Biblical Studies

2011-09-04

Gospel Puns on the Name Above All Names

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by Neil Godfrey

Last year I posted an amateurish discussion about puns in the Gospel of Mark. During my recent break from blogging I stumbled across a classical scholar’s discussion of puns in the Gospels in an online scholarly journal. The subject is far richer than I had ever imagined. There are possibly major implications for our understanding of both the ways in which the Gospels have been composed and also for what the authors and readers thought they were doing when writing and reading/listening to the narratives.

The discussion certainly gives modern readers a whole new insight into the possible significance of the name of Jesus — “the name above every other name” as the Philippian hymn informs us.

The author is classicist Professor John Moles of Newcastle University. The article is Jesus the Healer in the Gospels, the Acts of the Apostles, and Early Christianity [clicking the link will download the pdf article] in Histos. John Moles is definitely not a mythicist and my interest in the article is primarily the light it sheds on the nature of the Gospels. What sorts of documents are they, what led to their creation and how were they initially understood and received?

Imagine Gospel narratives that hang together through a web of puns on the name of Jesus criss-crossing with specific acts that he was performing and whose dramatic tension and resolution operate primarily through the readers’ awareness of these puns. Continue reading “Gospel Puns on the Name Above All Names”

“Rulers of this age” and the incompetence of the historicist case against mythicist arguments

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by Neil Godfrey

It is a sad thing to see scholars who are doctors and associate professors and holders of chairs demonstrate a complete muddleheadedness and inability to grasp the simplest of logical arguments when attempting to gainsay mythicist challenges to the historical Jesus paradigm.

One such scholar continues to insist that Earl Doherty has constructed an argument from a false antithesis: to the best of my understanding — and I have asked the scholar many times to clarify his position — Doherty is said to argue that 1 Corinthians 2:6-8 must mean

EITHER that earthly rulers killed Christ
OR that demons themselves directly killed Christ
so the possibility that the verse means demons influenced human rulers to do the dirty deed must be excluded. Continue reading ““Rulers of this age” and the incompetence of the historicist case against mythicist arguments”

2011-09-01

Why are the Gospels so believable?

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by Neil Godfrey

One of my first posts on this blog asked why the Gospel of Mark was not more often interpreted in a way we would normally interpret any other form of literature. I was referring to Frank Kermode’s discussion of the Gospel of Mark in The Genesis of Secrecy: On the Interpretation of Narrative. This post explores a more in depth reading of Kermode’s chapter titled “What Precisely Are the Facts?” Here Kermode addresses what it is about the Gospels — the literary devices used in them — that lend them an air of being “true” or believable narratives. When on occasion I encounter even an academic scholar affirming that a Gospel narrative “rings true” or has an “air of historical plausibility” about it I am dismayed at the naïvety of such assertions.

Conscious awareness of the power and functions of rhetorical styles is easily lost on many of us and Kermode goes some way to explaining why. Not everyone has ready access to Kermode’s book, so I allow readers to glance over my shoulder and see the following snippets I have taken from this chapter. I have bolded the main points that I think deserve quick attention. The first point ought, to my mind, be simple enough to take for granted if we stop to reflect that the written word is just another means of human expression and humans are by nature capable of being misread, misunderstood, and — whether for good or ill — skilled in pretence and deception. Were it otherwise there would be no need for court systems and no place for a lot of theatre and not a lot of point in lying.

In practice we may feel that we have no particular difficulty in distinguishing between narratives which claim to be reliable records of fact, and narratives which simply go through the motions of being such a record. But when we think about it, as on occasion we may compel ourselves to, the distinction may grow troublesome. (p. 101) Continue reading “Why are the Gospels so believable?”

2011-08-31

[8] THE LETTERS SUPPOSEDLY WRITTEN BY IGNATIUS OF ANTIOCH: 8th post in the series

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by Roger Parvus

8th post in the series by Roger Parvus. The complete series is archived here.

