Author: Neil Godfrey

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2009-10-23

Eye-Witness or Bird’s-Eye Gospel Narratives

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by Neil Godfrey

Filed under: Biblical Scholars, Biblical Studies, Historical Methods and Historiography, New Testament
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There is a mind game I sometimes play when assessing claims that the gospel authors used eye-witness reports as their sources. The game is to attempt to position oneself in the mind of the author as one reads, and to imagine with each word picture the author actually recalling the words of a reporting eye-witness. It is only a mind game and not a fool proof methodology, but it nonetheless can help one ask important questions in response to specific arguments for eye-witness sources.

Playing the mind-game

Take, for example, Mark 6:45-53, where Jesus walks on water:

And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people.
And when he had sent them away, he departed into a mountain to pray.
And when even was come, the ship was in the midst of the sea, and he alone on the land.
And he saw them toiling in rowing; for the wind was contrary unto them: and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them.
But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out:
For they all saw him, and were troubled. And immediately he talked with them, and saith unto them, Be of good cheer: it is I; be not afraid.
And he went up unto them into the ship; and the wind ceased: and they were sore amazed in themselves beyond measure, and wondered.
For they considered not the miracle of the loaves: for their heart was hardened.
And when they had passed over, they came into the land of Gennesaret, and drew to the shore.

When I read the first verse, “And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people”, I find no difficulty at imagining that it could have come from an eye-witness. Someone, a disciple presumably, was there with Jesus and the others, heard and saw Jesus tell him and his companions to get into the ship and row to Bethsaida, while he explained to them that he was going to send the crowds back home. One can imagine an author recalling the message of an eye-witness to all of this.

But with the next verse the game runs into a difficulty. How did that eyewitness, after having been sent off by Jesus with the other disciples, know that Jesus then went to a mountain, and went there to pray? The way it is written does not follow easily from my initial image of that eyewitness telling his story to the author. The only way I can make it work is to imagine that the eye-witness told the author that Jesus also said to them that after they left he was going to go up into yonder mountain for a bit of quiet prayer time. Possible, of course, but my initial image of clear-cut reporting to author is smudged a little to make it work.

Then in the opening of the third verse, I can again return to my image of the eye-witness relating how he was in the “ship” at “sea” when it grew dark. But the last part does not work its way easily into that same image. The eye-witness reports from his perspective what he sees and knows. The image of Jesus “alone on the land” does not come from an eye-witness in the boat at sea in the dark. The last this witness had seen of Jesus was when he was with crowds and ordering him to launch out and row to Bethsaida.

The image of Jesus alone on the land comes from the imagination of the author. He adds it into what he recalls from the eyewitness. But for him to do that, he must have some distance from what the time of the eye-witness’s narration and time to reflect to imagine a broader picture. The author had no reason to think Jesus was alone apart from what his own imagination suggested or inferred from what he had heard.

Next, it gets worse for maintaining the mind-game of imagining the author recalling his eye-witness account. He writes, “And he saw them toiling in rowing“. Now this is a clear instance of the author’s creativity. No eye-witness saw Jesus watching them row.

Continuing, the author wrote that Jesus “would have passed by them“. Again, this does not come from an eyewitness. An eyewitness witnesses actions, not intentions of the mind, least of all from a distance in the darkest morning hours. An eyewitness report might say that he walked past them, or appeared to be walking away from them, but not what he would have done. Again, we have authorial creativity at work here.

Finally, did the eyewitness really think at the time, or even afterwards at the time of his reporting to the author, that his and his colleague’s fear was the result of failing to understand the miracle of the loaves? It is hard to imagine. Otherwise, we should expect the same eyewitness to have explained the connection between that miracle and the water-walk, and for the author to have passed this on to his readers.

Conclusion of the author mind-game

This line is in fact a giveaway that the author is creating his own story with a cryptic moral for insiders to understand. It throws into sharper relief the earlier passages that had to have originated in the same author’s imagination.

The story, as it stands, does not come from an eye-witness. It is a bird’s eye narrative that contains images that could only come from the mind of a creative author.

Such a game does not, of course, prove there was no eye-witness involvement at any stage. But it does demonstrate that an eye-witness theory of origins of this story must also find a way to account for non-eyewitness data getting into the mix.

The more interesting play

It gets much better, however, if we attempt to imagine ourselves being interviewed for our public claims to have seen a ghost at sea turn into Jesus.

If the original author ever toyed with such a mind-game himself he had enough sense to keep the narrative to the bare bones of what was required to teach the moral.

Response to creationist Jonathan Sarfati

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by Neil Godfrey

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I will not be accepting an invitation I recently received to attend a lecture by creationist Jonathan Sarfati. I looked at Creation Ministries website and found an online book of his there, and dashed off my responses to it chapter by chapter and pasted it in Google Docs: http://tinyurl.com/jsarfati. Will respond to my invitation by directing my inviter to this page.

I’m sure someone more knowledgeable could write a better response, and I’m willing to take suggestions for improvement on board. But I had to start somewhere.

2009-10-18

The Pattern of Years of Judah’s Kings

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by Neil Godfrey

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From Memories of Ancient Israel: An Introduction to Biblical History — Ancient and Modern, by Philip R. Davies. . . . . .

