2013-10-21

Peer Review — current developments

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by Neil Godfrey

Sian Harris has made some interesting comments about current trends in scholarly publishing, including observations of what is happening to peer-review.

On peer-review (my bolding) one of the developments noted is:

Peer review is another interesting trend to watch. Different journals take different approaches to this. One trend is from blind to open peer review, where authors and reviewers know each other’s identity. Another topic for discussion is whether the lion’s share of peer review should go on pre-publication or post-publication. The journal PLOS One has an interesting approach to this, of deliberately only assessing papers for things like originality, accuracy and ethics but not making a judgement on how interesting the research is before publication. The discussion of the value of the research goes on afterwards.

There’s a related article, New Approach to Peer Review.

(Not that any of this is necessary for the Humanities, according to Larry Hurtado. Everything is just fine there. It’s only where those scientists have the ability to fabricate data that we find any problems, according to his ostrich perspective.)

 


2013-10-19

Beat Poem to Share with Critical Thinker / Sceptically-Minded Friends

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by Neil Godfrey

Better to be a latecomer to the best on the net than never to discover it at all. Since learning more about Tim Minchin (hear/view the last half of the videoclip — from 11:55 on — in the video I added to the Kick Joe Atwill Week post in which Tim is awarded his honorary degree of Doctor of Letters) I have decided to seek out and watch much more of Tim Minchin to see why he is acclaimed a genius in music and comedy.

[youtube=”http://www.youtube.com/watch?v=HhGuXCuDb1U&feature=player_detailpage”>http://www.youtube.com/watch?v=HhGuXCuDb1U&feature=player_detailpage]

To see the lyrics and another presentation (more personally direct) of this work . . . . Continue reading “Beat Poem to Share with Critical Thinker / Sceptically-Minded Friends”


2013-10-18

The Propaganda War Against Mythicism

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by Neil Godfrey

As their weapon of choice against the Christ Myth hypothesis (“mythicism”), theologians, religion and Biblical scholars appear from where I stand to regularly deploy the instruments of propaganda. The motivations appear to me to be to maintain

  • their status and reputation in a society infested with critical and anti-establishment influences, and
  • their control over the terms of religious debates, dictating what are legitimate topics for review and what are not.

I use the term “propaganda” because it’s yet another valid way of explaining what is happening. Simpler expressions are “labeling” and “framing the debate”. Adding the concept of “propaganda” to the list might help us understand more clearly what is actually happening in these “discussions”.

Lasswell
Harold Lasswell

To me the word “propaganda” stands for the opposite of true education, democratic or honest intellectual engagement and dialogue. Here’s a description of “what propaganda is” from some passages from the classic article “The Theory of Political Propaganda” by Harold Lasswell and first published (as far as I am aware in 1927) in the American Political Science Review:

Propaganda is the management of collective attitudes by the manipulation of significant symbols . . . Collective attitudes are amenable to many modes of alteration . . . But their arrangement and rearrangement occurs principally under the impetus of significant symbols; and the techniques of using significant symbols for this purpose is propaganda. . . . [As opposed to education] propaganda to the creation of valuational dispositions or attitudes. [What I would call honest dialogue] implies the search for the solution of a besetting problem with no desire to prejudice a particular solution in advance. The propagandist is very much concerned about how a specific solution is to be evoked and “put over.” And though the most subtle propaganda closely resembles disinterested deliberation, there is no difficulty in distinguishing the extremes. (my bolding)

Propaganda, I suggest, is the primary weapon used by the academy of biblical scholars and theologians against the Christ Myth theory. I have encountered very few genuine efforts of academics to “educate” the public (that is, “educate” as opposed to sway them by “propaganda”, given that “propaganda” is a process akin to “indoctrination”) or even to “educate” their peers of the deficiencies in any one of the “mythicist” cases.

One of the key characteristics of propaganda is that it manipulates symbols with the intent of bringing about social control. The symbols must have major significance for the audience, significant enough for them to hold real power over tan audience’s emotional reactions — “ideally, symbols of the Sacred and the Satanic.” (Alex Carey, Taking the Risk Out of Democracy, p. 12)

Understand the power of symbols.

Symbols are related to the psychological phenomenon of the stereotype. A stereotype is a seeming value judgment, acquired by belonging to a group, without any intellectual labor. . . The stereotype arises from the feelings one has for one’s group, or against the “out-group.” . . .  In propaganda, existing stereotypes are awakened by symbols. (Jacques Ellul, Propaganda: The Formation of Men’s Attitudes, p. 163)

Probably the most used symbol in the propaganda war against mythicism is “The Scholar”. This symbol has siblings: “peer review”, “published in a reputable/academic journal”, “PhD”, “scholarly training”, “skilled in relevant languages”, to identify some.

Now I know some people will jump on that above sentence and accuse me of suggesting that “scholarly training” and being “skilled in biblical languages” are nothing more than worthless empty symbols. And such an effort will itself be demonstrating how propaganda works. By ignoring nuance they will be reinforcing the power of the symbol itself and the mechanics of propaganda. They will be reaffirming that “The Scholar” is sensible, wise, naturally right, while the critic who is associated with the enemy, “mythicism”, is vacuous, unavoidably silly, dumb and risible.

