2010-06-30

Old Testament Messiahs as the Raw Material for the New Testament Christ

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by Neil Godfrey

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The idea of a holy anointed one, a messiah that is, who liberated those captive to sin through his death, who represented the pious before God, who was subject even to the wrath of God for the sin of the people, such an idea was arguably a pre-packaged concept among some Jews long before Jesus was ever thought of.

Evolution of an idea or historical reinterpretation of a crucified criminal?

Indeed, the very concept of Jesus Christ as found in Paul’s epistles could quite conceivably have evolved out of the contemplation of passages describing the roles and functions of the priests in their role as “anointed ones” (“messiahs”) in the Jewish scriptures and Sirach.

Levenson has demonstrated the similarity of the Second Temple Jewish view of the atoning death and resurrection of Isaac with the subsequent Christian a figure who atones for the sins of his people by his shed blood.

Thomas L. Thompson looks at several other passages in Jewish Scriptures that foreshadow the explicit Christian concepts of Messiah. He rejects the common (yet unargued) belief that “messiah” was a term that was applied to contemporary historical kings of Israel, noting that in every occurrence of the word in connection with an Israelite king, whether in “story or song”, it is always applied to Israel’s past. And as for “the developing transference of an historical [Messiah] — the king — to a unique and future-oriented, super-terrestrial savior, [S. Talmon] attributes to a ‘second temple period’, which culminates in an idealized figure after 70 AD.”

So what of the concept of messianism around the time Paul and other NT authors are thought to have been writing? What does an exploration of the meaning of “messiah” or “anointed one” in texts known to these authors suggest?

In this post I am focusing on just one cluster of texts out of all the ones Thompson discusses. The following from Thompson’s 2001 Scandinavian Journal of the Old Testament article “The Messiah Epithet in the Hebrew Bible“. Much of it is repeated in his later book, The Messiah Myth. Continue reading “Old Testament Messiahs as the Raw Material for the New Testament Christ”


2010-06-29

Kafka’s biblical historians outdo Alice in Wonderland’s trial

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by Neil Godfrey

Queen_of_HeartsIn preparing to compose a post on literary criticism and contributions of David Clines, I turned to check a contrasting reference in James McGrath’s The Burial of Jesus and unfortunately got sidetracked with the following blurring of opposing concepts (sorry, Rich — I know, I’ve done this one to death, and I cannot outdo my comprehensive treatment of the methodological issues here, but I’ll hit this button just once more before returning to my literary criticism discussion):

Historical study deals with evidence, with the question of what we can know about the past, and with what degree of certainty. Christians cannot afford to ignore or bypass such historical investigations. And yet many of Christianity’s traditional claims, including (but not limited to) the resurrection of Jesus, may not be able to be proven with certainty, “beyond reasonable doubt”, from our perspective in time and space. (p.13)

It is a pity that logic and clarity of thought are not prerequisites for doctorates in all fields of study. Here we read the language of the courtroom, such as the idea of being unable to prove that something happened “beyond reasonable doubt”. But at the same time he blurs the distinction between the concepts of “evidence” and “claims”. The content of a mere claim is not evidence. Evidence is an indisputable fact that you might make a claim about. The claim itself is distinct from the evidence.

The idea of proving beyond reasonable doubt that a suspect murdered his mother must first start with evidence that is itself without any doubt as to its existence. A fingerprint, a bloodstained knife. There can be no possible doubt about the existence of these. Even more, a cadaver with mortal wounds. Now that is evidence of a murder. Where the “beyond reasonable doubt” bit kicks in is over the guilt of a particular suspect. Now that means that the visible, tangible evidence about which there can be no doubt whatsoever must be interpreted according to certain rules.

Now what each witness says or claims is not a fact or evidence in the same sense that the fingerprint or the cadaver itself is a fact or evidence. But we need to have real evidence that gives us a number of starting points from which to test these claims of witnesses.

Without some tangible indisputable certain evidence to begin with, claims bear no necessary relation to the real world at all. Merely claiming that a mother was murdered without any evidence that there was a murder at all is gossip, rumour, slander, fiction, fantasy, wishful thinking, paranoia, suspicion, but it is not evidence.

And this is what other (nonbiblical) historians generally understand and how they work. They have primary evidence for Julius Caesar, his nephew Augustus, the Roman empire, the Senate. Coins, epigraphical evidence, archaeological remains. From this indisputable set of absolutely certain evidence we have a starting point for interpreting certain texts as making historical claims. Literary criticism can assist us in sifting out narratives that are fictional from those that are historical. Some claims are “factional” — fiction written in the guise of fact (so Clines). But the starting point that always gives historians some basis for knowing when a text is at least addressing genuine historical events is primary evidence that is tangible, real.