1 and 2 Kings detail corresponding years of ascensions and deaths between kings of the northern kingdom of Israel and the southern kingdom of Judah, and the lengths of reigns of each. The refrain goes like this:

In the twenty-seventh year of Jeroboam king of Israel, Azariah the son of Amaziah, king of Judah, became king. He was sixteen years old when he became king, and he reigned fifty-two years in Jerusalem. (2 Kings 15:1-2)

It’s all very precise. So we can be confident that the authors were not speaking in rough generalizations when they said David ruled for 40 years as did his son Solomon. Their interest in detailed matching informs us that they were interested in precision. So we can accept that when they said 40 years they meant literally 40, not some vague “generation”.

But the scribes who authored and edited these books never expected a generation would come when every Tom, Dick and Harriette would have a cheap copy and spare pen and paper and the ability to take time to work out the details of how the reigns looked in a nice chart or table.

Probably most bible-buffs have tried it and found there are problems. When one plots on paper the years each king came to power in relation to his neighbouring dynasty, and the length of each reign, there are gaps. The figures don’t add up.

Take the king Amaziah and his successor Azariah (also called Uzziah for some reason left unexplained):

In the second year of Joash the son of Jehoahaz, king of Israel, Amaziah the son of Joash, king of Judah, became king. He was twenty-five years old when he became king, and he reigned twenty-nine years in Jerusalem. (2 Kings 14:1-2)

Joash of Israel happened to reign for 16 years (2 Kings 13:10) and was succeeded by Jeroboam II. Jeroboam’s 27th year is said to be the starting year of Azariah (see the 2 Kings 15 citation above). But if Azariah’s father reigned 29 years from the second year of Joash’s 16 year reign, then Azariah should have begun his reign around Jeroboam’s 15th year. But no, we are told in 2 Kings 15:1-2 that it began in Jeroboam’s 27th year.

There is a gap of twelve years here. No king seems to have ruled Judah in the twelve years between Amaziah’s death and Azariah’s ascension.

So an easy solution is commonly applied to explain such discrepancies. Co-regencies. If we can juggle the figures so that certain reigns overlap, and certain ascension years are really the years a prince began ruling with his father before assuming sole authority. That can be done to make the figures work out. But the trouble with this as a solution is that there is no evidence that Israel and Judah had any custom of co-regency. It is simply a made up ad hoc guess. (The precise numerical details applied by the authors would, moreover, suggest that they were conveying precise times and years, and were not likely to be so slapdash as to omit vital details like co-regency data if it did exist. Further, texts such as 2 Kings 8:16 and 15:5 are shown on close examination not to point to co-regency as is sometimes casually — wishfully? — assumed.)

There is another very strange detail in the chronology of the kings:

Saul was a year old when he began to reign, and he reigned two years over Israel. (1 Sam.13:1)

“This is what the canonical (Masoretic) Hebrew text says.” (p.22)  Other manuscript evidence either omits it or attempts to re-write it into something more intelligible.

But when we add the total years of the kings of Judah as given in the sometimes seemingly gap-ridden narrative, we come a step towards understanding what the authors/redactors of these figures were thinking.

When totalled, the period from the building to the destruction of the first temple is 430 years.

By keeping Saul’s reign short as writ, the period from the Exodus to the first temple is 480 years.

Most readers of the Bible are familiar with these numbers. But what is their significance in the larger scheme of things?

Counting back from the Exodus to the birth of Abraham we total 720 years, hence 1200 years from the birth of Abraham to the First Temple.

But to cut to the chase (with an acknowledged debt to Thompson):

Creation to the Flood: 1656 years

Creation to the birth of Abraham: 1946 years

Creation to the Exodus: 2666 years (= two thirds of 4000)

Creation to the First Temple: 3146 years

Creation to the destruction of temple: 3576 years

Creation to the edict of Cyrus (538 b.c.e.) to build second temple: 3626 years

and finally finally, by adding a “remaining” 375 years . . .

Creation to the rededication of the temple (163 b.c.e.) by Judas Maccabee: 4000 years

(The Book of Jeremiah contains a different chronology from this one, since it assigns 70 years of exile instead of 50. There is evidence that different schools of redactors have attempted to introduce varying chronologies.)

The artificial design of the numbers of kings and their reigns in the biblical history is further underscored by the fact that

The books of Kings list twenty kings after Solomon in each of the kingdoms of Israel and Judah. Now, the kingdom of Judah lasted over a century longer than Israel, which makes this equivalence very curious, not to say suspicious. (p.26)

(Davies also observes that in each dynasty it was “coincidentally” the 7th reign that introduces an evil woman.)

The Greatest Show On Earth: The Evidence for Evolution

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by Neil Godfrey

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I have just completed Richard Dawkins’ latest book, The Greatest Show on Earth: the Evidence for Evolution. Loved just about all of it, but a few particular themes have left their mark in my mind more than others.

1. The idea of essentialism. We think of dogs and pigs and fish as having an essential character of dogs and pigs and fish. This is, after all, at the very heart of basic concept building from our earliest years that equips us with the tools we need to get by in the world. (Dawkins traces the notion back to Plato — who was of course the arch essentialist with his theory of Ideas (Essences?) — but I see the idea as having a more immediate necessity for our mental makeup.)

But we are like a mayfly trying to make sense of the world in its short 30 minute to 24 hour lifespan. While we can see changes in dog shapes we cannot expand our faculties far enough to see how what appears to be essentially a dog now was a million years earlier something we would not call a dog at all. Yet in the meantime, the chain from that earlier non-dog to our “essential” dog is smooth and we could never find a spot where one animal was a dog and the preceding one wasn’t. Every animal next in line would be classified as a natural offspring of its parent. The differences from one generation to the next would never be so great as to prove otherwise. It is only when we look back through incomprehenible millions of years that we can see that there have been such dramatic changes. Slightest changes (that would never be so great as to enable us to say a parent gave birth to a different species) accumulated over millions of years really can lead to the appearance of something quite different from what was in the family tree at the beginning.

