{"id":2840,"date":"2010-09-21T08:54:00","date_gmt":"2010-09-21T08:54:00","guid":{"rendered":"http:\/\/www.patheos.com\/blogs\/religionprof\/2010\/09\/bultmann-and-wright-on-nursery-rhymes\/"},"modified":"2010-09-21T08:54:00","modified_gmt":"2010-09-21T08:54:00","slug":"bultmann-and-wright-on-nursery-rhymes","status":"publish","type":"post","link":"https:\/\/www.patheos.com\/blogs\/religionprof\/2010\/09\/bultmann-and-wright-on-nursery-rhymes.html","title":{"rendered":"Bultmann and Wright on Nursery Rhymes"},"content":{"rendered":"<!DOCTYPE html PUBLIC \"-\/\/W3C\/\/DTD HTML 4.0 Transitional\/\/EN\" \"http:\/\/www.w3.org\/TR\/REC-html40\/loose.dtd\">\n<html><head><meta http-equiv=\"content-type\" content=\"text\/html; charset=utf-8\"><meta http-equiv=\"content-type\" content=\"text\/html; charset=utf-8\"><\/head><body><p>Two pieces of <a href=\"http:\/\/ntweblog.blogspot.com\/2010\/09\/tom-wright-reads-humpty-dumpty.html?utm_source=feedburner&amp;utm_medium=feed&amp;utm_campaign=Feed%3A+MarkGoodacresNTBlog+%28Mark+Goodacre%27s+NT+Blog%29&amp;utm_content=Google+Reader\" class=\" decorated-link\" target=\"_blank\" rel=\"nofollow\">Biblical studies humor<\/a> have <a href=\"http:\/\/revdmarkstevens.wordpress.com\/2010\/09\/21\/an-oldie-but-a-goodie-tom-wright-reads-humpty-dumpty\/\" class=\" decorated-link\" target=\"_blank\" rel=\"nofollow\">resurfaced<\/a> in the <a href=\"http:\/\/revdmarkstevens.wordpress.com\/2010\/09\/21\/and-one-for-jim-west-bultmann-reads-mother-goose\/\" class=\" decorated-link\" target=\"_blank\" rel=\"nofollow\">biblioblogosphere<\/a>. First, here\u2019s <a href=\"http:\/\/primalsubversion.blogspot.com\/2005\/06\/bultmann-reads-mother-goose.html\" class=\" decorated-link\" target=\"_blank\" rel=\"nofollow\">Bultmann reads Mother Goose<\/a>:<\/p>\n<blockquote><p><b>Bultmann Reads Mother Goose<\/b><\/p>\n<p>by Jack Lundquist<\/p>\n<p>I\u2013A: Hey diddle-diddle,<\/p>\n<p>I-B: The cat and the fiddle,<\/p>\n<p>II\u2013A: The cow jumped over the moon,<\/p>\n<p>II\u2013B: The little dog laughed to see such sport,<\/p>\n<p>III\u2013: And the dish ran away with the spoon.<\/p>\n<p>Authorship and Date<\/p>\n<p>Internal evidence rejects the view that wehave here an original composition by Mary (Mother) Goose of Boston(1686\u20131743).[1] The phrasing of I\u2013A is definitely late eighteenthcentury, since the Goose Period would have rendered it \u201cdiddley-diddley\u201d (and thus \u201cfiddley\u201d in I\u2013B). Furthermore, the sequence \u201ccat-cow-dog-dish\u201d represents an obvious redaction and is a compilation ofat least four different accounts.[2] Thus, the author of the piece isunknown,[3] and its date set between 1780 and 1820.[4] The Sitz imLeben of the Depression of 1815 may be reflected in III.2. <\/p>\n<p>Text<\/p>\n<p>The received text is very corrupt. The mythological elementin II\u2013A is typical of many other interpolations, as is the anthropomorphism in II\u2013B.[5] However, I\u2013A may be original, excluding,of course, the \u201chey.\u201d[6]3. <\/p>\n<p>Interpretation<\/p>\n<p>Stripped of its thought forms, the piece tells us of something revolutionary as existentially encountered by three animals, two cooking implements, and one musical instrument.[7]<\/p>\n<p>\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014<\/p>\n<p>1. Discussed in F. Sauerkraut, Gooses Werke, vol. XXVII, pp. 825\u2013906; G.F.W. Steinbauger, Gooserbrief, pp. 704\u20138636; Festschrift fur Baronvon Munchausen, pp. XIII\u2013XX; R. Pretzelbender, Die Goosensinger vomBostom, p. 10.<\/p>\n<p>2. See P. Katzenjammer in Goosengeschichtliche Schule Jahrbuch, vol.X.