Recall the Sacred and the Satanic. Continue reading “The Propaganda War Against Mythicism”


2013-10-15

If Peer-Review Does Not Work for Science Why Does It Work for Biblical Studies?

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by Neil Godfrey

We have little or no evidence that peer review ‘works,’ but we have lots of evidence of its downside.
The Gatekeeper at the entrance to the Emerald City (Photo credit: Wikipedia)

Mythicists have been told so often (oh how so very often) that they should publish in peer-review journals to be taken seriously. Peer-review, the public has been repeatedly told, is the guarantee of true scholarship. In the recent scholarly outrage over Joseph Atwill’s thesis gaining more public attention than the works of the academy, Larry Hurtado reminded us that “peer-review” and “reputable” go together like carrots and peas and Tom Verenna was once again extolling peer-review as the magic gateway guaranteed to keep intellectuals worthy and honest.

Now I do understand the reasons for peer-review. But what these reminders from among biblical scholars are overlooking is the research that demonstrates that peer-review in the various ways it is practiced today is also a deeply flawed process. Or maybe all those studies demonstrating this have no relevance for theologians.

You see, there is a conflict between what I read on the web by Bible scholars about how effective the peer-review process is in their profession on the one hand, and what I read about the flaws in the peer-review process in my professional capacity (coordinator of a research data management project and of a research publications archiving and access project) in an academic institution on the other.

While I read of the virtues of peer-review for maintaining the pure standards of biblical scholars after hours, during my work time I am reading published research findings that are not so sanguine about peer-review. Why the difference? Could it be that the research is focused mostly in the areas of the sciences? No doubt the nature of that sort of material makes objective analysis easier. Does that mean the demonstrated failings of peer-review could never apply to the field of biblical studies?

Given that scientists are increasingly being exposed to an understanding of the flaws in the peer-review process, are we to assume that biblical scholars are immune from these flaws and that their peer-review mechanisms really are guarantors of quality work?

One article that referenced several studies on the peer-review process is Richard Smith’s “Classical peer review: an empty gun” in Breast Cancer Research 2010, 12 (Suppl 4):S13 doi:10.1186/bcr2742 (a peer-reviewed journal).

If peer review was a drug it would never be allowed onto the market

This is how the article begins. It is a quotation from the deputy editor of a leading medical journal and “intellectual father of the international congresses of peer review that have been held every four years since 1989”, Drummond Rennie.

Later the article makes this claim:

If peer review is to be thought of primarily as a quality assurance method, then sadly we have lots of evidence of its failures. The pretentiously named medical literature is shot through with poor studies.

One would think that in a field like medical studies that peer-review would ensure that only accurate information is published. Certainly we would not think that the peer-review process would let through anything that would cause public harm.

But the facts prove otherwise.

There is much that is published that is downright false. The editors of the ACP Journal Club find that less than 1% of studies in most journals are “both scientifically sound and important for clinicians”. There are also documented instances of bad studies being published that have led to patient heart attacks and measles epidemics.

Note the following and ask if we have the same types of human nature producing and reviewing articles in biblical studies (with my bolding and formatting):

Doug Altman, perhaps the leading expert on statistics in medical journals, sums it up thus: ‘What should we think about researchers who

  • use the wrong techniques (either wilfully or in ignorance),
  • use the right techniques wrongly,
  • misinterpret their results,
  • report their results selectively,
  • cite the literature selectively,
  • and draw unjustified conclusions?’

We should be appalled. Yet numerous studies of the medical literature have shown that all of the above phenomena are common. This is surely a scandal.’

Back to Drummond Rennie:

Drummond Rennie writes in what might be the greatest sentence ever published in a medical journal:

DrummondRennie
D. Rennie

‘There seems to be no study too fragmented, no hypothesis too trivial, no literature citation too biased or too egotistical, no design too warped, no methodology too bungled, no presentation of results too inaccurate, too obscure, and too contradictory, no analysis too self-serving, no argument too circular, no conclusions too trifling or too unjustified, and no grammar and syntax too offensive for a paper to end up in print.’

Are biblical scholars more professional as a whole than doctors? Are their arguments and publications more rigorous? According to everything I read by biblical scholars themselves I must think they really are. No doubt our souls are worth much more care than our physical bodies.

Richard Smith continues:

We have little or no evidence that peer review ‘works,’ but we have lots of evidence of its downside.

What are the downsides? Continue reading “If Peer-Review Does Not Work for Science Why Does It Work for Biblical Studies?”


2013-10-12

Thank You God — Tim Minchin

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by Neil Godfrey

[youtube=http://www.youtube.com/watch?feature=player_detailpage&v=IZeWPScnolo]

Lyrics . . . . Continue reading “Thank You God — Tim Minchin”


So this was “Kick Joe Atwill Week”

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by Neil Godfrey

What a shameful week this has been. Three bloggers, Tom, Dick and Larry, have gone out of their way to heap personal attacks on Joseph Atwill, ostensibly in order to distance themselves from his views. What’s worse is that two of those bloggers have regularly censured the biblical studies and theology establishments for resorting to personal insults upon those who attempt to make a case for the Christ Myth theory — “intellectual bullying”, “verbal intimidation”, “unprofessional”, “shameful”, are said to describe this proclivity.

