2017-04-10

Did Paul Learn the Gospel from Others? Bart Ehrman’s and Earl Doherty’s Arguments

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by Neil Godfrey

I continue from the previous post with Bart Ehrman’s post and the query raised about its argument. Ehrman continues:

There is a second reason for thinking that Paul is not the one who invented the idea that Jesus’ death was some kind of atoning sacrifice for sins.  That’s because Paul explicitly tells us that he learned it from others.

Those of you who are Bible Quiz Whizzes may be thinking about a passage in Galatians where Paul seems to say the opposite, that he didn’t get his gospel message from anyone before him but straight from Jesus himself (when he appeared to Paul at his conversion).  I’ll deal with that shortly since I don’t think it says what people often claim it says.

The key passage is 1 Corinthians 15:3-6.   Here Paul is reminding the Corinthian Christians what he preached to them when he brought to them the gospel of Jesus’ death and resurrection.  Pay careful attention to how he introduces his comments:

“For I delivered to you as of first importance what I also received, that Christ died for our sins in accordance with the scripture, that he was buried, that he was raised on the third day in accordance with the scriptures, and that he appeared to Cephas, then to the twelve.   Then he appeared to more than five hundred brethren at one time, most of whom are still alive, though some have fallen asleep….”

Note: he indicates that he “passed on” this message of Jesus’ death and resurrection as he himself had “received” it.   Now, you might think that this means that he received it straight from Jesus when Jesus appeared to him a couple of years after his resurrection.  There are three reasons for thinking that this is not what he means.

Ehrman’s sentence I have bolded is false. “Pay careful attention to how [Paul] introduces his comments” indeed! Paul does not tell us “explicitly” (as Ehrman claims) that he learned of the death and resurrection of Jesus from others. Paul makes no such explicit statement and Ehrman acknowledges this fact in the very following sentences when he prepares his readers to listen to three reasons for thinking Paul somehow implicitly (not explicitly) means that he must mean that he learned of the gospel from others. If Paul told us explicitly that he learned things from others there would be no need to compile three reasons to persuade us that that is what he meant.

There are several other errors and problems in the ensuing paragraphs but time constraints prompt me to bypass those for now and skip directly to his last point, (B):

(B)

What does Paul mean in his letter to the Galatians when he says that he did not receive his gospel from humans but direct from God through a revelation of Jesus?  Does he mean that he was the one (through direct divine inspiration) who came up with the idea that it was the death and resurrection of Jesus, rather than, say, Jesus’ life and teachings, that brings salvation?  And if so, doesn’t that mean that Paul himself would be the founder and creator of Christianity, since Christianity is not the religion of Jesus himself, but the religion about Jesus, rooted in faith in his death and resurrection?

It may seem like that’s the case, but it’s not.  Not at all.   Belief in Jesus’ death and resurrection were around before Paul and that Paul inherited this belief from Christians who were before him.   But then what would Paul mean when he explicitly says in Galatians 1:11-12

“For I want you to know, brothers, that the gospel that was preached by me – that it is not a human affair; for I neither received it from a human nor was I taught it, but it came through a revelation of Jesus Christ”?

That sure sounds like he is saying that his gospel message came straight from Jesus, not from humans, right?  Yes, right, it does sound that way.  But it’s important to know – and not just to assume – what Paul means by his “gospel” in this passage.  He doesn’t mean what you might at first think he means.
Continue reading “Did Paul Learn the Gospel from Others? Bart Ehrman’s and Earl Doherty’s Arguments”


2017-04-09

The Question of whether Paul was the founder of Christianity: Responding to Bart Ehrman

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by Neil Godfrey

A welcome visitor to the blog has raised a question along with an answer by Bart Ehrman and I have promised to respond with my own thoughts. My first impression is that Ehrman’s response talks down to lay readers and protects them from the reality of the complexity of arguments and the debates among scholars. Ehrman’s responses also fail to acknowledge the arguments expressed in works he has strongly declared he has indeed read. This is a pity since those arguments actually address and rebut the same points Ehrman repeats with such confidence and authority. I have learned a lot from Erhman’s earlier works and I have often cited his works positively in my posts. But in responding to Ehrman’s post on Paul’s role in Christian origins I think it is necessary to be somewhat critical.

My original hope to address his entire comment in this one post has had to fall by the wayside and I have only time to comment on his opening remarks here. The rest will soon follow.

Bart Ehrman writes:

A lot of people (at least in my experience) think that Paul is the one who should be considered the “founder” of Christianity – that he is the one who took Jesus’ simple preaching about the coming kingdom of God and altered and expanded it into a complicated doctrine of sin and redemption, being the first of Jesus’ followers to maintain that it was the death and resurrection of Jesus that brought about salvation.   This can’t be the case, because Paul was persecuting Christians already before he had converted, and these were certainly people who believed in Jesus’ death and resurrection.

Can’t be the case? Bart Ehrman infers that the opinion is the preserve of ill-informed amateurs. I do not understand why he does not openly explain to his lay readers that a significant (if minority) number of scholars do indeed argue that Paul was the founder of Christianity and that it is a lively topic among scholars. Just Google the words Paul – founder – Christianity and you will see many pages of links dedicated to the topic — some by amateurs, but a good number involving serious discussion by scholars, too.

