On how capitalism survives and thrives through propaganda see posts addressing aspects of Alex Carey’s Taking the Risk Out of Democracy. Or better still, read the book to see how capitalism relied on advances in propaganda techniques to survive against popular interests and guide the democratic processes.
While media censorship may be the hallmark of authoritarian regimes around the globe, censorship also is associated with capitalist systems that prioritize the interests of advertisers, boards of directors, and profits over the interests of consumers and the general public . . . .
In an era that might be called ‘the information age,’ censorship flourishes in old and new forms. Fundamentally, censorship prohibits language that threatens hegemonic power. Consider that the interests of a free press have long been overshadowed by governments, corporations, and religious groups.
. . .
Historically, US news corporations have censored information that would negatively affect the interests of advertisers and owners. Recently, censorship has taken a different form in the US.
. . .
This is a new face of censorship for the United States and in line with what appears to be the cultivation of state control over news.
George Orwell is credited with warning that the further a society drifts from the truth, the more it will hate those who speak it.
[Though the quote is widely attributed to Orwell there is no confirmation that he wrote it. A similar sentiment was expressed by Gramsci — we have posted about him before — who said, “To tell the truth, to arrive together at the truth, is a communist and revolutionary act.“]
. . .
In 2019 the number killed dropped but that’s hardly a substitute for not being targeted by death squads at all.
According to the International Federation of Journalists,
94 journalists and media staff were killed in 2018
Ninety percent of all journalist deaths remain unresolved.
According to Reporters Without Borders,
Around the globe 348 reporters were detained in connection with their reporting in 2018
. . .
Journalists are persecuted in countries around the globe including Eritrea, Turkey, Argentina, Ecuador, Venezuela, Honduras, Guatemala, China, Russia, South Africa, and Uganda.
In Hungary, Prime Minister Viktor Orbán’s regime collects detailed information about journalists as well as about media advertising and editorial content …
In the Philippines, President Rodrigo Duterte has called reporters ‘spies’ …
In the United States, Donald Trump has called both the press and individual journalists ‘enemies of the people’ …
Trump also has ordered the Department of Homeland Security to collect information on reporters and news media, as well as on individuals who post news on social media platforms …
The US State Department’s Global Engagement Center, created to combat disinformation and online extremism, has recently used online trolls to attack US journalists for disinformation, branding them as ‘Tehran collaborators’ for writing articles the US government perceived as being ‘soft on Iran’ …
Reporters Without Borders added the United States to its list of most dangerous places for reporters after a mass shooting at a local paper that left five reporters dead …
The last few days we have been hit with an intensified barrage of alternative reality from Trump’s tweets and press interviews and his online supporters over “Obamagate”, “Deep State” conspiracies and more bizarre assertions in relation to the covid-19 pandemic and the federal government’s response. How can any one person possibly keep up with untangling the webs and layers of lies and distortions?
One article that I had the fortune to stumble across this morning does truly make sense of what is happening. It is a sobering read. I once posted here on the way religious cults have been said to practice “logicide” (the killing of everyday meanings of words) to create alternative realities for members (e.g. teaching different meanings for common words, especially the word “love”). What is happening in the wider national discourses is far more complex, insidious and all-pervasive.
I’ll post some snippets. Bolded highlighting is my own and reflects my own particular interest; layout and formatting are also my own.
To do justice to the issues I will spread this outline over several posts. See the full article for sources of the many facts cited.
First, the problem —
The world is facing a violent intensification of the scope and reach of authoritarian politics at one of the most precarious times in global history. Public figures openly deride expertise, exalt opinion as fact, and favor brute force. We are witnessing government campaigns to undermine any version of reality that does not align with their agendas.
. . .
Far-right authoritarian movements are produced through weaponized language that demeans, demoralizes, and confuses.
* The table is primarily a translation and slight modification of pages 183-226 of Nanine Charbonnel’s Jésus-Christ, sublime figure de paper. All posts archived here.
From time to time I will post a section of a multi-page table* suggesting “intertextual” (or “midrashic”) links between the canonical gospel narratives and the “Old Testament” or Jewish Scriptures. I use “suggesting” because the links have come from a variety of sources and not presented as certainties. Readers will no doubt be able to suggest others and may find some room to raise questions about what is listed here.