When I presented my first contention—that the real author of the Ignatians was Peregrinus—I argued that a proto-Catholic editor/interpolator later, probably around 200 CE, made changes to the letters to disguise Peregrinus’ authorship. To make the letters acceptable for use by his church he had to remove the apostate Peregrinus from them. In the last two posts I have presented my second contention: that the branch of Christianity to which the author of the letters belonged was Apellean. If this second contention is correct, it is to be expected that the proto-Catholic editor/interpolator had to also make some doctrinal modifications to the letters. For although Apellean beliefs, compared to those of Marcion, were definitely closer to those held by the proto-Catholics, some would have still been unacceptable, especially to the proto-Catholic church of the year 200. Doctrinal positions had hardened in the 50 years that had passed since Peregrinus wrote the letters. The church was becoming more dogmatic as is evidenced by the appearance of the so-called Apostles Creed sometime toward the end of the second century. Thus the need for occasional interventions in the letters to make them safe for proto-Catholic consumption. The changes made to remove Peregrinus from the letters were often remarkably careless. We will see that some of the doctrinal corrections were careless too.

In the passages that follow I have bolded and put in brackets ( i.e. [ ] ) the parts that seem to be proto-Catholic modifications of the text. And I have put within curly braces (i.e. { } ) words that they would have had to delete to accommodate their modifications. Continue reading “[8] THE LETTERS SUPPOSEDLY WRITTEN BY IGNATIUS OF ANTIOCH: 8th post in the series”

2011-08-27

The Earl Doherty — James McGrath discussion continued

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by Neil Godfrey

I am posting this (posts found on Dr McGrath’s ExploringOurMatrix blog) here solely for the sake of having what I consider to be significant blog exchanges involving Earl Doherty in the one place. (If I miss anything that others think should be collated in the one site then do let me know.)

Dr McGrath responded to Earl Doherty (see the post previous to this one) thus:

@Earl Doherty, thank you for your detailed comments, and I am sorry to hear that you had trouble posting them. I am glad that it seems to be working now.

Let me just address two points in is comment. First, with respect to the language you used about heavenly things determining earthly realities, I can certainly see how such a phrase could be used for what we see in Hebrews, with a tabernacle being constructed based on a heavenly archetype. The wording seems to fit equally well, and the concept seems not entirely distinct from, what we find in Daniel and Revelation, which are more apocalyptic than Platonic (although that is not to suggest that the two are mutually exclusive by any means). In one, heavenly princes battle and determine the outcome of competition between earthly princes and empires. In the other, demonic forces are said to be behind the powers of the earthly Roman emperors and empire.

Long before Descartes’ attempt to connect the spirit with the flesh by way of the pineal gland, people long assumed that there was a connection even when they had no rational explanation for how the connection worked. That the question seems obvious to us does not mean that it was obvious to pre-scientific minds, nor does their failure to provide an explanation mean that they didn’t accept that it was happening in some unexplained, or unsatisfactorily explained, manner.

Second, and mainly for the benefit of those who may not have read your book, would you agree that, in general, in an ancient Greco-Roman context, a reference to a figure bleeding and having blood would more naturally be understood to be a reference to an actual terrestrial human being? I think it would be useful for others involved in this discussion to hear a bit more from you about this.

Here is Earl Doherty’s response: Continue reading “The Earl Doherty — James McGrath discussion continued”

2011-08-25

Doherty’s responses to McGrath’s ch.10 (pt.1) review

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by Neil Godfrey

Dr McGrath’s review of the first part of Doherty’s chapter 10 is here. My response is here and between that post and this I have posted a number of McGrath’s defences against my criticisms. Earl Doherty has today posted his response(s) on McGrath’s blog and I copy them here. There are two. The first is what Doherty initially attempted to post but was unable to do so because of tech issues. I have bolded some of the text for quick reference.

The areas addressed by Doherty are:

Post 1

McGrath’s and some other NT scholar’s mind-reading abilities
McGrath’s criticism surrounding Doherty’s supposed doubts about his own theory occasioned by placing the word blood in quotation marks
The validity of Doherty’s quote from Morna Hooker

Post 2

McGrath’s claim that Doherty contradicts himself over the heavenly-earthly parallel in ancient thought in relation to 1 Corinthians 2:6-8 (the rulers of this age crucifying Christ)
The question of Origen’s understanding of 1 Corinthians 2:8 – being the first to introduce the idea that the heavenly rulers worked through the earthly ones to crucify Christ
The question of the Gospels — and their contradictory view of the crucifixion against the epistles: one earthly, the other non-earthly

Continue reading “Doherty’s responses to McGrath’s ch.10 (pt.1) review”

My take on the “heavenly paradigm” apparent contradiction in Doherty’s argument

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by Neil Godfrey

innocentbystandercover-232x358 — “This post is not for McG’s benefit but for any innocent but curious bystanders”

This is my take on one part of Earl Doherty’s argument that when Paul spoke of “rulers of this age” ignorantly crucifying Christ he was not suggesting that the spirit powers were working through earthly potentates to do their will. Dr McGrath believes that Doherty is contradicting himself here because Doherty also notes that it was commonly believed by the ancients that “heavenly events determine earthly realities.”

