The case for the prosecution


Saturday, 28 February

For the entirety of that afternoon I wasn’t sure whether I was learning from a genius or humouring a madman. Don’t get me wrong, our discussion was very entertaining indeed, but Leonard’s argument sounded a little far-fetched at times and for a while I found myself busily devising a polite way to change the subject. However Leonard persevered in spite of my quizzical looks and before long I was won over by his enthusiasm and the strength of the evidence that he presented to support his case. Although I struggle to remember every precise detail of our conversation, the main points went as follows...

Leonard explained that both the opponents and followers of Jesus agreed that Jesus was a miracle-worker but they strongly disagreed on the source of his miracle-working powers. On the one hand the early Christians claimed that Jesus’ healing and exorcistic powers came directly from God, but on the other hand his opponents denied a divine source of Jesus’ powers and they accused him of performing magic. Leonard said that as Christianity became increasingly mainstream and grew in popularity, the Christian movement seized the opportunity to distance Jesus from these allegations of magic, but their efforts were in vain because these stories had already penetrated deep into the tradition and they even appear in the accounts of Jesus’ ministry that we have today.

I asked, rather rudely upon reflection, for specific examples of these allegations of magic and Leonard was more than happy to oblige. He cited three intriguing accounts from the Babylonian Talmud: the first contained a straightforward declaration that Jesus practiced sorcery, the second reported that Jesus learned magic in Egypt and he cut magical formulas and symbols into his skin and the third was a story in which Jesus’ trial is extended to a period of forty days to allow people to defend him from accusations of magical activity before he is eventually hung as a sorcerer. Leonard then went on to give the names of early Christian apologists who refer to these and other similar stories and he mentioned the ancient Christian writers Tertullian and Justin Martyr, both of whom were particularly vocal when addressing these allegations of magic in the second-century AD. He also recounted a passage to me from the medieval polemical gospel Toledoth Yeshu in which Jesus learns the ‘Ineffable Name of God’ and the knowledge of this name allows its bearer to do whatever he wishes (our discussion turned into story-time at that point and I felt as though I should be sat cross-legged in the middle of the floor, yawning and asking to go to the toilet).

Surprised by these extraordinary accounts, I asked whether these stories had been invented by Jesus’ enemies and they were simply malicious attacks on Jesus’ character with little or no factual basis at all. Although Leonard agreed that polemics may have been a contributing factor, he said that allegations of magic are not confined to Jewish religious texts and he referred to several reports that appear in the literature produced by other cultures that had come into contact with the Jesus tradition. He was also quick to add that similar stories can also be found in Christian sources and, although the names and titles that he mentioned came too thick and fast for me to provide a comprehensive list here, one or two names stood out, such as the fourth-century Christian apologist Arnobius who wrote that Jesus was accused of stealing the ‘names of the angels of might’ from the Egyptian temples and he was able to perform magic as a result. 

Leonard then asked if I was familiar with ‘The Infancy Gospel of Thomas’. When I answered that I was unaware of this gospel, he stood out of his chair and reached up to a high shelf and fetched down a book entitled New Testament Apocryphal Works, then returned to his seat, opened the book and began quoting from a passage in the ‘Infancy Gospel’ in which the young Jesus performs a variety of magical feats as a child, such as modelling sparrows out of clay which subsequently fly away. He was silent for a few moments while he scanned down the page and, when he had located the relevant section, he began quoting examples of the young and exceptionally tantrum-prone Jesus using his powers for destructive purposes such as killing his fellow children and blinding whoever opposes him. In one particularly disturbing episode, the destructive powers of the young Jesus were feared to such an extent that no-one dared to upset him for fear that they would be maimed and in another passage Joseph urged Jesus’ mother not to let Jesus go outside because if anyone angered him then they would be killed. 

These were extremely unusual and somewhat incendiary reports of Jesus’ life and I was keen to hear more about them, but the most surprising aspect of Leonard’s story-time was not the content of these stories but the fact that I had not encountered them before, not in academic circles within the university nor through my work at St. Bartholomew’s Church. If these stories really do exist - which from all accounts appears to be the case - then they are very well hidden and largely ignored...and perhaps rightly so if my shocked response was any indication of their general reception!