Future posts will continue this series. Here we look at
This is my second post on Charlie Kirk’s “manifesto” of the “Trump movement”, The MAGA Doctrine. My first post was a broad overview of the prism through which Kirk sees the world. Towards the end of his book Kirk reflects on how it all started, on what set him on “the road toward conservatism”:
Who is Charlie Kirk?
From “About the Author” in The MAGA Doctrine:
CHARLIE KIRK is the founder and president of Turning Point USA, the largest and fastest-growing conservative youth activist organization in the country with over 250,000 student members, over 150 full-time staff, and a presence on over 1,500 high school and college campuses nationwide. Charlie is also the chairman of Students for Trump, which aims to activate one million new college voters on campuses in battleground states in the lead-up to the 2020 presidential election. His social media reaches over 100 million people per month, and according to Axios, his is one of the top 10 most engaged Twitter handles in the world. He is also the host of The Charlie Kirk Show, which regularly ranks among the top news shows on Apple podcast charts.
As I look forward to a MAGA future, I also remember how I first started on the road toward conservatism.
I have a sixth-grade social studies teacher to thank—though not in the way one usually thanks teachers and other mentors. Deviating from the usual civics lessons around the time of the Iraq War’s start, this teacher railed against then-president George W. Bush. I would come eventually to see the war in Iraq as a mistake myself and to see the Trump-era Republican Party as an improvement over the Republican Party of the Bushes.
But of course the teacher couldn’t stop there. He went on to denounce the United States in general. He made the whole country’s history sound like a litany of evil, from genocide to slavery to oppression of women, capped by imperialism and mistreatment of immigrants. That’s a lot to foist on sixth-graders, though that’s normal in schools these days.
You may have had similar experiences in childhood yourself. It was one of those moments in which you know the authority figure probably has most of his basic facts right, but you still have a nagging feeling that he’s missing something, something you can’t immediately identify. You also know that even though you’ve only been alive and part of this country for a few years, you feel attacked. This place that you love and trust is being trashed.
It’s not that you believe the United States can do no wrong. You don’t dismiss the evils of slavery or think other terrible things from the history books are make-believe. You have a strong suspicion, though, that for all our mistakes, things worked out pretty well—not just for a few but for the population as a whole—eventually. There’s something fundamentally good about the United States, at least as compared to so many troubled and brutal places throughout the world, throughout history.
Not just good about the United States—great.
The teacher wasn’t suggesting everything about the United States was hopeless, either, but he made clear he thought that conservatives were leading the country down the wrong road. They were fools, he seemed to suggest, who thought in their arrogance that the country could do no wrong. The best hope for us all, then, was liberalism, and not just classical liberalism but the left. A good dose of self-doubt and shame might rein in this country gone awry, and voting for the Democrats was probably step one, at least if we took seriously the implied civics lesson underlying everything else we were hearing in social studies class.
That’s an interesting and revealing “confession” or “testimonial”. It reminds me of the conversion experiences of the religious and moments that led others down the path towards extremist radicalization (see side box for some discussions about this process). Here are my thoughts as I read the above:
Commentary
I have a sixth-grade social studies teacher to thank
There’s a warning there. One would hope there would be time and opportunity to learn far more about the many parts that make this world work before letting one’s views solidify.
Deviating from the usual civics lessons around the time of the Iraq War’s start, this teacher railed against then-president George W. Bush. I would come eventually to see the war in Iraq as a mistake myself and to see the Trump-era Republican Party as an improvement over the Republican Party of the Bushes.
This post is a distillation of the chapter “Why Ignatius Invented Judaism” by Daniel Boyarin in The Ways That Often Parted: Essays in Honor of Joel Marcus. It covers the same questions addressed by Roger Parvus (see sidebox) but with a different hypothesis.
Roger Parvus posted a series on Vridar arguing that the letters of Ignatius were in fact composed by a follower of a breakaway sect from Marcionism. Roger’s thesis builds upon ideas advanced by earlier scholars that the letters of Ignatius show signs of the teachings of someone closely related to Marcionism, such as Apelles, a former disciple of Marcion. Roger also revisits and develops an idea that first appeared a century ago in scholarly publications that the author of the original letters was in fact that colorful character Peregrinus, the subject of a satire by Lucian.
