2016-08-23

Religion: It’s More Than We Often Think

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by Neil Godfrey

conte-sufc3ad0001-copiaeng (1)
Sufi Story
Elephant & blind sages by Blanca Marti for Equilibre. From wildequus.

Religion is more than the faiths most of us grew up with. Christianity, Judaism, Islam — these represent only one family branch of religion. If we want to understand “what religion is” and explore why it is that religion is so pervasive among humanity then it’s a good idea to have as complete a picture as possible of this thing called “religion” and not limit ourselves to just one part of it. Remember the parable of the blind men describing the elephant.

Here are some reminders of why we should not limit our view of religion to certain features of Christianity or the Muslim faith. They are taken from Pascal Boyer’s Religion Explained: The Evolutionary Origins of Religious Thought, 2001.

Supernatural agents can be very different

Religion is about the existence and causal powers of nonobservable entities and agencies. These may be one unique God or many different gods or spirits or ancestors, or a combination of these different kinds. Some people have one “supreme” god, but this does not always mean that he or she is terribly important. In many places in Africa there are two supreme gods. One is a very abstract supreme deity and the other is more down-to-earth, as it were, since he created all things cultural: tools and domesticated animals, villages and society. But neither of them is really involved in people’s everyday affairs, where ancestors, spirits and witches are much more important.

Some gods even die. Boyer reminds us that many Buddhists think gods themselves go through the cycles of reincarnations. The only reason generations of humans worship the same gods is because the gods take a lot longer to get around to dying.

Many spirits are really stupid

We think of religion as devotion to an all-knowing and all-wise being and perhaps his angelic agents. But

In Siberia, for instance, people are careful to use metaphorical language when talking about important matters. This is because nasty spirits often eavesdrop on humans and try to foil their plans. Now spirits, despite their superhuman powers, just cannot understand metaphors. They are powerful but stupid.

In places in Africa people guard against praising the good looks or good nature of children by telling their parents how ugly or unpleasant they are. The idea is to keep their attributes secret from witches who would otherwise try to eat them. Sometimes children are even given names with disgraceful associations for the same reason.

In Haiti one of the worries of people who have just lost a relative is that the corpse might be stolen by a witch. To avoid this, people sometimes buried their dead with a length of thread and an eyeless needle. The idea was that witches would find the needle and try to thread it, which would keep them busy for centuries so that they would forget all about the corpse. People can think that supernatural agents have extraordinary powers and yet are rather easily fooled.

Salvation is not always a central preoccupation

Continue reading “Religion: It’s More Than We Often Think”


2016-08-22

Sam Harris: Wrong (again) about Religion and Radicalization

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by Neil Godfrey

Screen Shot 2016-08-22 at 6.49.04 pm
Waking Up Sam Harris? I wish! 😉 But “waking up with Sam Harris” is more like a drifting off into pre-scientific fantasies about the nature of religion.

At about the 40th minute in Waking Up with Sam Harris:#43 — What Do Jihadists Really Want? Sam Harris explains his understanding of the nature and origin of religion. The same fundamental error is made by New Atheists more generally according to my understanding of the writings of the likes of Richard Dawkins and Christopher Hitchens. Harris explains what lies at the root of the evil of Islam and terrorism and any other religion that has wreaked terror and stupidity on the world:

Whenever human obsession gets channelled in these ways we see the same ancient framework upon which many religions were built. In our ignorance and fear and craving for order we created the gods and ignorance and fear and craving keep them with us.

I am surprised that one with strong interests in religion and neurology should fail to indicate awareness of serious research into the nature and origins of religious thought and instead continue to recycle the old myth that belief in gods came about because of fear and a desire to explain the world in an age without the scientific method.

Ignorance: did a desire for explanations to replace ignorance lead us to create gods? Is it ignorant explanations that keep gods with us?

Anthropological studies have demonstrated that this notion is false. Only certain types of explanations for certain types of questions are sought, and the explanations that are derived this way are on the one hand increasingly baroque (many myths on top of one another to explain related points) and on the other hand they inspire no desire for an explanation at all. To believe, for example, that thunder is explained as the voices of ancestors requires a host of many other beliefs to make sense (e.g. how do their voices sound so loud if they are so far away, etc) but there is no desire to explain these “problems”.

A classic illustration was provided by E. E. Evans-Pritchard with the Zande people of the Sudan. They knew very well that white-ants caused the collapse of a hut but that did not answer the question as to why the hut fell at the particular time it did with a certain person inside. Only witchcraft could explain that. And how to explain witchcraft? No curiosity arises there. That question never arises. So it’s certain types of concepts that we are talking about, and scientific explanations are not so much rejected as they are irrelevant.