<\/p>\n<p>3. Some attribute it to Mary\u2019s grandson, Wild Goose (1793\u20131849), andother Wild Goose\u2019s nephew, Cooked (1803\u20131865). Both views are challenged by A. Kegdrainer in the thirty volume prolegomenon, Gooseleiden, vol. XV.<\/p>\n<p>4. F. Pfeffernusse contends it is an English translation of a German original by the infant Wagner. See his Goose und Volkgeist, pp. 38\u201352; see also his Geist und Volkgoose, pp. 27\u201346.<\/p>\n<p>5. The authenticity of both II\u2013A and II\u2013B is poorly argued by the reactionary American Goosologist, Carl Sanbag in his Old Glory and Mother Goose (see vol. IV, The Winters in the South, p. 357).<\/p>\n<p>6. The meaning of the word \u201chey\u201d is now hopelessly obscure. See my articles on \u201cHey, That Ain\u2019t\u201d and \u201cHey, What The\u201d in Goosengrease,Fall, 1942.<\/p>\n<p>7. Perhaps an eclipse of the moon?<\/p><\/blockquote>\n<p>And here\u2019s <a href=\"http:\/\/www.blogger.com\/Tom%20Wright%20Reads%20Humpty%20DumptyHumpty%20Dumpty%20sat%20on%20a%20wallClearly%20the%20writer%20is%20telling%20an%20Israel%20story,%20and%20here%20alludes%20to%20the%20Temple.%20%20This%20echoes%20other%20lines%20in%20early%202nd%20Nursery%20Literature,%20such%20as%20Mother%20Hubbard%E2%80%99s%20cupboard%20(the%20%E2%80%9Cstorehouse%E2%80%9D%20of%20the%20Temple)%20and%20the%20bone%20(resurrection%20life)%20which%20she%20sought%20for%20her%20dog%20(%E2%80%9CGentiles%E2%80%9D).%20%E2%80%9CBut%20when%20she%20got%20there,%20the%20cupboard%20was%20bare%20and%20the%20poor%20little%20doggie%20had%20none.%E2%80%9D%20%20The%20temple%20had%20nothing%20to%20offer%20the%20Gentiles,%20and%20they%20thus%20remained%20in%20their%20state%20of%20Adamic%20sin%20and%20decay.So%20here,%20too,%20one%20should%20not%20be%20surprised%20to%20discover%20that%20the%20Temple%20and%20its%20%E2%80%9Cwall%E2%80%9D%20are%20bankrupt.%20The%20next%20line,%20then,%20is%20not%20a%20shock,%20but%20an%20expectation:Humpty%20Dumpty%20had%20a%20great%20fallAgain,%20this%20is%20patently%20a%20forecast%20of%20the%20Temple%E2%80%99s%20destruction%20(and%20contra%20Crossan%20and%20Borg,%20an%20entirely%20possible%20historical%20forecasting).%20%20Doubtless%20this%20claim%20is%20intended%20to%20lead%20the%20reader%20to%20ponder%20the%20eschatological%20recreation%20of%20the%20Temple.%20Since%20Humpty%20stands%20for%20the%20Temple,%20he%20seems%20to%20be%20sharing%20in%20the%20divine%20identity,%20functioning%20as%20the%20locus%20of%20God%E2%80%99s%20presence,%20not%20outside%20of,%20but%20within%20creation.Of%20course,%20this%20fall%20is%20an%20exile%20of%20sorts,%20the%20loss%20of%20God%E2%80%99s%20presence.%20The%20tension%20is%20palpable:%20how%20will%20humpty%E2%80%99s%20story%20not%20turn%20out%20dumpty?%20%20In%20other%20words,%20this%20line%20presupposes%20what%20I%20have%20called%20elsewhere%20the%20great%20metanarrative%20of%20humpty,%20not%20least%20the%20promise%20of%20resurrection.But%20all%20the%20king%E2%80%99s%20horses%20and%20all%20the%20king%E2%80%99s%20men%20couldn%E2%80%99t%20put%20humpty%20together%20again.So%20the%20Temple%20will%20be%20built%20again,%20but%20not%20by%20human%20hands.%20Many%20have%20undertaken%20to%20suggest%20that%20this%20passage%20runs%20counter%20to%20a%20belief%20in%20resurrection.%20But%20this%20atomistic%20reading%20of%20the%20text%20lacks%20imagination.%20Of%20course,%20it%20is%20the%20king%20himself%20who%20will%20put%20humpty%20together%20again,%20and%20this%20great%20act%20will%20complete%20the%20metanarrative.After%20all,%20Humpty%20is%20the%20place%20where%20the%20Creator%20God%20is%20resident%20with%20his%20creation.