Question time



Friday, 27 February

In response to my contrived answer to his question, Leonard apologised and explained that he had assumed that I was a Christian because a) I am a theologian and b) I am a church organist, which was a reasonable assumption given the evidence. Having accounted for my interest in the study of religion, I allowed a little honesty to creep into our conversation at that point and I admitted that my decision to take up playing the church organ was also driven by entirely mercenary motivations. While my initial intentions may have been to learn more about Christianity, to expand my repertoire of musical instruments, to contribute to the life of the community and all the usual sentimental blather, I quickly learned that the Church is wealthy, it is willing to pay a high price for its staff and it is by no means ashamed to charge extortionate fees to even the poorest of families who come for weddings, funerals and baptisms. Consequently this convenient stream of income soon became the main attraction, especially when student life and university fees were later thrown into the mix.

Leonard found my honesty to be very amusing and he confessed that his dealings with the Church were complex too, to say the least. Still evidently unsure as to the precise nature of my spiritual persuasions, he broached the subject of his own religious beliefs very cautiously at first, explaining that he considered himself to be a Christian in some ways but not in our common understanding of the word. This was a curious revelation and the budding theologian in me would not allow this disclosure to pass by without hearing more, although it seemed unfair to pursue the matter as I had not been entirely honest with my own answer. Nevertheless after a little gentle questioning he revealed that he was sympathetic to the teachings of Jesus but he said that he was privy to special knowledge that prevented him from accepting the doctrines of Christianity and subscribing to everything that the Christian religion entails.

He paused at that point and put down his pencil and gave me a strange look. In hindsight it was the kind of hesitant look that someone gives you when they are on the cusp of revealing something that is very confidential and/or very incriminating. It is a measured assessment of how the listener will react and a careful consideration of the consequences that will follow from the revelation of the secret. The question that he then asked was quite bold in view of his previously delicate manner of conversation.

“Do you believe that Jesus was divine, Helen?” 

The direct nature of the question caused me to shift uncomfortably in my seat, largely due to a genuine wish to avoid causing offence but also because a debilitating surge of scholarly theories came rushing to my mind and rendered me almost speechless. An awkward silence began to settle in the room and so Leonard took it upon himself to continue his interrogation.

“Do you believe that Jesus was the Son of God?” he pressed further.

I thought it best to play safe and so I answered with a vague “I’m not sure…” which appeared to frustrate Leonard greatly. Clearly tired of my avoidant behaviour, he sat back in his chair and tried a different approach. 

“In that case,” he said, “let me ask you this; do you believe in magic?” 

I laughed at first and I remember my reaction vividly as Leonard’s stern expression caused me to instantly correct myself. My comprehension of the word ‘magic’ is, I expect, fairly typical and a composite jumble of half-digested images came tumbling out in response, consisting primarily of Mickey Mouse wearing a pointy wizard’s hat in Walt Disney’s Fantasia, a vague memory of the witch trials from history lessons at school, pictures of old women with broomsticks and ugly warts in children’s books, late night TV programmes showing illusionists performing amazing card tricks and a cute guy that I once met in a bar who made my ten-pound note disappear only to recover it from inside his beer glass. 

Leonard’s grin widened as he listened to me speak, or rather fumble, for a few minutes until I settled on the classic scholarly cop-out of etymology and I replied that my answer would ultimately depend upon his definition of the word ‘magic’; is he asking whether I am a fan of stage magic that is performed by a sharp-dressed entertainer equipped with a black and white-tipped wand, a glamorous assistant and a fluffy white rabbit? Or is he asking whether I believe in the ritualistic, dancing-around-the-cauldron-at-night kind of magic? Leonard considered my counter-question for a second and then he launched into a lecture on the various interpretations of the word ‘magic’ in the ancient and modern world. The conversation was very interesting indeed but I was struggling to maintain concentration because my attention was being constantly drawn towards a number of curious objects within my line of sight and my mind was already largely preoccupied with the uncomfortable demands of making polite conversation with a stranger. And this discomfort was greatly accentuated by the fact that I was acutely aware that this stranger was drawing me (I understood how a celebrity must feel when fielding difficult questions while all the time being peered at by a cameraman’s lens, although the presence of a snoring dog and the smell of turpentine were far less glamorous!).