There is much, much more to this topic that needs several posts of its own. I would expect a scientist interested in religious belief to be devouring all he can by his peers researching this very question.

Fear: did a desire for dispelling fear through comfort and reassurance lead us to create gods? Is it the same need for comfort and reassurance that keeps them with us?

This is another myth. Many religions certainly do not dispel fear of death or other misfortunes. Anthropologists even raise the possibility that it is religious rituals that create the fears they are meant to allay. So in a society that performs many, many rituals to guard against witchcraft, the fear of witchcraft is strong, while in other societies there is no such fear — and no rituals either. This brings us to questions of psychology to explain ritualistic behaviour.

Again, to simply say that religion gives us fantasies to take away our fears is in reality extremely problematic. If that were really true then it is hard to imagine the human species surviving long enough at all to evolve towards our current state of progress.

Again, I am not pretending to answer this myth fully at all. Several posts would be required.

Craving for order: did a desire for social order lead us to create gods? Is it the same craving for order that keep gods with us?

Here we enter the realm of what is best described as a series of ad hoc rationalizations rather than real cause and effect. It can be shown that morality is not per se a product of religion, and that there are many moral values attributed to religion that people in fact hold regardless of religion.

And so forth. I’ve mentioned the books before and they are certainly not the last word but they are great introductions:

  • Barrett, Justin L. 2004. Why Would Anyone Believe in God? Altamira Press.
  • Boyer, Pascal. 2001. Religion Explained: The Evolutionary Origins of Religious Thought, Basic Books.

If you know of others just as good or better as introductions do leave a comment

I take that remark by Sam Harris at around the 40th minute of his talk as the premise from which he builds the rest of his case. It is a false premise and his edifice cannot stand. Continue reading “Sam Harris: Wrong (again) about Religion and Radicalization”


2016-08-21

“All Jihad is Local”

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by Neil Godfrey

alljihadislocalSome interesting research datasets relating to who joins ISIS have been published by Nate Rosenblatt. They make interesting reading alongside other research into the motivations and profiles of who are the most likely candidates for extremist radicalization. The data was supplied by an ISIS defector so of course must be assessed with that in mind.

Nate Rosenblatt sums up his findings in three points:

Anti-government sentiment and poor local-federal relations are common threads among provinces sending high rates of fighters. Recruits join ISIS from regions with long histories of resisting the influence of state institutions. 

Foreign fighters joining ISIS are geographically, demographically, and socioeconomically diverse. Fighters from Xinjiang, China are generally older and poorer and tend to travel to ISIS territory with their families, while fighters from Muharraq, Bahrain are far younger, relatively wealthier, and unmarried. 

Local interventions could prevent the spread of radical ideology before it takes root. Motivations for foreign fighters are derived from highly specific local conditions, and so must the solutions.

The first point carries an echo (I won’t say anything stronger than an echo) of what Robert Pape’s research into suicide terrorism between 1980 and 2003 found. The second point coheres with what has become common knowledge by now, but what Rosenblatt has done is to examine the data at subnational (regional) levels and found that at that level the diversity at a national or global level disappears. And that leads in to the third point which reinforces other findings that point to personal grievances, feelings of social isolation and craving for a meaningful and adventurous life in a cause bigger than oneself are highly significant factors.

[Please, if anything in that paragraph offends you enough to want to leave a hostile comment I would ask you to by all means comment but do not just do so as a troll. Be prepared to engage in a discussion of the details of the evidence behind our respective views.]

The report is titled All Jihad is Local: What ISIS’ Files Tell Us About Its Fighters — The link is to a 13 MB, 44 page PDF file.

Few pages, many megabytes — that’s because there are lots of cool and colourful maps and tables to make for easier cerebral digestion.

Voice of America has a website discussing the report, too, and there it is stated:

But a new analysis of the terror group’s own entry records suggests while those flocking to the self-declared caliphate come from diverse regions and from a variety of socio-economic background, many share a deep-seated resentment of where they live.

And the study suggests it is a sentiment that IS managed to expertly exploit once and could possibly exploit again.

“I think this grievance narrative is a common thread that you can knit across a lot of these places,” said Nate Rosenblatt, an independent researcher and author of the New America Foundation report, All Jihad is Local.

“It’s not just that these frustrations drive people to go join ISIS in these areas but that ISIS also actively recruits based on that same narrative,” he said, using an acronym for the terror group.