Even worse, when Ehrman simplistically replies that Paul could not have been the founder of Christianity because there were “Christians” on the scene before him, it is evident that he has even forgotten the nature of the arguments involved. As will be seen from some of the following quotations from other scholars, this misleadingly simplistic argument is in fact a straw man and bypasses the points of those who do argue for Paul’s foundational role. (His answer even implies for the unwary that “Christianity” itself as a descriptor was in existence as early as the years between the crucifixion of Jesus and Paul’s conversion.)

Notice the scholarly support for the view that Paul should indeed be regarded the founder of Christianity. (I am not suggesting that the scholars who think this way are a majority. Many scholars oppose the idea of Paul as founder. But the debate is a vigorous one, nonetheless. Just try that Google search to see how vigorous.)

James D. Tabor writes in Paul the Jew as Founder of Christianity?:

Countless books have been written in the past hundred years arguing that Paul is the “founder” of Christianity, sharply distinguishing him from Jesus.

  • Joseph Klausner’s, From Jesus to Paul is one of the first and is still worth a close study, but many others come to mind,
  • Albert Schweitzer, The Mysticism of the Paul the Apostle,
  • Gerd Lüdemann, Paul the Founder of Christianity,
  • Hugh Schonfield, Those Incredible Christians,
  • and Barrie Wilson, How Jesus Became Christian, to name a few.
  • My own new book, Paul and Jesus: How the Apostle Transformed Christianity explores these and many related questions.

Most important, I see to place Paul in the broader spectrum of the religions of the ancient Mediterranean world as systems of divinization against the background of a dualistic Hellenistic cosmology but within that world I see him decidedly as laying the foundation for a new faith distinct from Judaism in its various forms. (My formatting)

Among titles Tabor did not have space to mention is Hyam Maccoby’s book, The Mythmaker: Paul and the Invention of Christianity (1986). Maccoby writes:  Continue reading “The Question of whether Paul was the founder of Christianity: Responding to Bart Ehrman”


2017-04-05

Reality Behind Arab Threats to Destroy Israel

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by Neil Godfrey

Everybody “knows” that when Israel declared its independence the Arab states amassed their armies and marched into Palestine hoping to throw all the Jews out into the sea, but that tiny David overcame their onslaught and as if by divine miracle drove them back behind their borders. Everybody “knows” that again in 1967 tiny Israel launched a preemptive attack on her surrounding Arab neighbours who were secretly preparing to deliver a surprise attack to wipe Israel off the map. Everybody “knows” that Israel has lived daily in the shadow of a perpetual threat to her very existence from an alliance of Goliath-sized Arab neighbours.

Is that the reality, though?

Defending the Holy Land: A Critical Analysis of Israel’s Security and Foreign Policy by Zeev Maoz provides excellent insights into the “behind the scenes” realities of Israel’s wars and responses to real and imagined threats since 1956. For some basic info on Zeev Maoz see his Wikipedia entry; see also the publisher’s promotion of Defending the Holy Land.

Some excerpts (all bolding and formatting is mine):

We noted that the Arab states never exerted a concentrated social, political, and military effort in converting the dream of destroying the state of Israel into reality. The rhetoric of genocide and politicide was not backed up by anything close to the kind of resources and diplomatic coordination that was required for realizing this dream. Most Israeli politicians and scholars accepted the fundamental asymmetry in resources as a constant in the strategic equation of the Arab-Israeli conflict. Yet nearly nobody bothered to ask why — if the Arab states were so committed to the destruction of the Jewish state — they refrained from investing the resources required for such a “project.”

Maoz, Zeev. Defending the Holy Land (p. 574). University of Michigan Press. Kindle Edition.

Even if the human and material military burdens of the Arab states were to stay at their current levels, the Arabs could put together an incredible economic and social challenge to Israel simply by forming a military coalition that pooled their resources in an effective and rational manner. Saudi Arabia, for example, spends $22 billion on defense annually, more than twice the Israeli defense budget. It has fairly free access to American and Western European weapons markets. Had it decided to put its military hardware and financial resources at the disposal of this Arab coalition, Israel would have been under extremely precarious strategic conditions. Again, no shots have to be fired in order to erode Israel’s capacity to meet these challenges.

Finally, consider an effective implementation of the Arab boycott on Israel and on companies trading with it and couple it by a threat to deny or limit the exports of oil to Israel’s main trading partners. If the oil-rich Arab states had been willing to suffer the economic costs of such a threat, Israel’s trade with the outside world would have significantly declined. Since Israel imports much of its basic needs in food, energy, and industrial inputs, it would not have been able to survive economically. Thus, there exist several scenarios — none of them far fetched if we follow the logic of Israeli politicians and strategists — in which Israel loses the big war without having a single shot fired at it.

But the Arab states never came close to materializing the elements of these scenarios. Why?
Continue reading “Reality Behind Arab Threats to Destroy Israel”


2017-04-04

Primitive Democracy in Ancient Israel

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by Neil Godfrey

Also he says that “Exodus to Joshua: depict the Elders and Assembly as “national democratic institutions . . . subordinate to . . . Moses and Joshua.”

Democratic? Really? From what does Gmirkin extrapolate any meaningful form of democratic process?