The corollary of this concept is that change does not occur at the outward level of appearance, but at the embryological level. So a lizard like thing 50 million years ago might have two offspring, and each one of those another offspring, and no-one would have been able to see anything about them that made any of them a different species. But one of those final offspring would be the progenitor of what was to become a new species. But for this to occur there would have to be a geographical separation of some of that offspring’s descendants in order to narrow the range of genetic mix — either by being swept on a log to another land mass, or changes from earthquake etc.

But getting around our presumptions that each species has a certain “essential” character to it that sets it within the boundaries of that species is something that one can understand makes the idea of evolution difficult for anyone not familiar with the evidence.

2. Dating the rocks and fossils. I once was led to believe that evolutionists were so dumb that they failed to acknowledge that their methods of dating were circular. Rocks were dated by the fossils in them and fossils were dated by the rocks that housed them. Dawkins trashes this nonsense completely by discussing lucidly the wide range of dating techniques used by archaeologists and paleontologists, and how they are used for cross checking and correcting each other. For God to have somehow changed so many laws of nature after the flood to make the whole gammut of these different clocks all get out of whack to mislead us to thinking that the earth’s age is in billions of years is a bit much to swallow.

  1. I had not fully appreciated the UNimportance of the fossil record for establishing the fact of evolution. Not that there isn’t an abundance of fossil evidence, especially for humans. But even if there were no fossils surviving we would be compelled to believe in evolution nonetheless. By comparing the structures of species around the world, and examining their geographical locations, it is clear that the evidence points to common ancestors of species (and a common ancestor of all life) and non-random natural selection. (Fossils are still important, of course, for understanding the pathways of evolution.)

  2. One creationist in the film, Voyage that Shook the World (link is to my earlier blogpost), argued that because some finches on Galapagos Islands changed very rapidly, we ought to see them as evidence for a young earth and recent creation. Yet Dawkins cites several examples of rapid evolution alongside more common glacial changes.

2009-10-16

The Zionist Dream, from delusion to vindictiveness

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by Neil Godfrey

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Gilad Atzmon’s analysis of the Zionism strikes harmonious chords with other analyses of the psychology of fundamentalist Christianity, in particular with the latter’s self identity being grounded in a sense of natural worthlessness (consequence of sin) and in their belief that they can only become “whole” through fantasies that view others as inferior or worthless or evil. Compare the founding “ideals” of Zionism which include a desire to become “ordinary humans”, as if their self identity does not otherwise permit them them to see themselves as such.

Gilad Atzmon – the Wikipedia article

Gilad Atzmon’s website (including other articles)

From Delusion to Vindictiveness

Interpreting the Zionist Dream

By Gilad Atzmon

Early Zionism was indeed a cheerful dream, it was all about the transformation of the ‘Jew’ into a ‘civilised, respectful and authentic human being’. The founders of Zionism were inspired by the notions of ‘people like any other people’ and ‘nation amongst nations’. Reading early Zionists such as Nordau, Borochov and Gordon provides us with some very contemptuous references to Jewish character and identity that would make Nazi ideology look mildly liberal.

However, one is advised to take a short break for a second and to contemplate critically over the above Zionist dream. One may wonder what kind of people dream of ‘becoming human beings’. Can anyone imagine a French, English or Chinese man or woman who dreams of becoming an ordinary ‘human’? We can easily think of oppressed human beings who demand to be treated as humans (Palestinians, Civil Rights movements, anti Apartheid and so on). Yet, the Zionist dream is rather different. It is not just about the desire for recognition or equality, it is not just about being treated appropriately, it is also a dream of ‘self-transformation’. In fact, it is all about a miraculous metamorphosis from a morbid ‘abnormal’ state of being into an acceptable decent human form.

Within the context of a fictional fable we can easily imagine a cow that fantasises to become a dairy farmer, a pig who ‘dies to’ become a Kosher schnitzel, a snake who aspires to take over the Labour party and then to launch a new Zionist illegal war. And yet, it is pretty unusual to think of people who have managed to develop an aspiration to become ‘ordinary humans’.

An intelligible way to explain or interpret that very unusual dream is probably to assume that those who succumb to the Zionist dream are those who happen to believe that, as far as their natural state of being is concerned, they are indeed remotely human. One would rightly assume that those who dream to become humans must be convinced that humanity is somehow not exactly a characteristic that they happen to possess.

Yesterday during a talk at Librairie Résistances, Paris (a fund raising event for Gaza) I was asked for my interpretation of Israeli ‘evolving barbarism’, how is it possible that 84% of the Israelis supported the IDF genocidal crime in Gaza last December. “In order to understand how these Israeli murderous practices emerged” I said, “all we have to do is to trace back and reread the early Zionist ideologists.” We can easily learn from Zionist thinkers about their ‘dream’ and their vision of their fellow brothers. They, the founders of modern Jewish nationalism happened to admit somehow that something was totally corrupted within the Jewish identity, culture and character. However, they genuinely believed that it was amendable.

Zionism was there to bring about a new Jew, a civilised productive human being. It was indeed a very wet and epic dream. As an Israeli youngster I myself succumbed to this dream. I tended to believe that Israel was ‘my’ historic land, I regarded the Biblical protagonists as my direct ancestors. I was sure that, at least in the case of the so called ‘first Israelis’, the ideological transplant operation was a great success. We, the young Israeli natives tended to believe that we were all nothing less than a success story of ‘modified-civilised-humanist-secular-beings’.