So ISIS market their barbarism with high tech methods and up to date targeted marketing techniques.  There is a Loopcast audio interview with Rosenblatt in which he describes families migrating together from Xinjiang province in China as a response to ISIS film showing them images of better lives for their children in the ISIS Caliphate, whereas younger individuals leave from Bahrain in response to videos playing on the injustices of the monarchical state there.

Nate Rosenblatt
Nate Rosenblatt

 


2016-08-17

So you’re not a bigot? Why, then, dehumanize the other?

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by Neil Godfrey

Stroop_Report_-_Warsaw_Ghetto_Uprising_06bScene 1 — dehumanizing refugees

One October morning in 2001 while having coffee at a bustling university refectory I was intently focused on a major story in The Australian newspaper. Claims had been made by leading government figures, including the Prime Minister, that some desperate asylum seekers on a leaking boat had attempted to coerce a naval vessel into taking them to Australia by threatening to throw their children overboard if their request was denied. Some did actually carry out their threat. Children were tossed into the ocean in order to force our sailors to carry out the refugees’ demands.

I did not need to wait for the eventual official inquiry to know that the claims were false. I was a parent and I knew many other parents. I know how parents behave. They do not do what our Prime Minister was telling us that these particular parents did. I could not bring myself to believe that Muslims parents lacked the parental devotion to their children that we find throughout the human race, indeed among probably all mammal species.

But these asylum seekers were Muslim so many Australians did believe the official government sources.

More recently I seem to recall reading about a directive from a government minister for reporters to be kept away from refugees so they unwelcome arrivals could not have their human faces displayed to the wider public.

Scene 2 — dehumanizing SDAs

Twenty years earlier Australians were again deeply divided over the news that parents belonging to a religious cult, the Seventh Day Adventists, had taken their infant child out to central Australia and murdered (many said sacrificed) her. At the time I belonged to a cousin cult, the Worldwide Church of God, and I knew several Seventh Day Adventist. Other members I knew well and I understood very well the strong effort the parents maintained to appear stoical when confronted by the media and again in the court hearing, because such a front how members are trained to act in public in the face of hostile pressure. We knew that the probability that the parents really murdered their own infant was small compared with the probability that much of the purported evidence for their guilt was fabricated in the minds of a public (and jury) ignorant of and hostile towards religious cults.

It took thirty-two years for the parents’ names (or in particular the mother’s name) to be exonerated and the cause of the baby’s death to be officially stated to be the result of a dingo attack. I know people today who still refuse to believe in the mother’s innocence, and I really don’t want to know them.

Scene 3 — humanizing Hitler

I have never seen the 2004 film The Downfall (Der Untergang) but I recall reading about the controversy it was causing. Many were criticizing it because it was thought to “humanize” Hitler. In principle I thought the idea admirable. We should see Hitler as a real human being, as one of us. How else could we ever really understand him, and understand how humans can create so much terror? Always viewing him as a monster, unlike the rest of us, as one whom we can theorize might justly have been murdered in his cradle, does not strike me as the best way to understand how people can create the events of the 1930s and 40s.

Scene 4 — dehumanizing Asians

I grew up being taught that Asians, and especially the Japanese, had a cruel streak in them that was alien to most of us white people. I don’t recall ever challenging that teaching because I knew it was the belief of a generation who experienced the Second World War and for whom the treatment of POWs by the Japanese was fresh in their memories. But as I grew older I came in contact with Asians in a very different context and could not bring myself to believe that their human nature was any different from mine. I was also learning about cultural and historical differences, and even learning that our white soldiers were capable of extreme cruelty themselves in the “right” circumstances.

Pausing to understand

A few days ago a new book I ordered arrived in the mail: Why would anyone believe in God? by Justin L. Barrett. In the Preface the author writes: Continue reading “So you’re not a bigot? Why, then, dehumanize the other?”


2016-08-16

How the Roman World Received the News of Jerusalem’s Destruction

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by Neil Godfrey

Just as I finished reading Steve Mason’s A History of the Jewish War, AD 66-74 an article Why Did Vespasian and Titus Destroy Jerusalem? by David Gurevich appeared in TheTorah.com (h/t Jim Davila’s PaleoJudaica). Gurevich’s views make an interesting comparison with Mason’s.