Unfortunately I do realize that nothing I can say will change Dr McGrath’s mind at all in relation to his belief that Doherty’s argument is “a self-contradictory mess” since he made it very plain [http://disq.us/34ndi9 discussion and comments appear to have been deleted: Neil Godfrey, 22nd July 2019] that “no one with sense will believe” Doherty and that any attempt of mine to explain it will at best be “entertaining”. He does not ask whether or not Doherty’s argument is self-contradictory so any attempt to point out that it is not will not be accepted by him. (Further, since McGrath has online access to Doherty online it is to be noted that he has not chosen to raise this with Doherty himself.)

When I responded that I would be happy to explain it and that the perception of a contradiction was partly the consequence of continuing to read Gospel presuppositions into Paul, McGrath responded [http://disq.us/34o3yo discussion and comments appear to have been deleted: Neil Godfrey, 22nd July 2019] that he believed I would be objecting to the “methods [he shares] with those who work in the discipline of history”. (I have publicized theologians’ ground-breaking contributions to the field of history at NT scholars are pioneers and contrasted the way nonbiblical historians handle mythical and legendary sources at Can Hobsbawm recover the historical Robin Hood?)

I can’t argue with a mind closed. So this is not for McGrath’s benefit, but for any innocent but curious bystander. Continue reading “My take on the “heavenly paradigm” apparent contradiction in Doherty’s argument”

2011-08-24

[7] THE LETTERS SUPPOSEDLY WRITTEN BY IGNATIUS OF ANTIOCH: 7th post in the series

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by Roger Parvus

7th post in the series by Roger Parvus. The complete series is archived here.

In my previous post I called attention to the assortment of unusual beliefs held by the author of the so-called Ignatian letters. That assortment and the description of his Judaizing and docetic opponents have convinced me that he was a follower of Apelles, and that the churches he addressed in his letters were Apellean. For the benefit of those unfamiliar with that little-known early Christian and his sect I will start by reviewing what the extant record says about them.

MARCION’S RENEGADE

Apelles, the founder of the Apelleans, was at first a disciple of Marcion. If, as is thought, he was born early in the second century, he could have been Marcion’s disciple as early as the 120s, assuming Marcion was already actively proselytizing at that time. It is not known how long Apelles was associated with Marcion, but at some point he broke with him and adopted doctrinal positions that were at odds with those of his teacher. Tertullian says the break was sparked by Apelles’ rejection of Marcion’s rigorist teaching regarding celibacy: “Apelles … deserted Marcionite chastity and withdrew from the presence of his most holy master to Alexandria. Returning after some years, he was in no way improved except he was no longer a Marcionite” (“On the Prescription of Heretics,” 7). Their differences went beyond the issue of celibacy, however, and the split was likely not an amicable one. Apelles abandoned Marcion’s dualism and returned to belief in one supreme God. He repudiated Marcion’s docetism, emphatically insisting on the real and non-phantasmal nature of Christ’s body. From Marcion’s canon he retained only the Apostolicon, replacing Marcion’s Gospel with one of his own. He did continue to view the Old Testament negatively, and his position in regard to it, as will be seen, is in a way even more negative than Marcion’s. But on the other hand, Origen concedes that Apelles “did not entirely deny that the Law and the Prophets were of God” (“Commentary on Titus”). Continue reading “[7] THE LETTERS SUPPOSEDLY WRITTEN BY IGNATIUS OF ANTIOCH: 7th post in the series”

McGrath’s further defence of his review and responses to my criticisms

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by Neil Godfrey

Dr James McGrath has written another defence of his review in response to my discussion of it and I think it would be useful to post it here so it can sit beside my criticisms. I am still trying to understand the hostility towards mythicism as well as the apparent inability of even some of the most educated among us to minimally comprehend what they read in its defence.