Needless to say that the history of Palestine, the Palestinians and the Nakba was totally hidden from us. We didn’t see the Palestinians around us either, we were hardly aware of their suffering not to say their cause. We were in fact totally blind. We tended also to believe that our army was the ‘most humanist army around’. We grew up with the ‘1967 Victorious Diary’, a legendary chunky photo album every Israeli held in a prominent location on his book shelve. There in that glossy propaganda book an Israeli soldier was giving his water to an Egyptian prisoner. We regarded him as a symbol of our people’s endorsement of universal humanism. We were obviously not aware of the horrendous fact that the Sinai Desert was actually a slaughter field for hundreds of Egyptian POWs. Why didn’t we know? This in itself is a very good question. Our fathers who fought in this war must have known something but they kept quiet. Our parents who witnessed the 1948 convoys of Palestinians refugees should have known something about the Nakba but they somehow kept quiet. Interestingly enough, it wasn’t just our parents, we followed the exact same pattern. Once we ourselves matured into IDF soldiers, we did exactly the same, we turned a blind eye (1982 in Lebanon). And this has never changed. The Israeli moral awakening has never happened. By now I allow myself to argue that it won’t happen. The Zionist dream is just too comfortable. After more than one hundred years of moral phantasmic delusion the Israelis are deeply stuck in an ethical coma.

The Zionist dream of a ‘humanist metamorphosis’ has never matured into reality or practice. Quite the opposite, Israelis and Zionists have learned to see themselves through a phantasmic illusionary prism. Rather than being transformed into humanists for real, they have become ‘leading humanists’ in their own extreme judeo-centric dream.

Freud taught us that the dream is there to prolong the sleep: a siren, a baby cry and a dripping tap that takes place in the outside would be incorporated into the dream so we can keep snoozing. The ‘Israeli humanist dream’ operates in a similar manner, it is there to prolong the Zionist snore, it is there to keep Jews aloof to the crimes that are committed by their state, and in their names. The disturbances that come from the ‘outside world’ such as the Goldstone report or Ahmadinejad’s valid criticisms are incorporated into their dream as ‘white noise’ motivated by ‘pathological antisemitism’. Though in reality the Jewish state is barbarian with no comparison, in their dream, it is nothing but ‘business as usual’.

The daily reality of Israeli barbarism in Palestine should bring us back to elaborate over the Zionist dream of transformation. In spite of the great promise, the Jewish state has failed to become a ‘nation like other nations’. Similarly, the Zionist people are not exactly ‘people like other people’ for no other people approve genocide collectively.

The Jewish state that was supposed to be a celebration of identity transformation became instead the ultimate embodiment of the morbid symptoms Zionism was there to heal. Israel has already managed to surround itself by gigantic ghetto walls, it spits fire and WMD on its indigenous population. It locks millions in concentration camps and starves them. As bizarre as it may be, only in the face of Israeli colossal barbarism, can one adequately understand the full meaning of the irony of the Zionist dream of humanist metamorphosis.

Zionism was doomed to fail: it is a blood related project, it is racially orientated and it is supremacist to the bone. The Zionist dream has become a true devastating nightmare for real: the Golem* Jewish State wakes up every morning to commit more and more crimes in the name of the Jewish people. With an arsenal of hundreds of nuclear bombs and motivated by a phantasmic Holocaust religion that preaches nothing but vengeance, there is no greater danger to humanity, humanism and our civilization than Israel and its lobbies around the world.

All I have to say is beware!

*Golem – a Yiddish Frankenstein

2009-10-08

The Cost of Christian Zionism / Judeo-Christianity

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by Neil Godfrey

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It is encouraging to be reminded that Christianity is not uniformly pro-Zionist-Israel. I would rather that those opposed to it pushed more substantial flesh and blood reasons for their critique than the medieval notion of religious heresy, but at least tiny glimpses of some of the flesh and blood human reasons for opposing it are captured in Charles’ Carlson’s article, The Unacceptable Cost of Judeo-Christianity; Its Legacy of Pain.

Gosh darnit, it is really is gobsmacking to read how so very slight, narrow and US-centric are the human costs cited in this article. But any effort from within “the belly of the beast” addressing an audience with little access to an international perspective probably should be applauded. (My personal energies will be directed in support for the likes of the ISM.)

2009-09-24

The Bible’s “Historical” Writings: Histories or Historical Novels or . . .?

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by Neil Godfrey

Filed under: Biblical Studies, Historical Methods and Historiography, Old Testament
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Comparing Modern and Biblical “Histories”

The idea of history as a scholarly attempt to explain “what really happened in the past” is a relatively young European invention. The “first modern historian” is said to be Edward Gibbon (his History of the Decline and Fall of the Roman Empire was published 1770’s-1780’s); the acknowledged founder of modern scholarly and “evidence-based” history is nineteenth century’s Leopold von Ranke, although many students of history today are influenced by E. H. Carr‘s revision of von Ranke’s idea of the objectivity of “facts” (1961).

Bible authors did not think of writing history in this modern European way. In The Canaanites and Their Land Niels Peter Lemche writes:

Rather than writing history, the Israelite historians composed a novel, the theme of which was the origin of Israel and its ancient history. (p. 158)

Lemche unpacks this a little: Continue reading “The Bible’s “Historical” Writings: Histories or Historical Novels or . . .?”