Both align with the view that the emperor Vespasian presented the destruction of Jerusalem as a major victory against a most significant threat to the Roman imperium in the East so that both he himself and his successor son Titus would be feted as the preservers of Roman glory and even as the ones who expanded her empire. The year 69 is infamous as the “Year of the Four Emperors”, being blighted by civil war in the wake of Nero’s suicide, and since Vespasian was from a social class lower than the aristocracy he was not the obvious choice for the one who would restore order and stability to the empire. But by presenting his and his son’s destruction of Jerusalem and its Temple, and by his subsequent establishment of Judea as a brand new province, Vespasian was able to present himself as not only the restorer of a stable peace but even as the pair who expanded Roman power and grandeur.

In reality ….. well, let’s not dwell upon the reality at this moment of the excitement of restoration of peace and expanding imperial fame.

Before CNN, Al-Jazeera and Twitter emperors relayed their messages through public displays, monumental constructions and coinage.

Public Displays:

Triumphal marches through the city of Rome were not awarded for the mere police-duty of bringing a few wild dogs to heel. But if such a police-duty could be presented as something much more than that, as even an expansion of imperial boundaries and the defeat of an existential threat from the barbaric Orient, then one would have to be supra-human to resist such a temptation. Triumphal processions displayed graphic images of the mighty Roman armies destroying the cities, homes and persons of the aliens; they displayed the vast wealth of treasures captured; and the displayed prisoners, including the enemy leader who was doomed to be executed at the end of the Triumph.

triumph

Monuments: Continue reading “How the Roman World Received the News of Jerusalem’s Destruction”


2016-08-15

From Heather Hastie’s blog: What Causes Terrorism

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by Neil Godfrey

It’s only eleven minutes long. Professor Martha Crenshaw looks at the “macro” (e.g. poverty) and “micro” (e.g. psychology) explanations, pointing out their limitations, and then addresses “meso” explanations — the ones that I have often addressed in various posts on Vridar.

From http://www.heatherhastie.com/what-is-terrorism/ — where one can find two more related videos.


2016-08-12

Is fear of Islam a healthy fear?

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by Neil Godfrey

I have enjoyed or found profitable a recent exchange with a commenter calling him/herself pastasauceror in relation to my post, Why Petty Criminals Can Radicalize within Weeks and Kill Dozens of Innocents. As the conversation has proceeded we have found it increasingly difficult to keep our comments brief. It’s so damn hard to read walls of text in the comments, so I have moved the most recent exchange to this post for a fresh start. I know I have sometimes put my foot in it and expressed myself in ways that have been offensive and I have tried to backtrack and learn from those mistakes. I do appreciate pastasauceror’s patience in continuing with the conversation. I have been attempting to understand if conversation between such opposing views is possible, and if not, why not, etc. I do hope it is.

I copy here the most recent exchange, slightly edited. Indented sections are pastasauceror’s words. friction

Weekend is here and I have a little more time to respond.

I think the research you are using is flawed; interviews are a flawed method for judging motivation, as the way the questions are asked cannot help but effect the answers provided. Have you read any research that shows that Islam might be the cause? (it’s not like there isn’t any, as you seem to be suggesting) Or have you written it all off as being from racist bigot Islamophobes?

Whose research, or what research, do you believe is flawed? What works are you thinking of exactly?

[I have since added a bibliography of the major books on terrorist and radicalization studies that I have used in previous posts here. I have not included scholarly research articles in non-book formats.]

What research are you referring to that identifies Islam as “the cause” of terrorist acts? And what research undercuts or belies the research you say I have been using? I really don’t know what research you are thinking of. (The researchers I use are in good standing with the United Nations, and US and European government agencies that are set up to fight terrorism, and of course it is all peer-reviewed. Do they all have it wrong?)

All research I have read regarding Islamist terrorism is clear about the role of Islamist beliefs. Very often they play a critical role but the research explores why people embrace those beliefs and how radicalization happens. Not dissimilar, in fact, to the way a person comes to embrace a religious cult. And often the very heavy indoctrination in the most extreme religious beliefs comes after a person has made the decision of no return.

I only have an interest in identifying the actual problems that cause terror so that an appropriate response can be made in order to effect a reduction in the scale and number of attacks (even if that response is to actively do nothing, including reducing our current responses, as your research would suggest for a solution).

sternThe research that I am referring to (and that I have addressed or linked to here) certainly does not recommend doing nothing. My recollection of some of it is that current responses should be maintained (i.e. targeted military action) but other things need to be done in addition to that. I don’t know of any research that says there should be no military action against ISIS.

What concerns me is the way critics like Harris and Coyne mock and dismiss the research because they have some vague idea of some aspects of its findings yet they clearly have not read it and their characterizations of it denying any role of religious beliefs are simply flat wrong.

