Month: August 2010

2010-08-09

Gospel myth – Atlantis myth: Two “Noble Lies”

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by Neil Godfrey

Filed under: Biblical Studies, New Testament
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Okay, I’m sure there will be a few differences if I stop to think seriously about it, but I have just read the introduction in Benjamin Jowett’s Critias by Plato in which are cited the reasons Plato’s lies have managed to convince so many people of the historical truth of the myth of Atlantis. And hoo boy, how can anyone fail to notice certain echoes of the arguments used — even by professional scholars! — to argue for the historicity, and even the contemporary sophistication, of the gospels?

He begins:

No one knew better than Plato how to invent ‘a noble lie’.

I skip here the earlier discussion found in the companion treatise, Timaeus, in which Plato’s character Socrates explains the necessity for a myth or lie such as that of Atlantis. So here are the ten reasons Jowett cites for why so many generations have fallen into the trap of thinking the tale of Atlantis was based on something historical. I add a few remarks to draw attention here and there to their similarity to arguments even biblical scholars (not only fundamentalist lay people) have advanced to justify acceptance of the Gospels themselves as reflecting some genuine historical reality. Continue reading “Gospel myth – Atlantis myth: Two “Noble Lies””

2010-08-08

Galilee, Where Angels Fell and Jesus Came; and Where the Temple Was Condemned

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by Neil Godfrey

Filed under: Apocrypha and Pseudepigrapha, Biblical Studies, New Testament
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In both 1 Enoch and the Gospel of Mark the location of God’s revelation is in Galilee, and especially upper Galilee in the Tel Dan region extending through Caesarea Philippi to Mount Hermon. It was outside Caesarea Philippi that Jesus was acknowledged as the Christ, and at a nearby mountain where he was transfigured.

In both books, this northern location that has long been associated with sacred sites of Jewish and pagan origin is set in opposition to the earthly and corrupt priesthood and Temple system based at Jerusalem.

It may not be insignificant that in the Hebrew scriptures, Dan (part of this region), is regularly associated with apostasy from the faith centred at the Jerusalem Temple and priesthood.

(I would not normally have thought of this region as strictly “Galilee” but I am using the term as used by George W. E. Nickelsburg in his 1981 JBL 100/4 article, “Enoch, Levi, and Peter: Recipients of Revelation in Upper Galilee”, on which this post is based.)

The Galilean setting of Enoch’s vision and the fallen angels

1 Enoch 13:7-9

7. And I went off and sat down at the waters of Dan, in the land of Dan, to the south of the west of Hermon: I read their petition till I fell asleep. 8. And behold a dream came to me, and visions fell down upon me, and I saw visions of chastisement, and a voice came bidding (me) I to tell it to the sons of heaven, and reprimand them. 9. And when I awaked, I came unto them, and they were all sitting gathered together, weeping in ’Abelsjâîl [Abel-Maîn], which is between Lebanon and Sênêsêr [Senir], with their faces covered.

So Enoch delivered his message of judgment against the fallen angels seven kilometers from Dan, at Abel beth Maacah: Continue reading “Galilee, Where Angels Fell and Jesus Came; and Where the Temple Was Condemned”

2010-08-07

Rivers & Revelation: Enoch, Jesus and the Jordan River

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by Neil Godfrey

Filed under: Apocrypha and Pseudepigrapha, Biblical Studies, New Testament
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https://commons.wikimedia.org/wiki/File:Francesco_Albani_-_Baptism_of_Christ.jpg

Strelan’s article on the Fallen Watchers and the Disciples in Mark led me to a 1981 article by George W. E. Nickelsburg of particular interest: Enoch, Levi, and Peter: Recipients of Revelation in Upper Galilee (JBL 100/4 (1981) 575-600). I suspect Nickelsburg is touching on aspects of the Book of Enoch that ought to have major significance for the question of Christian origins, and in particular for the origin of the geographic symbolism we encounter in the Gospel of Mark. The idea that Galilee represents the place of the Kingdom of God while Jerusalem is in bondage to archons and apostasy is not original to the Gospel of Mark. Mark seems to have inherited this among a number of other ideas from those we find also in the Book of Enoch.

But here I share just one detail from this article, one that has to do with the baptism of Jesus as the means of his entry into the narrative of the gospel.

This is Nickelsburg’s sentence that caught my eye:

At the sacred place, [Enoch] sits down by the waters — traditionally a place of revelation — and reads himself into a trance in which he is conveyed into the presence of God.

Here Milik (Le Testament de Lévi, Revue Biblique, 62 (1955) 405) is referenced as citing the following:

Ezekiel 1:1

Now it came to pass in the thirtieth year . . . as I was among the captives by the River Chebar, that the heavens were opened and I saw visions of God.

