in
some form, independently of its existence conjunctively with
its antithetical term. Transcendence means being void of
relation; it is synonymous with 'separation',
'identification', the being itself of an entity. In the
iconic representation of the creation story the vertical A axis signifies this
meaning. The description of the 'waters above' separated
from the 'waters below' admits to consideration the first
term. The subsequent text has to deal with the remainder,
the thing which is 'other' to the Transcendent, the thing
other than heaven or space. Transcendent entities exist
gratuitously as the in-itself and for-itself of being. It is
wrong to conceive this merely as independence from that with
which they exist in conjunction. The theology of 'beginning'
does not expound the concept of transcendence in this
manner. Transcendent mind both is, and is what it is.
Being and identity are here of a piece. The transcendence of
an entity such as mind is not determined in relation to soma (mind : body),
with which it nevertheless consists immanently. And the same
is true of space which transcends time. Transcendent space -
'heavens' - exists as thing in itself. In the rubrics of Day
1 and Day 2, which deal most certainly with the concept of
transcendence, the excision or separation of light from
darkness and above from below is absolute. This alone
promises the identification of the thing in question: mind
(Day 1), space (Day2). It must be so, otherwise the
relationship of contrast between transcendence and immanence
would not be one of antithesis, and this in turn would
prevent the possibility of paradox, of a third thing which
is equally transcendent and immanent - the Christological.
In other words, every initial term in the forms of unity
denotes an entity which must exist in se: space, mind and
the masculine. That the masculine is problematic or
polemical at the very least I do not deny here, but no
intelligible theology of the Son of man can ever be reached
without recognition of the transcendence of some kind as
proper to the masculine. We shall have more to say
concerning this directly, notably in relation to the phallos
as 'semeion'. Certainly the transcendent status of the
masculine presents logical as well as ideological problems
for the same, albeit converse, reason as the immanent status
of time. In the former case we are discussing from the
perspective of transcendence something which is structurally
immanent, whereas in the latter we are looking at something
innately transcendent, space, from the point of view of
immanence. The male : female form of unity is weighted in
virtue of immanence, the feminine; and the feminine
signifies this very form of unity, male and female. Space on
the other hand is formally at variance with this and if
biased antithetically. Space is paradigmatic of unequivocal
transcendence, in spite of its conjunctive form or aspect,
space : time, a form of unity proper. Space tends to
existence in se;
it is that particular entity in the cosmos which is in
itself and for itself, evincing beginning and identity. We
will return to the issue of what precisely is meant by
transcendent space, space without time. For the moment
however, we are observing the notion of transcendence in
terms of the Genesis narrative itself. There it is
presented precisely as disjunction or non-relationality.
Immanence is the conjunction of polarities such that no
immanent entity exists in itself. There is no such thing as
time in itself; there is only time in conjunction with
space-time. Nor is there any body without mind. Logos
of one or another denomination, necessarily imbues all soma, all bodiliness,
all matter, that is pa/nta:
all things were made
through him, and without him was not anything made that
was made. (John 1.3)
That is to say that 'body' is always and everywhere mind :
body. Embodiment of any kind entails mentality. We use the
word 'body' here deliberately, rather than 'matter', a term
whose currency in scientific discourse seems increasingly
dubious. It is an expression central to Christian
metaphysics.
Initially at least, we must predicate the same
transcendent capacity of the anthropic category, even given
the caveat the texts enter regarding the male : female form
of unity: namely its being weighted in favour of immanence.
There is no feminine in itself, but only in conjunction with
the masculine. Or what is the same postulate, identity
cannot be predicated of the feminine. In the abstract, the
disparity between transcendence and immanence can best be
expressed as identity : unity. To a certain degree, unity
proscribes identity, just as identity itself entails
non-determination and finally self-determination. The latter
consideration involves a qualification concerning the
meaning of the masculine in itself, or 'symbolic masculine'.
For the tendency to conceptualise the masculine in
juxtaposition to the feminine must in some sense be
circumscribed. The masculine of masculine and feminine. male
and female, is not what is meant by the 'symbolic
masculine', the transcendence by the masculine of the
anthropic form of unity.
Let us summarise these considerations as follows:
- 'Space void of time' exists; it is identical
with 'the future'. The temporal reference of
that phrase gives lie to the fact that there is no
temporal passage in the future. Things do not transpire
in the future with the same causality that literally
determines the present. In this regard, the future
stands in direct contrast to the past. Thus, we can say
that the relationship subtended by the present and
future is categoreally other than the relation subtended
by the past and present. The latter is characterised by
continuity, reaching to the present or at least to the
boundary of the present with the past; the former
however is discontinuous with the present, and if we are
to conceive of a vector of present to future, it will be
marked by the discrete as opposed to the continuous.
That does not mean that the future is not ingredient in
the present. It is, and that is the whole meaning of
creation or 'beginning'. We see this mirrored in the
pattern of contrast between transcendent and immanent
messianic events, as the antithesis of a determined or
caused occasion with a gratuitous one. The future
exists, discretely vis-à-vis the present, and void of
temporality. The future exists only as that thing with
which time is otherwise always conjunct, namely Space.
The creation narrative thus gives an increasingly
succinct meaning to the word 'heaven(s)'. This timeless
space of the future becomes virtually tantamount to God,
in just the same way that 'heaven' can function as a
periphrasis for 'God'.
- That there is also a 'mind' which is transcendent
of the form of unity mind : body, is repeatedly attested
in the gospel, not least in the gospel of John. The
Johannine theology of logos affirms this notion
very plainly. It also seeks to address the question of
the relation of the logos to the individual
psychophysical being (John 1.9-13, and later in the
story of Lazarus, chapter 11.) The meaning of the
transcendent occurrence of Mind is synonymous with its
persistence in se. Genesis and John agree on this tenet
of biblical doctrine without remainder. Mind differs
fundamentally from both space : time (with which it is
nevertheless comparable in terms of transcendence), and
male : female (with which it is equal in its realisation
of the full extent of immanence). Mind is God. It is not
created like space, nor does it end as does the
eschatological event, male : female. John never loses
sight of the identity between the Son and logos,
that is transcendent mind:
In the beginning was
the Word, and the Word was with God, and the word was
God. (kai\ qeo\j h]n
o( logo/j (John 1.1))
- The sense in which the masculine obtains 'in
itself', as well as being controversial, must remain a
qualified one, just as we noted the qualification of the
act of disjunction during the third Day, where
nevertheless, the notion of conjunction ('gather
together') intrudes, as if to recall the immanent bias
of the category, male : female. For whereas Mind
and Space are alike, equally transcendent entities, the
male : female category occurs in contradistinction to
the transcendent 'arche' or beginning of space, in
obedience with its nature as immanent. The defining term
of this form of unity is the immanent one, the feminine.
This was part of the meaning of saying that the
primordial is weighted in favour of transcendence, and
the eschatological in favour of immanence. Even so, as a
transcendent entity by definition, the 'masculine' must
exist in se. The idea of a transcendent
masculine devolves upon the meaning of the term 'Son of
man' - as for example in John 1.51 - thus it points to
the eschatological aspect of a world in which
incarnation follows in time. The epoch which the
resurrection inaugurates conforms to this polarity, the
masculine, that of 'the Son of man'.
In short then, the forms of unity each consist of two relata;
one a transcendent polarity, the other immanent. The
transcendent relata are space, mind and the symbolic
masculine. These entities always retain their identity. They
are externally related to their complements, space :
time, mind : body and male : female respectively. As for the
latter, the immanent relata, that is, the forms of
unity proper, these are internally related to their
transcendent poles. Internal relation of this kind, means
that the entity in question, the form of unity, or as
we may say, the immanent relatum, must be what
it is in virtue of what something else, namely its
transcendent component, is. It must depend on the
alternative relatum for identity.
A further point concerns the significance of the full
contrast between archaeological and eschatological. In
relation to male : female we have also to qualify the
application of the concept of creation proper. The
circumlocutions or paraphrases for the two categories which
converge upon the psychophysical insist that we modify the
application of the idea of creation to the eschatological.