Clearly the abusive personal insults they have flung at Joe Atwill indicate these bloggers have no interest in winning over anyone sympathetic to Joe. So why do they do it? I can imagine two possible reasons:

  1. They want to prove to the establishment of respectable scholarly elites that they should not be associated with the ideas of Joe Atwill. That is, they kick Joe to be assured of the approval of those they personally want to impress or from whom they personally want respect; or/and
  2. They are desperate to bully or intimidate a wider audience from even being tempted to give serious consideration to the views of Joe Atwill.

None of this personal abuse is necessary. It only makes the perpetrators look as sick as the academic hypocrites they criticize for spewing the same types of ad homina against them.

This is comes with the free-speech we enjoy, but the original idea behind the ideal of free speech was that the best or truest ideas would eventually rise to the top as everyone had an opportunity to hear the arguments for and against them all. Our innate reasonableness would lead to the most reasonable ideas winning out in the end. But we can now see that Tom, Dick and Larry are just as prone to resorting to intellectual intimidation as those they criticize. Intellectual bullying was not the way a free speech society was meant to work.

But what if someone really is bonkers?

I think the Atlantis theory is bonkers. But if I were addressing someone who believed it I would not insult them by saying they were bonkers. If I felt it worth the effort I would argue the case just as soundly as I would expect an evolutionary biologist or palaeontologist to argue against Creationism with a fundamentalist. In fact, it was indeed because I discovered that someone I considered a friend did believe in the Atlantis myth (and a few other oddities besides) that I did take the time to do a bit of homework and make a serious effort to present a reasoned and evidence-based case against those ideas. One of them I eventually posted here. I don’t believe any of that effort was wasted. What would have been wasted would have been any energy expended in calling my friend a crackpot.

There is a place for certain kinds of language and expression. I do not speak at work planning meetings the same way or with the same language I use after work with friends over a few beers. I do not write policy or information sharing documents for work in the same language I use when expressing personal work frustrations with a trusted colleague. We have evolved to be social beings and we need to refine and maximize our social skills to the utmost if we want to achieve the best possible outcomes in the wider social context.

Now I think a number of readers here know I do not agree with the views of Acharya S. (D.M. Murdock). I have attempted to argue against her views and those of Robert Tulip on this blog. At no time did I utter a personal insult against either. Nor did I provocatively call their views “cow scat”. I did attempt to strictly address specific claims, words used, arguments made — and for my pains I was slandered like nobody’s business on the discussion forum of Acharya S. One does not argue against her or her followers in public and get away with it. I soon lost interest in continuing to argue my reasons for rejecting her thesis. I guess I let her win. She proved that personal insult and abuse can silence critics. Maybe I should continue.

There is much more to be said here (and yes, those in positions of power and responsibility should be held to higher standards than others), but I’ll save a more detailed discussion of the state of much of academia for another post.

Back to these “Let’s kick Joe Atwill” types.

Tom’s scatalogical critique

The first of these personal attacks came from Tom. He calls Atwill’s documentary (“what you are watching”) “golden cow scat”. He critiques the entire film before he has seen it (he only concedes that Joe Atwill has “apparently” made a documentary film) entirely from the blurb itself. Any blurb is, by definition, an attempt to persuade you to read or view the contents by suggesting they are something new and different. The blurb is not the argument itself. But that doesn’t stop Tom from writing an entire critique of what he calls the blurb.

If you are planning to go see this movie, please, bring a disposable bag so you can properly rid yourself of the dung that undoubtedly will be thrown at you during the presentation.

Now that’s a profound intellectual argument!

The personal character and mind-reading attacks continue:

Atwill clearly has no grasp of these concepts, probably because he didn’t bother reading anything related to this despite his self-acclaimed ‘bookish-ness’.

Like all sensationalist crap-dealers, Mr. Atwill claims to have discovered the secret, super-dooper, hidden code in the text. Amazing! I (sic) self-proclaimed “Biblical scholar”, with nor formal training in the material, has used his magic decoder ring and stumbled upon a code! How clever of him.

In the Dead Sea Scrolls, which Mr. Atwill seems to think he knows so well. . .

It is just so beyond absurd. It really is.

Here is the thing. It may be that Mr. Atwill is completely clueless about this. Maybe he isn’t just trying to scam everyone and sell a bunch of books to a group of gullible people. Maybe he legitimately hasn’t read anything relevant on this subject or any recent scholarship on it.

And then we glimpse that shameful Freudian slip beneath the skirt. Joe Atwill’s real sin is that he is “not one of us establishment intellectual elites!” He is an outsider! Shock, horror, ultimate scandal — he even uses the “Popular Media”! If anyone takes him instead of us seriously they are nothing but a gullible, ignorant rabble. Whoever takes us seriously is wise and virtuous! You can tell the difference between us. We have the power to kick him and keep him locked outside behind the gates of character attacks and personal insults.

[Atwill is] not using ‘Greco-Roman’ correctly. [Don’t explain to the popular reader why Atwill’s use is incorrect. That only adds to the aura of intellectual superiority of the critical reviewer.]