We talked at length about my modern-day ‘world-view’, as Leonard called it, and how it affects my understanding of my immediate environment and influences my interactions with the world around me. Leonard took great pains to demonstrate how my modern-day world-view is different to the world-view of the people who lived in the ancient world and consequently my understanding and use of certain words and concepts may be considerably dissimilar to the general understanding and use of the same word or concept in antiquity. Taking the word ‘magic’ as an example, Leonard said that whereas our ancestors believed in the reality of magic and the existence of magical creatures and they constructed elaborate hierarchies of angelology and demonology to complement their day-to-day activities, the modern-day individual tends to ridicule the existence of real magic and magical beings such as angels and demons are ‘condemned to be the corporate stalwarts of sickly greeting cards and sweaty rock bands’, as Leonard rather amusingly lamented. Since the word ‘magic’ no longer evokes the fears and expectations that it did for our ancestors and it is not a concept that we encounter on a regular day-to-day basis, the modern-day individual does not experience the same emotional response as the first readers upon encountering the word in an ancient text, for example, and certain words and actions within an early text that once carried clear implications of magical activity may be passed over and ignored by the modern-day reader.

And then came the interesting part. He said that this potential for conflict between the modern and ancient world-views must be taken into account when engaging with an ancient text such as the Bible and we must be aware that although a certain passage in the Bible may wash over the majority of modern readers without raising any alarm bells whatsoever, certain words or actions within the same passage may have carried serious and significant implications for the early reader who approached the text with an ancient world-view. Leonard became hesitant at that point and he was clearly fighting with himself like a little boy desperate to reveal a secret. I had no idea where our conversation was heading but I suspected that Leonard was going to draw a parallel between the modern day rejection of the existence of magic and the modern day rejection of the divinity of Jesus and he would encourage me to consider the Gospels as a product of the ancient world-view, however it transpired that the subject of magic was far more intimately connected with his initial question than I had anticipated. 

After a few more minutes of skirting around the main issue, Leonard explained that if I abandoned my modern world-view and approached the Gospels through the eyes of a first-century reader then I would see that the Gospels are saturated with magical practices and, most importantly, I would encounter passages in which Jesus appears less like a miracle-worker and more like a magician. This statement sounded ridiculous at first and I responded in the same way that anyone would upon hearing such a claim - i.e. “are you serious? Who on earth would call Jesus a magician?” - and I was quick to point out what I thought was the obvious stumbling-block in his reasoning...

“But the Bible tells us that Jesus used the Holy Spirit to perform his miracles, not magic…”
There was a pause.
“Do you really think that?” came Leonard’s amused reply.

For a moment I thought that he was teasing me, but I could see that he was deadly serious. Maybe Leonard isn’t an artist after all, I thought, maybe he is just a crackpot theologian who is seeking a sympathetic ear for his outrageous theories.

The Truth of the Matter



Wednesday, 25 February

The truth is this. My family had no interest in visiting historic churches, my musical tastes rarely extended beyond the latest pop music charts and my school’s RE provision was restricted almost entirely to our infamous grave-rubbing excursions in an attempt to avoid causing offence to parents who were afraid to expose their children to any intellectual stimulus that might challenge their child to think critically about their (often parentally-enforced) belief systems. My real interest in theology was prompted by an incident that took place when I was a young child and - although I am willing to concede that my impressionable age may have contributed heavily to my interpretation of the events of which I will now relate - upon reflection as a rational adult I can assure you that every sight that I witnessed and every sensation that I experienced that evening was very real indeed.

It was a bitterly cold day in December, the kind of miserable mid-winter day when the light of the morning lasts for only a few hours and the darkness of the evening creeps in around mid-afternoon. I was nine years old and easily excited by the time of year; Christmas was almost upon us and I spent my afternoons watching out of the classroom window in the vain hope that it might snow and, if I was exceptionally lucky, that school would be cancelled the next day. 

It was already getting dark by the time that I arrived home from school with my best friend in tow and I succeeded in persuading my parents to allow her to stay at our house for the night (this was a regular arrangement since her family bothered very little with her and she stayed whole weekends with us on occasion). My mother insisted that it was too cold to play outside and so we were confined to the house and amused ourselves by telling ghost stories under the bedcovers in my parent’s bedroom. I recall the bedroom even now with an unsettling unease. The house had previously belonged to my grandparents and I once overheard my mother telling a neighbour over coffee that her father was terrified of hospitals and he had chosen to die at home, presumably in the main bedroom. Discovering this fact only served to compound my existing anxieties about the room.