2009-09-23

Bible’s characters in the wrong plays

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by Neil Godfrey

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Continuing from Little Known Questions . . .

A stone monument constructed by an Assyrian monarch around 850 b.c.e. makes mention of the biblical king of Israel, Ahab, and another king named in the Bible, Hadadezer of Syria. This is the famous Kurkh stele.

The Assyrian king, Shalmaneser III, uses this stone to boast of a victory at the Syrian city of Qarqar on the Orontes River. (See the Battle of Qarqar web page.) It is debatable whether the Assyrian victory was as resounding as the king boasts, but the most interesting detail about the inscription for many is, of course, its mention of Ahab, a Biblical king of Israel.

The stele lists about a dozen kings, led by the Syrian king Hadadezer, who were in alliance against Assyria. The inscription boasts that all these were smashed and routed by the Assyrian forces.

That is, Ahab, the king of Israel whose capital city was Samaria, was in alliance with the Syrian king against the expanding Assyrian empire, and that he suffered a terrible major defeat.

Shalmaneser claims to have destroyed 2,000 Israelite chariots and an army of 10,000 of Ahab’s Israelites fighting alongside Syrian allies.

The curious thing is, however, that in the first book of Kings in the Bible, from chapter 16 on when the story of Ahab begins, Syria is always an enemy of Ahab and Israel. Israel and Syria are at constant war with each other. The attempted Assyrian conquest that brought Ahab and the Syrian king together is simply not mentioned in the Bible at all. In fact, the Bible gives no indication that Assyria emerged on Israel’s horizon until the Second Book of Kings, chapter 15.

Furthermore, the biblical narrative claims that Ahab’s Syrian contemporary was not Hadadezer (or Adadidri in Assyrian) but Ben Hadad.

There are other Assyrian monuments, too, such as the Black Obelisk. They inform us that the Assyrian kings Shalmaneser and Adad-nirari III eventually did conquer all of Syria and Palestine. Joash, king of Israel, is said to have paid tribute to Assyria.

According to the plot of the Biblical history, however, there is no such conquest of Israel. It never happened. Assyria, as mentioned above, is a late entrant in the drama of the Bible’s Primary History of Israel. Assyria’s role is to punish and remove Israel from the map for her sin against Yahweh. Before then, Israel is said to have been periodically punished through intermittent warfare with neighbouring Syria. Key players in this drama are the prophets Elijah and Elisha. Elisha even oversees the blinding of a Syrian army and leads them into the capital city of Samaria.

Unless the Assyrian monuments are completely fabricating campaigns and victories they never fought or won, we are left to think that the author of Kings has taken historical names and re-written them into a theological drama that was the work of his own creative imagination.

Shakespeare did the same with Hamlet, Prince of Denmark, and with Lear, legendary king in Celtic Britain, names and settings he could draw on from historical chronicles and use as vehicles for his own dramatic themes.

2009-09-18

hidden broken link

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by Neil Godfrey

Filed under: Vridar

notice someone has been trying to access a broken link on this blog but i’m unable to locate the post or comment where that link is. — current site for all my notes on archaeology (davies and in search of ancient israel) is at vridar.info, but do please let me know if come across anything broken here. many thanks.

2009-09-16

Surely not ALL reports of alien adbuctions, haunted houses and miracles are erroneous?

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by Neil Godfrey

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Eddy and Boyd in a classic case of special pleading argue for the reality of demon-possession today:

We do not wish to dispute that some, if not the majority, of these reports [of “demonization”] may be explained in naturalistic terms. But what justification is there for assuming that all such reports of the supernatural can be reductively explained in naturalistic terms? (The Jesus Legend p.70)

Roy Williams uses the same special pleading to argue for the reality of miracles:

My own view is that the consistency of such reports through human history is suggestive that miracles do — rarely — occur. Has the Catholic Church always been wrong when, as a precondition to conferring sainthoods, it has accepted reports of miracles? I doubt it. (See earlier posts on God, Actually)

This is the same as saying:

We know that natural explanations have been found for most things that we observe in the world, but there are still a few things we have not yet explained. Therefore we can have confidence that anything as of today that is still not understood in terms of natural processes is the work of supernatural powers.

Or even

If there was a natural explanation for cancer we would have discovered a cure for it by now, so we can be assured that only prayer and exorcism have the power to cure cancer.

This is certainly a strong indicator of a will to believe despite all first hand evidence to the contrary. The grounds for one’s belief are removed to hearsay, to the word of a friend of someone who knows someone who read about someone of impeccable honesty who said they saw someone who . . . . and so forth.  Or simply, my devoutly religious granny says she experienced an angel visiting her and she wouldn’t lie.

Or if we do experience something unexplained or mysterious first hand, how often are we willing to investigate alternative explanations or simply hold an opinion in abeyance until the answer does emerge.

I used to experience sleep paralysis, but since I had no idea what it was at the time, and being very religious, and comparing the experience with other reports I heard from fundamentalist friends, I did fear I was being visited by demons. One can begin to see all sorts of shapes and movements in the dark in that condition.

The Nightmare
Image via Wikipedia

Later when I read about some people’s experiences of alien abductions I recognized much of what they described as nothing more than that very mundane (admittedly scary) “sleep” condition. How one interprets or explains it depends on one’s cultural environment. Even though those alien abduction or visitation accounts added a few details that did not exactly fit sleep paralysis, I could recognize a tendency to somewhat exaggerate or mix one’s interpretations with the actual experience itself and so present something that was just a wee bit beyond the actual experience, even if personally believed to be part of it.

