Tag Archives: Nazareth

More Nazareth Nonsense from Tim O’Neill

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What Tim O’Neill has done in his attacks on René Salm earlier this year over his claims that there was no village of Nazareth at the time of Jesus is defend the very worst practices found among the most culpable of researchers. He is defending the right of academics to make pronouncements of breakthroughs and new discoveries and then say, “Nope, you can’t examine all the details of the data for yourself. I’m a professional! How dare you question my judgements!” And just to be sure you get the point, the same researcher calls upon an “independent” peer to back him up in his assertions of breakthroughs and new discoveries: but nope, we can’t give you all the detail of the data that you’d like. And let no-one mention that both the researcher AND his “independent” peer are committed to stamping out your doubt — that these new discoveries are true. That’s never spoken out loud. Are you some anti-religious bigot to think this might matter?

The Background

First, the background. 2007 saw the publication of “Surveys and Excavations at the Nazareth Village Farm (1997–2002): Final Report” (the Nazareth Village Farm report) in the Bulletin of the Anglo-Israel Archaeological Society (BAIAS). The following year, the same peer-reviewed journal published René Salm’s criticism of that report (“Response”), along with a defence of it by two of the report’s authors (“A Reply to Salm”), another defence by the director of a related project, Ken Dark (“Nazareth Village Farm: A Reply to Salm”), and finally a 23 page “Amendment” by Y. Rapuano correcting some of the deficiencies Salm had pointed out in the original report. The same 2008 issue of BAIAS also contained a scathing review by Dark on Salm’s book, The Myth of Nazareth. Salm responded to that review on his website (http://www.nazarethmyth.info/bibl.html).

René Salm’s book, The Myth of Nazareth: The Invented Town of Jesus, surveys earlier reports that have been produced on the archaeology of Nazareth. Salm itemizes the history of archaeological finds at Nazareth and compares these with claims that go beyond that evidence by researchers who have a demonstrable religious bias.

A pattern is developing among archaeologists of applying Judean datings to Galilean artifacts. Both Rapuano and Dark do this at critical junctures. Using southern typologies moves the terminus post quem back generations or even centuries. It took over two centuries for the kokh tomb to get from Judea to Galilee! (Salm, drawing on the scholarship of Kuhnen 254-55)

That leads to one little detail that Tim O’Neill happens to overlook in his attack on Salm. The Nazareth Village Farm report was the work of three persons. Only one of them, Rapuano, is a trained archaeologist who, however, customarily works in Judea far to the south. It is Rapuano who dated the pottery at the NVF and who, Salm shows, wrongly uses early Judean parallels (e.g. from Jericho and Gezer) to date the Galilean pottery at Nazareth, thus producing false early datings. Another of the NVF report authors has extensive field experience but is untrained, and all three are or have been closely connected with the religious institutions dedicated to discovering and restoring — for public “educational” purposes — the town of Jesus. The religious bias of the funding body and persons behind the report should not be overlooked. The Nazareth Village Farm report begins by acknowledging the religious and tourist motivation of its authors:

For nearly two decades, the University of the Holy Land (UHL) and its subsidiary, the Center for the Study of Early Christianity (CSEC), has laboured to lay the academic foundation for the construction of a first-century Galilean village or town based upon archaeology and early Jewish and Christian sources. It was hoped that such a ‘model village’ would provide a ‘time capsule’ into which the contemporary visitor might step to encounter more effectively the rural setting of Galilean Judaism and the birth-place of early Christianity. At Nazareth Village this educational vision is currently being realized (for a popular publication on the Nazareth Village Farm project, see Kauffmann 2005).

Understand exactly what the University of the Holy Land (UHL) and the Center for the Study of Early Christianity (CSEC) are: See

  • UHLThe University of the Holy Land website (its mission is to produce “communicators of the scriptures” and “pastors”; “the land of the Bible is [its] classroom”; its total faculty numbers nine persons)
  • The UHL began as the Center for the Study of Early Christianity (CSEC) but the CSEC has since become a subsidiary of the UHL. Both are under the direction of Stephen Pfann. The CSEC is dedicated to establishing in beside the site of the archaeological dig “a ‘model village’ [to] provide a sort of time capsule into which the contemporary visitor might step to encounter more effectively the message of Jesus in its original setting.”