[Next, pastasauceror is responding to my question whether he feared Islam — the context was the place of the term “Islamophobia” in the discussion]

I do not think anything needs to be feared in the current situation. I am certainly not afraid of Islam or Muslims. . . . After all, if the majority of people living in the west feel fear or threat then it doesn’t matter whether there is an actual threat, things will start to happen that I’m sure both of us don’t want (reprisals, ultra-right wing governments gaining power, etc.). Who knows, maybe the best solution to this problem is to stop the media from reporting on terrorist attacks. But then, that will cause other problems and go against core western values. Oh well, I never claimed there’d be an easy solution.

If you don’t fear Islam then I don’t understand the problem. Terrorism is feared by its very definition. Surely it is healthy to fear anything that gives rise to terrorism. I fear terrorism. I fear Islamism (the belief that Islamic laws should rule society). I have argued against Islamist comments on this site and eventually asked those responsible to stop spreading their arguments here. I fear what might very well happen to members of the second generation of Muslim immigrant families in Australia who are alienated largely by overt racism here. I fear the inability of older Muslims to relate to that second generation and help them. I fear what one convicted terrorist sympathizer who was not jailed here might do and am very glad that he is being closely monitored daily by police. (He was not jailed because it was argued that jail would most likely harden his terrorist sympathies — as it is known so often to do.)

I fear the situations and groups who make terrorism more likely than not. If you speak out against what you believe is a cause of terrorism and many believe you then surely you are encouraging a fear, whether a healthy or unhealthy fear, of that cause of terrorism. Continue reading “Is fear of Islam a healthy fear?”


2016-08-11

Can Biblical Scholarship Free itself from Confessional and Evangelical Interests?

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by Neil Godfrey

The goal of Biblical Studies Online is to provide both biblical scholars and the interested wider public with ease of access to quality biblical scholarship, as it comes available online.

. . . .

Unfortunately, it is often difficult to locate these resources on the internet, and sometimes difficult for those less experienced with biblical scholarship to distinguish worthwhile material from that which is inaccurate or even grossly misleading. And when it comes to the Bible, there is no shortage of the latter to be found. For this reason, Biblical Studies Online offers a gateway for the dissemination and publicizing of worthwhile open-access, online biblical scholarship.

Sounds like a great resource. Professor James Crossley is one of the two scholars listed as a maintainer of the site and given that Crossley has published protests against faith-based scholarship and is a strong advocate of a secular approach to biblical studies I allowed myself hope that “quality biblical scholarship” and “worthwhile material” would mean work free from confessional bias. Crossley, after all, is well aware that the entire field of New Testament studies risks the perception of being described as a “dubious” academic field. He even expresses some dismay that an academic conference should be opened with a prayer!

In September 2000 the annual British New Testament Conference, held in Roehampton, opened with both a glass of wine and a Christian prayer, the perfect symbols of middle-class Christianity, some might say. The glass of wine I can accept, but should an academic meeting that explicitly has no official party line really hold a collective prayer at its opening, particularly when some of the participants are certainly nonreligious and some possibly from non-Christian faiths? Leaving aside the moral issue, the fact that there is an overwhelming Christian presence in British NT scholarship is surely the reason that this could happen. Would other contemporary conferences in the humanities outside theology and biblical studies even contemplate prayer? Would the participants of nontheological conferences even believe that other academic conferences do such things? (Crossley, Why Christianity Happened, p. 23)

The most recent two videos posted by the Biblical Studies Online site are lectures by scholars (Professors Tigay and Gathercole) I recognize from my wider reading; the latter’s works I have posted about here. So given Crossley’s association with the site and the site’s own promotional stress on “quality” and “worthwhile” scholarship, I was not prepared for the latest video presentation by Professor Tigay opening with a PRAYER!

Advance to 3:50

I suppose what follows is a form of “biblical scholarship” but I would have categorized it under theology. The entire lecture is about how Jews and others have attempted to rationalize the biblical commands to exterminate the Canaanites with the sort of God and values worshipers want to believe in. Professor Tigay expressed his own view at the end: the genocidal commands were created by scribes attempting to explain why they saw no Canaanites around in their own day.

I would have expected a secular approach to the Deuteronomic laws to focus upon their origins, and that would have meant that Professor Tigay would have argued in some detail for his view and set his arguments beside alternative hypotheses. Rather, the lecture merely demonstrated the confessional interests of the professor, his audience, and the interests behind the site Biblical Studies Online.