In a pre-scientific age there is really no way of arriving at a “scientific” explanation for such experiences, of course. So when Eddy and Boyd, and with them Roy Williams, suggest that there is no justification for believing that ALL prescientific (or current nonscientific) reports of unusual experiences have a natural explanation, they are sort of arguing in a closed box.

A passage in Mark’s gospel reminds me of The X-Files: I Want to Believe. Many people today still want to believe there is something to magic after all, that there is or was an Atlantis, that aliens do regularly visit us, that BigFoot/Yeti/Yowie really does exist, that King Arthur’s or the Bible’s adventures really happened, and that angels do exist and miracles happen today just as they always did, as we read about in the New Testament.

I seem to recall that as a child there were some stories I read that I agonizingly wished were true.

I once even had a dream in which I was playing with a toy truck, and so in love was I with this toy truck that as I felt I was coming out of a dream, my dream state told me that if I held on to the truck as tightly as I could in my dream, that when I woke I would find the truck in bed beside me. Well, I did wake up, and was disappointed, but not surprised, to find my clenched fists were holding absolutely nothing! 🙁

Viewing Luke’s “Great Omission” in a context of Marcionite controversy

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by Neil Godfrey

Filed under: Biblical Studies, New Testament
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The Gospel of Luke relied heavily on the Gospel of Mark but omits everything in Mark that lies between the miracle of feeding the 5000 to Peter’s acknowledgment that Jesus was the Christ. That is, after following much of Mark closely, Luke omits:

  1. Jesus walking on the sea of Galilee
  2. Healing many at Gennesarat
  3. Controversy with Pharisees over eating with unwashed hands
  4. Exorcising the daughter of the woman from Tyre/Sidon
  5. Healing (with saliva) the deaf-mute in region of Decapolis
  6. Feeding the 4000 in the wilderness
  7. Controversy with Pharisees over a sign and warning of leaven of Pharisees and Herod
  8. Healing the blind man (after two attempts)

I have in the past discussed the Gospel of Luke and Book of Acts within the context of the second century Marcionite controversy (e.g. Tyson’s Marcion and Luke-Acts) and it recently struck me that there are some features in this Great Omission that anyone editing an anti-Marcionite version of a gospel would want to ensure do not get a mention.

Firstly, Mark had written that the disciples thought they were seeing a spirit when they saw Jesus walking past them on water. If Marcion’s Jesus came down directly from heaven and had more the appearance of a man than the reality, this episode might well have lent itself to supporting a view of Jesus more ethereal than fleshy and boney.

Secondly, the events and miracles of this section are in gentile areas. If Marcion emphasized the foundational role of Paul in establishing the truth that the Jewish disciples of Jesus had failed to grasp, and that Paul’s role was directed among gentiles as a result of Jewish rejection of Christ, then Mark’s themes of Jesus working among both Jews and gentiles had to be revised.

Thirdly, the controversy with the Pharisees over eating with unwashed hands contained a message from Jesus condemning certain Jewish laws. It is not impossible that an anti-Marcionite propagandist would easily be persuaded to omit such an episode for its potential to be manipulated by Marcionites who were “anti-Jewish” to the extent that they regarded all Jewish laws as derived from either humans or the Demiurge.

Fourthly, the two-fold attempt to heal a blind man strikes most readers as having a symbolic relationship with the two-fold blindness of the disciples over the two mass feeding miracles (of 5000 and 4000). Once the second of these miracles was removed, being in a gentile area (see “Secondly” above), the Markan miracle lost its significance and merely made Jesus looked like Superman fast fading in the presence of kryptonite. And no-one wanted to advance Mark’s very human Jesus, one possessed by the spirit and who used spit to heal. There were more “spiritual” ways to counter Marcionism’s view of Jesus.

The arguments for canonical Luke-Acts being an anti-Marcionite product of the second century rest on degrees of probability and plausibility. Maybe if the “Great Omission” can indeed by explained in anti-Marcionite terms then we can add one more degree at least to the plausibility of the argument.

2009-09-14

How Luke possibly increased the doubts of Theophilus

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by Neil Godfrey

Filed under: Biblical Studies, New Testament
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Luke opened his gospel with a solid reassurance to Theophilus:

Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us, even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word; it seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus, that thou mightest know the certainty of those things, wherein thou hast been instructed.

One major source of Luke’s, without any doubt, is the Gospel of Mark. If Theophilus had heard stories of Jesus from the Gospel of Mark he would surely have had many questions. Mark’s gospel is less a testimony of what happened than a discourse with readers to prompt them to examine their own status in the faith and understanding of Jesus and the Kingdom of God. Mark left hanging many questions such as whether or not Jesus met Peter and the disciples again in Galilee, whether Jesus was or was not the Son of David, the nature of Jesus and Christ before the baptism, the significance of his miracles and relationships with crowds, and many more.

We may speculate that Theophilus had many of these questions all sorted out from other sources now lost to us.

But let’s assume for a moment the questions were left hanging and he was waiting for Luke to do the thorough research to sort things out for him. Theophilus may have hired Luke on the understanding that he “had a perfect understanding of all things from the very first” and that he could write up a clear orderly account of exactly what happened.

If so, what would have been the results when Theophilus eventually read Luke’s final product?

The baptism of John

If Theophilus had any questions relating to Jesus being baptized by John then they were left hanging from miles high after he read Luke’s narrative. Luke simply avoided the scene completely and did not even state that Jesus had been baptized by John — merely that he had been baptized.