The essence of Boyarin’s view is that Ignatius
a. used the term that we translate as “Judaism” to refer to any attempt to link gospel details to the Old Testament; and that
b. the gospel of Jesus Christ stood as true without any reference to Old Testament prophecies or scriptures.
This idea throws an interesting perspective on thesis we have at times addressed on this blog that the canonical gospel characters, events and sayings were constructed out “midrashic” or intertextual interpretations of Old Testament books and that their symbolic meanings were subsequently lost by those Christians who became the foundation of the Church we know today. Can the epistles of Ignatius be viewed as an early stage of that misunderstanding and loss of the original meaning of our gospels? (These, of course, are my questions, not those directly raised by Boyarin.)
Boyarin begins by comparing Paul’s and Ignatius’s respective uses of the term “Judaism” (Ioudaismos). For Paul it meant performing certain practices, not an institution. Thus when Paul writes
and I was advancing in Judaism beyond many of my contemporaries among my countrymen, being more extremely zealous for my ancestral traditions (Gal. 1:14 NASB)
Daniel Boyarin
he means the “practice of Jewish ways of loyalty to the traditional doings of Jews” that Josephus described as
the ancestral [traditions] of the Ioudaioi(τὰ πάτρια τῶν Ἰουδαίων – A.J. 20.41)
It does not mean an abstract category of “a religion”. It means performing practices, customs, rituals, etc. It is the counterpart of what Thucydides complained that Plataeans were doing when they were “Medizing” — that is, “forsaking their ancestral traditions” (παραβαίνοντες τὰ πάτρια, Thucydides, P.W. 3.61.2), copying the customs of the Medes. (I am only presenting the main idea: Boyarin’s justification for this interpretation is a lengthy discussion of Galatians passages than I have outlined above.)
For Paul, it was the Jewish law that stood against the gospel. For Ignatius, however, gospel stood in opposition to Jewish scriptures.
Old Fables/Myths
At one point Ignatius equates “heterodoxy and old myths” with this Judaizing of his heretics:
Be not deceived by heterodoxiai nor by old fables, which are useless. For if we continue to live until now according to Ioudaismos, we confess that we have not received grace” (Magn. 8.1).
Could such fables possibly be connected with Jewish Scriptures here? Ignatius links them with “Judaizing”. Ignatius continues from the above passage to speak positively of the prophets, but he used the fact that they were persecuted (Magn 8:2) as evidence that they were on his side (Barrett, 237). In the Pastoral epistles we likewise read of the association of Judaism with mythology — Titus 1:14; I Timothy 1:4; 4:7; II Timothy 4:4). Ignatius appears to criticize the “Judaizers” for “mythologizing” the Scriptures: i.e. either reading them literally (Barrett, 237) or midrashically (my suggestion).
Gospel versus Scriptures
The first Christian to make that declaration, as far as we know, was Marcion. (Boyarin doubts that Ignatius took the idea from Marcion but Parvus argues that that was exactly where the idea ultimately derived.) The key passage is in Ignatius’s letter to the Philadelphians: Continue reading “How Ignatius Cut Christianity Off From its Jewish Roots”
I should have included a column for the gospel according to Ignatius in my earlier post on the Gospel according to the Ascension of Isaiah. Better late than never:
I am posting here a worksheet I have prepared for my own ongoing reading around the Ascension of Isaiah. There are some good reasons to think that the “pocket gospel” in the Ascension of Isaiah, 11:2-22, is an interpolation and not part of the original text. But on the other hand there are others who are persuaded that 11:2-22 was part of the original text. That’s a question I will address, pros and cons, in a future post.
The following table expands on the gospel as found in chapter 11 by adding details mentioned in earlier chapters.
Just as fascinating is the account in Asc. Isa. of what happens after the ascension of Jesus to heaven. We read of a story of apostasy and some sort of Anti-Christ figure emerging on the eve of Christ’s return to resurrect and condemn all the wicked.
So the following highlights of the Asc. Isa. “gospel” are not presented with the suggestion that they were part of the original text. No, I really don’t know if they were or not. But either way they clearly are an early form of gospel that in many ways stands quite apart from our canonical gospels.