At least it must count in Dr McGrath’s favour that he is willing to even look at mythicist works outside his normal scholarly exchanges. At least one other blogger is not even interested in doing that much though he is at the same time quite prepared to denigrate the character and works of authors he has never met or read simply because they are not published in the scholarly arena. And this blogger sometimes murmurs sympathetic noises towards mythicism. It looks like he needs to protect his standing with the scholarly community by denouncing the “unclean” outsiders. Compared with one like that one has to appreciate Dr McGrath’s willingness to at least read Doherty’s book.

But I am coming to believe that there is nothing I can say, or that any mythicist can say, that will in the present circumstances make any dent in Dr McGrath’s beliefs, attitudes, and inability to comprehend what he reads of mythicist arguments. I wonder now if his mind is made up and whatever he reads or hears will only confirm what he believes because that he cannot read or hear a mythicist point any other way. I might be quite wrong since I am trying to reach back into my own experience and nature to understand his. I once read a book that I found myself disagreeing with totally. I wrote indignant notes in the margins declaiming the author’s ignorance and shallow understanding of the issues, etc etc. Years later I looked again and saw how I agreed with everything the author wrote and how incapable I was of comprehending and accepting what he said the first time I read his book. The reason was simple. The book was addressing something that I was still very close to, that had been a core part of my identity for many years. It took me a long time before I could gradually wean myself off my past allegiance to that old self and accept how utterly wrong I had been about something once so important to my identity. The funny thing was that at the time I first read this book I knew I had been wrong, but I did not want someone else telling me just how wrong, or that I was wrong-er even than I could believe. It’s like family. I am free to argue with a close family member, but don’t you dare say a word against them!

Anyway, enough of that. What I write is written for those not trapped in one way of thinking but who are open to exploring new idea and who do not hold to any belief about Jesus (mythicist or historicist) with the arrogance of the ignorant. One thing most people who learn most know is that the more they learn the more they know how little they know.

McGrath’s criticisms and defence Continue reading “McGrath’s further defence of his review and responses to my criticisms”

Why I don’t trust a scholar’s review of Doherty’s book

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by Neil Godfrey

I don’t mean “scholar” generically, but one scholar and his reviews in particular. The reason is, not to put too fine a point on it, that he blatantly misrepresents and suppresses what Doherty actually says. I even wonder if he bothers to read Doherty and merely skims, sees a few words that feed his prejudice, and sets to writing outright falsehoods.

I quote here what this reviewer has to say about Doherty’s argument in relation to the evidence of Origen for our understanding of what Paul meant by “rulers of the age” crucifying Christ. (My own emphases throughout.)

And perhaps Neil’s point over on his blog is correct, and I should indeed have pointed out what Doherty does with Origen. He finds evidence that Origen understood the “rulers of this age” as demonic forces. So? There are interpreters today who do the same, and just like Origen, do not understand this to be evidence against a historical Jesus.

I apologize for not mentioning this example of Doherty’s willingness to engage in apologetics-style prooftexting, citing a church father whose understanding of Paul and of Jesus he actually thinks is wrong, because he believes that he can appeal to him as an authority to bolster his case.

What do others think? Do I really need to mention every single one of Doherty’s claims in order to have demonstrated that he is engaging in apologetics for a predetermined view, rather than treating the evidence in scholarly, historical-critical manner?

How is it possible for any reviewer to write the above when Doherty’s whole argument in relation to Doherty is not about Origen understanding the rulers of the age as demonic forces at all, but about his being the pioneer to lay the basis of the modern interpretation that Paul meant the demons were working through earthly princes?

Here is what Doherty writes about Origen and the early interpretations of Paul’s meaning. Would a scholar ever be so careless with truth if he were addressing works of his scholarly peers? Continue reading “Why I don’t trust a scholar’s review of Doherty’s book”

2011-08-23

A scholar reads Paul without Gospel presuppositions

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by Neil Godfrey

Not every scholar thinks it is silly to read Paul’s letters without bringing to them assumptions from later documents like the Gospels. Some think it is a sounder method to interpret the later literature in the light of what we can understand from what went before it — and not the reverse.

Associate Professor William Arnal is one scholar who does know how to avoid bringing Gospel presuppositions into his reading of Paul’s letters. What he does in “Major Episodes in the Biography of Jesus: An Assessment of the Historicity of the Narrative Tradition” (Toronto Journal of Theology, 13/2, 1997, pp. 201-226) is use earlier sources to try to shed light on how the Gospel narrative came about.