%20But%20the%20human%20inability%20to%20recreate%20Humpty%20does%20not%20negate%20all%20human%20effort%20for%20creation,%20which%20should%20be%20done%20in%20light%20of%20the%20proleptic%20nature%20of%20the%20king%E2%80%99s%20restoration%20of%20Humpty%20and%20all%20creation.Written%20in%20Durham%20Cathedral,%20dedicated%20to%20Rowan%20Williams%E2%80%99s%20left%20eyebrow.\" class=\" decorated-link\" target=\"_blank\" rel=\"nofollow\">Tom Wright reads Humpty Dumpty<\/a>\u00a0by Jason Hood:<\/p>\n<blockquote><p><strong>Tom Wright Reads Humpty Dumpty<\/strong><\/p>\n<p><em>Humpty Dumpty sat on a wall<\/em><\/p>\n<p>Clearly the writer is telling an Israel story, and here alludes to the Temple. This echoes other lines in early 2nd Nursery Literature, such as Mother Hubbard\u2019s cupboard (the \u201cstorehouse\u201d of the Temple) and the bone (resurrection life) which she sought for her dog (\u201cGentiles\u201d). \u201cBut when she got there, the cupboard was bare and the poor little doggie had none.\u201d The temple had nothing to offer the Gentiles, and they thus remained in their state of Adamic sin and decay.<\/p>\n<p>So here, too, one should not be surprised to discover that the Temple and its \u201cwall\u201d are bankrupt. The next line, then, is not a shock, but an expectation:<br><em>Humpty Dumpty had a great fall<\/em><\/p>\n<p>Again, this is patently a forecast of the Temple\u2019s destruction (and contra Crossan and Borg, an entirely possible historical forecasting). Doubtless this claim is intended to lead the reader to ponder the eschatological recreation of the Temple. Since Humpty stands for the Temple, he seems to be sharing in the divine identity, functioning as the locus of God\u2019s presence, not outside of, but within creation.<\/p>\n<p>Of course, this fall is an exile of sorts, the loss of God\u2019s presence. The tension is palpable: how will humpty\u2019s story not turn out dumpty? In other words, this line presupposes what I have called elsewhere the great metanarrative of humpty, not least the promise of resurrection.<\/p>\n<p><em>But all the king\u2019s horses and all the king\u2019s men couldn\u2019t put humpty together again.<\/em><\/p>\n<p>So the Temple will be built again, but not by human hands. Many have undertaken to suggest that this passage runs counter to a belief in resurrection. But this atomistic reading of the text lacks imagination. Of course, it is the king himself who will put humpty together again, and this great act will complete the metanarrative.<\/p>\n<p>After all, Humpty is the place where the Creator God is resident with his creation. But the human inability to recreate Humpty does not negate all human effort for creation, which should be done in light of the proleptic nature of the king\u2019s restoration of Humpty and all creation.<\/p>\n<p>Written in Durham Cathedral, dedicated to Rowan Williams\u2019s left eyebrow.<\/p><\/blockquote>\n<p>And in the unintentionally humorous category, there\u2019s a reference at Undeception to 1 Enoch <img decoding=\"async\" border=\"0\" src=\"https:\/\/undeception.com\/wp-includes\/images\/smilies\/icon_cool.gif\">. I suspect that anyone who has dealt with an automatic spell-checker can figure out what this was supposed to be. \ud83d\ude42<\/p>\n<div class=\"blogger-post-footer\"><img loading=\"lazy\" decoding=\"async\" width=\"1\" height=\"1\" src=\"https:\/\/blogger.googleusercontent.com\/tracker\/7622297540113836091-8605607375957496566?l=exploringourmatrix.blogspot.com\" alt=\"\"><\/div>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"<p>Two pieces of Biblical studies humor have resurfaced in the biblioblogosphere. First, here\u2019s Bultmann reads Mother Goose: Bultmann Reads Mother Goose by Jack Lundquist I\u2013A: Hey diddle-diddle, I-B: The cat and the fiddle, II\u2013A: The cow jumped over the moon, II\u2013B: The little dog laughed to see such sport, III\u2013: And the dish ran away [&hellip;]<\/p>\n","protected":false},"author":136,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-2840","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v21.1 - https:\/\/yoast.com\/wordpress\/plugins\/seo\/ -->\n<title>Bultmann and Wright on Nursery Rhymes<\/title>\n<meta name=\"description\" content=\"Two pieces of Biblical studies humor have resurfaced in the biblioblogosphere. 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Goodwin Chair in New Testament Language and Literature at Butler University, Indianapolis","potentialAction":[{"@type":"SearchAction","target":{"@type":"EntryPoint","urlTemplate":"https:\/\/www.patheos.com\/blogs\/religionprof\/?s={search_term_string}"},"query-input":"required name=search_term_string"}],"inLanguage":"en-US"},{"@type":"Person","@id":"https:\/\/www.patheos.com\/blogs\/religionprof\/#\/schema\/person\/78342576667b872e3d259c153ce4c5bf","name":"James F. McGrath","image":{"@type":"ImageObject","inLanguage":"en-US","@id":"https:\/\/www.patheos.com\/blogs\/religionprof\/#\/schema\/person\/image\/","url":"https:\/\/secure.gravatar.com\/avatar\/88ca096942acd474313f7ef4227a49da?s=96&d=identicon&r=g","contentUrl":"https:\/\/secure.gravatar.com\/avatar\/88ca096942acd474313f7ef4227a49da?s=96&d=identicon&r=g","caption":"James F. McGrath"},"description":"Clarence L. Goodwin Chair in New Testament Language and Literature at Butler University in Indianapolis, Indiana, USA. BD University of London, PhD Durham University. Author of John's Apologetic Christology, The Only True God, Theology and Science Fiction, and The Burial of Jesus, as well as (with Charles Haberl of Rutgers University) the two-volume Mandaean Book of John critical edition, translation, and commentary. Also author of numerous articles (and a few science fiction short stories) and the editor or co-editor of several volumes.","sameAs":["https:\/\/amzn.to\/3Ge8ul5","http:\/\/www.facebook.com\/religionprof\/","https:\/\/www.instagram.com\/jamesfmcgrath\/","https:\/\/www.linkedin.com\/in\/jfmcgrat\/","https:\/\/twitter.com\/ReligionProf","http:\/\/www.youtube.com\/religionprof","https:\/\/soundcloud.com\/religionprof","https:\/\/en.wikipedia.org\/wiki\/James_F._McGrath"],"url":"https:\/\/www.patheos.com\/blogs\/religionprof\/author\/james-f-mcgrath"}]}},"_links":{"self":[{"href":"https:\/\/www.patheos.com\/blogs\/religionprof\/wp-json\/wp\/v2\/posts\/2840","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.patheos.com\/blogs\/religionprof\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.patheos.com\/blogs\/religionprof\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.patheos.com\/blogs\/religionprof\/wp-json\/wp\/v2\/users\/136"}],"replies":[{"embeddable":true,"href":"https:\/\/www.patheos.com\/blogs\/religionprof\/wp-json\/wp\/v2\/comments?post=2840"}],"version-history":[{"count":0,"href":"https:\/\/www.patheos.com\/blogs\/religionprof\/wp-json\/wp\/v2\/posts\/2840\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.patheos.com\/blogs\/religionprof\/wp-json\/wp\/v2\/media?parent=2840"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.patheos.com\/blogs\/religionprof\/wp-json\/wp\/v2\/categories?post=2840"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.patheos.com\/blogs\/religionprof\/wp-json\/wp\/v2\/tags?post=2840"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}