The table is hardly a comprehensive layout of the other early non-canonical gospels. I’ve only selected a few details that in some way relate to the Asc. Isa. and/or show other non-canonical parallels with Justin’s account of the gospel.
There are several quite interesting details in the Asc. Isa. gospel account when we read it carefully. For instance, Mary is said to be from the family of “David the Prophet”. Why is David said to be “the Prophet” and not the King? An answer may come to mind when we realize that a larger theme of the Asc. Isa. is false versus true prophets and the persecution, even martyrdom, of the true prophets. This is another little detail of a larger theme I have brought up in other posts — that the David motif in the intertestamental period was often wrapped in ideas of suffering, unjust persecution, righteousness, rather than conquering militarily. Continue reading “The Gospel According to The Ascension of Isaiah”
I’ve just stumbled across this video featuring David Fitzgerald, Richard Carrier, Mark Goodacre, Amy-Jill Levine, Robert M. Price, Raphael Lataster, “and many more”.
Over the last century, New Testament scholars have examined the text word by word to tease apart the true history from accepted tradition.
In this light-hearted but factual film, we tell the “true” story of early Christianity with the help of twelve biblical scholars, Renaissance masterpieces and humorous animation.
It’s neither a film about faith nor a film attacking or making fun of Christianity. It’s an honest attempt to piece together a very complex and fascinating story that everyone will enjoy.
I happened to watch Catalyst last night (the program was titled Asteroid Hunters) and was slightly blown away by two things.
Micrometeorites, as small as the width of a human hair, can be extracted from rocks 2.7 billion years old and tell us about the composition of earth’s atmosphere at that time.
The meteorite that landed 50 years ago at Murchison, Victoria, contains volatile organic compounds — sugars, amino acids — and they still release odours. Have them land in an environment like Rotarua’s steamy, gaseous horror-scape and they could form membranes, the skin of soapy like bubbles, that were the necessary precondition to forming cells from which life evolved.
Fascinating. Well, I think so, anyway.
But I missed the film’s explanation of what the organic compounds had to do with the asteroids containing elements in their original primordial state while on earth the heavier elements have had time (from when the earth was molten) to sink to the centre and leave the lighter stuff in the crust. Are those organic compounds made from heavier elements? Anyone know?
Rotorua, New Zealand. I visited here years ago and can still recall the stench of sulphur coming up from the roadside gutters as I entered. I also braved a hot mud bath. Was told the minerals would do me lots of good. Earth millions of years ago.
The Christian dying saviour who atones for his people was a development of Hebrew ideas but the Greek influence cannot be ignored either. In fact, the evidence suggests that the Greek idea was embraced by Hebrew authors. (This post is sharing a few pages from J. W. van Henten’s The Maccabean Martyrs As Saviours of the Jewish People: A Study of 2 and 4 Maccabees. I work with Henten’s date for the composition of 2 Maccabees as around 124 B.C.E.)
We read in 2 Maccabees 6:12-17 that the suffering of the Jewish people at the hands of Seleucid kings is a sign of God’s special love for his people. God seeks to discipline his people before their sins get too far out of hand. That’s not how he treats the gentiles. He lets their sins continue until the reach some ultimate height and presumably then they will really suffer.
12 Now I urge those who read this book not to be depressed by such calamities, but to recognize that these punishments were designed not to destroy but to discipline our people. 13 In fact, it is a sign of great kindness not to let the impious alone for long, but to punish them immediately. 14 For in the case of the other nations the Lord waits patiently to punish them until they have reached the full measure of their sins; but he does not deal in this way with us, 15 in order that he may not take vengeance on us afterward when our sins have reached their height. 16 Therefore he never withdraws his mercy from us. Although he disciplines us with calamities, he does not forsake his own people. 17 Let what we have said serve as a reminder; we must go on briefly with the story.
The martyrs who suffer do so not only for their own sins but primarily because of the sins of all their people. (The only sins mentioned are those of the Jewish traitors.) A mother and her seven sons are martyred one by one, and before the sixth son was taken to suffer a gruesome fate we read in 2 Maccabees 7:18 his words spoken to Antiochus:
18 After him they brought forward the sixth. And when he was about to die, he said, “Do not deceive yourself in vain. For we are suffering these things on our own account, because of our sins against our own God. Therefore astounding things have happened.