Space is the one and only thing which evinces 'beginning'
without qualification. The logical structure of the
narrative of creation places the male : female category in
direct juxtaposition with this, entailing a reasonable
case for interpreting it ontologically sympathetically to
the image of the state antecedent to creation presented in
the story. The mention of the Spirit of God in the
introduction suits this, since the anthropic form of unity,
male : female manifests just that identity in God. Humankind
represents the particular exemplification of the Holy Spirit
in creation. This is not to suggest that the male : female
entity exists without beginning identically to its state
after the same or even comparable to it. The transcendent
polarity of this form of unity - the (symbolic) masculine -
involves something at least similar to creation, that is
'beginning', as is vouched for in the similitude of the Day
2 and Day 3 rubrics. The same also pertains to the rationale
of the incarnation. Nevertheless, it is essential to
maintain the propriety to the one category - space - of
beginning, that is creation. This procedure allows for the
fact of three identities in God, the fact of their optimal
differentiation expressed iconographically (geometrically),
as above. We can speak of the 'generation' - a notion which
both creation narratives endorse (twodl:wot,) - of the eschatological
category by the Holy Spirit as belonging to the context of
creation. We shall revert to this distinction later, in
considering the exclusive nature of the psychophysical as
transfinite, in the discussion of the non-denumerability of
mind.
One further note can be entered here concerning the
problematic, because paradoxical, symbolic masculine.
Discussion of gender has become so polemic and fraught with
the demands of political correctness, that it is important
to forestall any misunderstanding. The paradoxical status of
the 'conceptual form' of the symbolic masculine arises
because it is the immanent form or relatum of a entity which
is defined at the first level as transcendent. Even if the
form of unity male : female is weighted in favour of
immanence, its occurrence in the creation taxonomy
guarantees its definition as as categoreally transcendent -
along with the other entities grouped there. Immanence
proper remains the brief of the messianic miracle series.
Transcendence is the polar antithesis of immanence. However,
the arrangement or co-ordination of the three forms of
unity, space-time, mind-body and male-female, locates the
anthropic (human) category at one end of the continuum. This
is significant. The reason for referring to the form of
unity male : female as eschatological points to the same
phenomenon. As a form of unity, this entity is one of a
series of three entities all of which are transcendent; even
so, it reformulates the opposing polarity immanence, within
the overall relatedness of these three categories. Just as
space is weighted in favour of transcendence - it is the
pre-eminently 'first' or transcendent thing in the universe-
the final or eschatological category is weighted in favour
of immanence, as being the 'last', which it clearly is from
the historical-evolutionary perspective. This qualifies the
transcendent term - the masculine - in this particular form
of unity. The reason for referring to this paradox by means
of the adjective 'symbolic', points to the sense in which it
concerns humanity rather than just men, that is males. The
conjunctive form of unity, male and female is the symbolic
feminine; by contrast the disjunctive relatum is the symbolic
masculine. Any human, regardless of his/her gender, that is
regardless of the event of his/her own sexual determination,
can belong to either. This act of belonging to either is
important and deserving of acknowledgement. Transcendence is
everywhere associated, as space is, with freedom; yet the
event of one's own sexual determination is a given. The fact
that one is born already masculine or feminine, would seem
to undermine the very basis of transcendence as gratuitous,
expressed in terms of this category. So it does, because as
noted, the anthropic is the least transcendent of the three
transcendent categories; which is why we described it
as a paradox. Transcendence in the guise of freedom, occurs
in this problematic category not as for example, in the
modern instance of gender re-assignment, so-called. As a
willful attempt to overcome the determinate event of one's
given gender, the latter must remain a pathetic failure,
precisely because medical science is not capable of endowing
any individual opting for such with the appropriate
fecundity, the specific capacity involved in the (economic)
reproductive process. The transcendence relative to the
symbolic masculine is the possibility of self-determination
in spite of one's sexual determination. It is then the
realization of surpassing the givenness of sexual
determination and everything the latter involves. As we
proceed we shall observe that this is linked to the economic
- and finally procreative - fact of human existence. It
pertains in the first instance to the reproductive or
generational aspect of creation.
The existence of freedom (transcendence) in relation to this
category is real nonetheless. Where persons exist in
relation to others (of either gender, though principally of
the opposite gender), and so more or less independently of
the familial norm, they embody the symbolic masculine.
Thus ascetics, whether male or female, express in a
certain sense the 'symbolic' masculine as do the members of
societies grounded in the phenomenon of fraternity or
collective identity. This is the reason for the epithet
'symbolic'. This elective or voluntary experience of
independence of the innate appetition to satisfaction of
constraints which are both erotic and economic, though the
latter is clearly the more important factor here, is the
necessary evidence of the reality of freedom which signals
the transcendent. Nor is the significance of the concept of
gender identity wasted here. Though again, the full force of
ambiguity functions. That is, gender as just noted, is no
occasion for volition.
Identity is in keeping with the compact of ideas definitive
for transcendence, freedom, self-determination and so on.
The concept of the 'symbolic masculine' since it is
juxtaposed to the feminine, which is the equivalent of
masculine and feminine, entails a certain indifference
towards gender. It is less like a so-called 'third sex' than
it is an archetypal asexuality, recalling the expression )#ed,e used in the
story of the third Day to refer to plants in general, prior
to their division into what are effectively if not the
masculine and feminine of Day 6, then at least something
like the 'archetypes' of these. It is effectively
indifferent towards both polarities, masculine and feminine,
of an order that we might readily associate with the
psychology of the child, and later theologically with the
idea of the 'angel' or spiritual being. In the Johannine
prologue, where the evangelist is concerned to emphasise the
gratuitous aspect of transcendence congruently with the
imagery combining space and free will in the creation
narrative itself, we find an echo of this theme - the
transcendence of the anthropic polarity of masculine :
feminine, as of the occasion of one's inevitable gender:
But to all who received
him, who believed in his name, he gave power to become
children of God (te/kna
qeou=); who were born, not of blood nor of the
will of the flesh nor of the will of man, but of God.
(John 1. 12, 13)
And for another, the enumerative aspect of collective
identity presents genuine difficulties for philosophical
psychology. We are accustomed to recognising identity - as
indeed in the creation during Days 1 and 2 - in terms of
singularity. Plurality introduces a discord.
The role of identity in occasions of transcendence ensures
that the symbolic masculine be a collective phenomenon. The
transcendence of the (symbolic) feminine by the (symbolic)
masculine must necessarily be conventual, collective,
generic - if not monosexual, consisting of one and only and
the same sex, whether masculine or feminine. There thus
arises the persistent dilemma in the association of the Son
of man figure with the individual person Jesus (monogenou=j para\ patro\v
- 'the only Son from the Father' (John 1.14)). The point is
that the social phenomenon of collective experience both of
identity, and of independence or freedom from the economic
constraints imposed by the urge to reproduce one's species,
repeatedly illustrated in the second half of the creation
narrative, is the business of the symbolic masculine. Thus
it covers instituted and collective forms of
celibacy/homosociality as ostensibly disparate as those of
the monastery and the army. Several of the eschatological
Son of man sayings in the gospels play upon this very
ambiguity, for example, the reference prior to Mark's story
of The Transfiguration, 8.34-38, where there is very
plainly a mix of martial imagery with that of another kind
that militates against the compact between the family as
social institution and the economic order. This strain of
thought reaches a peak in The Apocalypse, teeming as it is
with both angels and themes which gravitate around war. The
latter is viewed as contrary to an order of society
delineated figuratively as aligned with the feminine
principle - which is the conjunctive masculine and feminine
- broadly identifiable as economic.
The feminine as symbolic of an economic/ecological principle
covers those situations when persons of either gender
co-exist such that the experience of identity, even a
form of collective identity, is precluded or circumscribed.
The exemplary form of difference here is that of gender,
though it might also be that of 'race', age, religion and so
on, The Apocalypse repeatedly mentions four: '... tribe and
tongue and people and nation.' (Apocalypse 5.9 passim). But
difference, alterity, whatever is other than that which can
be assimilated into some sort of whole or unity, the
principle mark of immanence, is highly constrained if not
rendered a virtual impossibility. By definition such an
ordering of human society depends less on elective choice.
The element of will, of free option is circumvented by the
concessions now made to our innate and animal constitution.
Hence the inevitability of sexual differentiation into one
of two genders which are destined to be finally thoroughly
assimilated or incorporated into one of the two, that is the
'feminine', this must always run counter to transcendence
qua identity. Much of the alleged misogyny The Apocalypse
should be viewed through these lenses.
THE
THREE FORMS OF UNITY
We have interpreted the P narrative as the disclosure of
three comparable and pervasive entities, 'forms of unity',
namely space : time, mind : body, and male : female. We have
urged that these exist as the unique instances of God: the
Transcendent, the Son and the Holy Spirit respectively. We
discerned the especial preference of the Genesis narrative
for space : time as accruing from its emphatic awareness of
the concept of ‘beginning’, the reason for describing this
very category as primordial. The narrative denotes
space
- (a) in the sixfold-threefold shape of the story of
the archaeological hexameron, and therefore in keeping
with the other two comparable forms of unity;
- (b) specifically in one of the three pairs of Days,
2-5 and
- (c) in the overarching 3:4 pattern of the
story as a whole, that is including the Sabbath, so
delineating the spatiotemporal
manifold.
However, we noticed about the same overarching pattern, that
light occurs concomitantly with the incidence of the Day,
'morning and evening, or time unit. In other words, it is
not possible for the author(s) to depict the pervasive
nature of space : time, without also conferring upon 'light'
a role of equivalent value. How are we to understand this?
How are we to grant the accent on the spatiotemporal and
safeguard its primordiality but at the same time, interpret
the apparently proportionate status of the psychophysical?
We say apparently, because in one sense the role of light is
even greater than that of time.
The same peculiarly fundamental quality of light - and that
which it signifies - was evident in its beginning both
halves of the narrative. The first Day and the fourth Day
have certain prominence due to them as beginning the two
sections of the narrative, a narrative about 'beginning'.
Consequently, placing the Day 2 rubric at the centre of the
first half, encouraged our observation not only of its
similarity with Day 3 by means of the water and spatial
motif, but its comparability to Day 1 by means of the
specific theme of 'division'. This ensured the subsequent
observation of (a) above - the understanding of all three
rubrics sympathetically to the importance of the concept of
'heavens' or space. Then there was the structure of the
text. If we found it shaped into two antithetical halves, we
concluded the existence of a third form of antithesis, a
polarity of polarities. The logic of the narrative pointed
conclusively to that third mode of antithesis which refers
to the Christological component of the narrative. Indeed,
this is the most salient feature of the text, this third
form of antithesis. The story deliberately adverted us to
its paradoxical character by means of the ostensible and
tacit interstice which stands adroitly verse 13 and verse
14, and which serves only to emphasise it.
The Christological form of unity, mind : body, subtends a
relation of equivalence towards the primordial category
which remains weighted in favour of transcendence or
'beginning', and also a relation of equivalence towards the
eschatological category or 'end', male : female which is
weighted in favour of immanence. This makes it both central
and paradoxical in the morphological schema of these
fundamental generalities. Mind : body is the central
pre-occupation of the narrative, even though light and time
function in tandem in the text, as in the universe. This
means that the Christological category, even while it enjoys
transcendence equally to the transcendence of the primordial
category, space : time, must nevertheless be distinguished
from the primordial event. The latter claim acknowledges
that certain factors prevent us from maintaining that mind
has a beginning akin to that of space even though their
exemplification of transcendence is proportionate. This is a
significant distinction, no mere theological nicety. It
dissociates the provenance of mind from the animal and human
procreative process and brings it into even sharper relief
when juxtaposed against somaticity. It is clear that bodies
have both a beginning and an end. We shall contend that mind
as logos has
neither.
Thus the role of light in the narrative designates the
Christological category; it denotes Mind, the transcendent
entity which persists in itself and which consists
transformed in the form of unity, mind : body. However, the
text claims more than that alone for the function of
Mind. Mind contains all the other phenomena. How else
are we to comprehend the fact that their description is
repeatedly cast in its term - light/Day/'morning and
evening'? By this, we mean to appreciate the peculiar
'epistemological/Christological' intonation of the story; to
understand how true is the avowal that it remains the
central pre-occupation of the theology of transcendence.
'Epistemological' is used here in the sense of a theory of
mind, a metaphysics which takes as its central topic
consciousness. The creation narrative indubitably is about
actual entities, or things that exist. There is no arguing
with the proposition that it is 'ontological'. "Let there be
…", the ontological refrain resounds throughout the text.
But there is more to it than just that; for each of the
things brought into being are named, and evaluated.
Accordingly, the motif that designates Mind among these
actual entities, light, recurs to an extraordinary degree.
Of this, there can be really only one correct
interpretation: the significance of these things for Mind
itself. In other words, the forms of unity are valuable
precisely in virtue of Mind. Mind itself is one of those
very things. In this sense the series of Days includes or
contains itself. It envisions Mind curving back upon itself
as reflexive. Therefore, the story reckons the self, the self that is
always attendant upon consciousness. As far as it contains
itself, or includes itself, the nature of Mind resides in
just this reflexive quality. Whatever it does, for example,
whether it knows, or whether it desires and so on, it does
as a self of some
kind. This answers in part the significance of the pivotal
status of light in the story. It is consonant with John's
hymn to the logos.
'Word' is a word. It is a term which refers to things in the
world, but it refers also to itself at the same time. Thus a
statement about language is made in the very language
itself. That statement accords with the conclusion that the
value of the recurrent metaphor for Mind, light, points to
the relatedness of the other categories, as well as to
itself, for itself, or what is the same, the function of
this metaphor intends the inclusion of the other categories,
as well as of itself, in itself.
The incidence of the motif of light in the creation
narrative indicates that the categories which it discloses
are finally to be understood in relation to one of their own
number, Mind. The real slant of the story is not
ontological, but epistemological. What concern us in the
final analysis will be not questions pertaining to the
existence of any of the categories, space : time or male :
female or mind : body, but the fact that their categoreal
status disposes human consciousness. The peculiar
significance of all the categories is their relevance for
the mind : body event.
Mark's introduction to The Transfiguration brought
this into very clear focus. The very same purpose attaches
to the fact that the Christological category introduces both
sections of the creation story. This arrangement as well as
the other factors in the story adding to the dominant note
sounded by the psychophysical, complies with its structure.
Such important aspects of the narrative signal the
centrality of just that particular form of unity, mind :
body. The creation narrative deliberately accentuates the
significance of this form of unity. The various entities it
lists are thus epistemologically significant. Their
relevance is to the centrality to existence of mind : body
itself. Mind is both pre-eminent, or as we may say, central,
among the six categories of transcendence, and
incorporative. Mind accounts for the other categoreal
entities, including or containing them in the same way that
it includes itself. This reflexiveness, or
self-referentiality belongs to the very meaning of the word
'consciousness' and its synonyms: 'self', 'soul', 'spirit'
and the like, just as it pertains to the meaning of
'identity'.
We cannot emphasise too much this proposition of the
epistemic value of the three transcendent conceptual forms:
space, mind and the symbolic masculine, and the three forms
of unity: space : time, mind : body, male : female. In the
final analysis, what Genesis and the gospel confront us with
are constituents or elements of consciousness, those
entities by dint of which communication through logos proceeds.
Communication between members of our own species depends on
the basis of our common inheritance (understanding) of these
several things classified by the P narrative. They are
radically constitutive of mentation. They must be permanent
and pervasive as morphological or organizational features of
human sentience. For this reason they are labeled
categories. Mental and emotional contact between persons
could not be possible if we did not share this common mental
rudimentary fund.
Where the creation story shows a marked concern for the
relation between the Son and the Transcendent, and so too
for the relation between Mind and space, its stance
favours transcendence. In other words, the attention
implicit in the narrative towards both entities marks it as
biased in favour of transcendence rather than immanence. The
transcendent categories, Space, Mind and the symbolic
masculine, espouse this polarity in varying modes. We are
about to see that the synoptic gospels, as distinct from the
P creation narrative, manifest a particular interest in the
relation between the identities of the Son and the Holy
Spirit, which accords with the affinity between mind :
body and male : female.
The Analogical Relation of the
Categories
The theology of creation is the theology of transcendence.
It taxonomises three fundamental categoreal entities in the
given world; to wit, space : time, mind : body, and male :
female. These are ultimately general, fundamental or
pervasive structures in the morphology of the cosmos. They
occur in analogous relation to one another, even though, as
representative of three identities in God who remain
distinct, they personify the paradigm transcendence :
immanence each with a different emphasis. It is this
difference of emphasis vis-à-vis the latter which allows us
to grasp their relations as non-commutative and governed by
analogy. Analogy is implicit in the Christological
category, and the reason why we have repeatedly
designated it by the sign designating analogous relations ':'. The bipolar
structure of the three forms of unity, for each manifests
the same binary (polar) anatomy which re-iterates the
paradigm, generates their relationship of analogy one to
another. We may say, adopting the language of Genesis,
that each is made 'in the image and likeness of God'. Space
: time, the primordial event, is made in the image of 'the
Father' (the Transcendent); the mind : body is the unique
instance of God the Son, logos,
Christ; the anthropic form of unity, male : female is made
in the image and likeness of the Holy Spirit.
The order of the external coherence of the categories is
neither that of the Days nor that of the messianic miracles.
Neither the serial progression of the former, ordered as two
parallel subsets, nor the chronological sequence of the
latter arranged as chiasmos, neither of these indicates
the relations to one another of the transcendent
categories. As for the series of Days, its enumerative
schema requires that the narrative should commence with the
creation of light, so unambiguously pressing the
Christological category as the epistemological category ,
that which sweeps the entire series into beginning and end.
For the just end of course, we must look to the messianic
series, where the event corresponding to Day 1, The
Transfiguration, is the last episode. The series of
messianic miracles also begins with an event signaling the
identity of the Son, the miracle at Cana. The sequences in
both cases accomplish other purposes, but to posit the three
forms of unity in their actual logical relation to one
another, it is necessary to ignore the actual sequences
themselves and attend to the way the triadic patterns in
either series recapitulate the categoreal paradigm.
The spatiotemporal, the psychophysical and the anthropic,
all three forms of unity maintain that morphology
first indicated by the inclusio 'the heavens and the
earth'. This secures their analogous relation. Each consists
of two terms in relation. In each case the first term is the
transcendent, the last term the immanent member. These terms
reify transcendence and immanence in so far as these are
common to the identities in God, but transcendence bears a
special relationship to The Transcendent as does immanence
to the Holy Spirit. Transcendence and immanence then have
specific and generic meanings. The specific meaning of
transcendence is 'the Father', the generic meaning of the
same indicates the three identities in their difference from
one another. The specific meaning of immanence is the
identity of the Holy Spirit; its generic meaning, the unity
or oneness of God.
Trinity entails two formal notions - hence two terms, one
primordial and one eschatological. These are the threefold
and oneness. The former is the concern of the P narrative,
the latter is the abiding theological pre-occupation of the
messianic miracle series and Eucharist taken as a whole.
From the last statement it should be clear that the unity of
God is discussed not in terms of the lineaments proper
to transcendence, threeness. Rather the pattern of
God's unity is fourfold. This is already adumbrated in the
Genesis cycle, where the week is divided disparately into
three and four Days. Almost everywhere we find the concept
of immanence we discover the tetradic pattern.
Thus taken in itself, each form of unity encapsulates the
triad as an epiphany, a manifest of 'God'. But each form of
unity is distinctively structured in a way that expresses
either the Transcendent, the Son or the Holy Spirit. Their
categoreal polarity promotes the comprehensive
coherence of these structures. The analogical relatedness of
the categories and their individual accentuation are the
same thing. It is thus the space of space : time and
the female of male : female which more than the alternative
term in each case, it is these which reveal God, now
transcendent, now immanent respectively. The Christological
category as party to both modes of emphasis, remains
paradoxically in equilibrium. We can say then that
neither mind itself nor the soma, the unity of mind and body, is the
more significant factor. This category integrates just as it
separates. Thus it disjoins and conjoins, not just
each of the three categories, but the analogical relations
of these categories. Hence it informs us as to the other
forms of unity; or rather, they converge upon it. The
Christological is the occasion of the co-incidence of the
archaeological and eschatological categories. We can
formulate the internal
triadic structures of the three forms of unity as follows:
transcendence
: immanence
space : space-time
('beginning
mind : mind-body and
male : male-female end')
The internal triadic form of each of the three forms of
unity conforms to the paradigm transcendence : immanence.
Additionally, we have already seen that two forms of unity,
space : time and male : female, stand in a particular
relation to one another. These latter, the primordial and
eschatological forms of unity respectively, taken in
(analogous) relation, answer to the binary form of the
paradigm. These two categories together recapitulate the
same order. Their relationship brings to light the
paradoxical and central character of mind : body and
fulfills the totality of the morphological scheme as
announced in the opening words of Genesis:
Transcendence
:
Immanence
Space : time :: mind : body :: male : female
The analogical relation of the three categories reifies the
'image and likeness of God'. It has both triadic and dyadic
formal aspects. These are inseparable from one another, and
manifest the recurring patterns of this text as of the
messianic series.
The Categoreal Analogy
Transcendence :
Immanence
Space : time :: mind : body :: male : female
The words italicised denote the categoreal analogy of
transcendence, and the words underlined, the categoreal
analogy of immanence. It is certain that these converge or
coincide at the Christological category. The Christological
entity, the category of mind : body is accentuated in its
transcendent pole, that of Mind proper, accordingly. That
is, it persists in itself and for itself, independently, and
self-identically. It is nevertheless also accentuated in its
determination as immanent form of unity, soma, the
conjunction of mind and body in virtue of the principle of
immanence, unity. Mind is equal to space in its
transcendence, just as the mind-body unity enjoys
parity with the anthropic form of unity, male : female,
which is accentuated in virtue of immanence.
The morphology in the creation narrative, entails the
proposition that the two highly contrastive forms of unity,
those rubrics, Day 2 and Day 3, are so similar. This informs
us concerning the structure and content of the
psychophysical. Those two forms of unity, one archaeological
and the other eschatological, are co-incident with reference
to the single focus Trinitarian of Genesis as of the gospel:
the Son. The accentuated term in each occasion - now triadic
space, now the inclusive feminine of the anthropic dyad
- refers now to transcendent Mind, now to mind : body
disposed by immanence as unity. We shall discuss the first
of these here under the heading of 'the categoreal analogy
of transcendence'. This aspect of the analogy concerns the
three pure conceptual forms, space, mind and the symbolic
masculine.
Effectively, we have already elaborated this analogy as the
iconographical representation of the modes of antithesis a
propos of spatial tri-dimensionality, and the consequent
bearing this has on the cruciform pattern and further on the
paradigm of the planet rotating on its axis, an image which
comports with the planetary imagery of the Day 4
Christological rubric. That is, we have already begun to
examine the meaning of the triad in the creation story, in
relation to space itself, in relation to mind and finally in
relation to God. So far then, we have dealt with half of the
basic formal outlines of the creation story. We have
understood the first part of the triadic-dyadic, the 3 x 2
composite. What remains is further consideration of the
significance of the twofold form.
This process of convergence of the primordial upon the
Christological, or their co-incidence as analogously
polarised, is tantamount to the proposition that the
affiliation of the Son and Transcendence entails the
'shaping' by Mind of Space itself. But that is to invert the
emphatic awareness of mind implicit in the text, and
to overlook the epistemological rather than ontological
accentuation of the categories. The spatial
three-dimensional manifold exists conformably to the
persistence of Mind. Whatever space is in itself, and the
same applies to the male : female as unity, is less
important than its reality as an elemental factor in
consciousness. It is here that the story of creation
centres, upon the Son, upon the Christological; that is upon
the epistemological, upon mind or logos. Hence the real import of both
peripheral entities space : time and male : female, is to be
found only in reference to psychophysicality. We can argue
consequently that space is the way it is, namely
tri-dimensional, because
of mind; likewise the predominant formal
constitution of the anthropic category the male : female
dyad, its binary configuration, defers to the
psychophysical, about which we shall have more to say in the
discussion of the messianic series, the 'end' series. It is
in the Christological category, mind : body, that the
significance, source and reason, beginning and end, of both
structural norms, the threefold and the twofold is realised.
The Convergence of the
Categories
We still have to consider the analogy of the categories as
entailed by their common recapitulation of the categoreal
paradigm. This analogical relatedness of the transcendent
categories, the manner in which the analogy of polarity
obtains between the three forms of unity, will serve as
introduction to our study of the messianic miracles. The
primordial and eschatological categories are co-incident,
externally related, as the psychophysical. Christian
metaphysics considers that the central event in the cosmos
is the form of unity mind : body. This Christological
category is the ultimate frame of reference for the only two
other entities comparable to it, space : time and male :
female. Thus the two peripheral categories are co-incident
with respect to the form of unity mind : body. But just what
does this mean? For one thing, it entails that the
discussion of spatial tri-dimensionality must always defer
to the consideration of Mind. The ontological character of
space does not concern us. Given the abiding focus of the
creation narrative, that is, its radically Christological
intonation, we can say that both formal aspects of the
archaeological and eschatological categories, the threefold
and twofold, stem from the central or focal topos: mind
transcendent, and mind : body or soma. It is by reason of this pivotal
entity, Christological mind : body that the contours of the
other entities involved, space : time and male : female, are
as they are. They are explicable in terms of it, nor is it
definable according to them.
We can focus on two aspects of this co-incidence of the
peripheral entities upon the Christological, its threefold,
and twofold outlines. The threefold speaks for transcendence
itself, and while the twofold can be logically connected to
immanence, because in its most immediate determination it
will be a binary conjunction of polarities, we shall more
readily associate the figure four with immanence. Thus the
second half of the narrative, in common with the immanent
messianic events, is tetramorphic. The four last Days, like
the four messianic events tell for immanence as does the
threefold for transcendence. (In the case of the Days, the
figure squares perfectly with the spatiotemporal manifold as
four-dimensional.) We should make this point clear. Unity,
the defining principle of the immanent, is not rendered in
the two narrative centres as a simple. It is not singular.
Unity as composite involves plurality. The singular, like
the simple pertains more appositely to the vocabulary of
transcendence, as bespeaking its arelational quality. Mind
disjunct from the soma, space apart from space :
time, and the symbolic masculine unrelated to the anthropic
form of unity, these are single entities, not compounded
ones. The point is that the unity or oneness of God, as
opposed to the threeness of God, is always rendered in
relation to the fourfold. Immanence, thus represents the
unity of God; it is a tetramorphic manifold. This means of
course, that the other great numerical cipher of both
series, creation and salvation, the three, denotes
transcendence. There are three identities, three self-same
entities in God, not four, not one.
We have already discussed the threefold a propos of the
archaeological entity, space, and affirmed the affiliation
between it and mind. That the creation story itself appears
to reify this threefold form concurs with the clear sense of
the self-relationality or reflexiveness of Mind attributed
to the same by the Johannine prologue. Hence in having said
that mind seems to contain or include itself, which it does
in the creation narrative as the extensive entity sweeping
together in the one epistemological/Christological taxonomy
while also enumerating itself as one of those very entities,
this avowal sits well with the Johannine prologue and with a
similar quality attributed to space in the Genesis text. For
the shape of that text in general, its sixfold pattern
reducible to the threefold, the cipher of transcendence,
functions similarly. It points to itself.
The twofold and bipolar disposition of the spatiotemporal,
rather than the triadic dimensionality of space itself, is
its inherent divisibility into perspectival past and future.
(We should not fail to note the role of consciousness here,
a role which we will expand upon, in the later discussion of
the messianic events.) Asserting the idea of the present by
such an analysis effectively reduces the number of terms to
two. We customarily speak of past, present and future as if
three comparable realms existed. But this is an unnecessary
multiplication of categories and confers upon the present
something it does not possess. The simplest way to proceed
is to accept the obvious antithesis
between the past and the future. So also for consciousness;
there is the trajectory from the present to the putatively
infinite past which recedes backwards, and the trajectory
from the same present to a similarly infinite future which
proceeds forwards. Such an analysis follows the formulation
of the categoreal paradigm, transcendence : immanence. We
characterised the essential difference between these two
relations as summed up in the terms continuous and discrete.
The present is not comparable to either the past or the
future as far as their projection to infinity by
consciousness goes. The present is distinguishable from both
just as it remains the province of both. Nonetheless,
present immediacy is not a third term. The present acts as
frame of reference for vectoral direction; it establishes
two spatiotemporal perspective, one towards the past, the
other towards the future. We conceive of movement from it in
only these two ways. In this analysis the present is always
the point of divisibility; it is 'juncture' of past and
future, meaning both conjunction and disjunction, immanence
: transcendence. There is no third thing given : tertium non datur.
The restriction of terms in accordance with the Occamist
principle results merely on the one hand in the past which
enjoys a continuous relationship with present immediacy, and
on the other, the future which is discretely ingredient in
present immediacy.
The same bipolarity is reflected in the event of sexual
dimorphism, even though not all living things are sexually
differentiated. Some living forms are hermaphroditic, and
some reproduce 'asexually'. We make this note in the
interests of the validity of the symbolic masculine, that
qualified sense in which the masculine polarity figures
transcendence. But the more general incidence of living
things involves the polarity male : female. The dimorphism
of the eschatological category is co-incident with the
dipolar perspectivity inherent in the spatiotemporal.
Moreover they share this morphology as the central event,
the occasion of their convergence. The significance of the
analogy of the forms of unity concerns the mind : body. The
morphological equivalence of these two forms of
polarity, one primordial, space : time, and the other
teleological, male : female, and equivalent to their
convergence or co-incidence, is ourselves as human persons,
actual embodied consciousnesses.
We cannot indicate the fuller import of the term
consciousness here, it is subsumed under the messianic
miracles. That is, we cannot enter into the discussion of
the threefold aspect of immanent consciousness. There is no
binary configuration without the accompanying threefold
pattern, and the latter belongs to the study of the miracle
narratives themselves. But we can point to the convergence
of bipolar space : time, past and future, and bipolar
gender, male and feminine, in so far as it reveals
intimately a vital aspect of the soma, the
psychophysical entity. In this sense the anthropic category
simultaneously stands as an elementary metaphor for the
binary organisation of that part of our mental life
described in the messianic events. The concurrence of the
masculine with space qua the trajectory present-to-future
and that of the feminine with space : time qua the
trajectory present-to-past, concerns the very physical
structure of the gendered body/bodies. Genitalia in the male
are disposed 'outwards'. The 'phallos', to use a word
consonant with the semiotic tenor of Markan discourse,
replicates physically that trajectory congruent exactly with
transcendence; the present-to-future. The 'phallos', is
effectively 'centrifugal or 'efferent'. It is determined
from an interior or centre outwards. The 'womb', and here
again, the term I am employing highlights the nature of this
discourse, is 'centripetal' or 'afferent'. That is, the
feminine body is analogous to the complementary
spatiotemporal perspective; it is directed inwards to a
centre or interior rather than from it. The orientation of
masculine and feminine as the physical disposition of the
gendered soma, occurs analogously to the fundamental
bifurcated disposition of the spatiotemporal continuum,
which is oriented to future and to past respectively, and is
so, in relation to consciousness. There is no disregard of
the role of consciousness here, that is, of the link between
the awareness of time and the nature of mind. Time cannot
and does not exist in any 'objective' sense truncated from
the very observation or awareness of its existence by
ourselves and by other living entities. This link between
mind and time, which we first encountered in the creation
narrative as the connexity between light and time, is
confirmed by the Johannine prologue and The
Transfiguration. We shall have to investigate it
further at a later stage.
But does this procedure of regarding the body end there.
Each classifiable bodily member engages the same semiology.
That is to say, it is not merely the phallos which is
'phallic', neither is it merely the womb which embodies the
feminine. All members of the body replicate this dichotomy.
All members of the body consist with this fact of sexual
differentiation as their premise. To cite just one example:
the head. The head is physically predisposed in a forward,
outward, centrifugal perspective. The means of sensation,
eyes ears, nose, mouth, are all located on its front, its
face. Indeed, that is what the word 'face' means. This
spatial congruence with forwardness, as with the
future, means that the head is aligned with the masculine
rather than the feminine. It conforms the 'phallic' polarity
of embodiment.
Therefore the confluence of the binary disposition of space
: time and the dimorphism of the anthropic form of unity,
concerns human persons irrespectively of their given gender.
Thus the semiology of the body, like the symbolic masculine,
relates primarily to consciousness. The make-up of all men,
and that of all women, is in the same sense, masculine and
feminine. It conforms to the feminine as the type of this
unity. This sits with what we have always put, namely that
the feminine as the inclusive category, denoting masculine
and feminine, signals the anthropic. This anthropology will
be party to the theology of semiotic forms, an essential
part of the Markan mandala. If we are to understand
something of the connection between the body and
consciousness, which connection will involve essentially the
processive representation of ourselves to ourselves, in
other words, that very self-referentiality or reflexiveness
which we have already noted in connection with 'the Word',
the mind, then we must attend to this aspect of the theology
of semiotic forms - the intimate link between our
self-representation and the disposition of the body as the
convergence of the 'first' and 'last' of the forms of unity,
those entities in the universe which conform themselves to
the Christological event, mind : body.
This theology of semiotic forms is an important part of the
sub-text of many of the healing miracle stories in Mark, as
we shall see later when we examine them. There is indeed
much more to Mark's understanding of the anthropic category,
that of gender, in relation to consciousness, but it is
introduced here as stemming from the logical formulation of
the propositions contained within the creation story. That
narrative displays the peculiar relationality of the
'beginning and end' categoreal forms of unity, space ; time
and male : female respectively, with reference to the
phenomenon of the mind : body as the most prominent
feature the cosmos. That Mark not only accepts and adopts it
but uses it for further purposes becomes apparent as soon as
we begin to penetrate the meaning of the miracle stories. We
are yet to see that the final significance of
analogical correspondence between the past-future polarity
of space, and that of feminine-masculine concerns not just
the anatomy of human consciousness, the nature of (somatic)
mind, but also a fully developed Christian eschatology, a
theology of religion itself.
Our effort to understand the import of polarity and
analogy vis-à-vis the creation narrative now requires a
return to the text, particularly that of Day 3. The
anthropic category is the last to be listed; and so it
represents the culminating act of the hexad, during the last
of the Days of creation proper. This is befitting the status
of male : female as teleological/eschatological. We shall
have more to say about this in the future, and in the
interests of focusing on the creation story we allude only
to it herein order to give more substance to the systematic
description of the male : female form of unity as
'eschatological' employed throughout this study.
Both enterprises, the theory of evolution and certain
eschatological doctrines accept one and the same epistemic
underpinning, time, of which they nevertheless adopt
different understandings. By time in the former case is
meant the relation of past(s) to the present. In one real
sense, the evolutionary episteme is faithful to the feminine
perspective. It is not about the future in any probable
relation to present immediacy. Evolutionary theory fights
shy of any sustained reference to the future. It refuses to
enlist any notion of final (teleological) causality,
confining itself instead to the notion of causal efficacy.
The future in its relation to present immediacy as
understood by the theology of transcendence, is altogether
other than the past. The latter relation is continuous and
actualised; but the rapport between the present and the
future is discontinuous. Just so, we equated the depiction
of 'heavens' or space, given in the theology of
transcendence, as precisely void of temporal passage if by
the latter we are referring to the relation of past-present.
The episteme evolutionary theory-history primarily concerns
the continuous trajectory of a past to the present, or that
of pasts to the present if we distinguish the two episteme.
This will mean of course, that any implicit eschatology
within the epistemic dyad evolutionary theory-history must
comport more correctly with those forms of religious
consciousness which follow the same eschatological
principle, that of the feminine rather than the masculine.
That is why we have said 'certain' eschatological doctrines.
We can refer to these briefly here in passing, as the samsaric religious
sytems - those systems of religious consciousness whose
prevailing eschatological theories stress recurrence,
rebirth, reincarnation. Such a vision emphasises actualised
inheritance from the past, with which it enjoys continuity.
The two basic eschatological outlooks of world religions
devolve upon two juxtaposed views of 'time' itself; broadly
speaking these are usually identified as the cyclic
(feminine) and linear (masculine). The metaphysics of samsaric religious
systems - those of the various families and schools of
Jainism, Hinduism and Buddhism - do not envisage a singular,
final fulfillment of mundane time in just the way that
this informs all three faiths representative of the
masculine eschatological principle - Christianity, Judaism,
and Islam. Our intention here has been only to sketch
in the very briefest detail the significance of the
consistent reference made throughout this essay to the
anthropic as the eschatological form of unity. This equation
will stand us in very good stead in the discussion of the
theology of religions. Its relevance to the feminist
critique of religion will be fundamental.
If on the basis of Christian metaphysics, we establish the
epoch prior to the incarnation as constituted in virtue of
the feminine principle, we have then to note the equilibrium
this sustains with the epoch after the same, the
incarnation. Eschatology is thus broadly 'divisible'
into the two radical kinds - feminine and masculine, as
duplicating the two epochs. I have hedged the word divisible
with quotation marks, for this form of unity is accentuated
by dint of unity, which the feminine principle embodies.
Hence the eschatological reality conforming to the feminine
is nevertheless inclusive of the masculine component. This
is tantamount to the claim that the future, in some measure,
is always already ingredient within the past. Aware of such
subtleties we can nevertheless posit the consistency of two
epochs, one prior to and one subsequent to the incarnation,
on the basis of their eschatological predispositions. That
the incarnation begins the second epoch, I am in no doubt
concerning. This entails the proposition that Christianity
is logically, if not chronologically, prior not only to
Islam but to Judaism as well. That it is logically prior to
Judaism has been a guiding if unstated premise of the
hermeneutic of the creation story just announced. I am well
aware of the contentious nature of this view, and that
moreover concerning the chronological, even so I believe
there is a reasonable case for arguing the chronological
priority of Christianity to Judaism; that however is another
story.
We are concerned in the first instance with the story of the
third Day, the prototype for the creation of male and female
sub-humans as well as humans. This occurs after the waters
have been gathered together in one place, and the land has
appeared and been named 'earth', and the gathering of the
water has been named 'sea'. Thus another remarkable feature
of Day 3 is that it contains two distinct if related events
of creation. Firstly we should appreciate that the inclusion
of two different if related events of creation makes
possible the completion of the theology of transcendence
insofar as the image of the gathering of waters and the
subsequent appearance of dry land, adds a third metaphorical
mode of opposition to the previous two; a third dimension to
the emerging image of spatial dimensionality. It envisages
the horizontal, as juxtaposed against the vertical imagery
of the previous rubric, and the all-encompassing light
motif, whose axis we have depicted as rotational in keeping
with its equal manifestation of transcendent and immanent
modes of antithesis. This conceptual form of the anthropic
is provisional or circumscribed in its transcendence, due to
the fact of its corresponding form of unity being weighted
in virtue of immanence. So the story of the third Day
completes the logic of the text, and the iconography of a
space of three dimensions, and adds to the category of
transcendent entities - which already includes mind and
space - the third, the symbolic masculine. If we were to
press the case for identifying the precise metaphor for the
symbolic masculine, the transcendent masculine mentioned by
the text of the Day 3 story, it would have to be the sea. It
is this part of the narrative which the messianic miracle, The
Stilling of the Storm, extrapolates, not the details
concerning the sprouting forth of living plants. Yet the
latter is indispensable. For it leaves us in no doubt
regarding the identity at work here - the Holy Spirit, the
Spirit ('breath/wind') of God referred to in the
introduction as 'moving to and fro over the surface of the
waters'. All the activity of the third Day is the work of
the life-giving Spirit.
The Day 6 rubric duplicates this, and so allows for a
parallel distinction between sub-human animals, the
creatures related to land rather than air or water, and
humans. At the same time, the narrative intuitively grasps
that a continuity of some sort between the earth animals and
the humans is extant as part of the meaning of sexual
dimorphism, for both are subsumed under the same rubric. If
we refuse to concede this and the considerable formal
arguments positing the continuity of the various life-forms,
we fail to appreciate the sophistication and subtlety of the
narrative. The governing principle of immanence, as of
evolutionary theory is unity.
And God said: Let the
earth bring forth living beings, each of its kind: cattle
and reptiles and wild animals, each of its kind. And it
was so. (Genesis 1.24)
And God made the wild animals, each of its kind, and
the cattle, each of its kind, and all animals that creep
on the ground, each of its kind. And God saw, how good it
was. (v25)
And God said: Let us make human being according to our
image. (v 26)
And God created the human race according to his image,
according to the image of God he created it, as male and
female he created them. (v 27)
And God created humanity according to his image,
according to the image of God he created it, as male and
female he created them. (v 27)
Concerning the concluding description of the sixth Day, a
charge has often been levelled against the promise of God to
the humans:
And God blessed them,
(saying): Be fruitful and increase and fill the earth and
make it subject to you! Rule over the fish in the sea and
the birds in the heavens and over every living being that
moves on the earth!
And God said: And so I hand over to you every
seed-bearing plant over the whole face of the earth and
every tree, with fruit-bearing seed in its fruit; they are
to serve you for food.
While to every animal on earth and to every bird in the
heavens and to every animal that creeps on the earth, (to
everything) that has the breath of life in it, (I give)
every sort of grass and plant for food.
And God saw everything that he had made, and how good
it was. And it was evening and it was morning, the sixth
day. (Genesis.1 28-31, John J. Scullion's translation of
the translation by Claus Westermann)
The charge, alleged by an ecologically minded hermeneutic of
suspicion, or, one might just as well, say ideologically
minded, is that this pledge to humankind, in addition to
being effectively humanocentric, establishes the basis of,
and in fact invites the exploitation of the creation by the
humans. This criticism is disingenuous in the extreme, for
it ignores just how consistently the text strives to realise
the unity of the created order as the index of a unity which
purports sympathetic understanding between the world of the
sub-humans and that of the humans. To willfully overlook the
impetus of the narrative drive towards completion, finally
achieved only with the creation of humans, is plainly obtuse
as well as counterintuitive. In fact the humans are here at
one with the animals, and with the vegetative forms of life
which preceded them. Careful exegesis and interpretation of
the story yields the conclusion that the humans as conceived
here are anything but carnivores. Time and again the
creation is affirmed as 'good', a measure of some part of
that good is the harmony between the various orders of
created things. Polemical carping of this kind with its
strident note of the dystopian is extraneous here; it is
appropriate to the ensuing narrative. The subjection of the
sub-human world to humankind is descriptive and not
prescriptive. It is necessary to make these remarks because
so widespread has the practice of projection of guilt onto
chosen targets become. In fact one hesitates even to use the
expression 'sub-human'. That however perfectly depicts the
realpolitik of the existential situation.
Reading the complementary rubrics, Day 3 and Day 6, in
parallel, as they are organised, produces a relation between
the earth animals and humans which is commensurate with that
of the earth and plants, as noted above. The expression
'male and female' (hbfq"n:w
rkfzf) is applied only to the creation of the human
couple (1.27); although we must note that the blessing and
command to reproduce is given to the creatures of Day 5 as
well as to the humans during the sixth Day, and by inference
to the sub-human creatures also created during that day.
Thus humans are conscious of the sexual determination of
their own bodies. It would seem that the author is not
prepared to impute the same capacity to the consciousness of
animals. At the same time, this concerns the specific
relation of the humans to the creator; for no other animal
is made according to God's image.
And God said: Let the
earth sprout forth fresh green plants which produce
seed, (and) fruit trees that bear fruit on the earth
each of its kind, (fruit) containing its own seed.
And God said: Let the earth sprout forth fresh green
()#e$de, Cre)fhf
)#$"d:t,a,e myhilo)E rme)yio):
plants which produce seed ((raze (ayriz:ma b#e('),
(and) fruit trees that bear fruit on the earth each
of its kind (w0nymil:
yrp,: h#e(o yrip,: C(' (raze (ayriz:ma b#e("),
(fruit) containing its own seed (cre)fhf _l("
wOk_wO(r:za r#e)a:).
And it was so. (Genesis 1.11)
And the earth sprouted forth fresh green ()#ed,e cre)fhf
)c"wOt,wa):
seed-bearing plants ((rze (ayriz:ma b#e("), each of its kind
(wOhn"ymil;),
and trees that produce fruit (yrip,:_h#(O C("w:),
containing its own seed (wOb_wO(r:za r#e)a:),
each of its kind (wOhn"ymil;). (Genesis
1.12, translation Claus Westermann)
But applying the
formal logic of the text in this case results in some
surprising outcomes. By formal logic, I mean of course
the parallelism, so closely maintained everywhere in the
narrative, between the first triad of Days and the
second. What is so startling in this particular case is
the classification of the plants:
DAY3
|
DAY 2
|
(1)
SEA : LAND
|
(1)
(MALE : FEMALE (?) EARTH CREATURES
|
(2)
PLANTS FIRST KIND : PLANTS SECOND KIND
|
(2)
MALE : FEMALE HUMANS
|
It is necessary to question the attribution of male and
female to the earth creatures only because of its
obvious link to consciousness in general, and its link
to the self-awareness of humankind in particular, a
subject of the ensuing J narrative. There is no dispute
as to the actual sexual differentiation of the land
animals, any more than there is of the other living
creatures, those for example whose creation is described
in the preceding rubric. But a difference accrues from
the fact that self-awareness is linked to this same
phenomenon, sexual dimorphism, and the story rightly
contests whether or not the animals created prior to the
creation of the humans possess such a thing.
In the first half of the equation the term directly
analogous to 'sea' is not apparent. The creation of 'the
great sea monsters and every living being that moves
with which the waters teem, each of its kind, and every
winged, bird each of its kind', has already transpired
during Day 5 (Genesis 1.20-23). In the hermeneutic
proposed here, this answers its complement, Day 2, as
the form of unity answers the transcendent entity, or
thing in itself; that is, where the all important Day 2
rubric formulates space as an entity which transcends
space : time, Day 5 envisions space : time as its
complementary form of unity. There could hardly be a
more fitting or beautiful image of the space : time
manifold than that offered by the living creatures which
move in both realms, the atmosphere and the 'waters'.
Humans are effectively confined to less than four
dimensions of the same manifold; we are more or less
glued to earth by gravity, and although we are capable
of climbing and descending an incline, our existence
takes place largely in a plane/surface of two spatial
dimensions. We inhabit the same temporal dimension as
the creatures mentioned, but they by dint of their
motility are the best of any fitted to represent the
manifold in its entire four dimensions. Some migrating
bird species are known to travel in excess of thousands
of kilometres annually. Movement is an important
criterion here, as we see from the opening rubric, that
of Day 4. To the ancients the sun appeared to move, just
as does the moon. Thus they qualify, where plants do
not, for inclusion in this section of the taxonomy where
the important factor is time. There is no better way to
conceptualise and represent time than by movement, and
of all the creatures mentioned, those listed in the
story of the fifth Day, are arguably the most able and
qualified to do so. These are those animals which
literally embody the space : time manifold.
The other important factor germane to the 'earth'
section of the text, Days 4-6, which categorises the
three forms of unity 'parallel' to the pure
conceptual forms (transcendent entities) mind,
space, and the symbolic masculine - these are
respectively mind : body (Day 4), space : time (Day 5)
and male : female (Day 6) - is of course that of sexual
dimorphism. This is emblematic of a form of unity; it
functions as paradigmatic of immanence. What is the
precise relation of the two types of plants to the male
and female humans? How does the parallelism just noted
obtain in the two rubrics, Day 3 and Day 6?
Clearly the immanent rubric recapitulates the
transcendent one, but just what are we to make of this?
There is a serious effort on the part of the narrative
to deal with the logical complexities at stake. If we
extrapolate from Day 3 to Day 6 with regard to the
second section of each event, we see that the plants of
the first type should somehow prefigure the masculine
polarity, and those of the second type should prefigure
the feminine. This is a justifiable claim when we read
the description given of the plants in terms of the role
of 'seed'. In the first instance are the 'plants which
produce seed' ((raze
(ayriz:ma b#e('), and which ought to stand as
symbolic of the masculine; in the second are the 'fruit
trees that bear fruit on the earth' (yrp,: h#e(o yrip,:
C(' (raze (ayriz:ma b#e("), '(fruit) containing
its own seed' (cre)fhf
_l(" wOk_wO(r:za r#e)a:). 'Each of its
kind' is said of both the first and the second types of
plants, although in the case of the second only, is the
connection between 'earth' made. It is true that the
'earth' 'sprouts forth' the plants of both kinds, but
both times this is mentioned (vv 11, 12) , it is
used in connection with the generic term 'fresh green' ()#e$de), so
that the link between the 'earth' and the second type of
plants is the more assured. This second type and the
like expression 'earth', are both in varying ways
representative of the feminine polarity.
If we read the description of the plants both vis-à-vis
the later male : female polarity with which they are
clearly related analogously, and with the role of 'seed'
in mind, and also viewing the emphasis on the notion of
the reproductive or generative process both here in the
Day 3 story and in the second section of the narrative
as a whole, a process whose significance is not wasted
on the author(s) since it always recapitulates the
initial creative process itself, and is indissolubly
linked to assimilation as to the continuation of life,
we can hardly avoid the conclusion that the description
of the two types of plants is a reference, if somewhat
veiled, to the physical organisation of the soma according to
the analogy we have just proposed. The first type of
plants 'which produce seed' stands as the type ('kind'?)
of reproducing entity in which the propagating function
is achieved externally, and the the second 'containing
its own seed' stands as the type in which the same
function is repeated internally. Thus the two types of
plants would seem not just to approximate but to mirror
very particularly the two forms of the animal/human body
whose reproductive organs in the male are external and
those in the female internally disposed.
This text according to the hermeneutic, is obliged to
faithfully represent transcendence as severance from the
alterity with which the entity in question is otherwise
conjunct. Here those terms are male and female
respectively. This it does; albeit with the essential
predisposition of their conjugability never far from
consideration. The fact that both types of plants, a
'symbolic masculine' and a 'symbolic feminine' are
represented, can only be accounted for in terms of the
fact that as noted above, the reality involved here is
not physical but mental. Thus we have emphasised that
the symbolic masculine does not refer to the event of
sexual determination in any actual or literal case. It
is applicable to both genders, male and female, as is
the phenomenon of the conjunction of the polarities. In
other words, specific sexual determinations do not
duplicate specific epistemic/psychic modes. What is
signified here something other than physical. It is
instead something pertaining to our conscious mental
life. The creation story is attempting to deal with
sexual difference as a quotient in human lived conscious
experience independently of any particular case of
sexual determination, and so faithfully to the image of
freedom/self determination provided by space. That is to
say: both men and women think/feel and generally live
their conscious lives according to the phenomenon of
sexual dimorphism but independently of their belonging
to one particular sex, male or female. The conscious
lives of both men and women accord with one and/or the
other principle, the symbolic masculine and the
('symbolic') feminine.
So interpreted, the text speaks epistemologically and
Christologically in a manner that is logically or
formally consistent. For we have already seen that the
two forms of relation, the internal and external, are
radically involved with the categoreal paradigm, and
what is the same thing, with the logic of identity
operative within the narrative. Moreover, we have
observed the categoreal analogy which links primordial
and bifurcated space : time, the space : time of past
and future occasions, with the sexually dimorphic
humans, female and male respectively. There is more to
say concerning this, especially a propos of internal and
external relations, but it is fitting here to note the
consistency of the narrative in its repeated deployments
of these concerns. The concept of causality, in both of
its modes, causal efficacy of past occasions determining
present ones, and so too future occasions, and
teleological or final causality, whereby present
occasions, and so too past occasions enjoy rapport with
the non-present occasions, with the future,
a rapport of a markedly different kind, one which we
have called 'discrete'. Such ideas too belong to the
consistency of the creation narrative's use of the
categoreal analogy of transcendence and the categoreal
analogy of immanence. The latter of course, awaits a
more detailed exposition as part of the examination of
the messianic series.
The presence within the third Day 3 rubric of two acts
of creation, the second issuing naturally from the
first, provides for the procedure adopted in
extrapolating from the archaeological to the
eschatological while referring to the Christological
category as we have done. The mention within the first
act of Day 3, that of the 'waters gather[ed] into
one place' (dxf)e
mwOqmf_l)e) and 'dry land ... appear[ing]',
reinforces the concept of space and spatial
dimensionality which it ties with the concept of the
masculine in particular. Subsequently, in the second act
of the same rubric, the production of the two types of
plants, masculine and feminine, in some form, are if not
exactly itemised, then portended as they are to be
rubricized in the Day 6 story. For as yet, during the
third Day the plants are conspicuously separated, or
differentiated. Hence in the Day 3 text, the
transcendent (symbolic) masculine is emphasised, as the
transcendent in se
must be according to the basic meaning of transcendence.
This brings together within the final rubric of the
theology of transcendence proper the peripheral or
terminal conceptual forms, space and the masculine.
Moreover it only does is so logically as referent to the
Christological event, mind. The rubric is thus a
summation in just the same way that the Day 6 rubric is.
Functioning as the conclusion of the taxonomy of pure
conceptual forms, transcendent entities which exist in
themselves and for themselves, it confirms the analogous
rapport of the primordial and teleological prompting the
rational procedure inherent in the coexistence of forms
of polarity or modes of antithesis - analogy.
Creation and Time
All that remains is to appreciate the comprehensiveness
and sophistication of the creation narrative concerning
time, some of which we have already expounded. The
virtual repetition within the second half of the
creation taxonomy of the first, those three entities
which function as foundational to human consciousness
and therefore qualify as Christological - mind itself,
space, and the symbolic masculine - must be accounted
for vis-à-vis time still more clearly than we have so
far done. In the first section of the narrative, the
theology of transcendence proper, the pure conceptual
forms are introduced. By pure conceptual forms is meant
those entities which comply unequivocally with the
postulate of transcendence. They are without remainder,
even if with qualification in the case of the third, the
symbolic masculine, transcendent entities; each is, and
each is what it is. These three entities or conceptual
forms, evince both being and identity, the inseparable
criteria of transcendence proper. But as noted above,
their recurrence within the second half of the
narrative, where they are compounded with their
complementary polarities, introduces some complexity
into this picture. The complements, respectively mind :
body, space : time, and male : female, we have referred
to as 'forms of unity'. The word 'form' is designed to
highlight their listing as nevertheless within one
overall schema, that of 'beginning'/creation as opposed
to 'end'/salvation. Their categorisation within the
story of creation intends to convey that by reason of
the transcendent component in each case, they
nevertheless qualify as subsumable under the
banner of transcendence. Hence the first word of the
expression, 'form' adverts to their taxonomic status.
That is part of the equation; the other part is the fact
that they also exhibit qualities proper to immanence,
the chief one being unity. Hence the word 'unity' is
used to described them in distinction from the
conceptual forms. We represented this as follows:
transcendence
: immanence
space : space-time
('beginning
mind : mind-body
and
male : male-female
end')
The title 'immanence' in this pattern is adequate for
the moment. It will require elaboration, for the full
significance of that term - and its textual equivalent
'earth' - devolves upon the messianic miracle series. It
is there finally, and there alone that the significance
of the term will be disclosed. However, it is at least
introduced here. So what we discover within the creation
series is an intimation of immanence, immanence under
the guise of the transcendent. In the messianic miracle
series we will find the exact corollary; for that series
is taxonomically the 'end' series, immanence proper, yet
we notice within it, three events bearing all too close
a resemblance to the first three Days, the three
'transcendent' messianic miracles. That aspect of the
narrative too we must contend with, we must interpret.
But the immediate problem concerns the recapitulation of
the transcendent forms in the guise of an immanence of
sorts within the creation story, whose overall thrust is
transcendent. This thrust is therefore aligned towards a
future as it must be in a story of beginning. We have
identified the future and thus the relationality of
present-to-future at several steps in the narrative, all
of them within the first half of the text. That said, we
need now to address the commonplace manner in which this
story is conceptualised. Most often we tend to think in
terms of hoariest antiquity, or if we are inclined to
approach the deliveries of the theory of evolution
without fear and trembling, perhaps we understand it in
a manner more in keeping with contemporary scientific
insights. It does not matter which for the present
point, for the received wisdom confirms in us this
abiding tendency to imagine the entire business as
already having begun, that is, as stretching from a
barely conceivable past continuously into the present.
Yet everything we have understood and said concerning
the whole weight if not bias of the creation story, is
that it favours transcendence over immanence. This means
not only that we must revise our outlook but also
somewhat invert it. For that temporal perspective
analogous to immanence is certainly identifiable within
the story; but within its second half, which in no
uncertain sense, is secondary. It is to the taxonomy of
the forms of unity that this perspective normally
associated with creation belongs. It is the forms of
unity, in their equivocal instantiation of transcendence
itself , which they modify to such a degree that
they espouse the antithetical polarity ('earth') even if
within the same category, that of transcendence, it is
to these same things that the usual concept regarding
creation applies.
As for transcendence itself, transcendence proper, the
pure conceptual forms first referred to in the story of
creation as 'the heavens', the temporal construct that
obtains here is completely other. It is that discrete
relation extant between what is yet to come and the
present. This is the sense in which we need to invert
our usual comprehension of what creation means. It is a
sense which perhaps the author of The Apocalypse
understood when he wrote:
Then I saw a new
heaven and a new earth; for the first heaven and the
first earth had passed away and the sea was no more.
(Apocalypse 21.1)
Creation always bears this primary meaning. It is the
promise of novelty in the world; the pledge of a future;
of that which has not yet been and is yet to be. Rather
than interpret the creation narrative in the light of
the past, its governing concept of transcendence insists
that we understand it in terms of what is yet to come.
In this respect it is essential to the fuller
realization of the meaning of the resurrection. For just
which reason the fourth gospel begins with an
unmistakeable reiteration of the theme of 'beginning'.
Having situated the incarnation of the Son precisely at
the juncture of beginning and end we have inferred one
obvious conclusion for a metaphysics of history, and
this has delivered real depth and moment to the often
repeated notion that the incarnation reveals the centre
of gravity of the same history. Here however, 'history'
itself is too small a concept for what is at stake,
since it argues for a perspective that is purely
one-sided or unilateral. We consider the idea of the
incarnation as the focus of not just history, but the
whole course of time as suggested by the terms
'beginning and end' either from the point of view
of beginning or end. We identify the incarnation as the
rational interstice between past and future, as between
epochs defined eschatologically in accordance with the
(eschatological) category, female : male. A Christian
understanding of time reckons the confluence of past and
future as the adjunction of such epochs. This means that
it is intelligible as radiating from the incarnation in
two perspectives; not just the one which equates
analogously the entirety of the past with the meaning of
the feminine, but also the other; that which proposes
futurity itself as analogously aligned to the
complementary principle. The present, wherein we
necessarily remain, is determinable in relation to both
perspectives, even though it remains aligned with the
second of these two epochs. That said, neither epoch of
its own accord can supply us with the encompassing reach
of the influence of 'the Word become flesh'.
Page updated 30.03.2022.
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