Eric Jacobsen

“My point, once again, is not that those ancient people told literal stories and we are now smart enough to take them symbolically, but that they told them symbolically and we are now dumb enough to take them literally.”
― John Dominic Crossan, Who Is Jesus? Answers to Your Questions About the Historical Jesus

“That is, by the way, an introductory definition of a parable: a story that never happened but always does—or at least should.”
― John Dominic Crossan, The Power of Parable: How Fiction by Jesus Became Fiction about Jesus

“sadly, the book of Job was but a speed bump on the Deuteronomic superhighway. The delusion of divine punishments still prevails inside and outside religion over the clear evidence of human consequences, random accidents, and natural disasters. This does not simply distort theology; it defames the very character of God.”
― John Dominic Crossan, How to Read the Bible and Still Be a Christian: Struggling with Divine Violence from Genesis Through Revelation

“On the one hand, the seventeenth- and eighteenth-century European Enlightenment (that’s a metaphor, by the way) correctly “enlightened” us on the necessity of observation and experimentation in the physical sciences and the value of reason and debate, proof and repetition in science and technology. In that process, the dead hand of inquisitional power and the cold gaze of ecclesiastical control were removed from spheres about which they knew too little and claimed too much. That was a magnificent achievement and must always be appreciated as such.

On the other hand, the Enlightenment also dramatically “endarkened” us on metaphor and symbol, myth and parable, especially in religion and theology. We judge, for example, that the ancients took their religious stories literally, but that we are now sophisticated enough to recognize their delusions. What, however, if those ancients intended and accepted their stories as metaphors or parables, and we are the mistaken ones? What if those pre-Enlightenment minds were quite capable of hearing a metaphor, grasping its meaning immediately and its content correctly, and never worrying about the question: Is this literal or metaphorical? Or, better, what if they knew how to take their foundational metaphors and stories programmatically, functionally, and seriously without asking too closely about literal and metaphorical distinctions?

We have, in other words, great post-Enlightenment gain, but also great post-Enlightenment loss.”
― John Dominic Crossan, The Greatest Prayer: A Revolutionary Manifesto and Hymn of Hope