McGrath refers to the study of this tangible and real evidence as “sub-disciplines” of history. Continue reading “Kafka’s biblical historians outdo Alice in Wonderland’s trial”


2010-06-28

How theology mocks biblical history

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by Neil Godfrey

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It is slightly amusing, also disheartening, to see the way theologically biased biblical scholars make a complete mockery of their attempts to explain Christianity historically.

James G. Dunn did not like implications that could conceivably be drawn from the recent discussions of Bauckham and Hurtado over attempts to explain historically how Jesus came to be given a divine-like status and to be catapulted so early after his death to a position alongside God “at the center of their devotional life, including their worship practices”. Hurtado’s most recent book summarising many of the arguments and attempting an historical answer is provocatively titled: How on Earth Did Jesus Become a God?

But throughout his valiant response to ensure that pure Christian doctrine is not compromised in anyone’s minds — and hence his Did the First Christians Worship Jesus? — Dunn apparently remains oblivious to the historical implausibilities and contradictions he is creating for himself, and his orthodox model of Christian origins.

His worry is not primarily historical, but theological. He writes:

[T]here are some problems, even dangers, in Christian worship if it is defined too simply as worship of Jesus. . . . Christian worship can deteriorate into what may be called Jesus-olatry. That is, not simply into worship of Jesus, but into a worship that falls short of the worship due to the one God and Father of our Lord Jesus Christ. I use the term ‘Jesus-olatry’ as in an important sense parallel or even close to ‘idolatry’. . . .

So the danger with a worship of Jesus is that the worship due to God is stopping at Jesus, and the revelation of God through Jesus and the worship of God through Jesus is being stifled and short-circuited. (p.147)

(my emphasis etc)

Here Dunn has cast off his historian’s hat and is batting exclusively for “the pure faith”. He warns of dangers, deterioration, “our” Lord Jesus Christ, and the violation of the second of the ten commandments. Oh dear. No room for history students here. Of course I have no problem with Dunn taking this stance. But if he also claims to be “doing history” he is discrediting his efforts and declaring that on this particular topic he is totally in the service of The Faith.

Dunn then finds relevance to his argument in the late antiquity and early medieval debate within Christianity over the meaning and place of icons. The New Testament says Jesus is an icon (eikon=image), not an idol.

For, as the lengthy debate in Eastern Christianity made clear, the distinction between an idol and an icon is crucial at this point. An idol is a depiction on which the eye fixes, a solid wall at which the worship stops. An icon on the other hand is a window through which the eye passes, through which the beyond can be seen, through which divine reality can be witnessed.

Paul also says a man, any man who does not cover his head while praying, is an icon of God!

For a man indeed ought not to cover [his] head, since he is the image (eikwn) and glory of God (1 Corinthians 11:7)

Christians in particular are also said to be the very images of God himself:

and have put on the new [man] who is renewed in knowledge according to the image (eikona) of Him who created him (Colossians 3:10)

But I should leave that little question for the theologians to resolve.

Back to the historical difficulty that Dunn’s theology creates for the historian. . . . Continue reading “How theology mocks biblical history”


2010-06-26

Overimaginative images of Jesus on a cross?

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by Neil Godfrey

Evangelical Textual Criticism discusses the successfully defended thesis of Gunnar Samuelsson that the ancient textual evidence fails to support our image of Jesus dying on a cross. From the ETC site:

Last Friday Gunnar Samuelsson successfylly defended his thesis “Crucifixion in Antiquity: An Inquiry into the Background of the New Testament Terminology of Crucifixion” at Gothenburg University (supervisor Samuel Byrskog).

Abstract

This study investigates the philological aspects of how ancient Greek, Latin and Hebrew/Aramaic texts, including the New Testament, depict the practice of punishment by crucifixion. A survey of the ancient text material shows that there has been a too narrow view of the “crucifixion” terminology. The various terms are not simply used in the sense of “crucify” and “cross,” if by “crucifixion” one means the punishment that Jesus was subjected to according to the main Christian traditions. The terminology is used much more diversely. Almost none of it can be elucidated beyond verbs referring vaguely to some form(s) of suspension, and nouns referring to tools used in such suspension. As a result, most of the crucifixion accounts that scholars cite in the ancient literature have to be rejected, leaving only a few. The New Testament is not spared from this terminological ambiguity. The accounts of the death of Jesus are strikingly sparse. Their chief contribution is usage of the unclear terminology in question. Over-interpretation, and probably even pure imagination, have afflicted nearly every wordbook and dictionary that deals with the terms related to crucifixion as well as scholarly depictions of what happened on Calvary. The immense knowledge of the punishment of crucifixion in general, and the execution of Jesus in particular, cannot be supported by the studied texts.

