It’s hard to deny these little echoes of the synoptics which John reshapes for his own dramatic purposes. It seems narratively wrong for Jesus to cleanse the temple at the beginning of his ministry rather than at the climactic end. It makes more sense if one hears Luke in the background ever so slightly—Jesus’ claiming of the temple as his father’s house and his identity as the Son. Here in John, he has just performed a miracle at his mother’s behest, bringing spirit into the most fleshly event of human life. Now he goes to what is supposedly a spiritual place and finds only flesh. No wonder he is annoyed.
The uneasy genre of biblical fiction often includes what Flannery O’Connor called the “shoddy religious novel,” filled with shallow characters and plot structures as clichéd and melodramatic as 1950s biblical films.
She was the best confessedly Christian writer of the 20th century, maybe one of the very best of any time or place. With dark wit, always tinged with a threat of horror, she packed into her stories the guilt, blood, violence, blinding light and costly redemption that is our encounter with the living Christ, though she seldom made explicit reference to Christ. Her stories are parables of a world with everything out of balance, not just because most of them occur in the unbalanced American South, but because she deeply believed that we have been whopped upside the head by a God who is determined to have us—even if God has to venture into inhospitable rural Georgia to do it.
The homogeneity of modernity—with its Wal-Marts, Lowe’s stores and Advance Auto Parts—is marking the South. It is being transformed from a unique region into Everywhere and Nowhere—and this transformation is a great threat to our nation’s redemption, argues Baylor University professor Ralph Wood.
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