Austendw questioning a point made in relation to the post The Bible’s Assemblies and Offices Based on Greek Institutions?

James LaRoche has consolidated my posts on Russell Gmirkin’s book, Plato and the Creation of the Hebrew Bible,  into a single document and has kindly offered his work to anyone else interested. Review of Plato and the Creation of the Hebrew Bible.zip
https://drive.google.com/open?id=0B-K4Utar2XbFTVFoSk92Ql9zLXM [link no longer active: 24th July 2019, Neil Godfrey] Below is an excerpt of the beginning of the document:NEIL GODFREY REVIEWS
Russell Gmirkin’s
Plato and the Creation of the Hebrew Bible
Originally posted on vridar.orgEditor’s Notes
This is a compilation of articles posted from 10/16/2016 through 2/22/207:

  • Plato and the Creation of the Hebrew Bible
  • The Pentateuch’s Debt to Greek Laws and Constitutions — A New Look
  • David, an Ideal Greek Hero — and Other Military Matters in Ancient Israel
  • Some Preliminaries before Resuming Gmirkin’s Plato and the Creation of the Hebrew Bible
  • The Tribes of Israel Modeled on the Athenian and Ideal Greek Tribes?
  • The Bible’s Assemblies and Offices Based on Greek Institutions?
  • Similarities between Biblical and Greek Judicial Systems
  • The Inspiration for Israel’s Law of the Ideal King
    Bible’s Priests and Prophets – with Touches of Greek

Ancillary Articles:

  • Plato and the Creation of the Hebrew Bible – Excerpt; Chapter I
  • The First Constitution, Bernard M. Levinson
  • The Bible — History or Story
  • Berossus and Genesis
  • The Genesis Creation Story and Its Third Century Hellenistic Source?

Minor editing omits some few sentences for the purpose of focused flow of the subject, and formatting without graphics and font colors.

I reply here with my own words in favour of Russell Gmikin’s portrayal.

It is a commonplace in the historical literature to acknowledge “democratic” processes evident in the surviving records of ancient Mesopotamian and pre-classical Greek civilisations, as well as in the tribal life of early European Germanic peoples and in traditional village life today across much of the world.

The term often historically indicates nothing more than that free men had a significant collective say in major community decisions such as waging war and in holding their kings accountable. That women and slaves were omitted would disqualify such a process from being a true democracy by today’s standards but that’s not the standard applied when historians speak of democratic processes in past civilisations.

Thus Thorkild Jacobsen explained at the outset of his article “Primitive Democracy in Ancient Mesopotomia”,

We shall use “democracy” in its classical rather than in its modem sense as denoting a form of government in which internal sovereignty resides in a large proportion of the governed, namely in all free, adult, male citizens without distinction of fortune or class. That sovereignty resides in these citizens implies that major decisions—such as the decision to undertake a war—are made with their consent, that these citizens constitute the supreme judicial authority in the state, and also that rulers and magistrates obtain their positions with and ultimately derive their power from that same consent.

By “primitive democracy,” furthermore, we understand forms of government which, though they may be considered as falling within the definition of democracy just given, differ from the classical democracies by their more primitive character: the various functions of government are as yet little specialised, the power structure is loose, and the machinery for social co-ordination by means of power is as yet imperfectly developed.

Jacobsen, T. 1943. “Primitive Democracy in Ancient Mesopotomia” in Journal of Near Eastern Studies, volume 2, number 3, p. 159.

Prior to the days of absolute monarchs, even prior to the earliest historical inscriptions, we can infer from the myths of the Sumerians and Akkadians in which gods lived like humans that Sumerians and Akkadians once lived in “primitive democratic” societies.

The gods, to mention only one example, were pictured as clad in a characteristic tufted (sheepskin?) garment long after that material was no longer in use among men. In similar fashion must we explain the fact that the gods are organized politically along democratic lines, essentially different from the autocratic terrestrial states which we find in Mesopotamia in the historical periods. Thus in the domain of the gods we have a reflection of older forms, of the terrestrial Mesopotamian state as it was in pre-historic times.

The assembly which we find in the world of the gods rested on a broad democratic basis . . . . 

Jacobsen, p. 167

The “pre-historic” assembly of adult free males decided on issues such as war and peace and could grant autocratic power to one person for a limited period of time for the efficient execution of an assigned task.

In 1963 Abraham Malamat noticed striking similarities between a Sumerian Gilgamesh poem (though not the famous “epic of Gilgamesh”) and the account of the breaking away of the northern ten tribes of Israel from the Kingdom of Rehoboam (formerly the united Kingdom of Israel) in the Bible. This was published as “Kingship and Council in Israel and Sumer: a Parallel” also in the Journal of Near Eastern Studies (22, 4, 247-253).

Gilgamesh laid
the matter before
his city’s elders,

was seeking, seeking
for words:

“Let us not submit
to the house of Kishi …”

Met in assembly,
his city’s elders

answer gave
to Gilgamesh:

“Let us submit
to the house of Kishi …”

Trusting Inanna,

Gilgamesh,
lord of Kullab,

took not to heart
the words of his city’s elders. 

The second time Gilgamesh,
lord of Kullab,

laid the matter before
the lads of his city, …

Met in assembly
the lads of his city
answer gave
to Gilgamesh: ..