Daniel 10:4-7

I was by the side of the great river, that is, the Tigris. I lifted my eyes and looked, and behold, a certain man clothed in linen, whose waist was girded with gold of Uphaz! His body was like beryl, his face like the appearance of lightning, his eyes like torches of fire, his arms and feet like burnished bronze in colour, and the sound of his words like the voice of a multitude. And I, Daniel, alone saw the vision, for the men who were with me did not see the vision; but a great terror fell upon them, so that they fled to hide themselves.

And the Enochian passage in question is

Enoch 13:7-8 Continue reading “Rivers & Revelation: Enoch, Jesus and the Jordan River”

2010-08-06

Mark: failed geography, but great bible student

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by Neil Godfrey

Filed under: Biblical Studies, New Testament
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Picture of Map
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Much has been said about Mark’s poor knowledge of the geography of Palestine. A classic case is his bizarre itinerary for Jesus leaving Tyre to go north, then south-east, then back east again, to reach is final destination. On the map here, locate Tyre, run your finger north to Sidon, then let it wander to the right and downwards till it reaches Decapolis, then zero up to the “lake” of Galilee.

That is the route that the Gospel of Mark says Jesus took in order to get from Tyre to the “sea of Galilee”.

Jesus’ travel agent must have been offering a super-bargain or Mark had little real knowledge of the geography of the area, or . . . . and there IS a very simple explanation, I think.

And that explanation is, suggests R. Steven Notley in an article in the Journal of Biblical Literature (128, no. 1, 2009: 183-188), that the author of this gospel was simply following a passage in the Book of Isaiah that early Christians interpreted as a prophecy of where the Messiah was to appear and perform his saving works.

Isaiah 9:1

. . . in earlier times He treated the land of Zebulun and the land of Naphtali with contempt, but later on He shall make it glorious, by the way of the sea, on the other side of Jordan, Galilee of the Gentiles.

This passage is better known from the Gospel of Matthew (4:12-16). But Notley finds good reasons to suggest Mark knew it — and used it — in his gospel, and has suffered the reputation of being a geographic illiterate ever since! Continue reading “Mark: failed geography, but great bible student”

The Fall of Jesus’ Disciples as Enoch’s Watchers

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by Neil Godfrey

Filed under: Apocrypha and Pseudepigrapha, Biblical Studies, New Testament
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This post concludes the series of posts covering Strelan’s argument that Mark’s disciples are based on Enoch’s Fallen Watchers.

The Mount of Olives was “sacred space” for the author of the Gospel of Mark. This was the place where Jesus took Peter, James and John into to the revelation of the mystery of the signs — Mark 13:3 (the Little Apocalypse/Olivet Prophecy).

Called to Watch, but “like children of the earth” fall asleep

So for the fourth time (see previous post for the previous 3 times) Jesus takes Peter, James and John aside to be “with him” – (14:33). These three are thus appointed to stay awake with Jesus, just as Watchers are ordained to be awake in the presence of the Lord day and night.

Faithful watchers do not sleep.

Enoch 39:12-13

12. Those who sleep not bless Thee: they stand before Thy glory and bless, praise, and extol, saying: “Holy, holy, holy, is the Lord of Spirits: He filleth the earth with spirits.”‘ 13. And here my eyes saw all those who sleep not: they stand before Him and bless and say: ‘Blessed be Thou, and blessed be the name of the Lord for ever and ever.’

Enoch 40:2

2. And on the four sides of the Lord of Spirits I saw four presences, different from those that sleep not

Enoch 71:7

7. And round about were Seraphin, Cherubic, and Ophannin:
And these are they who sleep not
And guard the throne of His glory.

Here on the Mount of Olives Jesus addresses his head disciple by his real name, Simon, (not “Peter”), “thus suggesting the ambiguity of their relationship”. This is the same Simon who, in Mark 1:36 (as addressed in my previous and earlier posts) had, along with those “with him”, pursued (with hostile intent) Jesus, to turn him away from the desert place where he had gone to pray.

Now again we find Jesus alone praying. This time, however, Peter lacks the strength to pursue him aggressively, and falls asleep instead. The disciples, like the “children of the earth”, fall asleep. Jesus exhorts them to “watch and pray” (14:38) lest they enter temptation.

Watching and praying are the duties of Enoch’s Watchers and angels in general. Their task is to intercede for humans and bring their prayers to God — e.g. 1 Enoch 9:4-9; 15:1-2; Tobit 3:16, 12:12, 15.