An earlier video lecture [Link (https://biblicalstudiesonline.wordpress.com/2016/08/09/simon-gathercole-on-the-journeys-of-jesus-and-jewish-geography) no longer alive: Neil Godfrey, 24th July 2019] was delivered by Professor Gathercole. He was introduced as “one of the stars in academia of evangelical faith”. Thanks for the warning. I will be more aware of his bias next time I read any of his scholarly work.

Professor Gathercole begins by setting himself and his audience apart from “Jesus sceptics” and “sceptical scholars”. A scholar using “sceptical” as a negative descriptor!

What follows is just what I would expect to find set out in an evangelical tract that purports to prove that the Bible is “true”. Twenty-two of twenty-seven place-names in the Gospels are said to be found in other sources, and that compares with a similar ratio of thirty-five out of forty-four towns in Josephus’s writings being identified independently. Meanwhile the apocryphal gospels get place-names hopelessly mixed up.

Conclusion: no-one doubts Josephus wrote real history (despite his exaggerations), so it is implied that there is no excuse to doubt the reliability of the canonical gospels!

I found the framing the argument interesting. It went something like this: Josephus describes traveling from place A to B just as Jesus went from A to B, etc.

How can a geographical place itself support the historicity of a narrative story that is set there? Obviously it can’t. But this added to a site as a contribution to “quality biblical scholarship” and “worthwhile material”.

One has to assume that the other material posted on that site will only be “worthwhile” and “quality” in the eyes of those who have a devotional or evangelical interest in the Bible.

 


2016-08-08

Anti-Historical History in Biblical Studies

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by Tim Widowfield

I came across this today and thought I’d share it with Vridarians. Prof. Steve Mason of the University of Groningen writes:

Especially in biblical and religious studies, whose professors are among those most interested in Roman Judaea, there is a notable tendency to see history as a matter of conclusions or beliefs, no matter how those conclusions are reached. Do you believe that the Pharisees were the most influential pre-70 sect, that there was a standing Sanhedrin, that the James ossuary is genuine or a forgery, or that Essenes lived at Qumran? These kinds of questions one encounters all the time, though it is difficult to imagine similar camps forming in other areas of ancient history: over the reasons for Tacfarinas’ revolt in Africa or debating whether Boudica was motivated more by financial or sexual outrage. I do not know where this inclination comes from, but it seems to me inappropriate to history and indeed anti-historical . . . (Steve Mason, “What Is History?”, emphasis mine)

https://www.academia.edu/2978438/What_is_History_Using_Josephus_for_the_Judaean-Roman_War


2016-08-06

“Who Is It That Struck You?” — Minor Agreements and Major Headaches

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by Tim Widowfield

Mathis Gothart GrĂŒnewald: Jesus Blindfolded
Mathis Gothart GrĂŒnewald: Jesus Blindfolded

In the late 1990s, I worked as a consultant at a technology company based in the midwestern United States. At one point, our team was rolling out a new version of a help desk solution. They needed to send someone to Europe to train new users, and, as luck would have it, they picked me.

When I landed in Milan, I discovered that the group I was supposed to train had gone out on strike. My contact, a mid-level manager for the branch in Italy, couldn’t hide his exasperation. He apologized many times that day, and I had to keep telling him it was all right. He felt so guilty about the whole thing that he took me on a tour of the city. There wasn’t much else to do; in countries that respect the rights of labor, you don’t cross picket lines.

No matter where you dig

Something he said that day as we were driving around Milan has stuck in my head ever since. We had to take a detour at one point, because a construction zone had recently become an archaeological site. He said, essentially, “You can’t dig anywhere in the city without finding artifacts from the past.” In fact, he said they tried not to move any earth if at all possible, because they know it’s going to happen — and it’ll throw off the schedule by months. In this case, the builders had gambled. They needed more parking within a densely populated section, and so they started in.

I often think about what he said when I start digging into the New Testament. No matter where you plant your shovel, you’re bound to find tons of material, layer after layer of articles, lectures, theses, commentaries, and books. The density of material is probably greater in the gospels than elsewhere, and though I have no hard data to back it up, I strongly suspect the volume of information in the passion narratives is greater still.

Any time I start to imagine that a superficial reading of a verse or a pericope will suffice, I have to remind myself that my opinion will surely change once I start digging. It will never be as simple as I expected, and my first impressions are often completely wrong.

Irresolvable rumps

Consider, for example, the supposed slam-dunk argument from Q (Q for Qwelle) skeptics that the minor agreements in Matthew and Luke represent intractable issues that advocates of the Two Source Theory cannot answer. They point to synoptic stories of Jesus’ mistreatment before being sent to Pilate a the prime example.