“Let us not submit
to the house of Kishi
let us smite it with weapons.”

Gilgamesh and Aka, trans. Jacobsen (1987)

Continue reading “Primitive Democracy in Ancient Israel”


2017-03-27

Muslim Profiling and Immigration

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by Neil Godfrey

I like Maryam Namazie. I like her work. I like her ideas. I used to like George Galloway, especially for his blunt testimony to US senators ignorantly accusing him profiting from Iraqi oil sales, but in recent years he has alienated me with his support for Islamist ideology. He seems to side with political Islamist regimes and political movements because they are anti-imperialist or anti-American. That strikes me as comparable to supporting Hitler because of his declaration of war on the United States.

Just to be clear: Islamism is not Islam. I have spoken above of Islamist ideology which is a political ideology that denies the legitimacy of Western democracy and Enlightenment values. I consider Islamism as much a threat as politically active Christian fundamentalists and White Supremacist groups. Islamists have dangerous political ideas that need to be combatted as much as any other fundamentalist or extremist Western religious or political ideology. Most Islamists are no more violent than are most people who oppose abortion. Only a minority of pro-lifers blow up abortion clinics and similarly only a minority of Islamists support terrorism.

Most Muslims who are fleeing war-torn regions and oppressive Muslim regimes are fleeing the horrors perpetrated by Islamist ideology. Maryam Namazie — back to her — speaks of what she sees as a “tsunami of atheism” washing through Muslim regions today. I have heard elsewhere that atheism is on the rise in those places. Maryam Namazie herself was taken by her parents from Iran when they could see oppressive Islamists taking over the revolution against the brutal shah in 1979.

Last night I read the transcript of a Skype discussion between Sam Harris and Maryam Namazie and it helped clarify some issues for me. The following is taken from the ideas Maryam expressed there.

So what’s wrong with profiling Muslims? Everything. Most Muslims are Muslims for no reason other than that they were born to Muslim parents. That’s the only reason. Many persons in those countries may in fact be privately atheist or agnostic but by law they are officially identified as Muslims on identity cards or passports. Look at photographs of ordinary shoppers and students in Iran or Afghanistan thirty years ago and you will swear you are looking at modern Western cities. All of that freedom and secularism has been lost in Muslim regions because of the historically recent rise of Islamist regimes. That’s a horrific story that can be told another day.

Profiling people because of their Muslim religion is misguided and dangerous. It is misguided because it ignores individuals and sees only collective identities. It brands people as potentially dangerous on the basis of their being born to Muslim parents and ignores the reality of why individuals are fleeing those countries and what many of them unable to flee are suffering there.

It is dangerous (this is my addition) because it helps alienate collectives of people and makes their assimilation into Western society more difficult than it need be. Alienated groups are vulnerable to anti-social behaviour, crime, terrorism.

What is wrong with special provisions to put a halt to Muslim immigration? Don’t we need to protect our Western culture from being swamped by benighted aliens? Continue reading “Muslim Profiling and Immigration”


2017-03-23

Proven Wrong in 5 Hours; A More Expert Response

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by Neil Godfrey

Well it was a mere five hours from the time of my previous post before I was proven wrong. The name of the attacker was released shortly after I went to bed. If I had my wits about me I would have added a question mark at the end of the title and been more careful to couch my theme as a tentative hope.

So here is someone more qualified to discuss some critical aspects of this event, Jason Burke. I’ve posted on his work several times before on Vridar.

The first post discusses the re-emerging threat of Al Qaeda as Islamic State suffers battlefield reversals.

Crude nature of Westminster attack suggests limited Isis network in Britain

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Jihadis are using vehicles to commit atrocities as military defeats degrade their ability to mount anything more ambitious

. . . . . . 

The veteran rival of Isis – al-Qaida – has long backed such actions and has also repeatedly targeted London. In 2005 the group commissioned and trained the leader of the 7/7 plotters who went on to kill 52 on the London Underground.

When such attacks became logistically difficult, al-Qaida sought to execute or inspire smaller scale operations, although its leaders rejected a suggestion that blades be attached to a tractor which would be driven through a crowd. However, al-Qaida publications did encourage strikes using vehicles.

Britain’s only Islamist-related terrorist casualty since 2005 was Lee Rigby, an off-duty soldier who was killed in south-east London in 2013 when he was run down by a car driven by two Islamic militants and then stabbed to death. 

The threat has increased “exponentially” since 2011, security officials have said. As Isis disintegrates, al-Qaida remains resilient and while the Islamist extremist ideology continues to attract new followers the threat will not decline substantially in the near future.

The second article I found interesting for its analysis of the wording used by Islamic State and what it reveals about the weakness of the movement.

No surprise that London attacker Khalid Masood was born in UK

A vast proportion of attacks over the 16 years since 9/11 have involved local volunteers attacking local targets

The news that the London attacker was born in Britain and inspired by extremist Islamist ideology was entirely predictable, as was his criminal record.

The standout detail from the sketchy profile we have of Khalid Masood is his age: 52, nearly twice that of most contemporary attackers.

The attack was claimed on Thursday by Islamic State. The group has been selective with such statements, which are credible, and careful in its vocabulary.

