2008-01-15

authority and identity in the fundamentalist’s approach to biblical and scientific debates

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by Neil Godfrey

I am trying to recall how I thought when I was a fundamentalist Christian believer, but it’s a bit like a parent trying to recall how he felt when a child. Some things are clear, but so much is also forgotten or coloured by hindsight. But it’s important to understand, and there are luckily a lot of books by fellow-travellers to help jog memories.

The reason this time I was trying to recall was in order to understand why the apparent total incomprehension and/or dishonesty in the way they frame the arguments of their “opponents”. I can’t believe that they think they are being anything but honest and even more comprehending than the original authors — I’m sure I used to feel that way rather than admit to the opposite.

I recall reading and discussing with like-minds fundamentalist literature making a mockery of evolution. One topic that came up from time to time was how to handle school situations, whether as a fundamentalist teacher requiring to teach a biology curriculum or as a parent of a child taking biology in a non-church school. The assumption underpinning the whole conversation was that we were all too smart and knowledgable to know we did not need to study the teachings of evolution ourselves. We knew better than the scientists the fallacies of their arguments. As Jesus said, God reveals wisdom and understanding even to the babes. It was the anti-god arrogance and pride of the “wise” that blinded them from “the obvious” that even a child could see.

It is Authority, their submission to Authority, that has removed them from their past lives and the wider society and given them an identity of which they can feel “humbly proud”. That is as I recall it at the present. Their identification with this absolute authority gives them their own sense of higher wisdom, insight, knowledge, destiny. They are in God’s camp and the rest of the world is in darkness.

Without external authority they are nothing. This self-concept is inculcated as part of their daily prayers. They call it “humility” and “repentance” and “coming to God”.

So when it comes to ethical discussions, they fear that unless they have an Authority to tell them what to think or do, they will be victims of their own authority-less passions and murder, steal, commit adultery. They really believe so totally in their Authority that they think they — and everyone — needs someone to actually tell them it is wrong to rape or kill, how to live their lives. We know the cases of how many will even go so far as to seek guidance (in prayers if not to their cleric) to ask what job they should take, what clothes they should wear.

So consumed are they by Authority that they can no longer even conceive of any life apart from authority. Nonbelievers are therefore viewed as submitting to other authorities that oppose their “one true Authority”. They might include the “authority” of public opinion, of “false” philosophies, of — worst of all — their own passions and desires.

Of course in their submission to their Authority they do deny their own thoughts and feelings, suppressing and hiding them as much as possible. Inevitably, however, what is hidden and denied does cause trouble in other ways. They probably really would go a bit wild at first if they did suddenly somehow lose their Authority. Maybe they sense this, and as a result imagine that the worst passions they suppress really are the norm of anyone anytime without some externally sourced control.

But back to biblical debates. And evolution. Other opinions, those contrary to their Authoritative dogmas, cannot but be read from the perspective of their own personal identities with their Divine Authority. They must therefore “know” beforehand that evolution could not be true, that critical views of the Bible must be Satanic. Yet they must function in the world. It is important to make a few converts from time to time to prove their position. They need to find proof-texts to give them licence to speak to the world on its own terms, to address these “vain thoughts that exalt themselves against their God” in whom they find their own identities.

So they will read something by a critical scholar or evolutionary biologist from that perspective. They know they are grappling with the tools of their enemy.

It is almost inconceivable, or certainly a frightening and truly threatening thought, that they would seek to understand and learn from such “oppositions of science falsely so called” apart from the goal of being in a better position to refute them.

The goal must of necessity be refutation. To defend their Authority. It can be nothing else. Otherwise they will lose their very identities.

To read “the enemy” with a view to engaging with him in open discussion, debate, mutual learning, on his own terms, as equals, is anathema. It threatens their very sense of selves.

To themselves, they are not therefore uncomprehending (although they are) of the arguments of biblical scholars and evolutionists, but necessarily bring a higher — authoritative — comprehension unknown to others.

They are not dishonest in their representations of another’s arguments. They are honestly fighting to preserve their own identity and the source of their identity. As for logical fallacies. No matter.

Any slip is only apparent and can be justified by ad hoc appeals to “the larger picture” hidden from outsiders. “If only you humbly accept the whole package you will see that any contradictions or fallacies are only apparent.” Double binds and contradictions are always only “apparent” — or the faulty insight of the ungodly — when Authority is a higher value than honest reasoning. That, after all, was what the snake tempted the first parents into.