Mark Goodacre puts it this way: Continue reading ““Who Is It That Struck You?” — Minor Agreements and Major Headaches”


2016-08-04

A Must Read! Steve Mason’s A History of the Jewish War

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by Neil Godfrey

mason-warGentle reader, you must promise not to tell my wife what I am about to confess to you. Yesterday I threw thrift behind me and recklessly purchased an electronic copy of A History of the Jewish War, AD 66-74 by Steve Mason. And I do not regret the guilty pleasure.

Extremely rare among historical works we tend to associate with topics related to biblical studies, this work is written by an author who clearly understands what history is and how to use historical sources. Steve Mason laments his publisher’s insistence that he remove an entire chapter explaining all of this to an audience he acknowledges will belong primarily to departments in “religious studies, Jewish studies, archaeology, biblical studies, or theology.” He knows that

If even those who understand themselves to be historians and nothing else differ significantly in method, the potential for disagreement over aims and methods is likely to be all the greater in this field. On top of that lie all the potential stakes in this period held by Jews and Christians of various kinds, religious and non- and anti-religious scholars, Zionists, post-Zionists, and anti-Zionists.

So the excised chapter was replaced by a shorter discussion in his second chapter, and I would love every biblical scholar and theologian who thinks she or he is a historian yet who has never read R.G. Collingwood or E.H. Carr. Too often I have seen a theologian mocking what he calls an old positivist view of history yet ironically failing to realize that he only has a superficial grasp of what historical positivism really is. I myself have been lampooned for discussing the problems raised by E.H. Carr for historians by theologians who only know that Carr had communist sympathies and accordingly seem to think that anyone who refers to him must be seeking to undermine every good and decent value in modern society.

But here is Steve Mason discussing the problems facing historians as they are addressed by Carr.

To get to the point: Mason explains the importance of first knowing and understanding what our sources actually are. A historian cannot simply read Josephus, for example, at face value. One must understand the type of world that had produced him and the type of writing he has given us. One must understand the worldview he shares with his contemporaries. And one must understand why he wrote the way he did and what he did.

Moreover, one must understand what history is and what it is not. The past is dead. It is gone. It no longer exists. So how can we know anything about the past?

The past is not a set of facts that exist “out there” and that the historian can look at and talk about. The past really is dead. It is not preserved in some sort of hologram or series of floating imprints for our imaginations to look at and learn.

What we read in history books are the creations of historians. Creations.

I hesitate to use the detective analogy because it has been done to death before even though it is very often misapplied or misunderstood or not understood nearly well enough.

But in one sense history really is like detective work in that it seeks to understand what happened/a crime — who, how, what — from whatever bits and pieces left at the scene might be able to convey. That sounds banal, but the principle is not often understood among many historians tied to theology and biblical studies. Here is the difference:

All detectives start with some known facts that are indisputable. A cadaver with a knife in its back, a diary of a missing heiress, invoices and tax records. They then seek to uncover more evidence from these established facts. Interviews are recorded and attempts are made to independently corroborate them, etc.

But if detectives work like historical Jesus scholars they would not work like this at all. They would read a few popular anonymous publications about a long-ago murder at a nearby uninhabited hill that locals believed to be haunted. They would dismiss most of the anecdotes about hauntings, but they would study the publications to try to determine who the murder victim was and what was the motive for his murder.

That’s from an older post of mine.

In other words, far more often than not, scholars familiar only with biblical studies all too often do not understand the relationship between their sources, the events narrated in them, and what really happened.

Steve Mason, at least as far as I have read since yesterday, does understand. I feel like I am reading the work of a “real historian” so rare in this particular field of research.

I hope to be able to share my guilty pleasure over coming months and longer as time and opportunity are both kind to me.

 


Happy Birthday Earl Doherty

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

by Neil Godfrey

Today, or whenever Thursday 4th August catches up with you, is, according to my Facebook reminder, Earl Doherty’s birthday. Earl has had a major impact on the understanding of many people about Christian origins whether or not they agree with every detail. And even among those who flatly oppose his views he managed to ruffle feathers and raise concerns over the questions many more people are asking.

Some years back in personal exchanges with Earl I found my awareness of the need for constant testing of one’s ideas against logical validity and evidence becoming increasingly honed. I was especially inspired by the grace, cool calm, sharp logic and vast knowledge of the scholarship and sources that he applied in his first foray into discussions with biblical scholars on Crosstalk despite the unprofessional responses of a few names there. Everything he has written on Christian origins is worth reading and thinking about.