Jesus alone is the true “son of the father” (14:36), or son of heaven. His disciples show themselves to be, instead, sons of the earth.

Temptation and Fall Continue reading “The Fall of Jesus’ Disciples as Enoch’s Watchers”

2010-08-05

The Fallen Watchers and the Disciples of Mark

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by Neil Godfrey

Filed under: Apocrypha and Pseudepigrapha, Biblical Studies, New Testament
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Mount Hermon
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With this post I come closer to completing the series I began two months ago to share the contents of an article by Rick Strelan in the Journal for the Study of Pseudepigrapha 20 (1999), titled The Fallen Watchers and the Disciples in Mark. Strelan argues that the Gospel of Mark’s disciples were based on the legend of the Fallen Watchers in the Book of Enoch. Both disciples and watchers were called to have special spiritual responsibilities and callings in the presence of God or the Son of God, and that both fell through attachment to the things and ways of this world. Strelan finds a number of details in common to associate Mark’s disciples, especially Peter, with the Fallen Watchers of Enoch.

(The rest of the posts are in the Fallen Watchers category.)

My reason for posting this is simply that I found the article of interest. As I began to type notes from it to share here, a few questions about the strength of the arguments arose in my mind. I wondered if Strelan was attempting to oversell his case. Maybe that’s one reason I slowed up the pace of note-sharing. But I certainly don’t quickly discount the arguments. On a recent review of the article I noticed a few details that might be worth following up more seriously.

For example, Strelan interpreted the disciples “seeking” for Jesus (Mark 1:36) after he had gone AWOL the morning after healing Peter’s mother-in-law as “seeking with hostile intent”. I did not like this interpretation, but have since noted that the word Mark uses could well be read with ambiguity. It certainly can in other places be translated “persecute” (as well as eagerly seeking after a coveted prize.) This would justify at least the possibility that the disciples could have been seeking Jesus to “bring him back into their own house/ways/domesticity”. Now that surely sits well with what we find elsewhere throughout Mark — ambiguities. So maybe I was over hasty in dismissing Strelan’s interpretation after all.

So I am posting this now as something I find of interest, and presuming at least one or two others think of it the same way, and as an idea to be further explored and, if possible, tested.

In my last post I left off with this point:

At the foothills of Mount Hermon

The above confrontation between Jesus and Peter took place at Caesarea Philippi, which is near the foothills of Mount Hermon. An audience familiar with the book of Enoch would know that it was on Mount Hermon that the chief Watcher, Azazel, swore an oath with his 200 followers to descend to earth and marry the daughters of men.

1 Enoch 6:6

Then sware they all together and bound themselves by mutual imprecations upon it. And they were in all two hundred; who descended in the days of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn and bound themselves by mutual imprecations upon it.

Continuing . . . . Continue reading “The Fallen Watchers and the Disciples of Mark”

Some reasons to favour a “mythical Jesus” over a “historical Jesus”

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by Neil Godfrey

Filed under: Biblical Scholars, Biblical Studies, Historical Methods and Historiography, New Testament
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The various historical Jesus explanations for Christian origins are without analogy, are highly improbable, and rely on filling in gaps with “something unknown” or “something we don’t understand”.

How plausible is it, after all, that all of the following somehow come together in a coherent “explanation”:

  • Jews scarcely believing Jesus was nothing more than a prophet while alive, or worse, with a handful thinking him a “Davidic messiah”;
  • Jesus dying the death of a criminal, as a failed prophet or failed messiah;
  • Jews very quickly after his death coming to believe [through some unexplained process] that he was a resurrected divinity to be worshiped alongside God, even creator and sustainer of the universe, and whose flesh and blood were to be symbolically eaten;
  • Jewish followers persuading large numbers of other Jews and gentiles who had never seen him to worship him thus, also?

How plausible is it that

  • the many earliest references to such a historical person who performed astonishing miracles, delivered precepts on the sabbath and divorce and other Jewish rituals, suffered as a martyr, . . .
  • — how plausible is it that the many earliest references to such a historical person ignore all of these details of his life;
  • yet on the contrary, speak of his flesh and crucifixion  as entirely mystical or theological phenomena that cohere with the well known ancient paradigm of divinities above working out the conversion experiences of mortals below;
  • and that also speak of the revelation of the Gospel (not of Jesus himself) in the Scriptures, and point to Scriptures, not the life or miracles of Jesus, as the “revelation” of “the mystery of the gospel” that can only be grasped by spiritual gift (not historical evidence)?