My parents did not have the time or funds to redecorate the house after my grandparents died and so the bedroom had retained that ‘old person’ smell of carbolic soap, lavender and floral perfume. On the farthest wall was a disused fireplace and whenever I crawled into the bed as a young child to sleep alongside my mother I would lie awake and watch the fireplace for fear that someone or something would climb down the chimney while we slept. In addition to the creepy fireplace, two large antique walnut wardrobes stood at the side of the bed and each was large enough, I would convince myself, for a fully grown man to hide inside. The lighting in the room was another cause for concern because, although there was a central light fixture in the ceiling that worked perfectly adequately, my parents used the bedside lamp as the main source of light in the room and the pathetically poor light that came from it was quickly swallowed up by the impenetrably thick burgundy material of the lampshade. Each time I entered the bedroom I was afraid that I might catch sight of something in the dark recesses of the back wall and so I would switch on the main light, which always led to a scolding from my father. But a sharp telling off was entirely preferable to braving the brooding darkness to hunt for the tiny switch on the bedside lamp.

On this particular night my friend and I had been frightening one another by sharing ghost stories beneath the bedclothes and we had succeeded in whipping ourselves into the frenzy of nervous hypersensitivity that inevitably results from an exchange of tales about ghosts and demons (and in later years from watching a particularly disturbing horror film). I was aware of the sound of a strong wind blowing up outside and it was only a background noise at first, but then a fierce gust of wind caught the house, causing the timbers to contract and creak loudly. The strength of the wind was not unusual since it was a corner house and often bore the brunt of the bad weather, but within seconds the swell of wind had grown in ferocity to the point that it sounded as though a dreadful beast was raging in the street outside and poised to rip the roof off the house and steal us out of our beds. To make matters worse, earlier that evening I had opened one curtain halfway to allow a little light from the street to fall into the room and the strong gale was causing the branches of the oak tree outside to sway violently and cast wild and fantastical shadows onto the bedroom walls and onto the sides of our makeshift tent beneath the bedclothes.

We stopped talking and lay silently under the covers, listening nervously to the eerie whine of the wind and the laboured creaking and groaning of the house. These noises alone were far more disturbing than any ghost story that we had told. My parents were watching television downstairs and I knew that a desperate dash to the safety of the front room would not only expose me as a pathetic coward but it was also completely out of the question given that I would have to brave the darkness of the bedroom, stairs and hallway in order to reach them, so I swallowed my fear and lay motionless on my back as my friend rolled onto her side and curled up into a tight ball, neither one of us daring to speak while we listened to the screaming winds and watched the dark shadows dance all around us like tiny demonic figurines. 

Unrelenting gusts of wind continued to strike the house until we were completely enveloped in a high-pitched turbulent whine and, just when I honestly thought that the house could not withstand one more second of this persistent battering, the wind suddenly ceased and there was absolute silence. It was an eerie and anesthetised silence as though every living creature on the street outside had been frozen to the spot and there was no sound whatsoever, except for the occasional sobbing gasp of air coming from my terrified friend beside me. I waited patiently for the whine of the wind to resume and I was beginning to adjust to this unnatural silence when my nerves were once again set on edge and I was gripped by the alarming sensation of a third presence in the bedroom. At first I thought that my mother was checking on us, but I knew that I would have heard her footsteps in the hallway and she would have spoken upon entering the room. Although my heart was pounding in my chest and I was sure that I would be confronted by someone or something as soon as I emerged from the safety of the bedcovers, the compulsion to peek out was too strong to resist and so I bravely snaked my hand out from beneath the sheets and peered over them into the darkness of the room.