Significantly, Isis described a “soldier” who responded to its “call”, indicating the group probably did not have prior contact with Masood before the killings.

. . . . . 

Other words tend to be used to describe attackers like those who made up the network responsible for attacks in Paris and Brussels last year. They, for the most part, were trained, commissioned and dispatched by Isis planners after spending time in Syria. 

One aim of Isis is to give the impression of global reach. 

. . . . .

Finally, the nature of terrorist trends gives a false impression. On Thursday a man was arrested for trying to drive a car into a crowd in Antwerp. He had a shotgun and bladed weapons. Tactics spread quickly across international frontiers. A global plot? Or simply the copycat effect? The latter is almost certainly the case.

The reality is that contemporary Islamic extremist violence has never been as international as often imagined by the terrorists or their victims. The 11 September 2001 attacks involved hijackers who flew thousands of miles from homes in the Middle East and lived in the US for months before striking. But this was an anomaly, though one that distorted thinking about the nature of the threat for a decade. 

. . . . . 

There are exceptions. The Berlin attack before Christmas involved a transient Tunisian. A handful of the Paris attackers were from the Middle East.

Many of these men had previous involvement in serious and petty crime. For those already living on the margins of society and the law, the step towards violent activism is smaller than it might otherwise be. Prison is a key site of exposure to radical ideologies and people. Criminal contacts can provide essential – if often inadvertent – logistical help.

The significance of Masood’s age will later become clear. For the moment it simply underlines the variety of extremist profiles, and the unpredictability of the threat. Most Islamic militants have been between the ages of 18 and 35, with the average age declining in recent years. Some analysts see their attraction to radicalism as partly a generational rebellion. Violent rightwing militants tend to be much older. Thomas Mair, who killed MP Jo Cox last year, was 52.

Every case is, of course, unique. And the reality is that, much as all politics is essentially local, so is terrorism. Islamic extremist strategists have wrestled with this challenge to their global vision for years, and have yet to evolve an adequate response. Western experts argue interminably over whether the motives of individuals are 10% ideology and 90% local context or vice versa.

But the sad reality is that, though it may be reassuring to blame bad guys, or bad ideas, from a long way away for violence at home, no one should be surprised that the man who attacked one of Britain’s most symbolically charged locations was born in the UK.

Finally, an important article from a year ago explaining the reality behind the image of “the lone wolf”:

Talk of lone wolves misunderstands how Islamic militancy works

Terrorism is a social activity and the militants we encounter are often a product of a much broader environment – repeating the same tired tropes of jihadi thinking


Terror Attacks and the Quiet Counter-Terrorist Response

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by Neil Godfrey

I was wondering why the police spokesman addressing the media about the (presumed) terrorist attack in London had chosen not to reveal the name of the attacker. A day later I read that the media had been asked not to reveal his name. Good. I hope that request is understood to apply not just for the next 48 hours but for some weeks ahead.

The Sydney Morning Herald:

London attack: Police make multiple arrests after conducting six raids

. . . . 

On Thursday morning Assistant Commissioner of Police and Head of Counter-terrorism Mark Rowley revealed that police had raided six addresses and made seven arrests as part of their investigation, which covered London, Birmingham and other places.

. . . . 

He asked that the media not publish the name of the attacker at a “sensitive stage of the investigation”.

Presumably (hopefully) the British are following the French media decision to refuse to publish photos and names of terrorist attackers.

From July last year in The Independent:

Normandy church attack: French media bans terrorists’ names and photos to stop ‘glorification’

and in The Telegraph around the same time:

French media to quit publishing photos and names of terrorists to stop ‘hero’ effect

The Guardian/The Observer has this headline:

Media coverage of terrorism ‘leads to further violence’

The byline reads:

Clear link claimed between reports of atrocities and follow-up attacks

Hopefully the mainstream media will resist the temptation to continue spinning out this latest London attack to generate revenue for advertisers.

 

 

 


2017-03-18

Is Jesus’ Itinerancy a Secure Fact or a Narrative Device?

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by Tim Widowfield

Scholars who study the historical Jesus will sometimes compile lists of minimal “secure facts” — the few things we can be reasonably certain “must be” true about the life of Christ. At the barest minimum, we have: “An itinerant Jewish teacher or preacher from Galilee who was crucified by Pilate.”

In the words of E. P. Sanders:

We have seen that the gospels depict Jesus and his disciples as itinerant. Some or all of them had homes and families, but they spent a lot of time on the road, and there is no mention of their working during Jesus’ active career. In part they were busy proclaim­ing the kingdom; in part the condition of the call of the close disciples was that they give up everything. (Sanders 1993, p. 107)

Bricks and mortar

The overwhelming number of NT scholars today would likely tell us that the reason the gospels portray a traveling Jesus is that such a portrayal reflects reality. But recently, while reading Redactional Style in the Marcan Gospel by E. J. Pryke, it struck me that many of the key redactional elements in Mark, our first narrative gospel, have to do with time and place. In other words, when Mark joined his stories together he needed some brief connecting language to create some sort of flow. Changing the time and place provides an implicit explanation for a change in subject and audience.

Mark, as you know, frequently didn’t care to elaborate on these shifts in place and time. In fact, quite often he barely takes the time to say Jesus and his cohorts “immediately” went from location A to location B.