It is not an insignificant detail that all those involved in the archaeological dig at the Nazareth farm, the authors of the report, and the institutions they represent, are dedicated to discovering (and restoring a replica of) the Nazareth of the Gospels as a religious enterprise. The archaeologist at the centre of Salm’s criticisms is Jehudah Rapuano. One can glean an insight into his religious interest in the Nazareth site from online scribblings from years back, from his choice to do his Masters degree at the University of the Holy Land, his association with Zion Public Radio (“Israel Talks, We Listen”), and his belief that there is even literary evidence that Nazareth was a settled village in the time of Jesus (presumably the Gospels are his authority) (see his and Pfann’s reply to Salm in the BAIAS).

And this is the trained archaeologist the Israel Antiquities Authority licenses to undertake a dig at Nazareth — a dig which the report itself said had a religious and tourist motivation. And this is the author whom Tim O’Neill says we are lunatics not to trust when he pronounces his views on the evidence for Nazareth.

This post

This post goes through O’Neill’s key criticisms and concludes with a demonstration that he has put himself squarely in the anti-intellectual, we-must-always-defer-to-the-authoritative-pronouncements-of-scholars-and-never-be-so-impertinent-as-to-question-them corner of the fight.

One theologian (another who regularly calls upon the less learned to lay aside their questions and simply defer to the judgments of scholars) has said he finds Tim O’Neill’s personal denigration of René Salm and criticism of his supposed arguments about Nazareth “very helpful”. Tim O’Neill himself expresses satisfaction with his post:

I put this together in a thread on the James Randi forum where some Mythers tried the “Nazareth never existed” tack. After this post, they totally abandoned that line of argument.

Tim O’Neill does have that affect on some people attempting to engage in a serious intellectual discussion. Anyone interested in discussing the facts and reasons in a civil manner and avoiding ad hominem soon learns to ignore his blustering online persona. His language and tone are further evidence of his anti-intellectualism and bullying demands to have others submit to his own arguments (or he’ll call you bad names).

(Tim O’Neill is always welcome to reply to this or any other post on this blog, by the way, but only if he abides by the blog’s comment policy and moderation rules. But of course, if he does that, he will lose the force of his primary weapons: bluster and insult. I think he’d lose interest.)

O’Neill has the ability and patience to dig out many sources but few of his readers would have the like patience or opportunity to actually test his claims by checking those sources for themselves. Some of those readers may find this post “very helpful”.

Falling over at the start

O’Neill begins: read more »

Emperor Ehrman Walks Naked Through a Storyland Nazareth 4000 Years Old

The Emperor's New Clothes - (2) - procession

The Emperor’s New Clothes – (2) – procession (Photo credit: Wikipedia)

Updated with mostly typo corrections, 6:30 am, 8th Dec. 2012.

Perhaps many readers of Bart Ehrman are impressed enough with his public reputation to be confident that when they read his book on mythicism, Did Jesus Exist? (DJE?), they are reading yet another fine, erudite, devastating critique by a scholar who knows what he is talking about.

A few who have also read René Salm’s book, The Myth of Nazareth (MoN), on the other hand, will shake their heads in disbelief that such a distinguished scholar is exposed as intellectually stark naked when he writes about that book. Ehrman, once again, demonstrates for any who are prepared to look that he clearly has not read the book he is reviewing. He even makes a complete fool of himself with simplistic retorts that only demonstrate his utter ignorance of what he describes as “the highly technical field of archaeology”. Ehrman exposes himself as a very shallow thinker when faced with serious challenges to a paradigm he had always, by his own admission, taken for granted.

Let’s start.

The point of it all

Ehrman curiously thinks that Salm is arguing that if Nazareth didn’t exist then there was no historical Jesus, either:

The logic of this argument . . . appears to be that if Christians made up Jesus’s home-town, they probably made him up as well. . . Salm sees this issue as highly significant and relevant to the question of the historicity of Jesus. (DJE? pp. 191, 193)

But Salm’s argument is at no point so black and white and, contrary to Ehrman’s innuendo, does not simplistically assume that Jesus did not exist if Nazareth did not exist.

If Nazareth did not exist in the time of Jesus, then questions quickly arise: Why did the evangelists place him there? Was there something regarding his real provenance that they found objectionable? What was that provenance? If Nazareth was a persistent and recurrent invention in the gospels, then we leave the realm of error and enter the realm of elaborate fiction. This recognition would require a fundamental reappraisal of the Jesus story, and a paradigm shift in Christianity. . . . .