He makes claims but doesn’t seem to realize how ridiculous they actually are; it is that scholars find his work “outlandish”. . . . I mean it is still crazy talk. . . [DO scholars really find “his work” outlandish? Tom finds the blurb to his documentary film outlandish. Have any scholars actually read his “work” and critiqued it? Or do they just scoff at the conclusions because they are so incompatible with anything they have studied.]

Steven Mason, a real scholar, . . . .

The difference between what these scholars have written and what Mr Atwill have (sic) written is threefold:

(a) all of them have academic training in Greek,

(b) all of them published through an academic press . . .

(c) None of them make the illogical leap that similarities between Josephus (a Jew) and the Gospels (written by Jewish authors) mean that the Romans did it.

[Note that 2 out of 3 differences are that Atwill is “not one of us”. The third is no doubt an unscholarly oversimplification.]

Despite Atwill’s unlearned claim that the Jewish people were expecting a ‘Warrior messiah’. . . . [Of course. Keep looking for mud. Never mind that one will read this misinformed claim in “Oh-how-many” scholarly works!]

He may sincerely believe he has discovered the secret code off a cereal box with his 3-D glasses he found inside; that doesn’t make him an expert in the subject. [Of course. His view is not our view. That is, he is not an expert like us!]

Mr. Atwill is just like all other amateur-Scholar-wannabes who refuse to put in the time and effort to earn a degree in the field who want to advance their pet theories to sell books and dupe you over. [I like the way “Scholar” is capitalized. We Scholars are superior in character because we are prepared to put in effort and time to earn degrees. Others are charlatans out to make money and dupe you poor ignorant peasant rabble who read their work.]

He relies on popular media and the ignorance of the layperson to score points rather than publishing in a credible academic journal or publishing academically. He knows he can’t do that, because he has no clue how academics work, how they think, or what they actually argue on the subject. [Tom knows all of this about Atwill? He must know him personally. But note that the main message here is that academics are a superior elite class and Atwill is not a member. Now I do accept that people who work in universities are the brightest and most learned of our populations. That’s why they are there. But when someone aspiring to be a capital S Scholar starts treating outsiders like this then he has lost my respect. I’m with Tim Minchin’s points #3 and #8 on this:

[youtube=http://www.youtube.com/watch?feature=player_embedded&v=yoEezZD71sc] Continue reading “So this was “Kick Joe Atwill Week””


2013-10-10

Making of a Mythicist, Act 4, Scene 4 (The Crumbling Evidence for Paul)

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by Neil Godfrey

brodie3Continuing the series on Thomas Brodie’s Beyond the Quest for the Historical Jesus: Memoir of a Discovery, archived here.

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Chapter 15

PAUL’S BIOGRAPHY – INCREASINGLY DIFFICULT

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Chapter 15 of Thomas Brodie’s discovery memoir (Beyond the Quest for the Historical Jesus: Memoir of a Discovery) surveys what can happen when one applies comparative literary analysis to the letters attributed to Paul. The third case study Brodie outlines is one I particularly love. How can one not be attracted to a scholarly synopsis that introduces a case for a view that one has long held independently as a consequence of one’s own personal analysis?

When I compare the conclusion of Acts (a conclusion generally regarded as problematic or otherwise incomplete) with other ancient (including biblical) literature I am almost sure there is nothing problematic about the ending of Acts at all. It is based upon the conclusion of Israel’s “Primary History”. That is, the conclusion of Acts is strikingly similar to the concluding chapter of 2 Kings. (I have posted detail on this before.) And of course once one recognizes that, the logical question to ask is whether the events of Acts leading up to that conclusion bear a similarity to the events in 2 Kings leading up to the liberal captivity of the king of Judah. In other words, does Paul’s journey to Rome evoke substantial literary connections with the exile of the captive “Jews” to Babylon? I believe it does. So I cannot help but take pleasurable notice when Brodie makes the same point.

Regrettably there is a dark side to this chapter, or at least to the way a key point the chapter makes was completely botched in a review by a certain associate professor and world authority on parallelomania studies between science fiction and religion. But I will save that for the “Who holds the pen?” section.

It’s an interesting time to be posting this review and overview. We currently have a series by Roger Parvus with a quite different take on the nature and origins of the Pauline letters. So plenty of scope to exercise our synapses. Continue reading “Making of a Mythicist, Act 4, Scene 4 (The Crumbling Evidence for Paul)”


2013-10-06

New Biblical Criticism & History Forum

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by Neil Godfrey

Dismayingly the old FRDB (Freethought and Rationalism Discussion Board) forum History of Abrahamic Religions & Related Texts has been closed down. I do hope others who recognized the value of that forum will add their voices in persuading the owners to preserve its archives for ongoing free access.

Peter Kirby has stepped in to help out by setting up an alternative site to continue the same sorts of discussions:

Biblical Criticism & History Forum – earlywritings.com

yes, the History of Abrahamic Religions & Related Texts (ye olde BC&H forum of IIDB) lives on…

Peter has a post discussing a little of the background on his blog. Continue reading “New Biblical Criticism & History Forum”


2013-09-28

Why the Gospels Are Historical Fiction

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by Neil Godfrey

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A recent book by Jacob Licht, Storytelling in the Bible (Jerusalem, 1978), proposes that the “historical aspect” and the “storytelling” aspect of biblical narrative be thought of as entirely discrete functions that can be neatly peeled apart for inspection — apparently, like the different colored strands of electrical wiring.

