2011-05-23

The Good Book – a secular or humanist alternative to the Bible

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by Neil Godfrey

http://www.smh.com.au/entertainment/books/review/book/the-good-book-20110422-1dr9h.htm

This last weekend I listened to an interview with “teacher of philosophy” A. C. Grayling. (He is not a philosopher, he says: that label belongs to names like Aristotle and Socrates.) He was discussing his new book, The Good Book, which sounds cheeky enough, but which I learned was really both a very good idea and a book I will soon buy and read.

I heard that the book is popular enough to be used even by some couples getting married as the book on which they make their vows.

I knew of A. C. Grayling from his other books on philosophy, and in particular for his contribution to the”New Atheist” onslaught against religion. But there is no substitute for hearing the guy live in an interview — except having time and opportunity to grill him yourself, no doubt. His self-effacing jokes against philosophers serve as a lovely wine and appetizer before the meal. (He is taught by his wife when she tells him “Be philosophical about it: don’t think about it.”)

One thing I liked about his book, The Good Book, as he explained it, was that it was not — as many fear mongers have declared — an attack on religion or the Bible. (He has done that in other venues, as in his Against All Gods.) This is a positive, healthy alternative to the Bible. It is a series of statements –the great thoughts — of Spinoza, Hume, Plato, Aristotle, all the wise of the East (China) and the  West. It takes the best of the Bible, its handy division into chapters and verses, and applies them to the best thoughts of humanity –the thoughts that give us the best guide about how to think and live with ourselves and others. Continue reading “The Good Book – a secular or humanist alternative to the Bible”


2011-05-21

Catch up time

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by Neil Godfrey

Looking forward to catching up with some discussions that have been under way here in a couple of days when I stop traveling (again).


2011-05-20

Has Christianity ever needed a historical Jesus?

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by Neil Godfrey

I saw this sign hanging in front of a small town church today and those responsible for it might be proud to know that it prompted me to delve into some deep thoughts over what it’s all about.

Is not that sign what the gospel is all about? Is it not about effecting a new life in believers, having believers die to their “old” selves and being raised “with Christ” living in them?

Is not this as mythical a Christ as anyone can imagine? Or if one does not like that “m” word, as “spiritual” a Christ as can be imagined?

Isn’t that what Paul preached about? Galatians 2:20 And his message had power to transform himself and his fellow believers without any need to such a Christ to have died and been raised again “in the flesh”. Would not Paul even think that one who has begun in the spirit would be going backwards by believing in the flesh — or in a Jesus who did all this in his own flesh and body? Galatians 3:3

When Albert Schweitzer called for a Christianity grounded on “a metaphysic” and not on a historical event, I wonder if this is close to the sort of Christianity he had in mind.


2011-05-19

Some reasons to think there was no historical Jesus

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by Neil Godfrey

My interest is finding the most satisfactory explanation for the origin or origins of Christianity, and it is that search that leads me to lay aside the likelihood that there was a historical Jesus behind it all.

  1. It is easier to understand how such “riotous diversity” of Christianities appears in the earliest layers of evidence if Christianity grew out of a world of ideas and beliefs of many thinkers in dialogue (creative or conflicting) with each other. A historical Jesus being the focus of a group of followers could more reasonably be expected to leave evidence in the earliest layers of monolithic (or nothing more complex than a two-branch) movement that over time branched out into various sects. The evidence suggests the reverse of this: early is associated with diversity; later we see fewer sects until one emerges the victor.
  2. Christian conversion, ecstasy, mysticism, do not need a historical Jesus at the start. Engberg-Pedersen has shown what I think is a strong case for understanding Paul’s theology and the experience of conversion and Christ-devotion and community-cohesion etc is very similar to the experiences of those who were attracted to Reason (=Logos) and Stoicism. I have posted on this once or twice to illustrate his model. Similarly there is evidence for mystical and visionary experiences, not unlike those apparently associated with mysteries, among the apostles and members. None of these needs a historical founder in the sense we think of Jesus as being. These sorts of things are more usually explained in terms of cultural happenings. Continue reading “Some reasons to think there was no historical Jesus”

2011-05-18

Jesus’ life in eclipse: Reviewing chapter 6 of Doherty’s Jesus Neither God Nor Man

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by Neil Godfrey

Added two concluding paragraphs 2 hours after original posting, along with typo corrections.

total_eclipse-thumbIn the first section of the Jesus Neither God Nor Man Earl Doherty had in part argued that the early Christian correspondence is silent on

  • ethical teachings from Jesus,
  • Jesus’ apocalyptic predictions
  • and Jesus’ calling of apostles during an earthly ministry.