The same blog site offers contact details for purchasing the dissertation, and additional notes from its concluding chapter. There is also a discussion of the archaeological evidence.


2010-06-24

The Genesis Enigma

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by Neil Godfrey

I picked up The Genesis Enigma: Why the Bible is Scientifically Accurate by Andrew Parker curious to see what arguments could possibly earn back cover blurbs like ‘Parker’s arguments seem very plausible to me’ by none other than Francis Crick of DNA fame,  through to the Daily Mail’s “Jaw dropping – an astounding work . . .” Okay, I wasn’t really persuaded by the Daily Mail cites, but I was curious when I noticed the author really IS a reputable scientist.

Amidst what I see as the chaff in the book there is something I really did see as A Good Thing. After pages of warming up to less than inspiring arguments supposedly proving the divine inspiration of the Bible by claiming that its Genesis account is a “metaphoric” template of the facts of evolution, he pulls no punches in declaring to his readers that evolution really is a fact. Evolution is not a theory, he insists. Evolution is true. He deplores Creationism and its modern deceitful garb of Intelligent Design.

Parker says point blank that to call evolution “a theory” is “dangerous”. Continue reading “The Genesis Enigma”


2010-06-21

“It is highly unlikely . . . “

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by Neil Godfrey

"'My regard for Hartfield is most warm--'. He stopped again, rose again, and seemed quite embarrassed." - Emma misinterprets Frank Churchill. Austen, Jane. Emma. London: George Allen, 1898.
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Following on from the 17+ mantras of biblical scholarship —-

It is highly unlikely that the Church went out of its way to create the cause of its own embarrassment. [i.e. the account of the baptism of Jesus]

Once again, it is highly unlikely that the Church would have taken pains to invent a saying that emphasized the ignorance of its risen Lord, only to turn around and seek to suppress it.

Both of these sentences appear on page 169 of A Marginal Jew, volume 1, by John P. Meier (1991).

And both demonstrate how a biblical scholar is subject to the tyranny of the Gospel narrative when framing questions about the narrative’s historicity.

Meier here has fallen into the trap of assuming that there was a single church entity that started out recording certain events on account of their historical nature, but over time came to see some of these as PR liabilities, and accordingly set about re-spinning them.

But his scenario actually raises more questions than it answers, and there are simpler explanations for the existing evidence that it overlooks.

I have discussed the fallacies at the heart of this criterion a number of times from different perspectives. The whole idea of using “criteria” to “discover bedrock evidence” is itself fallacious; this particular criterion stands in conflict with other criteria; and what the evidence points to is the embarrassment was over rival theologies or christologies among different communities, not over what we would call historical facts themselves. All of this has been discussed in previous posts that I have archived here.

But since John P. Meier lists this criterion as # 1 of “primary criteria”, I am adding to those posts a response from a slightly different perspective this time.

Why did “the church” continue to use what it supposedly replaced? Continue reading ““It is highly unlikely . . . “”


2010-06-20

The pseudo-scholarly “hermeneutics of charity”

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by Neil Godfrey

No, Tommy!
No, Tommy!

Mantra #1 (from 17+ mantras of biblical scholarship)

Any narrative which purports, on the face of it, to be telling about events that actually happened deserves to be treated as true unless it can be demonstrated not to be.

Rational alternative

Withhold judgement about the truth of any narrative until one has evidence to decide either way.

Discussion

This reminds me of Dieter Georgi’s observation that I noted in How Jesus has been re-imaged:

The reversal of the principle of burden of proof in favor of those who claimed authenticity of material that was obviously and thoroughly shaped by faith in the continued presence of Jesus after his death did not happen by way of methodological argument but by way of decree.

It is not a sin to say “I don’t know” pending evidence that allows one to decide either way. I suspect that biblical scholars who mouth this mantra are really only interested in applying it to the certain selected biblical literature. Continue reading “The pseudo-scholarly “hermeneutics of charity””


Which “Bone” Was Eve Made From?

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by Neil Godfrey

The creation and Adam and Eve narratives are often said to be nice moral tales that convey spiritual truths. Being myth does not disqualify them from containing meaningful messages for modern readers.