This facile separation of the inseparable suggests how little some Bible scholars have thought about the role of literary art in biblical literature. (Robert Alter, The Art of Biblical Narrative, p. 32)

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By “historical fiction” I mean a fictitious tale, whether it is a theological parable or not, set in a real historical time and place. Authors of “historical fiction” must necessarily include real historical places and real historical persons and events in their narrative or it will be nothing more than “fiction”. Ancient authors are known to have written “historical fiction” as broadly defined as this. We have the Alexander Romance by Heliodorus that is a largely fictitious dramatization of the person and exploits of Alexander the Great. Of more interest for our purposes here is Chariton’s tale of Chaereas and Callirhoe. These are entirely fictitious persons whose adventures take place in a world of historical characters who make their own appearances in the novel: the Persian emperor, Artaxerxes II; his wife and Persian queen, Statira; the Syracusan statesman and general of the 410s, Hermocrates. There are allusions to other possible historical persons. Sure there are several anachronisms that found their way into Chariton’s novel. (And there are several historical anachronisms in the Gospels, too.) Chariton even imitated some of the style of the classical historians Herodotus and Thucydides.

In this way Chariton imitates the classical historians in technique, not for the purpose of masquerading as a professional historian, but rather, as Hagg (1987, 197) suggests, to create the “effect of openly mixing fictitious characters and events with historical ones.” (Edmund Cueva, The Myths of Fiction, p. 16)

A word to some critics: This post does not argue that Jesus did not exist or that there is no historical basis to any of the events they portray. It spoils a post to have to say that, since it ought to be obvious that demonstrating a fictitious nature of a narrative does not at the same time demonstrate that there were no analogous historical events from which that narrative was ultimately derived. What the post does do, however, is suggest that those who do believe in a certain historicity of events found in the gospels should remove the gospels themselves as evidence for their hypothesis. But that is all by the by and a discussion for another time. Surely there is value in seeking to understand the nature of one of our culture’s foundational texts for its own sake, and to help understand the nature of the origins of culture’s faiths.

Cover of "The Art Of Biblical Narrative"
Cover of The Art Of Biblical Narrative

This post is inspired by Robert Alter’s The Art of Biblical Narrative. Alter believes that the reason literary studies of the Bible were relatively neglected for so long is because of the cultural status of the Bible as a “holy book”, the source of divine revelation, of our faith. It seems gratuitously intrusive or simply quite irrelevant to examine the literary structure of a sacred book. So the main interest of those who study it has been theology. I would add that, given the Judaic and Christian religions of the Bible claim to be grounded in historical events, the relation of the Bible’s narratives to history has also been of major interest.

But surely the first rule of any historical study is to understand the nature of the source documents at hand. That means, surely, that the first thing we need to do with a literary source is to analyse it see what sort of literary composition it is. And as with any human creation, we know that the way something appears on the surface has the potential to conceal what lies beneath.

Only after we have established the nature of our literary source are we in a position to know what sorts of questions we can reasonably apply to it. Historians interested in historical events cannot turn to Heliodorus to learn more biographical data about Alexander the Great, nor can they turn to Chariton to fill in gaps in their knowledge about Artaxerxes II and Statira, because literary analysis confirms that these are works of (historical) fiction.

Some will ask, “Is it not possible that even a work of clever literary artifice was inspired by oral or other reports of genuine historical events, and that the author has happily found a way to narrate genuine history with literary artistry?”

The answer to that is, logically, Yes. It is possible. But then we need to recall our childhood days when we would so deeply wish a bed-time fairy story, or simply a good children’s novel, to have been true. When we were children we thought as children but now we put away childish things. If we do have at hand, as a result of our literary analysis, an obvious and immediate explanation for every action, for every speech, and for the artistry of the way these are woven into the narrative, do we still want more? Do we want to believe in something beyond the immediate reality of the literary artistry we see before our eyes? Is Occam’s razor not enough?

If we want history, we need to look for the evidence of history in a narrative that is clearly, again as a result of our analysis, capable of yielding historical information. Literary analysis helps us to discern the difference between historical fiction and history that sometimes contains fictional elements. Or maybe we would expect divine history to be told with the literary artifice that otherwise serves the goals and nature of fiction, even ancient fiction.

The beginning of the (hi)story

The great Latin poet, Virgil, holding a volume...
The Latin poet, Virgil, holding a volume on which is written the Aeneid. On either side stand the two muses: “Clio” (history) and “Melpomene” (tragedy). (Photo credit: Wikipedia)

Take the beginning of The Gospel According to St. Mark. Despite the title there is nothing in the text itself to tell us who the author was. This is most unlike most ancient works of history. Usually the historian is keen to introduce himself from the start in order to establish his credibility with his readers. He wants readers to know who he is and why they should believe his ensuing narrative. The ancient historian normally explains from the outset how he comes to know his stuff. What are his sources, even if in a generalized way. The whole point is to give readers a reason to read his work and take it as an authoritative contribution to the topic.

The Gospel of Mark does indeed begin by giving readers a reason to believe in the historicity of what follows, but it has more in common with an ancient poet’s prayer to the Muses calling for inspiration and divinely revealed knowledge of the past than it does with the ancient historian’s reasons.