And immediately after they came out of the synagogue, they came into the house of Simon and Andrew, with James and John. (Mark 1:29, NASB)

Redaction critics look for linguistic markers (peculiar usage, telltale vocabulary, etc.) that would tend to signify the parts of the gospels that are probably redactional. In other words, they look for indicators that help discriminate between the story-bricks and the redaction-mortar that holds them together.

Each evangelist had his own set of quirks. Pryke notes that Mark, for example, had a habit of using the genitive absolute when introducing a new pericope. In a nutshell, the genitive absolute is a short participial phrase unrelated to the main clause except, in Mark’s case, as a kind of introductory scene-setting device. In Mark 5:2, for example, we have: Continue reading “Is Jesus’ Itinerancy a Secure Fact or a Narrative Device?”


2017-03-15

Bruno Bauer’s “Christ and the Caesars” Review

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by Neil Godfrey

On The Mythicism Files blog Quixie has posted a review of Bruno Bauer’s Christ and the Caesars:

ANTECEDENTS OF NT MINIMALISM: 
BAUER’S ‘CHRIST AND THE CAESARS’

It begins deliciously:

Bruno Bauer was for a brief time in the nineteenth century the enfant terrible of New Testament scholarship. He was a brilliant man who crossed paths and kept company with such notable contemporary Germans as Hegel, Marx, and Nietzsche. He became professor of theology in 1834—first in Berlin then later in Bonn—but by 1842 his radical rationalism provoked his academic superiors to revoke his teaching license. Insolent and defiant, he pissed off a lot of academics. He never regained a formal teaching post, but he continued to write books on New Testament criticism (and many other subjects)  that challenged the orthodox narrative, particularly its view of Christian origins. He became even more scandalous than Strauss or Schleimacher, who had already begun the process of demythologizing the New Testament before Bauer came along, of examining scripture from a literary perspective rather than a devotional one.
He published Christ and the Caesars in 1877.  This particular book is noteworthy as an influence on what would come to be known as the Dutch Radical school (Loman, Van Manen, Pierson, van den Bergh van Eysinga, et al). The Dutch Radicals mainly focused on the problems with the dating, provenance, and/or authenticity of the Pauline corpus, but they were (at least indirectly) the precursors of the mythicist scholarship of the early twentieth century (c.f. Drews).  Bauer may have been scandalous, but he was far from obscure in his day. He was notorious. He was so widely known that Albert Schweitzer even dedicated a whole chapter of his seminal Quest of the Historical Jesus to discussing his view of Bauer’s place on the continuum of scholarship, but Bauer’s work has been all but ignored and neglected ever since. 

 

 


2017-03-12

News stories like this leave me angry, despairing . . . .

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by Neil Godfrey

Perhaps it’s because I’ve visited Cambodia a few times and have enjoyed some memorable conversations with some wonderful ordinary people-in-the-streets/villages there. Also no doubt because I’ve visited their horror sites, the places where the Khmer Rouge butchered countless people. Or is it because I’ve seen the many orphanages, the many maimed with stories to tell of the Khmer Rouge, the Vietnamese, the US bombing. Or is it because of the so many young people proportionate to old — you know why if you have the slightest knowledge of their history. The poverty, matched only by the friendliness, and the anxiety about criminals furtively working behind the scenes to take advantage of the vulnerable, especially children. Or is it the day I saw that group of “ugly American” tourists loudly demanding discounts at heritage sites because these fat, wealthy white intruders whose government bombed much of their land to a moonscape felt that as “seniors” they were entitled to entry-fee discounts! (I doubt most Cambodians can ever expect to live as long as most Americans anyway, but that’s beside the point.) But for whatever reasons, news stories like this provoke feelings of disgust in my stomach. . . .

US attempt to recoup Cambodian debt ‘cack-handed’: former Australian Ambassador

At the time, Hun Sen said the money his country owed the US was incurred by the Lon Nol government that came to power in a 1970 coup backed by Washington, and that it was spent on arms used against the Cambodian people.

The official US line was that the loan had been for agricultural development and that Cambodia had the means to repay.

Hun Sen raised the issue again this year, with Cambodian media reporting the PM as saying the US had no right to demand repayment of a debt that was “blood-stained” from the brutal US bombing of Cambodian territory during the Vietnam War.

Former Australian ambassador to Cambodia Tony Kevin said American activity in the early 1970s had done great harm to Cambodia, and it was well understood in foreign policy circles that it had contributed to rise of the Khmer Rouge.

Lon Nol was toppled in 1975 by the ultra-Maoist Khmer Rouge regime, under which an estimated 1.7 million people died in less than four years, plunging Cambodia into decades of poverty and political instability.

“At the same time the US was giving weapons to Lon Nol, it was bombing the Cambodian countryside into oblivion and creating millions of refugees fleeing into Phnom Penh and destroying all political fabric and civil life in the country,” Mr Kevin said.

“And all of this was simply to stop the supplies coming down to South Vietnam, as it was then, from the north.

“So the United States created a desert in Cambodia in those years, and Americans know this.”

. . . . . .”We all would have thought it inconceivable that the United States would be approaching Cambodia now in 2017, 50 years later, with such a bill,” he said.