Ad hominem, ridicule and abuse are only fair play — it is the right of light to expose and condemn darkness, which after all, at bottom, is what their struggle (their Bible even tells them their life is a daily warfare) is really all about.


2008-01-14

Marcion’s Challenge

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by Neil Godfrey

Marcion presented a formidable challenge to those who opposed his theology and practices. Indeed his opponents spent extraordinary energy in combating his influence, attacking his theology, and constructing alternatives to his practices. It was a massive effort, not only because many people found Marcionite Christianity attractive, but also because his was a complex challenge that, if met at all, had to be engaged on several fronts at once. Marcion’s opponents rightly saw that the very definition of the Chris­tian movement was at stake in the outcome. (Tyson, Marcion and Luke-Acts, p.48 ) Continue reading “Marcion’s Challenge”


Comprehension, honesty and logical issues in a debate with a fundamentalist

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by Neil Godfrey

Over the years I have jotted notes from books I have read and when opportunity permits I have edited some of these and posted on this blog. My purpose is to share some of the ideas and studies I have found interesting. That does not necessarily mean I agree with everything that is expressed. In some cases I have moved on as further reading has opened me to more questions and a deeper understanding of the issues. My quest is a positive one, of attempting to better understand the origins of Christianity and the Biblical literature. (Fundamentalists please note, I am well aware that faith in dogma is by definition impervious to reason and evidence so I am not attempting to “attack” your beliefs in these posts.)

I have also attempted on a few occasions to raise critical questions on the Cadre blog when I thought the author was attempting to address a reasoned argument but generally to be met with a mix of insult, ridicule, arrogant condescension from those good Christian folk. Twice they have deleted posts of mine that contained a link to something I had written here that I thought addressed a question they raised in some depth. They have also deleted other entire posts of mine there without explanation. (Though admittedly the second time the moderator cavalierly offered to reinstate one of the links but without offering any explanation why he deleted it in the first place nor with any apology.) So rather than reply to a critique of one of my posts on their blog I am posting my response here where I can be confident it will not be deleted and where I have some control over personal abuse — more on that at the end of this post.

Continue reading “Comprehension, honesty and logical issues in a debate with a fundamentalist”


2008-01-13

Marcion’s Gospel, its character and contents

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by Neil Godfrey

Continuing my notes from Tyson’s Marcion and Luke-Acts: A Defining Struggle . . . .

Tertullian’s entire fourth book attacking Marcion is a comparison of Marcion’s gospel with canonical Luke.

Marcion’s opponents never accused Marcion of adding to the Gospel of Luke, but only of omitting sections and changing the wording in places.

Knox compared the pericopes that Harnack believed were found, or possibly found, in common in Marcion’s gospel and canonical Luke and concluded there was a 60 to 75 percent overlap between the two. The wording within the common pericopes may well have varied, sometimes significantly, however.

Harnack‘s reconstruction (not included in the English translation of his book) is the most frequently cited for Marcion’s gospel. The most obvious differences from canonical Luke:

  • Luke 1-2 (birth narrative) has no counterpart in Marcion’s gospel,
  • Luke 3:1a is the beginning of Marcion’s gospel but there is very little from Luke 3:1-4:15 in Marcion,
  • The parable of the prodigal son is not found in Marcion
  • Jesus’ entry into Jerusalem is missing from Marcion
  • Jesus’ weeping over Jerusalem is not in Marcion’s gospel
  • Nor is the cleansing of the temple scene in Marcion

These, especially the opening omissions, make a significant difference to how the gospel of Marcion would have been read compared with the gospel of Luke.

Tyson discusses the criticism by David S. Williams of Harnack’s reconstruction, but concludes that his points affect the confidence we can have in the specific wording of Marcion’s gospel as opposed to its general content.

Tyson argues that

  • Marcion’s gospel resembled the canonical gospels, hence contained discourse and narrative:
    • — since its opponents were convinced it was indeed “a gospel”
    • — and since its opponents said to resembled Luke

Tyson further argues that the differences between Luke’s and Marcion’s gospels that offended Marcion’s critics consisted of the wording found within common pericopes. When asked by the young man what must be done to have eternal life Marcion’s Jesus does not respond, as per Luke, “Don’t call me good. One is good, God”, but says, “One is good, God, the Father” — thus pointing to the God above the Creator God; and instead of Christ saying “You know the commandments”, Marcion has him say, “I know the commandments”. So we can think of a scene in common between Marcion’s and the canonical gospel, but with different wordings and messages.