As it is written in the prophets, Behold, I send my messenger . . . .

That’s the reason the reader knows what follows is true. It was foretold in the prophets. What need we of further witnesses?

Yes, some ancient historians did from time to time refer to a belief among some peoples in an oracle. But I can’t off hand recall any who claimed the oracle was the source or authority of their narrative. I have read, however, several ancient novels where divine prophecies are an integral part of the narrative and do indeed drive the plot. Events happen because a divine prophecy foretold them. That’s what we are reading in Mark’s Gospel here from the outset, not unlike the ancient novel by Xenophon of Ephesus, The Ephesian Tale, in which the plot begins with and is driven by an oracle of Apollo.

Note, too, how the two lead characters in the opening verses are introduced. Continue reading “Why the Gospels Are Historical Fiction”


2013-09-18

Making of a Mythicist, Act 4, Scene 3 (Deeps Below, Storms Ahead)

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by Neil Godfrey

brodie3Chapter 14

THE SHIPPING FORECAST: DEEPS BELOW AND A STORM AHEAD

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Chapter 14 of Thomas Brodie’s Memoir of a Discovery is probably one of the volume’s most significant and it is to be regretted that some of Brodie’s critics have so totally avoided its message. This chapter strikes at the heart of what most of us at first find most challenging about Brodie’s thesis.

But first, let’s start where Thomas Brodie himself starts in this chapter. Let’s begin when he meets the new professor of New Testament at Yale Divinity School, Richard B. Hays, in the 1980s. There is a new wind beginning to blow in New Testament studies and Hays’ work is among those ships that have felt its first gusts. (We will see that many are still in denial and refusing to prepare.) Meanwhile, Hays invited Brodie to speak on Luke’s use of the Old Testament to his New Haven class.

hays250Richard Hays’ thesis has been published as The Faith of Jesus Christ: The Narrative Substructure of Galatians 3:1-4:11. Hays argues that a section of Galatians is a product of an author reworking a larger narrative about Jesus Christ and some of the Old Testament.

Since then, Brodie informs us, Hays has become “a pioneer in narrative theology — in showing how New Testament narrative often builds a story or narrative that is grounded on that of the Old Testament”. Others have come along to complement his work. Some of these:

  • N. T. Wright 2005, Paul: In Fresh Perspective
  • Francis Watson, see bibliography
  • Carol Stockhaussen 1989, Moses’ Veil and the Story of the New Covenant: The Exegetical Substructure of II Cor. 3:1-4:6; 1993, ‘2 Corinthians 3 and the Principles of Pauline Exegesis’, in C. A. Evans and J. A. Sanders (eds) Paul and the Scriptures of Israel.
In acknowledging the importance of the Old Testament “allusions” or “echoes” in the New Testament, these works (according to Brodie) are “a real advance for New Testament research.”

But there’s a but . . .

Brodie’s optimism is tempered, however. The above “pioneers” speak of “echoes” and “allusions” and for that reason do not really do full justice to the way the New Testament authors re-worked/re-wrote the literature of the Old.

If many scholars have jumped at doing “history” with the Gospels before they have taken care to explore the nature of their literary sources, Richard Hays has been too quick to jump into doing theology. By that Brodie means that Hays has failed to appreciate that questions of theology can be significantly influenced by understanding how the texts being studied came to be put together, how they were transmitted. By understanding how authors put the texts together one can better appreciate the questions of theology they posed in their final products.

Hays can appreciate that the continuity between the narratives of Luke-Acts and of the Old Testament functions to give readers the theological message that they can have assurance in the continuity and reliability of God’s plan. But what he misses, according to Brodie, is that one of the most central factors of God’s plan was the composing of Scripture itself. So by studying the way Scriptures were composed, how they were sourced and put together, we can understand how God worked, how he implemented his plan. For Brodie, such questions are fundamental to truly appreciating the theology of the New Testament writings.

Brodie appears to me to be suggesting that a scholar can trace the mind of God, at least as it was understood by the New Testament authors, through an analysis of the literary sources of the New Testament writings and the way the Old Testament writings were “reworked” into the New.

And the ineffectuality of “intertextuality”

The word intertextuality has been frequently used by scholars studying the ways New Testament authors made use of their literary sources but its meaning is also too often imprecise. The word originated with Julia Kristeva in 1966 and today is more commonly associated with anthropological questions of interaction between cultures, Several biblical scholars use the word to refer to concepts as light as “textual allusions” or “echoes”. This is fine insofar as it draws attention to the relationship between written texts. But Brodie is arguing that ancient writing involved much more than “allusions” and “echoes”:

The kernel of ancient writing was not in allusions: it was in taking hold of entire books and transforming them systematically. VIrgil did not just allude to Homer; he swallowed him whole. And there are comparable systematic transformations within the Bible. Allusions and quotations were often little more than decorations and embellishments. (p. 127)

So what is the nature of the textual relationship that is at the core of Brodie’s argument if it’s more than “echoes” and “allusions”?