The mother engaged in a philosophical discourse with her seventh son before he suffered his gruesome fate, the point being to rationalize the notion of the resurrection for readers. (Henten, p. 176)
“These things” that are suffered embrace both the suffering of the martyrs and the afflictions of the whole nation.
The seventh son expressed the same in 2 Maccabees 7:32
32 For we are suffering because of our own sins.
The same phrase “our own sins” is again found in 10:4 after the restoration of the Temple and prayers are made expressing hope never to suffer again the same way for their sins:
4 When they had done this, they fell prostrate and implored the Lord that they might never again fall into such misfortunes, but that, if they should ever sin, they might be disciplined by him with forbearance and not be handed over to blasphemous and barbarous nations.
The seventh son’s last words (7:37-38) were a declaration that his and his brothers’ martyrdom would bring an end to the sufferings of their people:
37 I, like my brothers, give up body and life for the laws of our ancestors, appealing to God to show mercy soon to our nation and by trials and plagues to make you confess that he alone is God, 38 and through me and my brothers to bring to an end the wrath of the Almighty that has justly fallen on our whole nation.
Henten interprets the above passages as meaning that the martyrs are suffering as a result of the sins of all the Jews:
The pattern of the narrative . . . as well as certain remarks in 5:17-20 and 6:12-17 support this interpretation (cf. 4 Macc. 4:21). The wicked deeds of some Jewish leaders have led the whole people including the martyrs into a state of sin. This explains why the youngest brother can say at 2 Macc. 7:38 that the wrath of the Lord “has justly fallen on our whole nation”. The godless actions of Simon, Jason, Menelaus, Lysimachus, Alcimus and the unfaithful soldiers of Judas are the only sins of Jews reported in 2 Maccabees. Nowhere are the sins of the martyrs themselves mentioned. The martyrs . . . die because of the sins of the people and in this way show their solidarity with the people.
(Henten, 137)
The martyrs are acting on behalf of the entire people:
The references to “we”, “us” and “our” in 2 Macc. 7:16, 30, 32-33, 38 are intended to be inclusive; they point not only to the martyrs but also to the people. The youngest brother says in 7:30 to the Seleucid king that Moses has given the law of the Lord to “our ancestors”, thereby making the entire people responsible for keeping the Torah. In 2 Macc. 7:31, Antiochus is not called the adversary of the martyrs but of “the Hebrews”.
(Henten, 138)
The sufferings that the martyrs in chapter 7 speak of are the sufferings of “the entire Jewish people” as well as to the martyrs. Reconciliation will follow the short period of torment, as the last son makes clear:
33 And if our living Lord is angry for a little while, to rebuke and discipline us, he will again be reconciled with his own servants. . . . . 38 and through me and my brothers to bring to an end the wrath of the Almighty that has justly fallen on our whole nation.”
Immediately after the deaths of the seven sons and their mother the reconciliation begins. From chapter 8 the tide turns and Judas Maccabeus soundly defeats the army of Nicanor.
40 So he died in his integrity, putting his whole trust in the Lord. 41 Last of all, the mother died, after her sons. . . .
8 Meanwhile Judas, who was also called Maccabeus, and his companions secretly entered the villages and summoned their kindred and enlisted those who had continued in the Jewish faith, and so they gathered about six thousand. 2 They implored the Lord to look upon the people who were oppressed by all; and to have pity on the temple that had been profaned by the godless; 3 to have mercy on the city that was being destroyed and about to be leveled to the ground; to hearken to the blood that cried out to him; 4 to remember also the lawless destruction of the innocent babies and the blasphemies committed against his name; and to show his hatred of evil.
5 As soon as Maccabeus got his army organized, the Gentiles could not withstand him, for the wrath of the Lord had turned to mercy. 6 Coming without warning, he would set fire to towns and villages. He captured strategic positions and put to flight not a few of the enemy. 7 He found the nights most advantageous for such attacks. And talk of his valor spread everywhere.
