Musings on biblical studies, politics, religion, ethics, human nature, tidbits from science
I liked this latest by Reba Riley on her Post-Traumatic Church Syndrome blog. The title “The Special Forces Guide to Surviving Christmas” might sound overblown but the post has some useful tips especially for one still feeling raw wounds from certain kinds of church experiences.
Part two of a scholar’s review of Richard Carrier’s On the Historicity of Jesus has appeared on the Bible and Interpretation site and once again the reviewer has deftly avoided any mention of Richard Carrier’s argument. More positively, however, he has managed to insinuate the possibility that Carrier is “deliberately misleading” (character smear is de rigueur for some anti-mythicists) and incompetently demonstrated his own ignorance of the nature and origin of twenty-two elements commonly listed in the “Rank-Raglan” hero archetypes. But he is a renowned “credible scholar” and is called upon to deliver papers against mythicism at conferences, so no doubt among his peers will be those who read exactly what they want to read in his review.
Here is the response I posted at Bible and Interpretation: Continue reading “Once more: Professor Stumbles Over the Point of Rank-Raglan Mythotypes and Jesus”
Anyone who subscribes to Richard Carrier’s site will know about this already. If I could be sure I could make the time I’d more than likely enrol, too. Meanwhile I can at least go through the text book and perhaps be more prepared for a future opportunity.
One of the books that helped me on my way to atheism was Robert Ardrey’s The Territorial Imperative. That work enabled me to grasp the idea that our sense of morality really does have a biological foundation, that a moral sense is not unique to humans, and our ethical nature can indeed be explained without recourse to God. I have continued to have a fascination for any observations throwing further light on the nature of us all — human and non-human animals.
So I was immediately drawn to Steve Wiggins blogpost reviewing Can Animals Be Moral? by Mark Rowlands. I can recall as child struggling to accept the more learned notion of some scientists that animals have no feelings in the sense that humans do; we must not impute our feelings into their charades. The more I have observed the less able I am to believe that.
Then only days after Wiggins’ review I read that a court in Argentina has reportedly recognized for the first time the reality of “a non-human person”.
Another book that did not interest me personally but that I see is gaining considerable attention on the web is Greta Christina’s Comforting Thoughts About Death That Have Nothing to Do with God. Personally I have no problem with the idea of death as the cessation of everything. But evidently we all have different perspectives on this and Greta’s book does meet a wider interest. And given its electronic version only costs $3 I thought, “what the hell” and have downloaded it for future reference. Now I can find out what all the fuss is about when I have a spare moment.
I see Richard Carrier has also given this one a plug.
(This post is by Neil, not Tim.)
Here is a list of some of the posts I have read and starred for future reference over this past week or two.
From Valerie Tarico:
From Heather Hastie:
Repeated by Ophelia Benson, originally a comment by Dave Ricks:
From Steve Wiggins:
From Salon.com
I have not included here those relating to studies of early Christianity or the bible. Maybe in another post….
I may be one of the last to know about this but for the record here it is. Now why can’t all tenured academics learn how to debate this topic civilly and respectfully like these two guys? Such a refreshing — and very informative — debate.
[youtube=https://www.youtube.com/watch?feature=player_embedded&v=ep-AN7U4OLg”>https://www.youtube.com/watch?feature=player_embedded&v=ep-AN7U4OLg]
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Recently I posted Paul the persecutor? in which I suggested that Paul’s confession in his epistle to the Galatians to having persecuted the Church did not necessarily imply that he literally jailed, beat and killed Christians before his journey to Damascus.
J. C. O’Neill would have thought I was far too soft. Those passages in which Paul is confessing to have persecuted the church are late interpolations, he argued back in 1972 in The Recovery of Paul’s Letter to the Galatians.
Here is his confession in the first chapter of Galatians:
13 For you have heard of my former life in Judaism, how I persecuted the church of God violently and tried to destroy it; 14 and I advanced in Judaism beyond many of my own age among my people, so extremely zealous was I for the traditions of my fathers. . . .
22 And I was still not known by sight to the churches of Christ in Judea; 23 they only heard it said, “He who once persecuted us is now preaching the faith he once tried to destroy.” 24 And they glorified God because of me.
O’Neill believes a strong case that those verses were interpolated by a second century editor wanting to glorify Paul (my bolding, formatting and added translations, pp 24-27):
Continue reading “Paul the Persecutor: The Case for Interpolation”
But only Six reasons if you live in the southern hemisphere.
Greta Christina on Freethought Blogs . . .
Seven Reasons for Atheists to Celebrate the Holidays
(Originally published in AlterNet)
Mythicism — the term widely assigned to the modern-day claim that there was no historical Jesus at the start of what became Christianity — has made its presence felt in The Washington Post today. At this moment Did historical Jesus really exist? The evidence just doesn’t add up has attracted over 5000 comments. Be sure you read them all before you add your own: you don’t want to repeat what someone has already said.
The author is fellow Aussie Raphael Lataster and his article is a reprint of the one he originally posted in the academic blog The Conversation. There it was titled Weighing up the evidence for the ‘Historical Jesus’. He is a PhD candidate and tutor at the University of Sydney.
He is also the author of There was no Jesus, there is no God: A Scholarly Examination of the Scientific, Historical, and Philosophical Evidence & Arguments for Monotheism.