Paul’s famous passage in 1 Corinthians 11:23-25 about the Last Supper saying of Jesus is often pulled out as evidence that Paul knew about the scene we read in the Gospels of Jesus having a final meal with his disciples just prior to being betrayed by Judas. But that is reading the evidence backwards, Arnal rightly argues. First we need to understand what Paul does say, and then compare with the later narrative in the Gospels, and ask what evidence we have to explain the relationship between the two. Continue reading “A scholar reads Paul without Gospel presuppositions”

2011-08-22

McGrath’s defence of his review

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by Neil Godfrey

Dr McGrath has [http://www.patheos.com/community/exploringourmatrix/2011/08/17/doherty-chapter-10/#comment-292699358 — link has since moved: Neil Godfrey, 22nd July 2019] responded with the following defence against my criticisms of his review:

Neil, Earl says what I quoted him as saying at the start of chapter 10, stating something that he has been saying all along, and still without providing evidence. By the end of the chapter, little has changed. The only “evidence” he offers is a claim that everyone in those days thought in such terms, and so the idea of a purely celestial Jesus ought to be read into the epistles. Continue reading “McGrath’s defence of his review”

2011-08-21

McGrath’s review of Doherty’s chapter 10, part 1 — a response

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by Neil Godfrey

Updated with links and headings.

Dr James McGrath continues with his chapter by chapter review of Earl Doherty’s Jesus Neither God Nor Man by posting a part one review of Doherty’s chapter 10. It will be clear from what follows that McGrath expresses much more about his own intolerant attitude towards mythicism than he does in informing readers about Doherty’s argument.

Losing the thread of the argument

McGrath writes:

Chapter 10 begins part four of the book, “A World of Myths and Savior Gods,” and the chapter itself bears the title “Who Crucified Jesus?” Doherty summarizes the interpretation of New Testament letters he has offered thus far, writing

“In the epistles, Christ’s act of salvation is not located in the present, or even in the recent past, and certainly not within the historical setting familiar to us from the Gospels. . . . “

McGrath has fallen over right at the starting line. The quotation he takes from Doherty simply does not summarize Doherty’s interpretation of the NT letters “he has offered thus far”. Here is Doherty’s explicit summary of a key argument he has offered thus far taken from the opening sentence of the chapter:

The pieces of the Jesus Puzzle in Part Three demonstrated how the New Testament epistles present Christ as a spiritual force active in the present time, functioning as a channel between God and humanity. (p. 97)

What McGrath quotes is not any summary of earlier argument but a summary or what Doherty is about to argue in Part Four of the book.

Between that opening summary sentence and the one McGrath quotes Doherty writes the following to introduce the theme of the new book Part this chapter is introducing:

But there is another, more important role, being given him. . . .

So McGrath, in doing his chapter by chapter reviews, has clearly lost the train of thought that he is addressing. This suggests that he is not bothering to read Doherty with a serious intent to understand the argument of the book he is reviewing.

Continue reading “McGrath’s review of Doherty’s chapter 10, part 1 — a response”

2011-08-18

Why Mark Created a Gospel Role for Pilate

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by Neil Godfrey

The earliest Christian records make no mention of Pilate. It is only with the composition of the Gospel of Mark that he first appears. And when he does appear, he is certainly not the bloodily efficient “historical Pilate” but almost a hapless figure who has no argument with Jesus at all. Thinking through the narrative of Mark’s Gospel while walking home from work this afternoon it suddenly occurred to me that Pilate’s appearance fits a tidy theological-literary pattern that is introduced and sustained throughout the first part of the Gospel. Mark wouldn’t be Mark if he didn’t have a balancing book-end arrangement so that this pattern is repeated at the end to complete the full impact of his theological message.

Pilate missing from the earliest record

The New Testament epistles (excepting the Pastorals) are earlier than the Gospels according to widespread scholarly agreement. There are only two passages in these epistles that identifies those responsible for Jesus’ crucifixion:

1 Corinthians 2:8 — “None of the rulers of this age understood it, for if they had, they would not have crucified the Lord of glory.”
1 Thessalonians 2:14-15 — “. . . the Jews who killed the Lord Jesus . . .” Continue reading “Why Mark Created a Gospel Role for Pilate”

It is worth saying another word of appreciation here for Neil Godfrey's effort to make Bruno Bauer accessible in English.

-- Peter Kirby, - May 2023
"Note that I do not use the term ‘amateur’ pejoratively. . . . In fact, Godfrey is extremely well read and his librarian skills have brought many important academic works to my attention."

