eah question thank you i was most interesting thank you very much my question is with regard to martin luther king were there any of the uh books that were left out that he believed in or didn't believe in or what was his uh thoughts on these books some that were in martin luther or martin luther king jr no no martin luther martin luther okay
(1:28:19) because i don't know as much about martin luther king jr what he was maybe thought about each individual book but i can tell you about martin luther so martin luther um was definitely uh on the board with getting rid of the apocrypha and yeah so he didn't like the apocrypha he felt that this was um people uh he had all kinds of different ways where he decided that um essentially the roman church had introduced errors into the true early christianity that they wanted to he wanted to purge away so anything that was like christian
(1:28:50) tradition that was seen as being paganizing tendencies and things like that and so these texts he thought we can just go ahead and get rid of and he actually had a bunch of different more texts that he wanted to get rid of too but it was uh people didn't agree so anyway he wanted to lose some more sorry on on the board there it says the protestants had a certain number of these but just in the appendix so they all got ripped out of the main books and put into the appendix and so and so they're on there as an appendix because
(1:29:20) because they're translated because anglicans never so that you know when we're talking about the english-speaking world as opposed to the german world anglicans um always tried to steer this kind of mushy middle path right where they didn't want to get rid of bishops they didn't want to get rid of all the liturgy and the robes and all the fun stuff like that but then they did get rid of some of the statues and this kind of thing and you know but they so they put they put all those books and they put them in the appendix
(1:29:43) so we didn't throw them away but um we still printed them you know and so that good thing thank you very much you're welcome thank you yeah you just answered one question which is um that uh the apocrypha may not have been in they were apocryphal but they were there and so they were accessible to german christians because there's a bit from the wisdom i think and there's a bit from ecclesiasticus uh as part of the brahms requiem oh yeah uh yeah it's very influential continuing to be influential in in renaissance reformation art
(1:30:30) so there is all of these i didn't have any problem finding pictures from from these books in terms of paintings and also we wouldn't have trouble finding it in music there's an opera on susanna american yeah there's an opera by verdi called stephalio about a christian minister who is called upon to forgive his unfaithful wife i can't remember how it ends uh and the other thing that comes to mind is when we say something is apocryphal um it means it usually means oh there's this story about somebody right yeah it may or may not be true but
(1:31:09) it's a good story and it speaks to the essence of the person it's about good point yeah that's a great way a great way to kind of sum up how we have treated this but like you say it has continued to be um it was continued then to be used and influential in the art and in fact um it turns out that renaissance painters really liked painting the susanna story as you might imagine and i only was able to find the one that wasn't really an indecent picture that i put in so i had to look around for the right painting to put in the slide but anyway
(1:31:43) so yeah yeah of course but i mean it's also these very lecherous elders right so so anyway in the first place they didn't get anywhere they didn't they obviously deserved what they got they're young guys they weren't yet oh when they were young oh yeah okay gotcha valerie yeah just before you ended the lecture what was the second esdra or you had you had something up uh just before uh no for right right before the the next the last law slide i believe or just before that yeah um why did the righteous suffer the um and
(1:32:26) you said that um at the time that there was a shift towards seeing the reward in the afterlife because how else could it be that you know you try and try and you do everything right and yet the wicked prosper and the righteous suffer and israel isn't doing very well yeah and i'm wondering if that kind of general sentiment let's say it was kind of a re maybe call it a reformist sentiment uh you know to see you know to recast the you know the fruits of one's you know one's righteous living into an afterlife might
(1:32:59) it have also affected jesus and his sayings oh yeah absolutely yeah so no so this is definitely part of what's going on in early christianity so what i and what i'm kind of even saying here uh is that this is kind of a very mainstream context of second temple judaism um it ultimately is something that the christians then go with and so and so because um all of these second temple texts end up staying with christianity until the protestants you know purged the mouth sammy per sorry because i was thinking that first
(1:33:33) and foremost jesus was a jew and he would have thought as a jew did at the time you know of the roman occupation and how dispiriting it was and so i can see again psychologically the shift to seeing the reward in the afterlife and then then of course becomes so important in christianity you're exactly right and so and so that's what's so interesting is that again this isn't something that is had or even understood so this question here that um that ezra not realizer but anyway ezra iv you know writing after the destruction
(1:34:03) of the second temple he's looking back at the earliest part the part of the canon that continues to be in the hebrew bible the jewish canon and it doesn't describe this results you know and so the results should be that israel should have prospered and prospered and prospered and all the wicked should have been punished or something like that but that didn't happen and so they he's trying to come to terms with some new way to do it and so this has been emerging through the entire second temple period we've talked before when we talked about
(1:34:35) resurrection you know that one of the places resurrection may be the influence may be coming from zoroastrianism which has resurrection that has been the religion of the persian empire that has been therefore influencing by this time that this is being written has been influencing uh judaism for 600 years um coming out of this kind of that that kind of sense because resurrection is less a greek idea so the greeks are more into more believing so whereas zoroastrians do not have um my mind body dualism where they're believing in it they have a eat
(1:35:11) good evil dualism but matter is both good and evil spirit is both good and evil whereas for um uh for greeks um mind and body are very separate things and flesh and flesh tends to be the thing that gets to be made equal evil and and spirit tends to be the thing that's good and so greeks don't come up with resurrection as an idea they think of having a spiritualized existence that is immaterial so that's generally i mean that's not all greeks but anyways that's generally where where people are coming from and so anyway an afterlife that idea
(1:35:42) it's something that the christians really go with then in in the when the rabbis decide then to pre really purge out almost all of these second temple texts as a result this stuff doesn't really continue on as much in rabbinic judaism so even though rabbinic judaism is coming out of this context this kind of focus apocalyptic focus all this kind of thing is way more muted than in the jewish tradition which goes back and focuses on the earlier texts by getting rid of these out of the cannon all makes sense huh so okay very good we
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