A photo from that same news story that brought back powerful memories of my own:

My own recollection was of walking down a street that on one side for many hundreds of meters, perhaps even a few kilometres, were palatial mansions, high rises, exotic architecture, expensive cars in driveway; on the other side, dirt, faded grass planted with sticks and tin, torn canvasses and plastic for “homes” (shelters for sleeping at night), all the way along that same stretch of road: millionaires literally facing the beggars and destitute.

Of course the government protects corruption throughout society. That’s equally obvious to the casual visitor who cares to think for ten seconds about what he or she sees all around. (That’s most people, I’m sure, except for those “ugly Americans” and their ilk.)

And now Trump, and the demands for a paltry sum in the grand scheme of things.

What the hell is a white, western power doing over in this part of the planet in the first place, anyway?

 


2017-03-10

Latest On Neanderthals — Aspirin, and Kissing a “Modern Human”?

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

by Neil Godfrey

Speaking as we are on various types of humans in the evolutionary kaleidoscope here is a new Nature article on the latest research on Neanderthals — as read on ABC’s Science News:

Ancient dental plaque shows some Neanderthals ate plants and used drugs

Mushrooms were part of their diet, and meat eating (e.g. eating woolly rhinoceros) followed vegetarianism, just like pre-Flood vegetarianism of the human race and post-Flood meat-eating (kidding — about the biblical Flood myth).

But I’m amazed at what we can learn …..

What’s more, DNA analysis of the dental plaque from the El Sidrón Neanderthal teenager showed he ate plants to treat illness.

The teenager, who had a dental abscess on his jaw and evidence of microbes that cause gastro intestinal illnesses such as diarrhoea and vomiting, ate poplar bark, which contains the active ingredient in aspirin, and Penicillium, the mould that produces penicillin.

“So it is likely he would have been trying to self-medicate,” said Dr Weyrich.

And in the midst of reading about how our technologies are being used to record our personal information and accessed for spying, it seems even geneticists can snoop on the private activities of long extinct Neanderthals:

Swapping spit with humans

Neanderthals and ancient and modern humans also shared a number of microbes that can cause dental and gum diseases — although Neanderthals did not have cavities or gum disease.

The team sequenced the draft genome of one gum disease microbe, Methanovrevibacter oralis, from the 48,000 year-old El Sidrón cave teenager.

“What we find is that it looks like [the microbe] was introduced from humans about 120,000 years ago, about the same time that humans and Neanderthals started interbreeding,” Dr Weyrich said.

She said this indicated interactions between Neanderthals and humans were much more intimate than previously thought.

 


2017-03-07

G. A. Wells Obituary

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by Neil Godfrey

I was saddened to learn of the death of George Albert Wells via a Facebook friend. The Guardian has an obituary by Martin Jones. Wells’ books challenging the historicity of Jesus were among the first that I read on the question and I have never found their basic arguments overturned. Earl Doherty had quite a different view of the Jesus of earliest Christianity and I enjoyed reading some of the exchanges or criticisms of each other’s arguments that appeared online. In later years Wells did accept that the Q sayings of Jesus originated with some form of “historical Jesus” — but I found his arguments there less cogent than his earlier work.

He became a lecturer in German at UCL in 1949, and was appointed head of department at Birkbeck in 1968. He retired in 1988.

George’s views on the historicity of Jesus – which he first denied, then accepted in a qualified form – were controversial. He published nine books on this subject between 1971 and 2009, most notably The Historical Evidence for Jesus (1982). His work in this field generated debate in the US, where he was awarded the title of Humanist Laureate by the International Academy of Humanism in 1983.

Continue reading “G. A. Wells Obituary”


Destroyer of the Gods

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by Neil Godfrey

A steady stream of my RSS notices over recent weeks and months have alerted me to interest in a new book by Larry Hurtado, Destroyer of the Gods: Early Christian Distinctiveness in the Roman World. The title is dramatic enough. Search the term “destroyer of the gods” on Google’s Image search to see the dramatic scenarios it conjures. But the book is not about how Christianity “destroyed the gods” of ancient Rome (at least not directly) as the subtitle less dramatically warns.

Throughout my reading a question that kept bouncing ungrammatically around in the back of my head was, “Who is this book written for?” My conclusion is that it is written primarily for readers who will indeed find the main title, destroyer of the gods, personally exciting and rewarding. Had I been a Christian of the conservative or evangelical sort when I read it I would have been tickled pink to identify myself with a religion that had the power to overthrow the entire pantheon of ancient Rome. The tone of the book is consistent with this message of the title:

Christianity’s “constellation of devotional practices is quite simply remarkable, even astonishing.

Paul makes an “astonishing move” in the way he reinterprets the Old Testament for his own day.

The earliest Christians did not simply come to believe that Jesus had been resurrected, but far more, Hurtado drives home to readers that they held “the startling conviction that God had raised Jesus from death”.

Christianity “both focused on Jesus and had a sense of distinctive group identity” “from an amazingly early time”.

Christianity grew “remarkably” in its first two hundred years.

“The story of early Christianity is a remarkable phenomenon. . .  It is simply the case that ‘no other cult in the Empire’ grew at anything like the same speed.”