Tyson’s impression of the contents of Marcion’s gospel

“Impression” is the best that can be done. We can’t know the finer details. Much of this is what Marcion’s gospel was “not”. The “nots” are of course as important as the “is’s” in order to appreciate its broader place in the history of early church literature, doctrines and practices. Tyson does not claim his description is the last word, and admits to many problem areas, but does present it as a plausible reading based on the studies of previous “specialists” and what we know of Marcion’s teachings.

  • no predictions of Jesus or John,
  • no reference to their parents, or relationship with John,
  • no birth or infancy narratives
  • no circumcision or presentation at the Temple,
  • and nothing of Jesus appearing in the Temple at 12 years
  • No account of the preaching of John the Baptist,
  • nor John’s imprisonment,
  • and no mention of Jesus’ baptism by John,
  • no temptation in the wilderness,
  • no genealogies
  • begins with the time setting — the 15th year of Tiberius (Luke 3:1a) —
  • but jumps immediately to the exorcism of Luke 4:31.

Thus Jesus appears suddenly and without prior notice, “without human connection or local habitation.” Marcion does not associate Jesus in any way with a Christ who was expected by the Jews or the subject of prophecies in scripture. Other examples of Marcion distancing Jesus from the Jewish scriptures:

  • What then was the role of John the Baptist in Marcion’s gospel? John asks Jesus if he is “the coming one”, implying the one expected according to Jewish scriptures. Marcion’s gospel has Jesus reply indirectly — “Whoever is not repelled by me is blessed” — indicating that he is not that Christ. (cf Luke 7:18-23)
  • While Luke 20:41-44 includes a quotation from Psalm 110, this is reference to the Psalms is absent from Marcion’s gospel. The resulting exchange is accordingly a clearer denial that Jesus is not the Son of David Messiah who was the expectation of the Jewish scriptures.
  • In Luke 16:17 Jesus says it is easier for heaven and earth to pass away than for one part of the Law to fail, but in Marcion’s gospel Jesus speaks of “his words” in place of “the Law”.
  • Marcion appears to have seen some, if not permanent, value in the Jewish Torah, however. His gospel’s Jesus tells the healed leper to offer a Mosaic sacrifice as a testimony to him, the leper. (cf Luke 5:14)

Marcion also stressed the distance between Jesus and the original disciples:

  • Jesus does not accept Peter’s confession that he is the Messiah, presumably because his understanding related to Jewish expectations. (cf Luke 9:20)
  • Peter ignorantly wanted to build tabernacles for Jesus, Moses and Elijah, thus demonstrating again the misunderstanding that Jesus was closely related to the Law (cf. Luke 9:33)
  • Jesus predicted Peter’s denial, but Tyson notes that “it is curiously unclear whether or not Marcion’s gospel included the story of Peter’s denial that appears in Luke 22:55-62.”

Marcion’s take on the resurrection narrative (Luke 24) — this is the most difficult section of Marcion’s gospel to reconstruct from the sources but Tyson draws on Williams and Harnack to suggest the following:

  • Jesus reminded his witnesses that he had predicted his suffering
  • Jesus rebuked those who had not heeding his words (contrast Luke where Jesus rebukes them for not heeding the words of the prophets of Scripture)
  • Jesus invites witnesses to see his hands and feet

Not included in Marcion’s gospel:

  • No reference to the stone that had been rolled away from the tomb
  • No names are given for the women who first discovered the tomb to be empty
  • No mention of Peter visiting the tomb and then leaving perplexed (the disciples remain blind and do not discover the empty tomb nor believe the women who do)
  • Jesus does not discuss the Hebrew prophets nor claim the prophets foretold him
  • No hint of an ascension

Fragmentary allusions in Marcion’s gospel to the Emmaus road incident also clearly distances Jesus from the Jewish scriptures in Marcion’s gospel:

  • Jesus scolds Cleopas when he expresses disappointment that Jesus had not fulfilled the Jewish Messianic expectations
  • Jesus scolds the two disciples for not believing his words, not the words of the prophets
  • Marcion’s gospel may have included these allusions to Luke’s “Emmaus episode” as part of a single appearance to followers at Jerusalem. Problematic reconstruction here.