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Transforming Texts Beyond Immediate Recognition

Spotting the differences between the following stories earns no points. But spotting the similarities AND being able to coherently explain them might yield rewards. Many scholars have discussed the comparisons of Luke’s narrative with its matches in Matthew 8:5-13 and John 4:43-54. Many commentators of the Lukan narrative have even been aware of the Naaman episode. Continue reading “Making of a Mythicist, Act 4, Scene 3 (Deeps Below, Storms Ahead)”


2013-09-15

How Historical Imagination Destroys the Gospels

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by Neil Godfrey

Most of us understand that the Gospels are theological narratives and do not report literal history. At the same time, probably most critically inclined readers believe that those theological narratives are ultimately inspired by historical persons and events. Their authors (or those responsible for their source information) are so “spiritually overwhelmed” by the inexpressibility of the wonder of these historical events that they are compelled to write about them through a language of theological surrealism.

Jean Fouquet: Caesar Crossing the Rubicon (Wikipedia)
Jean Fouquet: Caesar Crossing the Rubicon (Wikipedia)

Comparisons are even drawn with ancient historiography. Ancient historians regularly introduced supernatural events and persons into their accounts of historical persons. It is worth looking at a few examples. We are meant to be assured that the Gospel narratives are of a similar ilk.

As he [Caesar] stood in doubt, this sign was given him. On a sudden there appeared hard by a being of wondrous stature and beauty, who sat and played upon a reed; and when not only the shepherds flocked to hear him, but many of the soldiers left their posts, and among them some of the trumpeters, the apparition snatched a trumpet from one of them, rushed to the river, and sounding the war-note with mighty blast, strode to the opposite bank. Then Caesar cried: “Take we the course which the signs of the gods and the false dealing of our foes point out. The die is cast,” said he. (Suetonius, Life of Julius Caesar, 32)

No one doubts the reality of Augustus Caesar despite it being “recorded” of him by Philo that he stilled storms and healed diseases:

This is Caesar, who calmed the storms which were raging in every direction, who healed the common diseases which were afflicting both Greeks and barbarians . . .(Philo, Embassy to Gaius, 145)

The stilling of the storms may have been a metaphorical synopsis of Augustus putting an end to the wars that had long ravaged the empire but the philosopher Empedocles was reputed to have done as much literally:

Ten thousand other more divine and more admirable particulars likewise are uniformly and unanimously related of the man: such as infallible predictions of earthquakes, rapid expulsions of pestilence and violent winds, instantaneous cessations of the effusion of hail, and a tranquillization of the waves of rivers and seas, in order that his disciples might easily pass over them. Of which things also, Empedocles the Agrigentine, Epimenides the Cretan, and Abaris the Hyperborean, receiving the power of effecting, performed certain miracles of this kind in many places. Their deeds, however, are manifest. To which we may add, that Empedocles was surnamed an expeller of winds (Iamblichus, Life of Pythagoras, 135-136)

And of course we know of the tales of miraculous births of Alexander the Great and Plato. Both were conceived by a god. There are many more. King Pyrrhus healed by touching a reclining patient with his foot. Emperor Vespasian healed a withered hand and restored the sight of a blind man.

So there we supposedly have it. The gospels, we are assured, are no different from other ancient accounts of famous historical persons, mixtures of fact and fable.

I don’t think so. Continue reading “How Historical Imagination Destroys the Gospels”


2013-09-14

Making of a Mythicist, Act 4, Scene 2 (“What Is Rule One?”)

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by Neil Godfrey

brodie3Chapter 13

The Quest for History: Rule One

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The theme of chapter 13 in Thomas Brodie’s Beyond the Quest for the Historical Jesus: Memoir of a Discover syncs well with a recurring theme on this blog. I have posted on it repeatedly and alluded to it constantly. I even posted on the contents of this chapter 13 soon after I began reading Brodie’s book and before I considered doing this series. That earlier post was Quest for History: Rule One — from Brodie’s Beyond the Quest for the Historical Jesus.

Many scholars of Christian origins (biblical and religion scholars, theologians) write in the belief that the most important thing to grasp about the narratives and sayings in the Gospels is the historical context that gave rise to them.

And yet, and yet, and yet. Being first in importance does not necessarily mean being first in the order of investigation. The first thing to be sorted out about a document is not its history or theology — not the truth of background events or its ultimate meaning — but simply its basic nature.

For instance, before discussing a will — its possible many references to past events, and its provisions for distributing a legacy — the first thing to be established is whether it is genuine, whether it is a real will. (p. 121, my bolding)

Its basic nature! The nature of the text we are reading! Exactly. One theologian who regularly refers to himself as a historian has insisted that historical analysis of the Gospels has nothing to do with literary analysis and that literary analysis has no relevance for historical analysis. That is flat wrong. Even at a very superficial level everyone necessarily does some form of literary analysis in order to determine how to interpret the content of what they are reading. Is what we are reading a diary, a parody, an advertisement, an official news report, a novel? Deciding that question involves some basic level of literary analysis.

The commonly expressed view that the Gospels are a form of ancient biography actually arises more from the a priori assumption that they contain or are based ultimately on biographical data than a theoretical analysis of the genre. For an analysis of the influential work of Burridge (whose work arguing for the Gospels being a form of biography is widely taken for granted but less widely analysed critically) see other Vridar posts in the Burridge archive. For discussions of a work that is, by contrast, a theoretically grounded analysis of the genre of the Gospel of Mark see the Vines archive.