How plausible is it that

  • there are no biographical or historical accounts of the life and person of one who reportedly attracted a following of multitudes from Tyre and Sidon and beyond Jordan and Jerusalem and Idumea, who came to the hostile attention of Herod and Pilate and the entire religious establishment?
  • the only accounts we have of such a person are not witnessed until the second century,
  • the same accounts contain anachronisms (e.g. Pharisees and synagogues dotting Galilee, hostile Christian views of rabbinic Judaism) that further suggest a very late composition,
  • and are brief tracts that demonstrate an incestuous literary relationship,
  • and that are primarily theological treatises promoting theological agendas above anything else?
  • and that such a historical Jesus in each of these gospels should be little more than a cardboard cutout mouthpiece for various (unoriginal) sayings and acts that are often demonstrably cut from OT narratives and characters?
  • that there is no reliable independent verification in the historical record for the historicity of such a person?

A funny thing about the above points is that they are often adhered to on the grounds that “no-one would have made up the Christian narrative. This strikes me as something of a Tertullian defence: “It is absurd, therefore [the first Christians, and] I believe”. This explanation, as far as I am aware, flies in the face of all that we can expect or that we can see recorded of human experience.

How much more plausible is it that Continue reading “Some reasons to favour a “mythical Jesus” over a “historical Jesus””

2010-08-04

Naivety and laziness in biblical historiography (Nehemiah case study 5)

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by Neil Godfrey

Filed under: Biblical Scholars, Biblical Studies, Historical Methods and Historiography, Old Testament
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Laziness is common among historians. When they find a continuous account of events for a certain period in an ‘ancient’ source, one that is not necessarily contemporaneous with the events , they readily adopt it. They limit their work to paraphrasing the source, or, if needed, to rationalisation. — Liverani, Myth and politics in ancient Near Eastern historiography, p.28.

There has been a very strong tendency to take the Biblical writing at its face value and a disinclination to entertain a hermeneutic of suspicion such as is a prerequisite for serious historical investigation. It is shocking to see how the narrative of the Nehemiah Memoir has in fact been lazily adopted as a historiographical structure in the writing of modern scholars, and how rarely the question of the probability of the statements of the Nehemiah Memoir have been raised. (Clines, What Does Eve Do to Help, p. 164)

This post concludes the series addressing the necessity of literary criticism preceding historical inquiry — and how literary criticism itself can answer questions before the historical investigation even begins. See the Nehemiah or Clines archive for the rest of the series.)

Literary criticism: to be set aside or used as a primary tool?

nehemiahwall
Rebuilding the Wall of Jerusalem under Nehemiah by William Brassey Hole (1846-1917) – Public Domain

One finds this confusion between the functions of literary and historical criticisms epitomized by NT biblical historian, James McGrath, when he writes:

The historian is interested in getting back behind the text as a means of gaining access to events that supposedly happened earlier. A literary approach . . . reads the text at face value, and may tell us what a particular author appears to have been concerned to emphasize. . . . A literary approach enables one to grasp the meaning of the story on the level of the text itself. A historical approach digs through and seeks to get behind the text to see what if anything can be determined about the actual historical events. (McGrath, The Burial of Jesus: History & Faith, pp. 56-57)

David Clines, on the contrary, does not accept that any such neat divide can be made between a literary and historical approach to documents. He argues that historical questions can sometimes be answered by literary criticism itself:

It is indeed usual for practitioners of biblical literary criticism to insist that the literary must precede the historical, that we must understand the nature of our texts as literary works before we attempt to use them for historical reconstruction. . . . But [in the case study of Nehemiah] the literary and historical have been so closely bound up, historical questions being raised — and sometimes answered — in the very process of asking the literary questions. (From David J. A. Clines, What Does Eve Do to Help? 1990. p. 163)

The Romantic Imagination Continue reading “Naivety and laziness in biblical historiography (Nehemiah case study 5)”

How literary artistry has misled biblical historians: Nehemiah case study (4)

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by Neil Godfrey

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Head-piece to the book of Nehemiah. Nehemiah 1...

[W]e must understand the nature of our texts as literary works before we attempt to use them for historical reconstruction. (From David J. A. Clines, What Does Eve Do to Help? 1990. p. 163, my emphasis)

In the case of the Book of Nehemiah, [biblical historians] have very often overlooked the fact that it is a literary construction and have tried to use it as if it were a chronicle giving first-hand access to historical actuality. The reason why historians’ usual critical abilities seem to fail them in this particular enterprise seems to be that they have attuned themselves to Nehemiah as author, and have forgotten that the Nehemiah we meet with in the book is in the first place a narrator. (Clines, pp. 152-153)

This is the fourth in my series of posts that began with Literary Criticism, a key to historical enquiry. Nehemiah case study. The series can be followed via the pingbacks at the end of each post (in the “comments” area) or via the Archive Categories for Clines and Nehemiah.