In the next two chapters he argues that New Testament epistles are just as silent with respect to the life of Jesus itself.

This survey will . . . demonstrate that Christian documents outside the Gospels, even at the end of the 1st century and beyond, show no evidence that any traditions about an earthly life and ministry of Jesus were in circulation. Even in regard to Jesus’ death and resurrection, to which many of the documents refer, there is no earthly setting provided for such events. (p. 57)

Doherty also states that while modern critical scholarship has long rejected many elements of the Gospel narrative as unhistorical, he intends to examine all of them — miracles included — to show that the Gospels are unreliable as an historical record and provide no basis for supporting the historicity of Jesus.

In chapter 6 he examines the silence in the epistles concerning the life of Jesus from birth to the Last Supper. I offer my own perspective on a couple of Doherty’s points, the genre of the gospels and characterization in them, and the significance of geographical references. Continue reading “Jesus’ life in eclipse: Reviewing chapter 6 of Doherty’s Jesus Neither God Nor Man”


2011-05-17

Jesus Potter Harry Christ, ch. 7 — Review

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by Neil Godfrey

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Continuing here the series of chapter by chapter reviews of Jesus Potter Harry Christ by Derek Murphy. The series is archived here and on the JesusMysteries discussion group.

This chapter, titled Jesus the Handsome Prince: Reuniting With the Higher Self, surveys the way ancients appeared to interpret many of their myths as symbolic of spiritual processes common to all humanity. The central mythical idea he explores in this chapter, and one with clear links to the Christian myth, is the one that tells the tale of a descent into a world of matter, often accompanied with torment, and a desire to return to an earlier blissful state, often accomplished through another who descends for the purpose of rescue, ascension and reunification.

Murphy is aware of the danger of over generalizing and explains that

not every myth should be interpreted strictly in this manner, and many have other cultural or historical meanings. Still, it is relevant to understand that Greek and Roman myths were usually intimately tied with ethical and spiritual teachings, and intended to hide esoteric truths. The myth of Demeter and Persephone, for example, which is often taken as a simplistic vegetation story describing the changing seasons, was also the foundational myth of the Eleusinian mysteries . . . .   (p. 258) Continue reading “Jesus Potter Harry Christ, ch. 7 — Review”


2011-05-16

Correcting some of James McGrath’s misunderstandings

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by Neil Godfrey

Added more detail to my "advice" a the end of post: 21:11 pm -- 4 hours after original post.

I have left some corrections to Dr James McGrath’s recent post Overview of Part One of Earl Doherty’s Jesus: Neither God Nor Man (with Baloney Detection) on his site, and repeat them here along with a few other points. (A short response by Doherty is also found here on McGrath’s blog.) I conclude with some advice that McGrath has openly requested.

McGrath’s first point that needs several corrections is this:

3. Have the claims been verified by another source?

Neil Godfrey appeals frequently to a seemingly favorable statement by Stevan Davies, but elsewhere in the same discussion forum Davies indicates that he had not read Doherty’s book and describes it as equally nonsense viz-a-viz the dominant scholarly paradigm. And so the favorable statement is about what Davies had been told about Doherty’s stance, not about the actual articulation of it in detail in his book. While Doherty should not be blamed for what one of his supporters has done, this still serves as a cautionary reminder that quotes in favor of a fringe view sometimes are not what they initially appear to be. Continue reading “Correcting some of James McGrath’s misunderstandings”


2011-05-15

Doherty’s argument in chapter 5, and correcting falsehoods in a certain “review”

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by Neil Godfrey

Updated to include link to Doherty's own comments: 1:20 pm, 15th May 2011.
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Doherty’s chapter five is titled “Apocalyptic Expectations” and that, indeed, is what the chapter is about.

Firstly, I will address an unprofessional falsehood published by McGrath in a comment added to his review. McGrath in his review cited Hebrews, 1 Timothy and 1 John in a context that suggested he was using them as evidence for what Paul himself wrote. A commenter picked him up on this error, and McGrath then accused Doherty of being the one to lump all the epistles together indiscriminately. The point of such an accusation is to lead readers to think that Doherty’s arguments are sloppy.

