Can We Still Use “Embarrassment” in Some Meaningful Way? (Skinner)

MulletAnyone who reads my posts on this blog (or my previous blog) knows that I have been largely won over by the movement to dispense with the Jesus criteria. However, I’m not completely ready to jettison every potentially good lesson (cultural, literary, historical, etc.) that may have been spawned by discussions about the criteria. I have always been fond of the criterion of embarrassment because I felt that, among other things, it helped us trace historical developments in the gospel traditions. While I think Rafael Rodriguez has made a very strong case that we cannot use this as a means of getting back to the historical Jesus, I’m wondering if we can’t use the concept of “embarrassment” to help us better understand the evolution of certain teachings within the canonical gospel traditions? Let me turn to the paradigmatic example: Jesus’ baptism by John the Baptist.

It has often been said that Jesus’ baptism by John was a source of embarrassment to the early church that is subsequently explained away as the tradition evolves. I think there is something to this, though I don’t necessarily think it “proves” the baptism is historical.

In the Gospel of Mark, John proclaims a baptism of repentance for the forgiveness of sins (1:4) and shortly thereafter, the audience learns that Jesus comes to him and is baptized (1:9). I like to tell my students that after this event, there is no parenthetical note to the audience which reads: “Dear followers of Jesus, do not be dismayed by this turn of events. Jesus was sinless from the foundation of the world. This merely took place as an object lesson for future disciples.” Instead, Mark, simply unaware of later Christological trajectories that would proclaim Jesus as “divine” (e.g. John 1, Hebrews 1, Colossians 1, etc.), proclaims something that was not AT THE TIME embarrassing. Mark’s presentation of Jesus’ baptism only becomes a source of potential embarrassment as the early church engages in sustained theological reflection on the life, vocation, and death of Jesus. It is hard for me to read Mark as an autonomous narrative and not feel that later traditions try to explain (Matthew) or even explain away (John), Jesus’ baptism. For Matthew and John the tradition seemed to be a source of embarrassment, even if Mark had no problem with it.

Recently in one of his podcasts, Mark Goodacre took aim at the criterion of embarrassment, commenting that the early church simply would not have retained something that would have been embarrassing. While I agree with much that he says there, I’d like to suggest a qualification to his point. Many of us make choices at a point in time that is not AT THAT MOMENT, embarrassing, but may prove to be at a later time. To illustrate this, we only need to think back to some of the hairstyles or clothing choices of our younger days. When many of us see photos of our youth we cringe at the sight of ourselves. When I was 21 years old, I had both ears pierced with big gold hoops and hair down to my shoulders. I recently saw a picture of myself from that period and I couldn’t believe how ridiculous I looked. At the time, I thought I looked “cool.” Today I look at myself and wonder, “what was I thinking” (and also, “what was everyone else thinking?”).

My point is this: We often have no way of knowing in the present what we might regret or be embarrassed by in the future. So, perhaps things that were embarrassing to the early church did find their way into the NT, and while we can’t necessarily use those to demonstrate the historicity of a given saying or action in the NT, we can use them to evaluate the historical development of traditions within the canonical gospels. I’m interested in your thoughts on this….

 

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