The resurrection appearance in Marcion’s gospel is the most problematic:

  • There may have been only one appearance
  • The names of those Jesus appeared to are not given
  • The remaining eleven disciples are mentioned as unbelievers (cf Luke 24:9, 11)
  • There are other unnamed disciples who finally recognize the risen Jesus in what appears to have been a Eucharistic meal of bread and fish
    • (Vridar note: compare Justin Martyr’s account — only one resurrection appearance at which the eucharist was instituted. — The linked page is in need of revision on some significant points but the section on the post-resurrection narrative is still fine.)
  • No appearance to Peter — Peter is not even named in the resurrection narrative. Marcion appears to have excluded him along with the rest of the disciples from a resurrection appearance.
  • No appearances to any of the disciples and they disbelieve the reports that come to them. The apostles are thus left on the outer as disbelieving false apostles.
  • Marcion’s Jesus does say: “Look at my hands and my feet . . . a spirit does not have bones as you see I have”. Tertullian claimed that Marcion interepreted “as you see me having” to refer to “a spirit”, not to “bones”, so that it meant to say that he did not have flesh and bones, but was spirit.
    • (Vridar note: If I recall correctly Gregory Riley in Resurrection Reconsidered argues that this statement of Jesus does not deny what moderns would still call the spirit essence or composition of Jesus. He discusses the various ancient usages of “flesh” when used in relation to both here and now as well as departed persons. Unfortunately I cannot comment off hand on the argument — will have to have another look at the book to refresh my memory re the details.) — Added June 13 2008, See more notes on Riley’s discussion here.

(See also Center for Marcionite Research)


2008-01-12

The Assyrian genocide in Iraq

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by Neil Godfrey

The Assyrian Christian population of the Middle East – Antiochian, Catholic and Orthodox – is now a fraction of what it once was, and the story of the genocide practised upon them remains largely untold. — blurb from repeat broadcast on Australia’s ABC Radio National’s Religion Report

Check the link to the podcast and / or the transcript now available.

Also check April DeConick’s Forbidden Gospels blog. I know April has taken a special interest in the fate of the Assyrians and posted more extensively on their plight.

I posted an alert to this same broadcast when first aired back in May last year, along with a fuller treatment of the meaning of the word genocide. The same program at that time discussed Christian minorities more generally throughout the Middle East, also linked on that earlier post. The podcast for this other interview is no longer available but the transcript is. For the earlier program and the additional discussion and links to Christian minorities in the Mid East see the post titled Unknown Genocide and Christians in Iraq.


Did Marcion mutilate the Gospel of Luke?

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by Neil Godfrey

This was the claim of Irenaeus, Tertullian and Epiphanaeus.

Besides this, he mutilates the Gospel which is according to Luke, removing all that is written respecting the generation of the Lord, and setting aside a great deal of the teaching of the Lord, in which the Lord is recorded as most dearly confessing that the Maker of this universe is His Father. Irenaeus AH 1:27.2

Now, of the authors whom we possess, Marcion seems to have singled out Luke for his mutilating process. Tetullian, AM 4:2

But these claims are questionable when we think about the times in which they were recorded. Irenaeus was writing in the late second century, Tertullian in the early third, and Epiphanaeus much later still. “The ecclesiastical situation for all these writers was very different from that in Marcion’s time.” (Tyson, p.39 — This blog post is mostly derived from Tyson’s book)

Contrast the date of Marcion, especially as revised by Hoffmann to the early part of the second century: — See previous posts beginning with Dating Marcion Early (2). (This revised earlier date for Marcion is based primarily on a rejection of the the ideologically tendentious date assigned by Irenaeus and an assigning greater weight to the contrasting contemporaneous observations of Justin Martyr.)

Irenaeus saw the need for authority to redress the “riotous diversity” that characterized Christianity till his time. That meant an authoritative canon and a clear genealogy of bishops from the apostles to his own day. And that canon of four gospels had to be four because the world — throughout which the church was scattered — had four corners and four winds. (Irenaeus AH 3:11.8)

Tyson refers to Bauer’s conclusion:

Walter Bauer has convincingly shown that the early part of the second century was a time of great diversity in terms of Christian thought and practice. He observed that heterodoxy probably preceded orthodoxy in many locations and that, particularly in the East, Marcionism, or something closely resembling it, was the original form of Christianity. (Tyson, p.39)

Bauer’s work is online. Tyson refers particularly to his discussion from p.194, his chapter 8. To cite one section from Bauer’s chapter 8:

One final point. The reckless speed with which, from the very beginning, the doctrine and ideology of Marcion spread can only be explained if it had found the ground already prepared. Apparently a great number of the baptized, especially in the East, inclined toward this view of Christianity and joined Marcion without hesitation as soon as he appeared, finding in him the classic embodiment of their own belief. What had dwelt in their inner consciousness in a more or less undefined form until then, acquired through Marcion the definite form that satisfied head and heart. No one can call that a falling away from orthodoxy to heresy.