Yes, I should have explained that Doherty lumps all the epistles together, for the most part, whereas my instinct is to focus on the authentic Pauline letters as our earliest evidence.

McGrath then excused himself from his own error by saying he wrote the post late at night. But that does not excuse him from his accusation that it is Doherty who “for the most part lumps all the epistles together”.

Fact:

Doherty refers to passages of Paul in 1 Thessalonians (p. 51), 1 Corinthians (p. 53, 56), Romans (pp. 55-6) and 2 Corinthians (p. 56) and in each case associates these with Paul’s name.

In 1 Thessalonians 4:15-17 . . . Paul informs his readers . . . A few verses later Paul warns . . . .

At the end of 1 Corinthians, Paul makes an urgent plea . . .

But the revealing passages are those in which Paul expresses his eschatological (End-time) expectations. The first to look at is Romans 8:22-23 . . . . Here Paul’s orientation is squarely on the future. . . . Go on to Romans 13:11-12 . . . .

After quoting 2 Corinthians 6:2 Doherty immediately comments: Paul’s quote is Isaiah 49:8. . . It is one thing for Paul to ignore Jesus’ career . . . .

On page 53 Doherty lists 4 scriptures in a row — Philippians 1:6 and 3:20, 2 Thessalonians 1:7 and 1 Peter 1:7 — and introduces this collection with the explanation that they present passages from epistle writers from Paul on . . . .

Doherty is clear throughout his book on clearly distinguishing the different epistles, and sets this out in black and white as early as pages 16-17 of chapter 1. On those pages Doherty spells out which epistles are generally considered authentic to Paul and the various date ranges assigned to each of the NT epistles.

McGrath’s accusation that Doherty “lumps all the epistles together, for the most part”, is clear evidence that he has failed to honestly present Doherty’s arguments.

But what is the chapter about? Continue reading “Doherty’s argument in chapter 5, and correcting falsehoods in a certain “review””


2011-05-14

Open Letter to James McGrath from Peter Kirby

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by Neil Godfrey

J’accuse...!, Émile Zola's open letter to the ...
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I encourage everyone interested in James McGrath’s smear campaign against Earl Doherty with his “reviews” of his book to read Peter Kirby’s open letter to McGrath.

Go to Open Letter to James McGrath.

Peter has also indicated on McGrath’s blog that he has posted this open letter, as well as sending him a copy by email.

I am pleased to read Peter’s response. The intellectual dishonesty and betrayal of all that a public intellectual should stand for was so appalling in his recent post supposedly addressing Doherty’s chapter 5 that I needed to avoid attempting to respond this evening just to avoid feeling ill. In his latest “review” he even “justifies” not giving a fair account of what Doherty himself writes. It is clear his sole intention is to stop people reading Doherty’s book and to stifle any serious discussion about mythicism.

For the record, I copy below excerpts from earlier posts of mine offering views by biblical scholars about Doherty’s work that are quite different from McGrath’s. Does McGrath compare Professor Stevan Davies or Hector Avalos — or Professor Thomas L. Thompson for that matter — to “creationists”? Continue reading “Open Letter to James McGrath from Peter Kirby”


John the Baptist Foreshadowed in Homer’s Odyssey?

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by Neil Godfrey

https://www.flickr.com/photos/-lucie-/4321533423/

Another interesting observation in Bruce Louden‘s Homer’s Odyssey and the Near East is his drawing a possible link between John the Baptist and Halitherses in the Odyssey. Louden explains that Halitherses is an aged prophet, close to the hero Odysseus, who warns the nobles in Odysseus’ absence to stop their evil plans or they will suffer the judgment of Odysseus upon his return.

That was enough to send me back to reading the Odyssey and I think the following passage that depicts Halitherses’  “preaching” worth quoting in full. I conclude with another in which Louden shows us that the message of the return of the king to his kingdom in the Odyssey is in a sense called “good news”, a word very similar to “gospel”. Continue reading “John the Baptist Foreshadowed in Homer’s Odyssey?”