Christianity grew “by power of persuasion, whether in preaching, intellectual argument, ‘miracles’ exhibiting the power of Jesus’ name, and simply the moral suasion of Christian behavior, including martyrdom.”

Christians “demonstrate the remarkable and admittedly unusual power of their own citizenship [of the kingdom of God”.

What was most “remarkable” in the Roman world was the Christian message that “there is one true and transcendent God . . . [who] loves the world/humanity” and actively sought the “redemption and reconciliation of individuals.”

The written outputs of Christians was also “remarkable” — “it is remarkable to have four extended accounts of Jesus’ ministry produced by as many authors and all within such a short period.” The commitment to produce the Christian writings required “strong commitment” and a “remarkable readiness” to do so.

The early Christian movement was identifiable and distinguishable particularly by the extraordinary reverence typically given . . . to Jesus along with God.

In discussing Christian worship practices in their Jewish context Hurtado uses the word “unique” near to two dozen times.

All of this emphasis on the “astonishing” and “remarkable” and “unique” is deliberate. Hurtado’s stated aim in writing the book is to shake readers from what he sees as their all too common complacency of taking so much about Christianity for granted and to appreciate how “astonishing”, “amazing”, “unique” and “remarkable” Christianity really was during its first three centuries of life. The message of the book is that early Christianity stood out like a bright shining light in the midst of a sea of benighted pagan religions and philosophical schools and primarily for this reason it was able to “destroy all other gods” and take over Western civilization.

Others will respond differently but the effort comes across to me as the strained efforts of an evangelist harnessing his scholarship for the service of preaching Christ. Just how strained, in my view, can be seen in his attempt to drive home “dramatic” implications of early Christianity’s exaltation of Jesus.  Continue reading “Destroyer of the Gods”


2017-03-06

Lost Tribes of Humanity

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by Neil Godfrey

Brought myself up with the latest discoveries on human origins last night with BBC doco The Lost Tribes of Humanity. It told me that everything I had been taught about Neanderthals at school was wrong, and enlightened me on how to pronounce this other type of human I’ve come across in my reading from time to time, the Denosivans, introduced me to the term “hominin”, and backed my wife’s suspicion that I probably do carry around Neanderthal DNA in my genome.

From http://www.nature.com/nrg/journal/v15/n3/abs/nrg3625.html

Neanderthals

  1. Neanderthals did leave artistic remains. The marks left on rocks were tested for various options such as side-products of cutting other things like skins on the rock surface and the eventual conclusion was that the marks were made as deliberate designs. (I learned they had no art.)
  2. Neanderthals adorned their bodies. Remains of certain bones indicate that wings were cut for feathers, not for meat. Feathers in abundance points to body decoration. (That was new.)
  3. Neanderthals buried their dead.
  4. They were not wiped out by the arrival of Homo Sapiens. The two types of human lived side by side for thousands of years, probably learning from one another.
  5. Modern humans interbred with Neanderthals. Most people of non-African origin have some Neanderthal DNA; about 1 to 2 percent on average of their DNA is Neanderthal. (I was taught the two could not interbreed.)
  6. The above fact indicates that modern humans interbred with Neanderthals very early in their trek out of Africa — probably when they first met Neanderthals in what today is the Middle East. This scenario would explain why modern humans across the globe contain Neanderthal DNA — with the exception of most Africans.
  7. Possibly up to 50% of all the Neanderthal DNA is still extant today, collectively, in modern humans. (We each contain around 1-2% of Neanderthal DNA but we don’t all contain the same DNA bits.)

Denisovans (D’nEESovins)

  • Races native to Australia and Papua New Guinea contain up to 5% of the Denisovan genome. Denisovan DNA is also found among the peoples of India, Himalayas and China. Up to 60 to 80% of Denisovan genome may be spread around in modern humans.

“The Hobbit” / Homo floresiensis

I was following the controversy surrounding these bones when they were first discovered in Indonesia and for a time was unsure if we would find we had a new type of human species or modern human inflicted with something like dwarfism. But the jury has apparently long been in by now and they definitely have been classified as a distinct variety of human.

Interestingly their small size was not the effect of being cut off on the island (animals so cut off tend to become smaller, presumably because less resources are therefore required to survive) but they were found to be small before their settlements were cut off by rising seas.

Though they have left remains indicating their human-ness their brains were the size of chimp brains. Sounds bad for a human, perhaps, but then as someone else pointed out recently on another program, we now know from our technological advances that it is not the size of a computer that matters so much as how it is organized. Even “bird-brains” can be very intelligent.

Archaic Africans

This group was new to me. We know of their past existence in Central Africa entirely from DNA samples among people of African descent — beginning in a laboratory in San Francisco of all places. They split off from the earliest human line then connected again some millennia later with the line leading to us.

So we don’t even need to dig up fossils to learn of the existence of other species or tribes of humans.

Interbreeding can have been through a range of activities, including adopting orphaned babies and raiding for mates.

My science fiction fantasy: Will we one day be able to piece together all the different bits of remaining DNA from Neanderthals and Denisovans and Archaic Africans and somehow put them together again the way Humpty was sort of reassembled — not literally in laboratories, god forbid, but on paper/digital files — and get some idea what those other branches of hominin were like compared with our pre-mongrel ancestors?