Tyson discusses the implausibility of Marcion, living at a time when there was no gospel canon as called for by Irenaeus, being faced with an authoritative list of 4 gospels, selecting one of those four, excising large chunks from it, and then elevating it to a level above the others, “in full consciousness of having chosen a practice opposed to the worldwide church”. Such a notion is what Irenaeus suggests, but it is anachronistic.

If the scenario of Marcion knowingly mutilating one of the gospels upheld by his peers to be of the sacred four is implausible, what did Marcion do?

If he did select a gospel from among many known to him, then we must think of unstable texts with various editions, certainly not formal or even quasi-canonical collections.

It may be objected that Marcion would naturally select the text written by the companion of Paul, Luke. However, there is no evidence that the gospels were assigned author names until the time of Irenaeus. The first evidence we have that a gospel was authored by Luke, a companion of Paul, is from Irenaeus. (In a future post I hope to discuss Hoffmann’s suggestion for how Luke came to be assigned the authorship of the gospel and Acts.)

Tyson asserts the most likely scenario is that Marcion worked with a gospel that was originally a text known to his locality (the Pontus).

The evidence for local texts at this time is strong, and the use of one gospel in a specific church is manifest. (Tyson, p.40)

Tyson’s footnoted support for this assertion:

B. H. Streeter, “The Four Gospel: A Study of Origins” (1924), 27-50.

Harnack, “Marcion: The Gospel” (1921), 29. Harnack accepted the idea that Marcion did use the Gospel of Luke, but believed that this gospel may have been the only one known in the Pontus region.

Yet clearly there was significant overlap between Marcion’s gospel and the canonical Luke. For this reason the opponents of Marcion, writing from a very different time and context, accused him of mutilating the canonical gospel.

A follow-up post will outline what Marcion’s gospel must have looked like, with an evaluation of Harnack’s reconstruction of Marcion’s text.


2008-01-09

Literal and allegorical Scriptures in Orthodoxy and Heresy

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by Neil Godfrey

Marcion’s “heresy” was justifiably seen as the main threat to Christian “proto-orthodoxy” in the second century, but I suspect the reason had less to do with his doctrine of two gods and some form of docetism and more to do with what might have been branded his “Jewish error”.

That will sound like nonsense to many who think of Marcion as being opposed to the Jewish scriptures and the god of creation. (Marcion claimed that there was a higher god than the god revealed in the Pentateuch, an Unknown or Alien God, a god of love who sent Jesus to reveal his existence and offer of forgiveness and salvation for Jews and all humanity.)

Marcion certainly was known for his rejection of the Jewish scriptures as a guide to salvation. Irenaeus and Tertullian were among the first to attack him for rejecting the idea that our Old Testament contained any sort of salvific value or prophecies of the Saviour Jesus. Marcion was definitely not one of those who expected Christians to follow Jewish customs. But his “Jewish error” was nonetheless “real” and probably far more threatening to the foundation of “orthodox” Christian beliefs.

Marcion read the Jewish scriptures the way many orthodox Jews did — literally. In modern parlance some might say he took them “seriously”.

According to Tertullian, Marcion accepted that the Christ of the Jews would:

  1. be known as Emmanuel (AM 3.12.1; Isa. 7:14)
  2. take up the strength of Damascus and the spoils of Samaria against the king of Assyria (AM 3.13.1)
  3. be by nature the son and spirit of the Creator (AM 3.6.8)

Jewish scriptures could be read to hold out a hope for a conquering and liberating Messiah for the Jews. Marcion accepted this reading as the literal and truly intended meaning. Marcion taught that the Creator god (a subordinate god to the higher god of love, the ‘unknown’ and ‘alien’ god who sent Jesus) in a moment of compassion for the Jews promised them a future all-conquering redeemer king and saviour. He did not deny this prophecy found in the Jewish scriptures. But he had no choice but to concede that its fulfilment was still in the unknown future. In other words, Marcion did not deny the Jewish scriptures and their prophecies. He upheld them but did not apply them to Christians.

Marcion read the Jewish scriptures as literally as any “Judaizing-Christian” who insisted on circumcision as much as baptism for new believers. The only difference was that Marcion did not believe the injunctions of the Jewish scriptures should be applied to Christians. Christians should believe the Jewish scriptures were the product of the Creator God and accept them at face value for what they said. But salvation was the gift of the hitherto unknown God who sent his son Jesus to reveal his existence and die for the salvation of all humanity.