(Unfortunately not even classical studies helps much here since, I’ve been informed, questions of genre generally remain fairly fluid in that department. But biblical studies does elicit certain distinctive questions critical for cultural reasons so genre analysis of biblical literature does deserve to be taken more seriously.)

But enough of my take. This series is meant to be about Brodie’s views. So for the sake of completeness I have decided to copy my earlier post within this series here. If you’ve already read it then think of this as a refresher. It’s a topic that can’t be overstated given that it appears to be utterly lost on the bulk of the present generation of scholars of Christian origins. Continue reading “Making of a Mythicist, Act 4, Scene 2 (“What Is Rule One?”)”


2013-09-11

Scholarly Preaching

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by Neil Godfrey

How remarkable that some scholars find confirmation of the literal fundamentals of the Christian faith in their erudition. One of these is emeritus professor Larry Hurtado who would appear to have found proof of the resurrection of Jesus. Of course it is difficult for a scholar who insists that his religious faith does not undermine his scholarly integrity to express conviction that an academically rigorous analysis of the evidence demonstrates the near-certainty of the resurrection, so the point is expressed in reverse. One cannot say that the resurrection of Jesus explains the evidence, but one can say that the followers of Jesus had overwhelmingly experienced something that they came to believe was evidence for the resurrection of Jesus. Scholars are happy, thereby. The sceptics can supposedly free to attribute psychotic problems to the disciples. But the believers know what is being said. And his recent audience at Perth’s Trinity Theological College who “commissioned” Hurtado to deliver his address certainly believe in the literal and bodily resurrection of Jesus.

So what is the proof?

It lies in they way two Old Testament texts — Psalm 110 Isaiah 45:23-25 — were interpreted by the “earliest believers in their efforts to understand and express their experiences and convictions about Jesus and God.”

First, the mind-conditioning.

We are hit with a series of descriptors to lead us to interpret whatever is coming as “curious”, “strange”, “astonishing”. That is, whatever is about to come has a strong emotive force — not unlike something that the earliest believers themselves supposedly felt when they encountered something strange in need of explanation.

it is a curious fact that neither [OT passage]seems to have been particularly prominent in “pre-Christian” Jewish tradition.  

Of course we are all aware that the passages are found to be of interest in the pre-Christian Jewish tradition, but Hurtado dismisses those inconveniences on the grounds that they are “not necessarily persuasive” and amount to “only a couple” of instances. So we are allowed to dismiss evidence to the contrary of our theories if we only see it “a couple of times” and can dismiss it as “not necessarily persuasive”. True believers are apparently permitted to accord themselves little perks like this in debates.

each of these OT texts receives a remarkable and highly innovative interpretation/usage in the NT texts.

Note that. There is no merely “new” or “deviant” or simply “innovative” interpretation of texts when it comes to the early Christians. No, their new interpretations are “highly” innovative, even “remarkable”.

In an astonishing reading, in vv. 9-11 the OT text is drawn on to portray a universal submission to Jesus as Kyrios, thereby bringing glory to the one God (the Father).  That is, an OT passage that emphatically declares the sole supremacy of the one God is drawn on to declare a dyadic obeisance, to Jesus and to God.  

The earliest Christians “astonish” us — scholars included! Their resurrection experience is being relayed to us all by some form of wave emotion. And of course, the OT is interpreted most dogmatically (or is that word pejorative? should I say “emphatically”) that God is a single entity, period. So let all those radical scholars who disagree be shut outside the door. And yes, Hurtado does have his critics on this point, despite his efforts to inform the public that they are somehow behind the eight-ball. (Recently I spoke to a linguist here at the campus where I work and I asked him about the status of Chomsky’s ideas in the field today. Unlike a good many biblical scholars he did not tell me that what he personally believed as if that were the only story worth listening to. He began with, “It depends on who you talk to!” Yes, he did then give his own view — but made it clear that it was his and his was one among several. How many biblical scholars prominent in the public domain are like that?)

So, what could have prompted these radically innovative readings of these OT texts in earliest Christian circles?

The argument avalanches. It is no longer merely “highly innovative.” It has now become “radically innovative”!

And what is the answer to that question? Continue reading “Scholarly Preaching”


Now this is worthwhile (big) history!

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by Neil Godfrey

bigh-van_gogh_starry_night_over_the_rhoneWe surely need a new narrative to replace the nationalist and socialist narratives that have fueled the histories we have been taught, read and watched on film. And it looks like someone with money and interest has spotted one such narrative to give us a new perspective on where we are and where we’ve been.

The new course

gives students a wide-angle look at the universe and humanity’s presence on the cosmic timeline, by combining the sciences, history and economics into one cohesive story.

Check out the Macquarie University’s description of the course:

Big History is the attempt to understand, in a unified and interdisciplinary way, the history of the Cosmos, Earth, Life and Humanity. Big History is ambitious – it seeks understanding by bringing together and linking the knowledge available in many different scholarly disciplines.

Further details on how Bill Gates has become involved

http://www.smh.com.au/national/education/history-but-with-a-bang-20120219-1thkq.html

http://www.abc.net.au/news/2013-09-10/bill-gates-big-history/4946140