The story flow leads the reader to understand that the martyrdoms were the turning point in God’s intervention and working through Judas Maccabeus to free the people from foreign domination.
This pattern is repeated when Razis kills himself to save his people — 2 Maccabees 14:37-46. Stabbing himself didn’t work, so he threw himself off a tower into the enemy below, but that didn’t work either, so he finally ripped out his entrails and flung them at his opponents. The following chapter sees Judas Maccabeus announcing to his troops a dream-sign from God (Jeremiah giving him a golden sword) with the only possible outcome, 15:27:
So, fighting with their hands and praying to God in their hearts, they laid low at least thirty-five thousand, and were greatly gladdened by God’s manifestation.
These stories of deaths that became turning points for the liberation of the Jews are core themes in 2 Maccabees. What was their source of inspiration?
[I]n 2 Macc. 7:37-38 classical and Hellenistic Greek vocabulary concerning the death for one’s fatherland (Hellas), home town, laws, friends, relatives or beloved131 is combined for the first time with conceptions about atonement in the Hebrew Bible . . . .
I’m sidestepping Fischer and Newall for a moment to focus on one instance of a fallacy that both of them seem to have overlooked. It as one type of an “appeal to authority”.
[M]ost people do not have a sufficient background in the subject to properly evaluate the evidence. Anti-Stratfordians [those questioning the authorship of Shakespeare’s plays] tend to be amateurs who have not read enough on Elizabethan theatre to see just how wildly implausible their ideas are. Let me give you an analogy. I can recognise the difference between a Yorkshire and Lancashire accent without very much trouble because I am English. I would never mistake an Irishman for a Scotsman. On the other hand, when I was living in New Jersey, I was frequently assumed to be Irish and had no idea that Californians sound different to Texans. Distinguishing accents isn’t something you tend to be taught. Rather you learn it by experience and by being immersed in a particular culture. It’s the same with history. If you have been studying a period for long enough, ideas like the anti-Stratfordians’ are as obviously incongruous as a baseball bat on a cricket pitch. (Hannam, xii)
The Latin label of that fallacy of appealing to authority is argumentum ad verecundiam. Verecundiam means shame or modesty; the idea being that an appeal to authority is an acknowledgement that the one making the argument lacks the expertise but modestly defers to another who is an expert. There is nothing modest about the above appeal, however. Yet it does demand modesty on the part of anyone who disagrees.
I found the following online explanation the most apt description where it is called Appeal to Confidence:
The arguer supports a position by appealing to himself as knowledgeable or trustworthy on the given subject, while at the same time declining to explain the actual reasons for a position. . . .
The argument appeals to confidence-building phrases, such as “trust me,” or “take it from me,” or makes an explicit claim to authority, such as “I know what I’m talking about.”
The historian who wrote that passage claiming that a historian “just knows” by being immersed in the field what is a valid argument and what is not is James Hannam (also author of God’s Philosophers). The difference between a valid and invalid idea cannot always be taught? That’s what he is saying there and it is perhaps relevant that he is not speaking of those who question whether Shakespeare wrote his plays but whether Jesus existed or not. The passage is from James Patrick Holding’s Shattering the Christ Myth. Hannam is the only professional historian contributing to that volume.
Hannam speaks of “experience” and “immersion in a particular culture”. That is indeed the critical factor. It is that sort of background that makes unquestioned assumptions so hard to identify and pull out for serious examination.
As for “cultural immersion” being a solid basis for identifying an anomalous argument, Hannam is clearly unaware of a growing number of biblical scholars (still a minority, of course) who do not consider the Jesus myth idea so “incongruous” as he suggests.
“Appeal to Confidence.” 2019. Bruce Thompson’s Fallacy Page. September 2019. https://www2.palomar.edu/users/bthompson/Appeal%20to%20Confidence.html.
Hannam, James. 2008. “A Historical Introduction to the Myth That Jesus Never Existed.” In Shattering the Christ Myth, edited by James Patrick Holding, xi–xvii. Xulon Press.
On how capitalism survives and thrives through propaganda see posts addressing aspects of Alex Carey’s Taking the Risk Out of Democracy. Or better still, read the book to see how capitalism relied on advances in propaganda techniques to survive against popular interests and guide the democratic processes.