So at wedding ceremonies and in Sunday school classes bible-believers are regaled with the “beautiful story” of the God practising a bit of psychic surgery as his hand penetrates Adam’s side to pull out a rib which he used to create Eve. And since this story is not something that has been uncovered in modern times among cuneiform tablets alongside myths of sea-monsters and sky-gods, but is one we have been as familiar with as our soft pillows and teddy bear toys since childhood, we call it a “beautiful metaphor” of the marriage relationship.

And I suspect many theologians would prefer to keep it that way. Meaningful myth or symbol is sophisticated. Literal images of God taking the penis bone from Adam and using it to create Eve, thus explaining both marriage and the reason males of humans alone (almost) lack this bit of anatomy would probably go a long way to discrediting not only a “beautiful and meaningful story”, but opening up a few more people’s minds to the irrelevance of the Bible in an enlightened age.

I’m probably the last to know this little tidbit of trivia, but thanks to chance I recently discovered in a bookshop The Uncensored Bible: The Bawdy and Naughty Bits of the Good Book by John Kaltner, Stephen L. McKenzie and Joel Kilpatrick. John Shelby Spong calls it “a terrific book!”; Jonathan Kirsch, “smart, savvy, scholarly, and funny, all at once”; and Jonathan Reed, “Based on the best contemporary scholarship of the Bible — but funny as hell!” How could I resist it?

Which “Bone” Was Eve Made From?

So what’s wrong with the rib meaning the rib? Continue reading “Which “Bone” Was Eve Made From?”


2010-06-18

17+ Mantras of biblical scholarship

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by Neil Godfrey

242px-Aum.svgThis post is being regularly updated with links to responses to each of the mantras. 

Here are some lines that seem to me to have acquired the “power” of mantras in biblical scholarship. I call them mantras because I have seen each of them so often in the books, papers, theses and articles I have read by biblical scholars, and they appear to be used as statements whose words carry unassailable potency in an argument. Like Motherhood Statements or the Apostle’s Creed they do not require justification. They are their own justification. And their presence in an argument is clearly intended to have the power to ward off all that is contrary. They may read like formulaic debating lines, but I see them as substitutes for rigorous argument. They are, for the most part, dogmatic and circular assertions that really ought to be made to justify themselves. (Some that may not be circular are simply false; or if not false, vacuous.)

If you can apply them to any particular argument you can say you have won without even having to do a surveillance of whatever might exalt itself against “fair-mindedness and reason”.

Of course, if some do toss in one of these mantras as a cherry on top of a major serious argument, that is fine (I think). But one so often encounters them as complete “arguments” in themselves.

The points that follow were all most conveniently found in a single four-page article. Hence their convenience for isolating and repeating here. (Now I don’t mean to put down their author. Many biblical scholars use these, many of whose works I learn much and highly value. And the particular scholar whose article I took them from is one I have particularly found to be insightful and informative reading in other respects.)

I substitute ZZZZ of COCO etc for the name of a text or person. They represent blanks to be filled in with just about whatever text or name you like. Continue reading “17+ Mantras of biblical scholarship”


2010-06-16

Christ Myth and Holocaust Denial

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by Neil Godfrey

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The comparison of Christ Mythicism with Holocaust denial is flippant and derisive (or maybe sometimes ignorant). So nothing I post here will deepen the thoughts of those who make the comparison.

But I also think it is not a bad idea to have some attempt on record — however brief — a simple exposure of the fallacy of this analogy.

From Wikiquote:

The very logic that tells us there was no Jesus is the same logic that pleads that there was no Holocaust. (Nicholas Perrin)

Most scholars regard the arguments for Jesus’ non-existence as unworthy of any response—on a par with claims that the Jewish Holocaust never occurred or that the Apollo moon landing took place in a Hollywood studio. (Michael James McClymond)

One has to look at historical evidence. And if you… If you say that historical evidence doesn’t count, then I think you get into huge trouble. Because then, how do… I mean… then why not just deny the Holocaust? (Bart Ehrman)

The denial that Christ was crucified is like the denial of the Holocaust. (John Piper)

And Richard Bauckham even uses the Holocaust to indirectly prove by inverted analogy the “historical truth” of the resurrection! (Bauckham 18d and 18g)

I personally think there is something obscene about biblical scholars using the Holocaust to leverage their intellectual positions. I can’t imagine being completely relaxed about it if the Holocaust had immediate personal associations in my own life.