And I am particularly grateful for him introducing me to Vardis Fisher’s Testament of Man series of novels (a graphic sits on the top right corner of this blog), from which I branched out to further read Children of God.

Anyway, enough of the speech. Have a great day, Earl.

 

 


Don’t call me spiritual

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

by Neil Godfrey

From https://pixabay.com/en/religion-biblical-spirituality-1136945/
From https://pixabay.com/en/religion-biblical-spirituality-1136945/

A prominent social researcher Hugh McKay was recently discussing the topic “Spirituality in a secular age” and claiming for the word spiritual a whole lot of stuff that I think surely belongs to chemistry, biology and various other specialist branches of science.

At one point McKay acknowledged that to some people (he must have been thinking of me!) the word “spirituality” has become as debased and meaningless as the word “organic” today. I do agree.

Is not our propensity to find meaning in “something bigger than ourselves” an extension of the contingencies of our very social nature. I doubt too many would consider our sense of identity with our families, local communities, ethnicity, gender, various other groupings (military, workplace, school, sports teams, political party), our nation, our species ….. as “spiritual”. But no, I’m jumping ahead here. Some people really do use “spirituality” to describe a person’s sense of one-ness with humanity.

When asked about my “spirituality” I used to say I believe in poetry, in metaphors, to describe very “physical” feelings of awe and wonder. Why not? No doubt the most “awesome” emotional experiences can all be identified via a CT scan.

If I wished I suppose I could go over the top and accuse the Hugh McKays of this world of ontological imperialism, of imposing their own belief constructs on others in a way that denies them their own identities. But nah. Too little time. Life’s too important. (Besides, I do respect Hugh McKay himself since he knows well the boundaries between his own assumptions and those of others, etc.)

It’s just one of those things that pushes the button that causes my eyes to roll.

 

 

 


2016-08-02

Questioning Carrier and the Conventional Wisdom on Messianic Expectations

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

by Neil Godfrey

Here for convenience is an annotated list of the recent posts on “the myth of messianic expectations”.

1. Questioning Carrier and the Common View of a “Rash of Messianism” at the time of Jesus

Carrier’s claim “Palestine in the early first century ce was experiencing a rash of messianism” is introduced. His assertion that “The early first century ce was in their prediction window” is tested against his footnoted authority, “The Expectation of the End in the Dead Sea Scrolls” by John Collins.

2. Questioning Claims about Messianic Anticipations among Judeans of the Early First Century

Carrier’s claim that “That Jewish expectations of some kind of messiah in the early Roman Empire were widespread, influential, and very diverse . . . has been well established by experts on ancient messianism” is tested by examining seven of the nine “experts in messianism” cited by Carrier.

3. Questioning Carrier and the “Myth that the Jews Expected a Messiah” (#3)

An examination of the evidence of the Dead Sea Scrolls, the Gospels and various purported “messianic” figures (the Samaritan, Theudas, the Egyptian and the anonymous “imposter”) in Josephus. Argues that reading what Josephus does say about the prophetic role of these figures, as opposed to what he does not say about their supposed messianic role, has too often been overlooked.

4. Origin of the Myth that the Jews Expected a Messiah

I put Richard Carrier’s arguments on hold to point out what J. H. Charlesworth calls “the myth that Jews expected a Messiah and knew what functions he would perform.” I would even say William Scott Green‘s “Messiah in Judaism: Rethinking the Question” . . . is obligatory reading and discussion for anyone interested in this question.

5. How Do You Spot a Messiah? — Myth of Jewish Messianic Expectations continued

Examines Carrier’s dismissal of Horsley, Freyne and Goodman’s views; shows Carrier inconsistencies in the application of his definition of “messiah”; and surveys Goodman’s analysis of the “ambiguous oracle” in Josephus and messianism in the first Jewish war with Rome, and the evidence for “messianism” between 70 and 132 CE.

6. Questioning Carrier: Was the Book of Daniel Really a “Key Messianic Text”?

Another look at origins of the “myth of messianic expectations” in the “apocalyptic hypothesis”; a companion argument to Green’s discussion in post #4 Origin of the Myth. Considers the evidence used to claim Daniel was a popular messianic text in the early first century. Also refers to evidence for attempts to calculate the time of the arrival of messiah from Daniel’s prophecies.

The posts also stress the difference between apocalypticism and messianism. Apocalyptic literature was for most part unconnected with messianic expectations.

Note, also, that there is no dispute about the existence of a wide variety of messianic concepts. In fact it is the research into these that has been a significant contributor to undermining the conventional view that Second Temple Jews were experiencing messianic fever.