According to Marcion and his followers, the original disciples of Jesus failed to grasp Jesus’ revelatory message of the higher god and of his (Jesus’) true provenance, and continued to hope for a “second coming” of their Savior to judge and destroy the evil powers oppressing the Jews.

According to Marcion, there was no Jewish prophecy that the Messiah would suffer and die on the cross. (Tertullian’s AM 3.18.1f; cf. ad Nat. 1.12; Justin’s Trypho 91, 94, 112)

According to Marcion the Jews had every right to expect a future Messiah who would be sent by the Creator God to restore and save the Jewish nation. That was what their Creator God promised them. Marcion had no dispute with that belief and or its teaching as found within the Jewish scriptures. Marcion’s “problem” was that the Jews failed to recognize the Messiah sent from a god higher than the creator god, that is the Messiah he believed was preached by the apostle Paul.

But in fact the failure of the Jews to recognize their saviour was truly far less of a problem for Marcion than for the likes of Justin Martyr, Irenaeus and Tertullian or any other “proto-orthodox” teachers. For Marcion, the Jews who crucified Jesus truly were ignorant of his provenance and identity. They had no knowledge at all of any god higher than their Creator God. According to Marcion’s belief system, the Jews could by no means be held accountable for “despising the Word of God” or “rejecting his Spirit”. They were truly ignorant and thus not accountable of anything so condign. It was “proto-orthodox” belief, as represented by the likes of Irenaeus and Tertullian, who held the Jews reprehensibly and culpably responsible for knowingly rejecting their Saviour. Marcion, backed by his god of love, was much more merciful.

If anyone was to blame it was the god of the Jews, the Creator God, who kept them blinded from, in ignorance of, the higher god. (AM 3.6.8, 9; cf. 1 Cor. 2:8) The Jews were, Marcion conceded, only trying to obey their god according to his and their lights. (AM 3.6.8; 2.28.3; Haer. 4.29.1)

According to the merciful doctrine of Marcion, “Christ comes not to his own, but for the sake of all nations (AM 4.6.3); he comes to the Jews as a stranger (AM 3.6.2) because they have suffered the most under the ‘Creator’s terrible threatenings’ (AM 2.13.3). Had they known that he came from a God of mercy and in order to free them from the law, they would have spared him (1 Cor 2:8).” — Hoffmann, pp.228-229.

Marcion’s threat to orthodoxy:

Marcion’s brand of Christianity was certainly dominant throughout Asia Minor in the early and mid second century, and possibly beyond that area. His threat to what was to become “orthodoxy” was couched in his literal (serious?) reading of the Jewish Scriptures. He read them literally, not allegorically.

As early as the Gospel of Matthew Christian readers of the Bible learn that the Christian dispensation is meant to read the “Old Testament” allegorically.

Justin Martyr, ‘Barnabas’ and the author(s) of Luke-Acts and the Pastoral epistles clearly all agree that the Jewish scriptures must be interpreted “allegorically” or typologically to divine the Truth. Any other (literal) reading is blindness. (Barnabas 1:7; 4:7; 7:1; Justin, Trypho, 7, 11, 12, 44, etc.; 1 Tim 1:7; 3:8a, 16 a; Titus 1:10b, 14, 3.9b)

“Proto-orthodoxy” needed roots. Antiquity was vital for respectability. By embracing the very ancient Jewish scriptures, and then further adopting Philo’s and other allegorical methods of interpreting them — so that a literal Israel could be turned in to an allegorized and “prophesied” Christ — those Christians on the side of Irenaeus and Tertullian had grounds for promoting the “depth” and “truth” of their faith.

What Marcion threatened was to position Jewish scriptures back where they originated — with Jewish literalism. This was far more dangerous than any effort in the past to have male Christians circumcised. Marcion challenged the very foundation of “orthodoxy” — that is, an allegorical reading of Jewish scriptures. (See Siker.)

Ironically(?) even today fundamentalists insist on a literal interpretation of their New Testament and cherry-picked parts of the Old (e.g. Genesis 1) but will settle for nothing less than an allegorical treatment of prophecies that they believe verify the Messiah identity of the Jesus sent by the “Creator” deity.


2008-01-08

Making judgments about hypotheses

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by Neil Godfrey

What makes an historical or scientific explanation a good or bad one? I’m thinking in particular here of the various hypotheses applied to biblical studies and early Christian history.