The comparison of Christ Mythicism with Holocaust denial is flippant and derisive (or maybe simply ignorant in some cases). So nothing I post here will deepen the thoughts of those who make the comparison.

But I also think it is not a bad idea to have some attempt on record — however brief — a simple exposure of the fallacy of this analogy.

(Another common analogy is to insist rhetorically that there is as much or more evidence for the historical existence of Jesus as there is for Julius Caesar or other ancient figures. I have dealt with that argument several times now, most recently here. Those who say this might be absent-mindedly flippant or simply ignorant.)

Deniers answered by the Big E Continue reading “Christ Myth and Holocaust Denial”


2010-06-15

Detectives make biblical historians look like Sherlock Holmes

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by Neil Godfrey

Sherlock Holmes
Sherlock Holmes (Photo credit: Wikipedia)

A couple of months ago I tried to spotlight the fallacious circularity at the heart of historical Jesus studies by describing what it would mean if detectives were to use the same starting assumptions in relation to their evidence as biblical scholars use when studying the historical Jesus. (Biblical Historians Make Detectives Look Silly.) One biblical doctoral scholar regularly complained that my analogy was not valid because I “made it up”.  Well, of course I made up the analogy. I had no choice. Detectives are not really so silly as to approach evidence the same way HJ scholars do. They would only be that silly if they approached criminal evidence the way historical Jesus scholars approach biblical evidence.

Now on my iPhone some months back I downloaded the collection of Sherlock Holmes stories, and I have since read quite a number of them commuting to and from work. After reading a dozen or more of them I am getting a feel for how to predict where and among which characters Sherlock Holmes is going to find his culprits.

The stories all start with either a mysterious set of facts or a narrative that seems on the face of it to point to but one conclusion but that Holmes realizes is not the solution at all.

It’s all clever stuff. Holmes pieces this little clue here with that little clue there. Generally, he will go out of his way to do extra research that takes him away from the immediate scene of the crime and return with fresh insights that astound the mystified.

What he is attempting to do is re-create what happened.

Sherlock Holmes is attempting to solve fictional narratives. And I’m not the only reader, no doubt, who attempts to enter the game and attempt to solve things before they are all revealed at the end.

Historians, on the other hand, can generally see what has happened, and seek to explain why or how it happened. Continue reading “Detectives make biblical historians look like Sherlock Holmes”


2010-06-14

How to date the gospels

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by Neil Godfrey

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One who identifies himself as an Irish Anglican here has asked me if I would like to address the arguments of John A. T. Robinson in Redating the New Testament. While I have had such an exercise on my list of “to-do” items for some time, it is unlikely that I will get around to doing anything in depth for quite some time. I would have thought, from the fact that Robinson’s arguments for early dates seem to have made little significant impact on mainstream scholarship, we can see the arguments have not been overwhelmingly persuasive — apart from the more apologetically inclined who have a theological interest in seeing the gospels dated as early as possible to the events they narrate. (But not being a part of academia I might be misinformed on this point.)

As if the narrative is itself some external historical reality and not, indeed, just a lot of creative words making up the theological parable or story. Sound historical method, at least as found practiced outside the sheltered ranks of historical Jesus studies, and as well recognized by the likes of Albert Schweitzer himself, requires that there be some indisputable reference point or control that is external to the narrative itself before one can rightfully assume any narrative has some historical basis. But Schweitzer lost that battle and it appears that today many mainstream believers in the historical Jesus can only respond with insult in place of reasoned argument when challenged with this basic premise. That’s understandable. There is no reasoned rebuttal available to them.

Well, let’s see. I’m digressing. Back to dating the gospels.

There is one simple reason John A. T. Robinson’s dating arguments fail. There are a number of more detailed reasons. But one overall methodological reason undermines his entire effort. Continue reading “How to date the gospels”


2010-06-13

How Jesus has been re-imaged through the ages to fit different historical needs

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by Neil Godfrey

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There’s a comment by humanist Dwight Jones in response to Hoffmann’s post titled Did Jesus Exist? Yes and No that begins

As a Humanist I view Christ as one too, a philosopher who was instructing our species

Jones’ and Hoffmann’s concept of humanism is too effete, elitist, esoteric and impractical for my taste, but that aside, Jones’ comment sums up what Jesus means as a cultural icon. Biblical scholars can see how the gospel authors put words into Jesus’ mouth so that He could serve as the spokesman for their own theological agendas. Schweitzer famously said that historical Jesus scholars each tend to recreate a Jesus in their own image. Existentialist John Carroll even finds an existentialist Jesus in Mark’s gospel. Jesus is not just for the religious. He is the focal icon of the western culture through whom religious and nonreligious alike have sought to advance their own philosophies, political programs, ethics, values.