The implication is . . . irrefutable: if there was no Nazareth before his birth, then Jesus did not come from Nazareth. . . . .

It is not my intention here to question the conventional understanding of Christian origins, that a man by the name of Jesus . . . lived in Palestine in the early first century CE and inspired the religion we now call Christianity. . . . I restrict consideration to the archaeology of Nazareth, with the purpose of showing that the provenance of Jesus, as set forth in the gospels, is not historical.

He — whoever he was (or wasn’t) — certainly was not Jesus “of Nazareth” in Lower Galilee. . . . It remains to be determined why the evangelists found it necessary to invent such a Jesus.

(MoN, pp. xii-xiii, 148, 157-8, 308)

Nothing new, but everything anew

Ehrman mischievously implies that Salm is claiming to present new discoveries, read more »

Bart Ehrman’s “unture” claims about the Nazareth arguments

1st edition cover design for The Emerald City ...

1st edition cover design for The Emerald City of Oz (Photo credit: Wikipedia)

Bart Ehrman has stridently insisted he really did read the mythicist works he reviewed in Did Jesus Exit? (DJE?) so we must take him at his word. And being a scholar we know he is a gentleman and therefore honest, so we must conclude, I think, that he was very tired or unwell and badly losing concentration when he read René Salm’s and Frank Zindler’s writings casting doubt on the existence of Nazareth. I can see little in common between Ehrman’s “representations” of their arguments and their actual works themselves. This post will point to some of the most incomprehensible discrepancies — incomprehensible, that is, IF Ehrman really did read Salm and Zindler with any elementary comprehension and attention.

(Earl Doherty chose not to address this question in his review #23 of Ehrman’s book because it is not a question he as examined and, as Ehrman himself says — p. 197 of DJE? –, whether Nazareth existed or not does not, of itself, decide the question of Jesus’ existence. Earl Doherty’s reviews of Ehrman’s DJE? have been updated, revised and collated as a Kindle e-Book on Amazon.)

Unture claim #1

Ehrman addresses the argument over the existence of Nazareth in pages 191 to 197 of his book. Curiously, Ehrman says the argument that Nazareth did not exist is “one of the more common claims found in the writings of mythicists” (p. 191).

It is?

It is not found in any of the writings of Earl Doherty nor, from what I have read, in any of the writings of Robert M. Price (though I understand he has made some mention of it on an audio session) or Thomas L. Thompson or Richard Carrier. I think G. A. Wells makes passing mention of it. Ehrman does not help us here because he footnotes not a single source for his claim.

Unture claims #2 and #3

As anyone who has read earlier analyses of Ehrman’s work on this blog would expect by now, Ehrman offers readers no citations, no evidence in support of his accusations. He simply makes them up.

Ehrman writes:

The logic of this argument, which is sometimes advanced with considerable vehemence and force, appears to be that if Christians made up Jesus’s home-town, they probably made him up as well. (p. 191)

I like that weasel-phrase “appears to be” — it is a favourite of James McGrath, too. It means one can always plead that one never made any accusations but only that your stupid words “appeared” to be stupid. Of course, as anyone who has read earlier analyses of Ehrman’s work on this blog would by now expect, Ehrman gives readers no citations, no evidence in support of his accusations. He simply makes them up.

#2 –

I had not even known that Zindler had written anything about Nazareth until I read Ehrman’s response to it. (Zindler’s main “mythicist” publication certainly does not discuss it.) So I looked it up. There is a copy online, Where Jesus Never Walked. Now Zindler’s article is rich with humour. At times he can be downright funny. Is this the trait that Ehrman interprets as diabolical “vehemence and force”?

#3 –

And here is how Zindler expresses the significance of the evidence against Nazareth existing in the time of Jesus. Observe that it is not quite how Ehrman says it “appears to be”: read more »

Nazareth Boondoggle

From René Salm, author of The Myth of Nazareth and the Nazareth Myth website . . . . .

Last week I received via snail mail (from a contact in Israel) a just-published book entitled “Nazareth: Archaeology, History and Cultural Heritage” (Nazareth Municipality, 2012). On glossy paper, with color photos, bound with thread, it’s a pretty slick production. . . In it is an article by Stephen Pfann (University of the Holy Land, the “brains” behind the Nazareth Village resort), and also an article by the now infamous Yardenna Alexandre. . .

I’m hereby alerting you that the entire book is benign except for one sentence by Alexandre. On p. 32 she announces:

In the excavations at Mary’s Well undertaken in 1997, Late Hellenistic pottery shards and ten coins of the Hasmonean King Alexander Jannaeus (103-73 BCE) were found in the earth fills below the fountain house.

WTF!? But, in truth, I half-expected this. It’s  not entirely a surprising, for this coin allegation has been rumored for some time (see my latest Scandal Sheet, http://www.nazarethmyth.info/scandaleight.html). This, however, is a leap to another level–we’re no longer dealing with a rumor but a statement by the archaeologist who excavated at Mary’s Well.

This  represents a colossal challenge to myself as well as to mythicists. IMO, the tradition is now resorting to “planting” evidence. That is a  shocking but desperate development by any standard. read more »

A little quirk in the “historical” reconstruction of the Jesus story

Ed Parish Sanders

Historical Jesus scholars cannot deny the archaeological and literary evidence testifying to the grand economic importance of the major city of Sepphoris which was a mere one hour’s walk away from the “nobody-ever-heard-of-it” village of Nazareth. Why does such a major metropolis not once appear in the Gospels? Here is E. P. Sanders‘ answer:

Jesus was not an urbanite. The cities of Galilee — Sepphoris, Tiberias and Scythopolis (Hebrew, Beth-Shean) — do not figure in the accounts of his activities.  He doubtless knew Sepphoris, which was only a few miles from Nazareth, but he nevertheless seems to have regarded his mission as being best directed to the Jews in the villages and small towns of Galilee.  Nazareth was quite a small village.  It was in the hill country, away from the Sea of Galilee, but Jesus taught principally in the villages and towns on the sea. . . . . (p. 12. The Historical Figure of Jesus)

Okay, that’s fine. But it also raises a question. Why do the Gospels so consistently speak of Jesus attracting a massively large following from far and wide — Tyre and Sidon and places beyond the Jordan and “Edom”, for heaven’s sake, many days’ walk from Nazareth — yet fail to mention Sepphoris. Why is Capernaum cursed as if it were a great metropolis whose inhabitants had rejected him, but nary a word of Sepphoris? read more »

Nazareth: René Salm’s preliminary response to Bart Ehrman

Nazareth

Nazareth (Photo credit: Wikipedia)

René’s response has been reformatted and posted here with permission:

Obviously, the question of Nazareth archaeology is my special bailywick and, to my knowledge, no one has specifically countered Ehrman regarding his pages 191-97. I can say here that Ehrman is evasive, tendentious and, of course, entirely wrong.

  • He is evasive by casually ignoring vital elements of my case (e.g., he doesn’t even mention oil lamps, all of which date to the common era at Nazareth).
  • He is tendentious
    • by stressing extra-evidentiary elements (such as my lack of credentials–p. 194),
    • by focussing on irrelevancies (kokh tombs were expensive and not used by “poor people”),
    • and by grossly mischaracterizing actual evidence.

The boondoggle regarding Yardena Alexandre’s 165 coins (p. 195) is a case in point and is getting entirely out of hand.

The Israel Antiquities Authority (IAA) report Alexandre sent me in May, 2006 regarding her Mary’s Well excavation makes no mention of coins other than “many 14th-15th century small denomination coins.” It is inconceivable to me that coins dating “to the Hellenistic, Hasmonean, and early Roman period, that is, the days of Jesus” (DJE 195) would have been omitted from Alexandre’s report to the IAA. Furthermore, such a coin profile conflicts with the remaining evidence from Nazareth.

Nevertheless, such coins have subsequently been claimed, beginning with the Nazareth Village Farm report (BAIAS 2007, p.40) authored by Stephen Pfann and others. There, Pfann writes that a report on these early coins from Alexandre is “forthcoming” but, to my knowledge, no such report has appeared (now five years on). In his “Reply to Salm” in BAIAS 2008:106, Pfann and Rapuano write that Alexandre has provided a written statement to them attesting to such early coins in her 1997-98 excavation. Evidently, Pfann and the tradition are running with this. Ehrman now also mentions this: “Alexandre has verbally confirmed that in fact it is the case: there were coins in the collection that date to the time prior to the Jewish uprising” (196).

So, the plot thickens. We have “evidence” that is not published but is being passes from one scholar to another and must be taken on faith. Of course, had I admitted unverifiable evidence ten years ago, my Nazareth book would never have been written. read more »

The Nazareth Myth: Salm responds to McGrath and O’Neill

Well worth reading are Salm’s responses to the ignorance and misrepresentation peddled by McGrath and O’Neill about Salm’s work The Myth of Nazareth.

First he addresses the criticism that he is supposedly arguing there was a hiatus of settlement of a few decades at the time Jesus was supposed to have been there. Salm in fact presents a comprehensive history of the archaeological finds (as published by archaeologists) in the Nazareth region from the Stone, Chalcolithic, Early-Middle-Late Bronze and Iron ages and through to Byzantine times, cites the unequivocal archaeological evidence when settlememt ceased in the Nazareth region, and demonstrates the way this evidence came to be subtly re-written by Catholic apologists to give misleading impressions of continual settlement.

Further comments here, here and here.

(McGrath’s most intellectually incisive response at the end of it all is his usual: I’m not going to accept anything you say because if you disagree with my peers you are just like a creationist.)

Interview with René Salm

René Salm discusses Nazareth and Nazarenes, James and Paul, Christianity and Buddhism, and Ventures Old and New

René Salm is best known for his publication The Myth of Nazareth: the Invented Town of Jesus that reviews the state of the archaeological evidence for the existence of Nazareth at the supposed time of Jesus. I first came to know of Salm on the original Crosstalk discussion list where I was impressed with the way he debated the question with scholars. In the following interview Salm refers to his Crosstalk discussions and interested readers will find one of his earliest posts to that list on the topic of Nazareth here. Robert M. Price has reviewed Salm’s book here, and I have discussed another review of it here.

But René Salm has much more to contribute to the discussion of Christian origins than his studies on the archaeology of Nazareth, and the following interview will introduce readers to his investigations into Christian origins, including pre-Christian movements, such as the Natsarenes/Nazarenes and gnosticism, and the specific roles of James (“the brother of the Lord”) and the apostle Paul.

Salm is working on a new book and has been building a new website (Mythicist Papers) on Christian origins, both discussed below.

For a broader view of his interests and achievements, including as a writer and musician, follow these links:

Short story by René Salm

René Salm’s music page

Buddhist and Christian parallels

And of course his NazarethMyth.info webpage. This page includes further biographical information with a “personal statement” by Salm.

The Interview

1. What led to your interest in Nazareth archaeology?

René Salm: My interest in Jesus mythicism. As recently as ten years ago I was not a ‘mythicist’ and, in fact, would have considered the mythicist theory far too fringy to be taken seriously. On the other hand, I had not seriously considered it—because I hadn’t needed to. But, as my researches into Christianity deepened, I realized that Jesus’ very existence was much more open to doubt than I had previously imagined. This led to my Nazareth work. In the late 1990s I came across a couple of passages in obscure works which doubted the existence of Nazareth in the time of Jesus.

Online (in the original Crosstalk forum) this doubt met very strident and universal opposition. read more »

Why is Nazareth in the narrative? Why are women at the tomb?

Still catching up with other questions that have bypassed the comments lists on the blog. I’m sure many readers have responses that will be more cogent and comprehensive than mine, so welcome a collective wisdom. They’re not questions I have thought a huge amount about so only have a few sketchy comments to make.

Here are the next two questions for us (courtesy of Nate).

Nazareth which is a mixed settlement of Muslim...
Image via Wikipedia
1.  All honest historians agree that the Holy Family’s trip to Bethlehem (either to flee from a raging king, or for the sake of a census) is absolute rubbish.  It’s obvious that the Gospel authors need Jesus to be born in Bethlehem for Davidic symbolism and the purposes of prophecy fulfillment.  But if there was no historical Jesus whatsoever, then why deal with a town like Nazareth in the story?  I know archaeology has shown that there wasn’t really much a Nazareth to speak of in the relevant time period, so if we were Gospel writers, why not just have Mary and Joseph situated in their home town of Bethlehem?  Why make up the plot element of them being in Nazareth and having to trek back to Bethlehem, only to come back to Nazareth, a place of utter insignificance, later on?  Why not leave that complication completely out of the story if you’re trying to pass your fictitious character off as historical?

1. Nazareth read more »

How not to name a new religion

In my previous post I carelessly used that pernicious passive voice and in retrospect I see that I conveyed a meaning I did not intend. I have since marked a correction to it in that post and fully intend to have a quiet but sharp word with my proof reader.

But has anyone ever heard of a religious group ever naming itself after the hometown of its founder? What would be the point? Is the religion acting as a tourist promoter to the home of its founder?

No, religious groups generally prefer to name themselves in a way that identifies something of their beliefs or practices.

We have indications that some early Christians called themselves something like “Nazoreans”, and the name has been linked etymologically to something meaning “keeper” or “observer”.

Those who try to say that the name originated as a reference to the town of Jesus’ boyhood are presenting an argument that ignores the etymological argument and makes no sense as the sort of thing people do.

Outsiders name other religions anything under the sun. But that’s quite a different matter.

 

Nazareth fictions, Aramaic blindspots and scholarly bias: Filling some gaps in Sheffield’s review of Casey’s ‘Jesus of Nazareth’

view of Nazareth
Image via Wikipedia

I know I said I would not touch Casey’s book (Jesus of Nazareth) again for a while, but Mike Kok’s review of chapter 3 (Historical Method) on the Sheffield Biblical Studis blog does call out for some response.

No archaeological evidence for Nazareth in early first century

I ignored Casey’s critique of Zindler’s and Salm’s arguments over the evidence for the presence of Nazareth and Capernaum in the supposed time of Jesus largely because I thought anyone reading Casey’s book would clearly see that Casey gives no evidence at all in his rebuttal of their claims, and the claims of “trained scholars” whom they each cite. (I like the word “trained” as a descriptor of biblical scholars as it is used by both Kok and Casey. Training has connotations of Pavlov dog like behaviourist conditioning to say the right things in order to be accepted by the academic guild.) But Kok failed to notice what I took to be obvious, so presumably others will overlook the weakness of Casey’s argument, too:

He also critiques the extreme view that Nazareth did not existed (Zindler, Salm) based on a problematic handling of archaeological and textual evidence (128-32). read more »

The Real Jesus Challenge, Bart Erhman, and Nazareth

The Real Jesus Challenge
“I think it is historically virtually certain that Jesus existed.”—Bart D. Ehrman

See René Salm’s Reply to Bart Erhman on Nazareth and The Real Jesus Challenge Award. This is an excerpt from the American Freethought podcast with Bart Ehrman, hosted by John C. Snider. Professor Ehrman’s remarks have led to the institution of the Real Jesus Challenge (also known as the 2011 Historicist Prize) sponsored by the Mythicists’ Forum.

On the same page I found these interesting remarks on René Salms book on the archaeology of Nazareth — The Myth of Nazareth:

Prof. Thomas Thompson…

…René Salm’s The Myth of Nazareth has been waiting to be written for twenty years now and I am glad to see that someone has finally taken up the challenge.…—Thomas L. Thompson PhD, University of Copenhagen (Emeritus). Author, The Mythic Past: Biblical Archaeology and the Myth of Israel; The Messiah Myth: The Near Eastern Roots of Jesus and David, etc. read more »

Ten Beautiful Lies About Jesus – and another 2010 Mythicist Prize Result

From The 2010 Mythicist Prize results on René Salm’s Mythicist Prize page.

Ten Beautiful Lies About Jesus by David Fitzgerald.

“Fitzgerald’s is possibly the best ‘capsule summary’ of the mythicist case I’ve ever encountered …within an interesting and accessible approach.”
—Earl Doherty

Fitzgerald’s conclusion:

If Jesus had been a real individual we have a thorny paradox. Either Jesus was a remarkable individual who did and said amazing things — and no one outside his cult noticed him for the rest of the century; or he didn’t — and yet right after his death tiny house communities appear scattered scattered across the empire that cannot agree about the most basic facts of his life. The truth is inescapable: there simply could never have been a historical Jesus.

The other is:

Peter McKenna (Liverpool, England), Honorable Mention: Jesus Nazoraios: hidden truths revealed? read more »

That “Jesus-era” House in Nazareth “Discovery”

NAZARETH, ISRAEL - DECEMBER 21:  Father Jacque...
Image by Getty Images via Daylife

Yawn!  What a crock!  But it’s Christmas season and it’s good for the media and good for the tourism industry.

A professional archaeologist, no less, is quoted in the media, on the eve of Christmas, declaring the discovery of a house in the very hometown of Jesus. Wow. No-one quite says it, but it could even be the same house he grew up in, or maybe where his best friend lived and where he had sleepovers.

  1. http://www.nowpublic.com/culture/nazareth-house-dates-back-jesus-jesus-era-nazareth-home-found
  2. http://news.discovery.com/archaeology/jesus-christ-nazareth-house.html
  3. http://www.haaretz.com/hasen/spages/1136599.html
  4. http://www.npr.org/templates/story/story.php?storyId=121724812
  5. http://www.nytimes.com/reuters/2009/12/21/world/international-uk-israel-jesus.html
  6. http://www.christianpost.com/article/20091221/first-jesus-era-house-found-in-nazareth/index.html
  7. http://www.mfa.gov.il/MFA/History/Early+History+-+Archaeology/Residential_building_time_Jesus_Nazareth_21-Dec-2009.htm

(I like finding ’7′ things to support a bible case — adds a nice ring of numerological authenticity.)

So who is Yardenna Alexandre, the archaeologist quoted in the media, and what is the role of the Israel Antiquities Authority (IAA) also cited as an authority in this news byte? I am not an expert to know, but I am a global citizen with access to the internet and here are some interesting finds (they took only minutes of googling to locate) that put this sensationalized news in an all too predictable context.

From Wikipedia on Mary’s Well:

Excavations by Yardenna Alexandre and Butrus Hanna of the Israel Antiquities Authority in 1997-98 – sponsored by the Nazareth Municipality and the Government Tourist Corporation – . . . .

So Nazareth Tourism sponsorship makes an appearance when one searches for Yardenna and the IAA . . . . ??

Then there is this piece on an Israel Ministry of Foreign Affairs website [it is the seventh listed link about the Jesus-era house discovery on this page above] that has a number of interesting oddities in it, but one in particular stands out. It’s final paragraph reads:

The “Association Mary of Nazareth” intends on conserving and presenting the remains of the newly discovered house inside the building planned for the “International Marian Center of Nazareth”.

What are the Association Mary of Nazareth and International Marian Center of Nazareth? Should we think that names like those represent neutral innocent bystanders in all of this?

When I mentioned the above google-finds to a group on the Freethought and Rationalism Discussion Board (FRDB) another (“yalla”) responded with more tidbits:

http://www.msnbc.msn.com/id/6743472/…ience-science/

That is the report linked by Orlando in post #66 where the same archaeologist, Yardenna Alexandre, conected to this current house discovery, announced the discovery of, possibly, the same wine jars with which JC performed his miracle at Cana. Or something like that.

Note this bit:

“Alexander has been digging in modern Cana since 1999.

The current find came in a last-ditch “salvage dig” before a house is built on the site. A Christian Arab family financed part of the excavation, in accordance with Israeli law, before construction can begin.

Alexander believes that with more substantial investment, the site could became a major tourist attraction and pilgrimage destination.

“We’re really working very hard to save some of this site because what we do have here is a village of Jesus,” she said. “And it was here that he carried out the first miracle.”

Meanwhile I learned that another name that seems to be frequently associated with Yardenna in the media, Dr Stephen Pfann, also has some interesting associations. I replied to the above with:

Thanks for this. Associated with Yardena Alexandre are several online articles is Dr Stephen Pfann of the University of the Holy Land (the name tells you its ideological bent), and he/it appears to be also associated with the Nazareth Village Project too http://www.uhl.ac/NazarethVillage/nazareth.html

Jeezus-Kabeezus! Who would ever have thought that economic and religious interests could be behind a misleading supposed “scientific” report in the mainstream media!?

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For more information on Nazareth I recommend Rene Salm’s webpage, www.nazarethmyth.info. His page contains a link to the official IAA report on this particular archaeological find and its contents are a long ways away from the sort of hype Yadenna is quoted as having fed the media on the eve of Christmas. His book is well worth a read, too. I’ve reviewed a “scholarly” review of it here.


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