This post looks at David Clines’ section in his Nehemiah chapter discussing the way historians have been misled by the literary artistry in handling the sequence and times of events, and in the way the author has elected to compress aspects of the narrative. Clines heads this section:

Time, Sequence, Narrative Compression, and Reticence

a. Sanballat’s conversation with Tobiah and Nehemiah’s prayer

‭

Nehemiah 4:1-5

1‬. But it came to pass that, when Sanballat heard that we were building the wall, he was wroth, and took great indignation, and mocked the Jews.

‭2‬. And he spake before his brethren and the army of Samaria, and said, What are these feeble Jews doing? will they fortify themselves? will they sacrifice? will they make an end in a day? will they revive the stones out of the heaps of rubbish, seeing they are burned?

‭3‬. Now Tobiah the Ammonite was by him, and he said, Even that which they are building, if a fox go up, he shall break down their stone wall.

‭4‬. Hear, O our God; for we are despised: and turn back their reproach upon their own head, and give them up for a spoil in a land of captivity;

‭5‬. and cover not their iniquity, and let not their sin be blotted out from before thee; for they have provoked [thee] to anger before the builders.

Here the author is creating the impression that enemies were insulting Nehemiah’s wall builders within ear-shot, with Nehemiah responding at the same time in a prayer to God.

Historians such as Hugh G. M Williamson and Joseph Blenkinsopp explain the passage exactly this way in their commentaries. Continue reading “How literary artistry has misled biblical historians: Nehemiah case study (4)”

2010-08-03

Israel Cannot Handle its Past

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by Neil Godfrey

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From http://www.gilad.co.uk/writings/gilad-atzmon-israel-cannot-handle-its-past.html

By Gilad Atzmon:

Israel cannot handle its past. Israeli PM Benjamin Netanyahu decided this week to extend from 50 to 70 years the time state archivesremain classified. Israel realizes that it has too much to hide.

Haaretz reported this week (in its Hebrew edition only), that the first documents will be released to the public only in 2018 (1948+70). Many of the documents that are stored in the archive are relevant to the history of the first 20 years of the Jewish state: the mass expulsion of the Palestinian people,  the massacres in Deir Yassin,  Tantura and many others, the 1956 Suez conflict, the Israeli nuclear project and so on. Disclosing such documents may bring to light some facts that could “shatter myths and cause embarrassment to many entities and individuals” said the Israeli paper. I guess that president Shimon Peres is one of those ‘many individuals’.

In my latest work I elaborated on the concerning fact that history is foreign to the Jewish  religion, ideology and politics. Israeli and Jewish history are set as phantasmic tales. Facts and historical documents are either pushed aside, shoved under the carpet, eliminated or simply destroyed. As we all know, truth seeking is interpreted by Israelis and Zionist as anti Semitism or even holocaust denial.

As it seems, 50 years were not enough for Israel to tackle its original sin. The reason is simple, the crimes that are entangled with the foundation of the Jewish state have never been resolved. Millions of Palestinian refugees are still awaiting to return to their land. Israel is still driven by racist and supremacist laws. The Jewish state has never matured from its lethal philosophy of constant physical intimidation. Consequently, the IDF, the Mossad and the security services mounted pressure on the government to extend the classification status of these 50 year old documents. And no surprise, Netanyahu has provided the required extension.

Haaretz pointed out that it is slightly peculiar that PM Netanyahu, the son of Benzion Netanyahu, a Zionist historian, gave his hand to a crude attempt to conceal  historical research and truth seeking. I read Benzion Netanyahu, I actually learned a lot from him. Benzion wasn’t exactly an ordinary historian, he was a Zionist historian (as opposed to a historian of Zionism). He was there to give the Jewish national aspiration a contextual pseudo academic meaning. PM Netanyahu’s decision to hide facts for another 20 years is actually in line with his father’s philosophy.

A disclosure of the truth regarding Israel’s early days would reveal that the Jewish state was a murderous lethal attempt from its very beginning. As much as Zionist and Israeli leaders vowed publicly to make Jews ‘people like all other people’, behind closed doors they commanded their army and secret services to kill like their imaginary Biblical forefathers.

I would argue that from a historical perspective, Israel can keep sitting on its secret files as long as it wants. We do not really need the Israeli archive in order to examine the true murderous meaning of the Jewish state and the Jewish national project. However, the fact that Israel insists on hiding its past, means that there is a little bit of shame and consciousness left in this tribal collective. This is actually a positive sign.