Dieter Georgi had an article titled “The Interest in Life of Jesus Theology as a Paradigm for the Social History of Biblical Criticism” in the Harvard Theological Review in 1992 (85:1, 51-83) that surveys how evolving and changing societies simultaneously changed their views of Jesus to reflect their own needs and interests.

I summarize here a few examples to illustrate how Jesus has changed with the times. I conclude with a note on the context of current historical Jesus studies, and their fragile foundation in a certain defensive dogmatism.

Late antiquity and early Middle Ages Continue reading “How Jesus has been re-imaged through the ages to fit different historical needs”


2010-06-10

Why might a study of the Bible benefit someone “not of the faith”?

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by Neil Godfrey

I think I am expected to write some sort of angry atheist or fundamentalist atheist type response to Jim West’s recent post (or should that be linked here?):

Well, so not to disappoint, here it is.

Jim’s post came to my attention through a pingback from Joel Watts’ blog with a link to my previous post titled Frederiksen’s Fallacy. (Joel calls me a “fundamentalist atheist” — I have no idea why or what that means even. So perhaps Joel or someone might like to explain to me what I am supposed to be. Which reminds me, Why did Joel retreat from all his recent posturing when it was pointed out to him that the evidence for historicity of other persons is tangible and real while Jesus really is the anomaly?)

Well, my first response on reading Jim’s post was “So what?”. What’s the fuss about? I have no problem with faithful Bible believers studying the Bible according to their agenda. I think seminaries or privately funded bible colleges are just the right place for it, too. As for Jim’s argument, it wasn’t so much an argument as a soapbox cry for attention. No evidence or justifications were supplied to buttress his many assertions. So why the serious responses?

One or two spoke of some who study the Bible with some sort of hostile intent. I don’t know who is guilty of that, and I can’t quite imagine how anyone could seriously “study” the Bible with “hostility”. That doesn’t make any sense to me. So I am confused about the responses to Jim’s post for a number of reasons.

But what astonished me was the number of responses from some of the most learned of scholars to this pastor’s complaint. I am still wondering what he said in his post that should elicit such apparently serious responses.

But to one of the points I think I am expected to respond —

To suggest that only “the faithful” might be the only one’s to benefit from a study of the Bible, or even to suggest that the Bible is uniquely the possession of “the faithful”, sounds like a bit of headline grabbing overstatement. Does anyone really think Jim truly believes this? Or maybe he does and I don’t know him well enough.

But for the sake of a response, that’s a bit like saying that no-one today can meaningfully study Homer’s epics because we don’t believe in the Olympian gods anymore.

Or if you don’t believe in the Ideas of Plato you shouldn’t study Plato.

Only Nazis can meaningfully study Hitler.

But I get the impression Jim is just writing to shit-stir.

But if he really is serious, and I have to concede the possibility, then I might go to the trouble of further spelling out that the reason the Bible is a worthwhile study is that it has such a central place in our culture. It is our history and has had a significant role in shaping our larger identities.

I certainly have no hostile interest in Bible study. Why would I bother? I gave my reasons for this blog and my interest a little while back. I love exploring clues as to how the Bible came to be put together, how its parts originated, and what it may have meant to its original audiences.

I find the study of the Bible rewarding for what I learn about the origins and makings of a significant part of our cultural heritage.

It is also good to understand it to help assess it’s rightful place in contemporary society and individual lives.

And if along the way I discover that a good deal of mainstream biblical studies should really be dismissed as pseudoscholarship, then yes, I do feel that is something that ought to be exposed. If I am mistaken, then I am sure the good scholars I address this way will be able to pinpoint concisely why I am in error and correct me. I am sure genuine scholars do not need to resort to insult and straw-man arguments.

And what’s wrong or meaningless with any of this?

And  where on earth does any “hostility against the Bible” appear even for a nanosecond?

P.S.

Oh yes — one most remarkable comment I did see in one of the sites with Jim’s post: someone said that if all out thought processes can be explained naturally then we have no basis for morality or meaning of existence! Hoo boy! Is these people really products of the most advanced technological and scientific society in the history of the world? Such thinking must surely be more akin to something we would expect to find in the remote caves of northern Pakistan. The seminaries and private bible colleges are for this sort of thinking. Not public universities — how can even intelligentsia in public universities bother with this sort of thinking?