Читать книгу Matty and Matt - Sel Caradus - Страница 8

It seemed only a short time before they were back at it again. They had all had time to re-read Chapter 2 and Melanie displayed the first part of the text on the screen.

Now after the birth of Jesus, which took place at Bethlehem in Judaea in the reign of King Herod, excitement was produced in Jerusalem by the arrival of certain Magi from the east, inquiring, “Where is the newly born king of the Jews? For we have seen his Star in the east, and have come here to do him homage.” Reports of this soon reached the king, and greatly agitated not only him but all the people of Jerusalem. So he assembled all the High Priests and Scribes of the people, and anxiously asked them where the Christ was to be born.

“At Bethlehem in Judaea,” they replied; “for so it stands written in the words of the Prophet, ‘And thou, Bethlehem in the land of Judah, by no means the least honorable among princely places in Judah! For from thee shall come a prince—one who shall be the Shepherd of my people Israel.’”

Thereupon Herod sent privately for the Magi and ascertained from them the exact time of the star’s appearing. He then directed them to go to Bethlehem, adding, “Go and make careful inquiry about the child, and when you have found him, bring me word, that I too may come and do him homage.” After hearing what the king said, they went to Bethlehem, while, strange to say, the star they had seen in the east led them on until it came and stood over the place where the babe was. When they saw the star, the sight filled them with intense joy. So they entered the house; and when they saw the babe with his mother Mary, they prostrated themselves and did him homage, and opening their treasure-chests offered gifts to him—gold, frankincense, and myrrh. But being forbidden by God in a dream to return to Herod, they went back to their own country by a different route.

“I suppose,” she said, “that this is the best known part of the whole Gospel. When we raise questions about its historicity, we’ll feel a bit like the Grinch who stole Christmas. But I have been thinking this week about Andrew’s comments on ‘midrash’, an idea that was completely new to me.” Andrew replied, “It isn’t so strange. After all it’s what preachers do to Biblical texts, filling in the details from their imagination. Sometimes they do it well, but not always.” Melanie confessed that she had steered clear of sermons most of her life!

Someone wondered why the full quote about Bethlehem wasn’t given since the original in Micah 5 goes on “. . . out of you will come a ruler . . . whose origins . . . are from days of eternity.”

There was some discussion about Magi, with Stephen recounting his childhood memory of being a sheep in the Christmas pageant, hoping one day to be a shepherd and seeing the Magi as almost divine. Melanie recalled the Menotti opera, Amahl and the Night Visitors. They were not all familiar with this piece so she explained that it had been a commissioned work and that the composer, Gian Carlo Menotti, had drawn inspiration from the Bosch masterpiece The Adoration of the Magi which he had seen in the New York Metropolitan Museum of Art. She outlined the plot: the Magi seek shelter in the hut of a poor widow whose crippled son, enchanted by the quest, offers to donate his crutch to the newborn, and thereby receives healing.

“Do you see?” said Andrew, more animated than they had ever seen him. “It’s a midrash on Matthew’s Magi text. A midrash on a midrash!” Al went even further. “It’s more,” he said. “It begins with Matthew’s text, then Bosch makes a visual midrash and Menotti makes a musical one on that!”

Webster moved the discussion along by reminding them that the “other half” of the Christmas story is in Luke’s Gospel with the census, “no room at the inn,” the shepherds and the angels. “Does it matter,” he wondered, “that we might have some doubts about the details, whether they actually happened that way? Perhaps it’s enough to enter into the story. After all, when we go to a performance of Hamlet, we don’t worry too much about historical origins of the story, even though there was probably a seventh century Danish prince of that name. And no one has dug up Elsinore to find his castle. We just enter into the story.” Then Al took that argument to its logical conclusion. “How would we feel if the whole Gospel was viewed in the same way? Could we ‘just enter into the story’?” There was a considerable pause; some were shocked at this idea but all were challenged by it.

Again, it was time to move along:

When they were gone, an angel of the Lord appeared to Joseph in a dream and said, “Rise: take the babe and his mother and escape to Egypt, and remain there till I bring you word. For Herod is about to make search for the child in order to destroy him.” So Joseph roused himself and took the babe and his mother by night and departed into Egypt. There he remained till Herod’s death, that what the Lord had said through the Prophet might be fulfilled, “Out of Egypt I called My Son.”

Then Herod, finding that the Magi had trifled with him, was furious, and sent and massacred all the boys under two years of age, in Bethlehem and all its neighborhood, according to the date he had so carefully ascertained from the Magi. Then were these words, spoken by the Prophet Jeremiah, fulfilled, “A voice was heard in Ramah, wailing and bitter lamentation: It was Rachel bewailing her children, and she refused to be comforted because there were no more.”

But after Herod’s death, an angel of the Lord appeared in a dream to Joseph in Egypt, and said to him, “Rise from sleep, and take the child and his mother, and go into the land of Israel, for those who were seeking the child’s life are dead.” So he roused himself and took the child and his mother and came into the land of Israel. But hearing that Archelaus had succeeded his father Herod on the throne of Judaea, he was afraid to go there; and being instructed by God in a dream he withdrew into Galilee, and went and settled in a town called Nazareth, in order that these words spoken through the Prophets might be fulfilled, “He shall be called a Nazarene.”

She asked them to notice how frequently the events were said to be “so that the prophecy would be fulfilled”: Bethlehem as birthplace, Rachel weeping for her children as a predictor of Herod’s massacre, the flight into Egypt so that the “out of Egypt have I called my son” and the residence in Nazareth so that “he will be called a Nazarene.” She remarked, “I understand that no-one has found any source for the Nazarene prophecy. Perhaps it’s from a book that didn’t make it into the canon.” There was some argument about the relation between the predictions and their fulfillments. Stephen thought that the idea of taking refuge in Egypt was a bit far fetched. “Why not just go to another village? Or to Nazareth? And the ‘out of Egypt, I called my son’ in its original context referred to the Exodus, surely, without any larger meaning.” They agreed, reluctantly, that if it were Midrash, it wasn’t so skillfully done.

Stephen wanted to go back to the star. He wondered, for starters, how a star could lead anyone except in a general direction. Any star directly overhead at Bethlehem will be directly overhead any other village in Judaea. Some looked a bit puzzled and he explained that stars were so far away that moving yourself a few miles didn’t change a star’s direction in any measurable way. Melanie needed to nudge him along. “There is a long history of people trying to identify the star of Bethlehem,” she said. “Newspapers publish, rather breathlessly, each December, the latest ‘discoveries’; sometimes a conjunction of planets, sometimes a meteor or, more recently, a supernova. It makes better sense to accept the ancient tradition that when a great person is born, there are signs in heaven to confirm the event.” But Stephen wouldn’t be denied. Evidently he had been doing his homework, for he quoted from the Book of Numbers, chapter 24, the text, “A star will come out of Jacob and a scepter will rise out of Israel.” He wondered why the author of Matthew didn’t quote this verse.

There was a feeling of restlessness, as often was the case when Stephen held the floor, partly because of his style but, on this occasion, because no-one could think of anything sensible to say. And while this didn’t always bring proceedings to an end, on this occasion, it did.

As she drove home, Melanie felt discontent with the evening; so much had been passed over so quickly. She had been hoping that someone would want to talk about the dreams mentioned in the text. So many dreams in the first two chapters and then only one more in the whole gospel: to the wife of Pilate. She wondered idly if Jesus ever dreamed. “Maybe the Kingdom is his dream.” Her rambling thoughts distracted her and before she knew it, she had missed her turn off the highway. Her way home would pass through unfamiliar parts of town but eventually she drew up, relieved, into her parking place. It had been another memorable evening.