Raphael Lataster - August 2019
"Neil, You’ve done a clean job in your posting on ‘Jesus the Healer’. It reflects well on you. Best, John"

— John Moles, September 2011 (personal email)
"Fantastic. I’m so glad you’re helping to spread these ideas!"

Nancy Fraser - June 2019 (personal email)
"Thanks for this detailed interaction! I’ll try to offer something more substantial than 'Thank you' in response at some point, but I didn’t want to wait . . . to express appreciation for your detailed interaction with what I’ve written!"

— James McGrath, – June 2009
This is superb work, Neil, and reminds me of Albert Schweitzer’s work from a century ago. . . . .

I commend you for being the first to even TRY to translate Bruno Bauer’s brilliant Kritik der Evangelien und Geschichte ihres Ursprungs, which is now more than 150 years old.

. . . . .Thank you for your historic effort.

-- Paul Trejo, M.A., - November 2022
Editor, An English Edition of Bruno Bauer’s 1843 Christianity Exposed
"Neil, this is actually rather useful. Good job."

— R. Joseph Hoffmann, – June 2014
"For an excellent example of generally high-quality scholarship by someone who isn’t a biblical studies professor, see Neil Godfrey’s work posted on the website vridar.org."

— Tom Dykstra, – JOCABS 2015
"I still wonder at all the material you turn out for Vridar. The more I read your stuff (and I still do, of course), the more I realize how much we all owe you. Your voice is unique."

— Earl Doherty, November 2013 (personal email)
"Many thanks for this post, and for the quality of your blog."

— Philippe Wajdenbaum, – November 2018
"I’d like to thank you for this very nice representation of what I was trying to show in the book. It’s always gratifying when a reader zeroes in on exactly those aspects I thought were most interesting and most central to my argument. Thank you for this careful and engaged reading of my work – much appreciated!"

— Eva Mroczek, – June 2017
"I have found your website really valuable as an interpretive filter for Biblical scholarship, especially the origins of Christianity and historicity of Jesus issue. Your clarity of expression, fair comments and personal insights are much valued. I refer to your site frequently as yet more names and publications pop up requiring an academic critique and helpful recommendations for book purchases. So, please continue to delve deeply and share this intellectual sustenance with your grateful readers."

— Mary Booker, – February 2020 (personal email)
"I want to say here that this site is so resourceful and highly on top of the most modern scholarship in the areas discussed here. . . I know of no other site which offers a wide range of topics related to careful critical analysis of historically and scripturally related issues."

-- Martin Lewadny, - March 2009
Congratulations, Vridar, . . . I declare, Vridar, your own hard work translating Bruno Bauer will make a major difference in future studies of Bruno Bauer and the evolution of Hegel’s philosophy of religion.

-- Paul Trejo, - April 2023
"Neil, in my mature judgement (I am now an old man), this fine 4-part study is a brilliant reworking, an instructive restatement of Hayden White’s Metahistory (and his subsequent writings). Your critique of certain historiographic representations as imbedded in the case study of the “scientistic”, “empirical” Richard Carrier provides a solid starting point for the more honest “fictive” reading of the New Testament that you encourage. Your last paragraph is a very intelligent call to sensitive readers of these texts. I suspect a whole generation of biblical students has been educated without the insights provided by the incomparable White. Bravo!"

-- Timothy Bagley, - November 2024
"Thanks for your very elaborate review! I realized that I hadn’t added your blog to our blogroll. This oversight has been corrected. Looking forward to more segments."

— Anthony Le Donne, – September 2009
"Thanks much for this book review. I think it expands, and contributes to, the effort in honouring Thomas that we with Lukasz originally had in mind with this volume. Best, Emanuel"

-- Emanuel Pfoh - August 2020
"These reviews of yours are so bloody weird!"

— James Crossley, – April 2010
"Vridar is consistently thought-provoking, well-informed, and asking the right questions. There are intelligent, thoughtful comments and commenters regularly offering productive discussion. Books and publications are covered with a range of perspectives with attempts at fair and accurate representation of others’ arguments and content (where there are occasional and inevitable missteps on that I notice Neil making corrections and apologies where warranted, which wins points with me). Please carry on."

— Gregory Doudna, – January 2019
"I’ve even been cited by atheists with approval (which I really don’t know how to take, so thanks, I think, but I’m not sure, Vrider (even though I feel like I need to take a shower now))."

-- Jim West, – September 2010
"I always enjoy reading Neil’s blog because I think that he is careful, thorough, intellectually fair, and honest."

— April DeConick, – November 2007
https://earlywritings.com/forum/viewtopic.php?p=145080#p145080
Neil made a good synthesis of the work without being an “expert” of the field.

-- Enrico Tuccinardi, - October 2022
"Here I give an admittedly subjective short list, in random order, of useful, high level and regularly updated weblogs on the study of the Old Testament . . . ‘Vridar: Musings on biblical studies, politics, religion, ethics, human nature, tidbits from science’ (http://vridar.org/) by Neil Godfrey"

-- Klaas Spronk, - Bibliotheca Orientalis LXXI, 3/4 (2014)
"By the way, my thanks to Neil for an ongoing superb job of exposing Jim’s review for what it is: a farcical and none too effective exercise in mythicism assassination, nothing to do with rational, let alone unbiased, scholarship. I’m also happy to see even Jim giving Neil credit where credit is due."

— Earl Doherty, June 2011
"I find your blog most interesting and appreciate your ongoing effort to keep to the evidence for the issues discussed!"

-- Thomas L. Thompson, - April 2020
"Neil, for what it is worth it is obvious to me that if you had earlier in life tracked into a graduate program at one of the world’s leading research universities you would be one of the world’s formidable ones. You are doing essentially the same quality now (apart from the philology and languages) except mostly sticking to commenting on others’ work as informed comment/discussion."

— Gregory Doudna, – January 2019
"Neil Godfrey and Tim Widowfield, who both write at Vridar . . . happen to be some of the most astute and well-read amateurs you can read on the internet on the subject of biblical historicity. I call them amateurs only for the reason that they don’t have, so far as I know, advanced degrees in the subject. But I have often been impressed with their grasp of logic and analysis of scholarship. I don’t always agree with them, but I respect their work."

— Richard Carrier, – March 2014
"I think you have a high quality blog that provides a positive public service by discussing academic topics within a wider audience."

— Russell Gmirkin, – October 2016
"Very good. This post is going straight to the March 2016 Biblical Studies Carnival."

—N.T. Wrong, – March 2016

Neil Godfrey on “That’s what it means to be a Jew” — interviewing a West Bank settler: “What do you mean by “sooner they get started”? “Get started” on doing what, exactly?” May 4, 02:09
Neil Godfrey on Simon of Cyrene: once more on the ambiguity of the crucified one in the Gospel of Mark: “Your explanation, however, introduces a story, with characters and motives and actions, that are entirely fabricated and nowhere a part…” May 4, 02:08
Samarasinghe A. on Simon of Cyrene: once more on the ambiguity of the crucified one in the Gospel of Mark: “My take on ‘Simon of Cyrene’ – Mark’s narrative from beginning to the end is about the victorious forward march…” May 4, 01:45
Marty on “That’s what it means to be a Jew” — interviewing a West Bank settler: “Sounds like Ari understands the situation Israel is faced with. The sooner they get started the sooner there will be…” May 4, 00:54
Neil Godfrey on “That’s what it means to be a Jew” — interviewing a West Bank settler: “Indeed, not all Zionists believe in God, but they do believe He gave them the obligation to take the land…” May 3, 19:32
Steve Ruis on “That’s what it means to be a Jew” — interviewing a West Bank settler: “It is interesting that Israel and its supporters continue to push their “historical right” to the “Holy Land.” They acquired…” May 3, 17:10
Tim Widowfield on It’s Still Hard to Post — But Let’s Support Wikipedia: “Good point on Bookfinder, Neil. Support your local booksellers! BTW, for those of you in the UK, there’s a Bookshop.org…” May 3, 17:06
Ark on “That’s what it means to be a Jew” — interviewing a West Bank settler: “Aaah… The joy and beauty of religion and how it brings so many people together in the most warm-hearted manner.…” May 3, 10:30
Neil Godfrey on It’s Still Hard to Post — But Let’s Support Wikipedia: “I don’t like Wikipedia, either, but not for the reasons Trump’s crowd opposes it. Despite its serious flaws in some…” May 3, 08:41

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MARCION’S RENEGADE

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McGrath’s criticisms and defence Continue reading “McGrath’s further defence of his review and responses to my criticisms”

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Losing the thread of the argument

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Pilate missing from the earliest record

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