Jesus: a synthesis of five traditional mythical figures in ancient myths

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by Neil Godfrey

Bruce Louden is Professor in the Languages and Linguistics Department at the University of Texas at El Paso. He has written several works on Homeric literature and I am sharing here a small extract from his latest, Homer’s Odyssey and the Near East. Louden is a classicist, and what he writes here is similar to other recent studies that are beginning to notice how similar the gospels are to other classical and Near Eastern litearture. Many know of Dennis MacDonald’s work comparing Mark’s gospel to the Homeric epics, but there are several others along the same theme, including Thomas L. Thompsons’ The Messiah Myth, and Derek Murphy’s Jesus Potter Harry Christ.

The following extract is singled out because it is an encapsulation of a broad overview of the role of Christ in the context of mythical heroes. The chapter explores much more detail, but some of that can be addressed in other posts. I have linked to Wikipedia articles most of the names from Greek myth for quick reference. Continue reading “Jesus: a synthesis of five traditional mythical figures in ancient myths”


2011-05-13

What Doherty really said in chapter 4 (not what he “seemed” to say according to McGrath)

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by Neil Godfrey

Seventy Apostles
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In my recent post I criticized McGrath’s review of chapter 4 of Doherty’s book (Jesus Neither God Nor Man) for suppressing Doherty’s arguments and replacing them with a series of “Doherty seems to be saying . . . ” phrases.

My understanding of a scholarly review is that it should present the argument of the text reviewed, and then include any critical comment or discussion about that presented argument.

So I offer the remainder of this post as a template to help Dr James McGrath write a revised review of chapter 4 of Doherty’s book. He can incorporate what follows — the argument of Doherty in chapter 4 — and then add his own critique in response to these specific arguments. This will mean having to erase his earlier “Doherty seems to say” paragraphs, and to replace them with pertinent arguments that address the details of what Doherty actually says.

Chapter 4: Apostles and Ministries

Earl Doherty’s chapter 4 discusses what we can know about the nature of the earliest Christian preaching activities primarily from the evidence of the New Testament epistles, and whether the picture that emerges of these ministries is best explained by the historical or mythical Jesus hypothesis.

He begins by suggesting what we should expect to find on the basis of the historical Jesus hypothesis. With a historical Jesus we should expect evidence of a unified point of origin or set of doctrines. We would expect to find: Continue reading “What Doherty really said in chapter 4 (not what he “seemed” to say according to McGrath)”


2011-05-12

McGrath “not paying close attention” in his review of Doherty’s chapter 4

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by Neil Godfrey

Probably most of us who have witnessed someone attempting to engage Associate Professor James McGrath in a rational debate will be familiar with his rejoinder: “You seem to be saying . . .”. And those who are familiar with this line of his know he has missed (or misconstrued) the point the other person was making entirely.

Example:

I once attempted to illustrate what I meant by independent testimony for the existence of Socrates by pointing to sources from a serious philosopher and a comic playwright. Such disparate sources are clearly independent testimony, while what we have in the New Testament are all from the one source: followers of Jesus. This was the point Albert Schweitzer himself made when comparing the evidence for Jesus with the evidence for other historical figures.

McGrath responded that it “seemed” I was arguing that I believe we should believe philosophers and playwrights in preference to Christians!

So when I read in McGrath’s review of chapter 4 of Doherty’s book the refrain (about half a dozen times) “Doherty seems to say . . . .” then I know whatever Doherty did say is completely beyond his comprehension.

This post is not an attempt to argue Doherty’s case. It is an analysis of a review about Doherty’s book made in the hope that it may alert some to think about what they are reading and that not everything from an academic is of a scholarly standard. Continue reading “McGrath “not paying close attention” in his review of Doherty’s chapter 4″


Curious inconsistencies: If it works for Adam and Caesar, why not for Jesus?

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by Neil Godfrey

From time to time since I started blogging about various scholarly books on the Old and New Testaments, I receive an email from one of the authors thanking me for the post, and offering a few additional pointers, queries or discussion sometimes. The most striking thing about these emails is the total contrast in their tone to most scholars’ comments I have received on posts of mine that broach the possibility of a mythical Jesus.

The reason I think this is so odd is because the method, the approach, the logical processes, the standards I use for my discussions of the origins of early Christianity, and the inspiration for the canonical narratives of Jesus, are (I believe) exactly the same. I have even tried several times to explain that my views on Christian origins and the Jesus Christ idea are derived directly from studies of classicists and historians of the Old Testament. Continue reading “Curious inconsistencies: If it works for Adam and Caesar, why not for Jesus?”