  • Of course there are many competing hypotheses about the origins of Christianity, the nature of Jesus, and how biblical texts should be read and understood. (See for starters Peter Kirby’s Historical Jesus Theories page.)
  • If my blog stats are any guide, Bauckham’s hypothesis that the gospel authors drew on eyewitness reports to compile the gospels still holds strong ongoing interest.
  • It has been a long time since I have bothered to visit fundamentalist blogs whose authors seem unable to refrain from insulting and talking down to those who dare question their hypothesis that the Bible is the word of God and as such cannot contradict itself or be falsified in any way.

David Lewis-Williams has set out a very convenient list of criteria for making judgments between hypotheses in The Mind in the Cave. He is directly interested in evaluating explanations for Upper Paleolithic cave art, but in the course of this discussion he discusses scientific hypotheses at the theoretical level and draws on specific examples from both the physical, life and social sciences.

Of course there are many discussions about what makes a good scientific hypothesis but I am referencing this summary by Lewis-Williams here for convenience. I happen to be reading his The Mind in the Cave at the moment and so his discussion falls easily at hand.

I have broken the quote (indented and in bold type) from Lewis-Williams (pp 48-49) below with a few comments that relate to certain hypotheses in the area of biblical studies: Continue reading “Making judgments about hypotheses”


2008-01-07

Dating Marcion early (2)

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by Neil Godfrey

Following from previous post re Hoffmann’s arguments for an early date for Marcion:

Marcion is generally said to have launched his heresy from the mid-second century — that is, long after the completion of our New Testament writings. Some of the Pastoral epistles are said to have been completed as late as the early second century. Some arguments exist that Acts itself, and even possibly some of the gospels, were also completed after the first century.

Hoffmann challenges this late date, and Tyson picks up Hoffmann’s arguments. Tyson in fact argues that Marcion was influential, if not always directly, in the shaping of what became our canonical Gospel of Luke as well as the book of The Acts of the Apostles.

It is not difficult to challenge the generally assumed (late) dates for Marcion. They are based on a face-value reading of Irenaeus (ca 180 c.e.) in particular. Yet the earlier author, Justin Martyr (ca. 150 c.e.) gives a very different account of the time of Marcion’s activity. Continue reading “Dating Marcion early (2)”


2008-01-05

Tradition and Invention: & the date of Marcion

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by Neil Godfrey

The “heretic” Marcion is a significant figure in the history of early Christianity but the sources for our dates for his activity are contradictory. It is quite possible that if we attempt to understand the reasons for these contradictions in the sources we will see that Marcion’s influence on our canonical New Testament texts as far more influential than it is generally portrayed today in histories of early Christianity. (For more background on Marcion see the Center for Marcionite Research and at Early Christian Writings.)

One recent fresh look at the date — and influence on the New Testament writings — of Marcion is found in Tyson‘s Marcion and Luke-Acts. (See the tag tyson-marcion-luke-acts/). Tyson argues that Acts was composed in the second century as a response to Marcionite Christianity, which was possibly the largest brand of Christianity at the time and which claimed Paul as its sole apostle.

The ideological bias for dating Marcion late

Part of Tyson’s argument is the possibility that Marcion himself began his work considerably earlier than is often assumed. The generally accepted dates for Marcion are based on a face-value reading of Church Fathers’ polemics against his doctrines. Tyson and others remind us that these authors had an ideological reason for placing Marcion as late as possible: their theological constructs dictated that Christianity heresy infected Christianity late, sometimes as late as 117 c.e. (the accession of emperor Hadrian). The idea was to keep false teaching far removed from what they believed was the “original purity” of the Church and the time of the twelve apostles.

Hoffman’s reasons for dating Marcion earlier

Tyson draws in part on R. Joseph Hoffmann’s argument in his discussion of the possibility of a much earlier date for Marcion.

Following is a dot-point outline from R. Joseph Hoffman’s Marcion, on the restitution of Christianity. It’s all from Hoffmann’s second chapter and my numbering matches the original chapter sections.

Continue reading “Tradition and Invention: & the date of Marcion”


2008-01-04

Richard Bauckham’s “holy” awe of Auschwitz revisited (Niall Ferguson’s War of the World)

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This work is licensed under a Creative Commons Attribution 4.0 International License.

by Neil Godfrey

Having just completed Niall Ferguson’s “The War of the World“.

Nial Ferguson’s explores the ethnic conflicts that he argues have been spawned by economic instability and imperial disintegration, beginning with the Russo-Japanese War of 1904 right through World Wars 1 and 2 and their aftermaths up to the closing years of the twentieth century. It is depressing reading. I was reminded of reports not long ago that Iris Chang committed suicide partly as a result of the personal depression she suffered as a result of her meticulous research into the Nanking Massacre.