Anger in response to the leper’s plea

Since the earliest manuscripts of Mark’s gospel tell us that Jesus was angry when a leper approached him for healing (Mark 1:41), it is more than likely that Theophilus had heard of this strange rumour too. He would have been disappointed had he hoped for Luke to have set this detail in order for him, since Luke, even though he knew and used the Gospel of Mark, chose to omit altogether Mark’s (or anyone’s) comment on Jesus’ emotional response at this time (Luke 5:12-16).

Some of the best miracles

Theophilus probably had heard of not one, but two versions of Jesus miraculously feeding crowds of thousands in the wilderness, and wondered if they were one and the same event. He might especially have been curious to learn more about one version that held that the feeding was in gentile territory and specifically meant for gentiles (Mark 8:1-10). If so, then he probably felt a bit cheated by his commissioned researcher opting to simplify his story by omitting any reference to the latter. Not even a clue as to how the reports of the distinctive features of the second feeding miracle arose in the first place.

Theophilus must also have been wanting to know more about Jesus’ miracle of walking on the water. Was it true that Peter likewise walked on water with Jesus? Or were all the disciples totally cowed at seeing what they thought was a ghost? And what of the story coming with a narrator’s explanation that the disciples’ reaction was related to their not understanding the miracle of the loaves? Luke’s gospel gave him no satisfaction here, either. In fact, Luke did not even include the water-walking scene at all! Was it because Luke was unable to find out the facts of the matter despite his claims for full knowledge in his prologue?

Some have suggested that Luke’s copy of Mark was incomplete. Not only was the ending missing, but also the middle chapters covering events in Jesus’ life between his feeding the 5000 and the Peter-confession and Transfiguration scenes were for some reason also missing. But Luke’s prologue claims he had much more at his disposal than a single defective copy of one gospel. If we accept the claims of his prologue then we can only conclude that he deliberately omitted certain events and miracles that must have been widely known.

How did Jesus heal?

Theophilus must also have wondered about the methods of Jesus’ healing miracles. Did he sometimes use his spit? Did he sometimes need two attempts to fully restore someone? But Luke simply omits any reference to any such miracles without any explanation.

Attitude to gentiles?

Did Jesus really refer to gentiles as dogs (Mark 7:27)? Luke does not give the satisfaction of an answer. He simply ignores the scene known to contain these words of Jesus.

When Jesus returned from his transfiguration

Some reports Theophilus had heard probably implied something strange about the appearance of Jesus when he returned to the crowds after he had been with three of his disciples on the mountain and transfigured there before them (Mark 9:15). If his hopes were raised after reading Luke’s prologue that he would finally have that clarified they were dashed again when he found Luke ignored this detail altogether.

Various accounts about a certain blind man, and Son of David claims

Various reports reached Theophilus about Jesus healing a man referred to as a son of “timaeus” or of a man named Timaeus (with so many associations that raised), others spoke of a man named Bartimaeus. Moreover, they all said that this blind man had called Jesus the Son of David, contrary to other reports that Jesus had denied this claim. One might imagine Theophilus beginning to lose patience to find that his commissioned writer simply failed to use the name of this blind man, or give any clue as to how the various opinions arose in the first place.

Further, Luke still included that confusing report of Jesus apparently denying he was the Son of David, contrary to other passages in his gospel (Luke 20:41-44). Theophilus must have suspected Luke did a rush job to finish his gospel the night before he was due to present it.

Why did Jesus curse the fig tree?

A story like this surely went the rounds and Theophilus must have been anticipating Luke’s explanation. If Theophilus had paid Luke in full for his efforts he must have felt cheated to find Luke again opting to not make a single reference to this controversial rumour.

A mystery for a reader to understand

One very spare anonymous narrative about Jesus that raised more questions than answers (known subsequently as the Gospel of Mark) that Theophilus may have read implied a certain enigma in the expression, “abomination of desolation standing where it ought not” as a mystery for readers to decode (Mark 13:14). He would be interested in knowing what Luke had to uncover about this. But when he read Luke he found that, once again, the passage of most interest had simply gone totally AWOL.

Anointing where and by whom?

Theophilus undoubtedly craved to know more about the famous episode of Jesus’ anointing and how this act, performed with very expensive spices, prompted the disciples to turn against Jesus, and for one of them to even betray him. But after reading Luke’s gospel he reflected and realized he had not read of this at all. All he could recollect was that Luke, without explanation, did include another scene, in fact a very sensuous one, where a sinful woman with very expensive perfume wiped Jesus’ feet with her tears and hair. Was Luke really denying everything he had heard till now about that momentous event?

Theophilus no doubt made a note to call Luke in the next day to ask him to explain all he had written — and had not written!

Who were Alexander and Rufus?

No doubt Theophilus had heard or even read of a certain Simon carrying the cross of Jesus, and that this Simon was identified as the father of Alexander and Rufus. How could he fail to not be curious and want to know who these individuals were and what became of them?

Luke failed his curiosity once again. He wrote as if they had never existed.

Mysterious young men at the end of Jesus’ life

Gossip flies, especially about people reportedly going naked in public after dark, and no doubt everyone far and wide had heard of one of Jesus’ followers fleeing naked on the night of his arrest.

Maybe Theophilus was kind and suspected Luke was doing his best to stop malicious rumours by not repeating them.

But then what of that young man in the tomb he had heard about? Why did Luke not give any idea where that story came from? Why did he baldly speak of two angels in the tomb without any clarification to explain the account everyone knew till then?