I was relieved to find no ghostly figure, but I was equally shocked by the sight that greeted me. My attention was drawn to the window at the foot of the bed and, as my eyes adjusted to the dim light, I could clearly distinguish the side profile of a woman’s head against the windowpane. The profile was in shadow and it appeared to be female as a head covering - a veil or similar decoration - protruded out from over her forehead. Since the bedroom was on the first floor I knew that this was not a figure peering in from the street outside and my heart convulsed in my chest when I realised that it was an apparition in the glass. I could hear the faint hum of voices from the television downstairs and I wondered whether my parents would hear me if I screamed, but my tongue was like lead in my mouth and my legs were frozen to the mattress. Pointing towards the window with a shaky hand, I whispered to my friend who was huddled in a foetal position beside me and coaxed her out from beneath the bedcovers. She shifted alongside me and as she surfaced I asked whether she could see the woman’s profile at the window. Her sharp intake of breath confirmed this, but no sooner had I spoken when the ghostly image began to change.

We both watched, completely transfixed, as the outline of the woman’s head started to lose its shape and gradually implode into itself, while at the same time glowing increasingly brighter until it had become an intensely radiant ball of light that pulsed and undulated like a ball of molten lava suspended in the air. It burned with a deeply golden glow against the darkness of the night outside and the centre shone with a piercing white light that was unbearably bright and impossible to look at directly. The ball of light then began to slide diagonally across the window frame and onto the bedroom wall and we watched as it poured slowly like molten liquid up the wall and onto the ceiling, leaving shards of burning white light in its path. At first I thought, grasping at what little rationality was left in me, that the light was coming from the headlights of a car outside. But no sound of an engine could be heard. Just a deafening silence and the laboured breathing of my friend beside me. When the bright shape reached the top of the wall it began to stretch itself across the ceiling towards us and it continued to chart its steady path until it had formed a column of blinding white light that almost divided the ceiling in half, at which point two further columns of light shot out from the centre and stretched in opposite directions from left to right until it had taken on the shape of a Latin cross directly above us. And then, to my absolute horror, this bright cross of light began to slowly descend downwards from the ceiling onto the bed.

I still curse myself to this day for my cowardliness and I wonder what the consequences would have been if I had been brave enough to endure a few more seconds of the vision, but, rather than hold our nerve, we both screamed with fright and buried ourselves deep under the bedclothes where we remained sobbing for some time, far too afraid to come out. We were severely traumatised by the incident and made a promise not to tell anyone about what had happened to us. My friend – unsurprisingly, given her naïve and impressionable nature and her neglectful parental situation – believed that we had received a sign from God and she later joined a Christian youth group and became a regular worshipping member of the congregation at her local church. She described her ‘calling to faith’ in the parish magazine and, although she did not divulge too many details, I presumed that she was referring to our shared experience that night. I, on the other hand, remained deeply disturbed by the incident and I was haunted by the memory for some time. I deliberately avoided any contact with religion until my mid-teenage years, but I was forced to overcome these fears when, following a chance encounter with the choirmaster of St. Bartholomew’s Church when attending a family wedding, I was offered the opportunity to put my musical talents to good use and earn a modest income at the same time. Shortly after accepting the position of organist I found myself spending whole evenings alone in the dark organ loft practising hymns for the Sunday Eucharist and almost daring something to appear to me again. But it never did. 

By the age of sixteen I had developed a passionate interest in the study of religion and I found myself becoming increasingly involved with the life of the church, but any blossoming seeds of faith were crushed when Daniel, my thirteen-year-old brother, was killed while crossing the road on his way to school. I spent the remainder of that year swinging viciously between a melancholy desire to be with him and a formidable and indignant anger towards God and I developed an overwhelming and entirely irrational fear that everyone I loved would suddenly die without warning. Fortunately rather than turn my back on the church I had the presence of mind to channel these bitter emotions into practical study and I joined a church-based discussion group in an attempt to understand why God would allow such terrible tragedies to take place in the world. I also sought distraction in my organ playing but I was forced to relive the memory of Daniel’s death when playing for funeral services, each committal reopening the painful wound that God had ripped into my soul. Even now I sit on my organ bench like the great Archangel Azrael, presiding over the interments of the victims of mindless violence, unfortunate accidents, cruel illnesses and desperate suicides and adding each wretched name to a list of grievances that I fully intend to raise with God upon my entry to heaven.... 

So these are the genuine reasons for my interest in the study of theology. A little too intense, as you can imagine, for a pleasant chat over orange juice and sandwiches on a wet and dreary Friday afternoon with an elderly man who I barely knew. Hence the well-crafted response involving choral music and my grandmother that I had prepared for precisely this kind of occasion.