Also could not help but be reminded as I read of Richard Bauckham’s obscene use of the Holocaust to argue for a unique historical place for both the place of the Jews in human history and the miracles of Jesus.

Has there been outrage among academic circles over Bauckham’s claim that Auschwitz was such a “uniquely unique” horror that to acknowledge it as such is to logically admit the possibility of its polar opposite, a “uniquely unique” wonder of the miracles of Jesus?

Bauckham’s claim is testimony to the power of religious faith to suppress and distort normal human perception, comprehension, compassion and one’s sense of common human identity with both perpetrators and victims. That sort of suppression and distortion of our makeup is what makes killing and abuse without qualm possible in the first place.

Of the Holocaust and Auschwitz, Ferguson writes:

Himmler himself did not much relish the sight of the one mass execution he witnessed, at Minsk in August 1941. . . . . [Eichmann was asked about the possibility of using a “quick acting agent” as a “most humane solution to dispose of the Jews”] . . . .

It is its efficiency that makes Auschwitz so uniquely hateful . . . .

Though it was the most efficient, Auschwitz was not necessarily the cruellest of the Nazi death camps . . . . [at Auschwitz the gas used killed most victims in 5 to 10 minutes, compared with the use of diesel fumes elsewhere that required half an hour to kill] . . . .

Gassing victims was pioneered by the Nazis in their disposal of the mentally ill. It was only later applied to the Jews. But the point is that Ferguson documents enough other cases of horrendous mass killings by “less efficient” and more primitive means. Many were committed on horrendous scale in the Ukraine, largely against Poles there. . . . cats sewn into the abdomens of eviscerated pregnant women, “mixed Polish-Ukrainian” victims being sawn in half, fathers feeling compelled to murder their own sons in order to prevent them from murdering their own mothers under life-threatening pressure, infants being smashed or burned before the eyes of their mothers before they were raped and dismembered, both before the eyes of the fathers and husbands before they were brutally murdered.

Niall Ferguson’s book is long enough to be inevitably faulted at points and debated at several levels, but one humane service it does accomplish is to place twentieth century violence within the broader context of our collective humanity. The Holocaust was but one of a host of genocides and ethnic cleansings perpetrated in the twentieth century, and it was by no means “more” horrifying than many many others. To speak of it as “uniquely unique” is, at best, to speak in ignorance of history.


Some online reviews of The War of the World:

Guardian Unlimited (Tristram Hunt)

California Literary Review (David Loftus)

Washington Post (James F. Hoge Jr)



2007-12-25

What is so bad about an atheist movie?

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This work is licensed under a Creative Commons Attribution 4.0 International License.

by Neil Godfrey

Larissa Dubecki, What is so bad about an atheist movie?

SO WHAT the hell is an atheist supposed to do at Christmas? Going by debates about a children’s fantasy film due to be released on Boxing Day, I’ll presumably spend the morning sacrificing kittens, move on to larger mammals in the afternoon and by evening will be taking the Lord’s name in vain in rhyming couplets. . . .

Full article in The Age


A fun year for atheists (Dr Peter Jensen), — and another interview with Spong

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This work is licensed under a Creative Commons Attribution 4.0 International License.

by Neil Godfrey

Updated:

I’m sure it’s a crime to put Peter Jensen and John Spong in the same heading.

A fun year for atheists — by Anglican archbishop Dr Peter Jensen — with comments. (On Unleashed)

And a livestreaming/downloadable interview with Bishop John Shelby Spong Click on Most Popular Recent Interviews and navigate to the Spong interview. His recent book Jesus for the Non-Religious is the background to this interview.

Or for the abridged 3’30” interview go to the ABC site and navigate to “Best of the Year” and then to Listen to the excerpt.

Continue reading “A fun year for atheists (Dr Peter Jensen), — and another interview with Spong”


2007-12-24

Why religious arguments do not belong in public debate

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This work is licensed under a Creative Commons Attribution 4.0 International License.

by Neil Godfrey

Philosophers and political theorists holding a wide variety of philosophical views use the terms ‘public reason’ and ‘public justification’ to describe a broad framework for a discussion in which everyone in a community can take part. Supporters of the idea of public justification see democratic politics not so much as a battle for power, settled by elections, but rather as a kind of public conversation about issues of common concern, with a decision-procedure for reaching temporary closure on these issues when the time for action has come. When we take ­part in this conversation, we seek to justify our views to others, and in so doing we should acknowledge the fact of political and religious pluralism. Continue reading “Why religious arguments do not belong in public debate”