Did Jesus ever meet up with the disciples again in Galilee?

One thing Theophilus had long wondered about was the facts of what happened to the disciples and Jesus after the resurrection. Everyone who seemed to know spoke of Jesus appearing, or at least promising to appear, to the disciples again in Galilee. But Theophilus was at a loss to find any clear report of the details. So he hired Luke to research and write up the full story.

The least he had expected from Luke was some reconciliation of any new information (that Jesus only appeared to his disciples around Jerusalem and forbade them from going to Galilee till much later) with the incomplete and confusing accounts about a Galilee appearance everyone had heard about before Luke wrote.

Result: Theophilus sent Luke packing to look for a new patron.

2009-09-12

On the question of Bible reliability: Trust, good; Doubt, bad

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by Neil Godfrey

Filed under: Biblical Scholars, Biblical Studies, Historical Methods and Historiography
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It is nice to see Philip R. Davies (Memories of Ancient Israel) hit this one head on, page 134:

. . . verdicts of reliability or unreliability are morally equal.

Those in favor of the reliability approach sometimes imply that belief and trust are virtuous, while doubt and mistrust are bad.

Analogies . . .

. . . it is a legal principle in most countries that an accused person is deemed innocent until or unless proven guilty. However, “historically unreliable” should not be equated with “guilty” unless one assumes that the biblical narratives are legally obliged to be historically accurate.

. . . in law a single uncorroborated testimony may be accepted (if on oath), though ironically enough biblical and Jewish law requires two witnesses, implying a single witness should not be trusted.

. . . in investigative . . .  journalism . . . checking sources for corroboration is a matter of procedure, and doubting what one is being old (especially by politicians and public relations staff) is a standard attitude.

. . . the sensationalist press is generally unconcerned about these things and likes good stories.

First printing of Bible in English for Catholics. 1582, Rheims. Translator, Gregory Martin. On display at Arts House, Singapore, 2009.

Little known questions about the archaeological evidence for the Bible: The “Israel Stele”

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by Neil Godfrey

Filed under: Archaeology, Biblical Studies, Old Testament
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I have just purchased Philip R. Davies’ Memories of Ancient Israel and got a bit of a shock when I read this about the Merneptah Stele:

After mentioning Canaan, and three Canaanite cities of Ashkelon, Gezer, and Yanoam, it runs, “Israel (?) is wasted, its seed is not.” Assuming we have Merneptah’s dates correctly as 1213-1203, and that the reading “Israel” is correct, the reference places an Israel in Palestine in the thirteenth century. The word read (probably correctly) as “Israel” also has a sign indicating a people and not a place. That makes the alternative reading “Jezreel” less likely — though Hebrew “s” and “z” could both be represented by the same Egyptian letter; also, since “Jezreel” is partly made up of the word for “seed,” the inscription could be a pun by a Semitic speaking scribe. It might also be considered that Merneptah would find it easier to fight in the plain of Jezreel than in the highlands. (pp. 90-91)

Why, after so many years of interest in the bible and archaeology, did I not know till now that there was an alternative possible reading to Israel in the Merneptah stele? Other questions have been raised commonly enough, but not that particular one — at least not widely in readily accessible public literature.

Here is one translation with, as per Davies, “Israel (?)” in context:

Tjehenu is vanquished, Khatti at peace,
Canaan is captive with all woe.
Ashkelon is conquered, Gezer seized,
Yanoam made nonexistent;
Israel is wasted, bare of seed,
Khor is become a widow for Egypt.
All who roamed have been subdued.

So well known and “secure” is this monument’s reference to “Israel” that it is even widely known as, simply, the “Israel stele”. The wikipedia article will cast not a shred of doubt on this reading. A cited webpage from that article with a full text and translation is just as dogmatic in its assurance of this reading.

Merenptah Stele (Israel Stele): the photograph...
Image via Wikipedia

This possibility of an alternative reading, even if the majority of scholars and others take the translation “Israel” for granted, is significant and worth drawing to everyone’s attention given the other anomalies associated with the stele and that are well known:

  1. If the monument speaks the truth, that Israel is annihilated, then biblical Israel never got started as a nation. But, of course, exaggeration is common enough in political propaganda — in any age. Alternatively, another people may have taken the name Israel after the demise of those mentioned by Mernepteh.
  2. There is little indication in the stele to inform us about the nature of the reference “Israel”, or the location to which it refers. See my vridar.info notes on the Mernepteh Stele from Davies’ earlier book, In Search of Ancient Israel.
  3. There is no biblical reference to any event involving a clash between Israel and Pharaoh Mernepteh (or any Pharaoh of Egypt) in the thirteenth century. This is, presumably, the time of the biblical “Judges”, or even of the period of Joshua’s conquest.

I have seen so many references to this Mernepteh stele over the years and not once, till this week, did any of them give me the slightest indication that there was simply no room for debate about its reference to “Israel”.

I don’t think I would be the only one who is attracted to the possibility of the original reference being Jezreel, with a pun on the “without seed” beside it — and would be open to suggestions that such a personification in the pun could explain its reference to being a people, not a place.

But this is not the only stele with “issues”. Davies also surfaces many questions over the Shalmaneser (Kurkh) stele, the Sennacherib inscriptions, and even the Hezekiah “Siloam” tunnel supposed-inscription — and others. Will discuss one by one in future posts.

Is it valid to be reminded of religious scholars continuing a proud tradition, that can be traced back to the middle ages, of keeping the lay masses in ignorance?