Among his articles published in the scholarly literature is one titled “Bayesian Reasoning: Criticising the ‘Criteria of Authenticity’ and Calling for a Review of Biblical Criticism” in the Journal of Alternative Perspectives in the Social Sciences (2012) Volume 5 No2, 271-293. Anyone who knows of Richard Carrier’s addition to Bayesian reasoning in historical studies by applying it to the question of the historicity of Jesus will understand what this article is addressing.
Predictably one theologian well known for his frenzied vendetta against mythicism has already protested Raphael’s “superficial”, “incomprehensible”, “ridiculousness”. (The most vocal critics don’t care what the arguments are; all that matters is finding some angle to attack and mix with a very large dose of ad hominem.) I imagine our crusading theologian will become apoplectic when he wakes up to find the same article has since reached The Washington Post.
That’s the trouble with mythicism. It’s not behaving itself. It was supposed to disappear into oblivion after a few sharp attacks on the motives and credentials of some of its exponents not too many years ago. Continue reading “The Jesus Myth Question Comes to The Washington Post“
Recently I posted on the twenty-two typical incidents Lord Raglan found in certain types of mythical tales and that Richard Carrier uses to classify Jesus. I avoided dwelling upon “spiritualizations” of the elements. So when we come to Raglan’s point twelve,
(12) He marries a princess, often the daughter of his predecessor
I resisted addressing the early Christian symbolism of Jesus marrying the Church or the “New Israel”, the “daughter” of the previous Israel who had been metaphorically married to God (Ezekiel 16).
So I was surprised to find another classification scheme for similar stories being transvalued (“spiritualized”) by a scholar responsible for a very well received commentary on Exodus and accordingly earning very high praise indeed in the reviews of his work.
While Lord Raglan identifies elements typical of the hero in the sorts of myths that can be associated with religious rituals, Vladimir Propp analyses the plots and structural elements of folk tales. (Lévi-Strauss takes another step and examines the relationships between such tales and how they reflect different cultural mores.)
Among the structural elements in the plots of folk tales identified by Vladimir Propp are the hero being assigned a difficult task, passing an ordeal, vanquishing rivals, undergoing a change of status, marrying a princess and ascending a throne. Another Propp (no relation), William Propp, a professor of history and Judaic studies, finds these elements in the story of the Exodus. He begins by explaining that the biblical narrative is more complicated than many folk tales given that it has three heroes — Moses, Israel and Yahweh. With reference to the elements just mentioned he writes on page 34:
In some fairy tales, when the Hero returns, he is assigned a difficult task (function M). After passing an ordeal (function N) and vanquishing all rivals (function Ex), he undergoes a change of status (function T), marries a princess and ascends the throne (function W).
Now where is any of that in Exodus? William Propp continues: Continue reading “Transvalued Folktales & Classifying the Bible’s Narratives”
I have two reasons for spending so much of my free time on ancient history and Biblical studies. First, I have a genuine, lifelong curiosity about these subjects, but perhaps just as important (especially since 2001), I welcome the pleasant distraction from the awful present. With that background in mind, I reluctantly face the subject at hand: Torture. What is it? Why is it used? Who are its defenders?
‘. . . The object of persecution is persecution. The object of torture is torture. The object of power is power. Now do you begin to understand me?’ (1984, George Orwell)
Notwithstanding O’Brien’s explanation of persecution and torture to Winston Smith, people don’t normally engage in torture for its own sake. So, why do they do it? Rule number one of power is that it must protect itself. Any threat to power must be met by every tool available. Whatever public excuse the people in power give us for what they do, we must not forget rule one.
Torture is and has always been a tool of the powerful, who need not justify its use. Of course, in Western nations the public voices who represent state power will often provide halfhearted justifications for certain acts of torture re-framed under other names. Hence we have Orwellian euphemisms such as “enhanced interrogation,” which vaguely reminds me of the unexpected joy of being upgraded to a seat in first class. Who would complain about being upgraded to enhanced interrogation?
This fuzzy language could make us forget the legal meaning of torture. The federal code could scarcely be clearer:
And it’s not even in the list of Top 50 as far as I can see. But it looks so good it could be thought to be a sibling of Vridar at its best.
Articles are well researched, attractively presented, informative, including recommended resources. Their author is
. . . Paul Davidson, a professional Japanese-English translator living and working in Japan. Paul also studies part-time in the Humanities program at the Open University of Japan, with a focus on language, archaeology, and Mediterranean history. At present, biblical studies is purely a personal interest of his.
Of particular interest to me: Continue reading “One More Worthy Biblioblog”
An English language version of Minas Papageorgiou’s book is due out in March 2015. (It has only been available in Greek until now.) You can find details on a dedicated Facebook page.
The range of names interviewed and types of mythicism represented in the book is very wide indeed. Here is the back cover blurb with some of the details: Continue reading “Jesus Mythicism: An Introduction”
I’m taking a light diversion by challenging somebody on earlywritings.com over his assertion that Christians were persecuted like crazy (as per the popular notion derived from the Acts and Eusebian tales). The posts have since met a bit stiffer challenge from more reasonable and knowledgeable participants — so the discussion has become even more rewarding.
Reasons I am questioning the assumption that Paul before his conversion persecuted the church in the sense of haling people off to prison, engaging them with enhanced interrogation techniques, beating them, sometimes too severely so they died: