2009-06-25

Evolution of Gospel of John’s Prologue from the Wisdom of Ben Sira

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by Neil Godfrey

Filed under: Apocrypha and Pseudepigrapha, Biblical Studies, New Testament
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It seems almost trivial to write a post based upon John Ashton’s discussion (Understanding the Fourth Gospel 2nd ed.) of the theological links between the Wisdom of Ben Sira (Ecclesiasticus) and the Prologue in the Gospel of John, given the depths he explores throughout the gospel. But even though it’s only a pimple on a much larger discussion, I found it interesting enough (and short enough) to write about anyway.

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Most of us know the Prologue of John well enough. The Word was with God in the beginning, become flesh, rejected by his own, finds a place among his disciples, . . . .

But first, a select look at Wisdom (a “she” in the OT) in the pre-Christian Jewish literature:

In the Jewish Scriptures (Christianity’s Old Testament) and noncanonical writings, Wisdom appears as a feminine figure who is a favourite of God.

Wisdom is speaking in Proverbs 8:30

Then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him (or God’s “darling and delight” and “playing in his presence continually” in the NEB).

Ashton believes that this playful feminine figure appears in the guise of the masculine and more severe figure of the Logos, the Word, in the Gospel of John. But how? What was the stepping stone between the two, since the gulf seems too great to have been reached in a single leap?

John Ashton sees the link in Ecclesiasticus, or the Wisdom of Ben Sira, or of Jesus the Son of Sirach.

By an amazing leap of theological imagination he had identified Wisdom, who had ‘come forth from the mouth of the Most High and covered the earth like a mist’ with the book of the covenant of the Most High God, the law which Moses commanded us. (p. 503, Understanding)

Thus Sirach 24:3

I came out of the mouth of the most High, and covered the earth as a cloud/mist.

and 24:23

All these things are the book of the covenant of the most high God, even the law which Moses commanded for an heritage unto the congregations of Jacob.

Note, of course, how John’s Prologue swaps the law of Moses with the Logos. (For the Law was given through Moses, but Grace and Truth came through Jesus Christ.)

Earlier in Sirach — 24:4-7

I [Wisdom] dwelt in high places, and my throne is in a cloudy pillar.
I alone compassed the circuit of heaven, and walked in the bottom of the deep.
In the waves of the sea and in all the earth, and in every people and nation, I got a possession.
With all these I sought rest: and in whose inheritance shall I abide?

Then Sirach 24:8

So the Creator of all things gave me a commandment, and he that made me caused my tabernacle to rest, and said, Let thy dwelling be in Jacob, and thine inheritance in Israel.

Compare also with John’s Prologue

Sirach 24:9

He created me from the beginning before the world

and in another apocryphal writing, the Wisdom of Solomon 9:4

Give me wisdom, that sitteth by thy throne

When Wisdom, who had dwelt from the beginning with God, entered the world as the Law and God’s special gift to Israel, she (Wisdom) began to have a history. But that history was essentially one of “incomprehension and rejection”. (p. 504)

Compare the themes above with those in the Prologue of John:

  • The Word (Logos) dwelt from the beginning with God, as did Jewish Wisdom
  • The Word was sent by God to the earth, as was Jewish Wisdom
  • The Word thus came to God’s own (Jews) but it did not find a dwelling place, as Wisdom also came to God’s own (his creation – all races)
  • But God did grant a few to welcome the Word to make its home among them, just as God gave Wisdom as a special gift to Israel.
  • The Word tabernacled among men, as Wisdom also tabernacled on earth.
  • The Word suffered rejection and disbelief, as did Wisdom.

And beyond John’s gospel

Sirach also resonates with other Wisdom passages in gospels other than that of John.

Sirach 24:33

I will yet pour out doctrine [teaching] as prophecy, and leave it to all ages for ever.

Compare Luke 11:49

Therefore the Wisdom of God also said, “I will send them prophets and apostles, and some of them they will kill and persecute.”

and Mattew 23:34

Therefore, indeed, I send you prophets, wise men, and scribes: some of them you will kill and crucify, and some of them you will scourge in your synagogues and persecute from city to city.

The Wisdom of Ben Sira

Many scholars have seen the above Lukan passage as a very early strata of a Christian saying because of its link with personified Wisdom, and believe Matthew “modernized” the saying (not from Luke, but from the same source Luke used for the passage.) That is certainly a plausible explanation in its own right, but when we compare the above theological ambience of Sirach with the Gospel of John, which many scholars declare to be the latest written gospel, the question of the age and source of the Lukan passage (being very primitive) is not necessarily so secure. Especially so if we take note of those scholars who argue Luke antedates John. It is not unthinkable (though I do not have the Greek skills to argue the point in depth) that the Lukan passage shared the lateness of John’s — with John developing a theology of identifying Jesus with Wisdom, and a second-century Luke (or at least a Lukan redactor who also wrote Acts) attempting to tie bits of John with the other gospels as and where he found it possible to create a more “catholic” (and anti-Marcionite) gospel grounded in “Judaism”. (See my notes on Tyson for details.) 

2009-06-24

Seeing Through All the Propaganda About Iran

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by Neil Godfrey

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This can be accessed via Information Clearing House or from onsite direct.

From the site: Eric Margolis is contributing foreign editor for Sun National Media Canada. He is the author of War at the Top of the World and the new book, American Raj: Liberation or Domination?: Resolving the Conflict Between the West and the Muslim World. See his website.

A little democracy in the Islamic Middle East is a dangerous thing for the west. When given the choice people tend to vote “the wrong way”. Wonder why? Our wars and other military ventures we support have all had the noblest of intentions and the best interests of the people at heart. Seems only western backed brutal torture-hungry anti-women barbaric punishing dictatorial regimes as in Egypt, Saudi Arabia, Morocco can be relied on to be our buddies. But can’t see why the ordinary folks of those regimes have any reason to hate us.

Some extracts:

Meanwhile, we have been watching an intensifying western propaganda campaign against Iran, mounted by the US and British governments. What we hear is commentary and analysis that comes from bitterly anti-regime Iranian exiles, “experts” with an ax to grind, and US pro-Israel neocons yearning for war with Iran.

In viewing the Muslim world, Westerners keep listening to those who tell them what they want to hear, rather than the facts. We are at it again in Iran.

Washington has been attempting to overthrow Iran’s Islamic government since the 1979 revolution and continues to do so in spite of pledges of neutrality in the current crisis.

While the majority of protests we see in Tehran are genuine and spontaneous, Western intelligence agencies and media are playing a key role in sustaining the uprising and providing communications, including the newest electronic method, via Twitter. These are covert techniques developed by the US during recent revolutions in Ukraine and Georgia that brought pro-US governments to power.

US and British efforts to subvert Iran’s government could yet blow up in our faces. And do we really need another monster crisis after Afghanistan, Pakistan, Iraq and Palestine?

Meanwhile, other Mideast nations allied to the US will look at Iran and conclude that giving any democratic rights can be downright dangerous and must be avoided at all costs.

2009-06-23

Robert Fisk (thankfully a few such reporters do exist) sifting fact from fantasy in Iran

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by Neil Godfrey

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Robert Fisk’s latest from Iran in The Independent:

In Tehran, Fantasy and Reality Make Uneasy Bedfellows

Some excerpts . . . .

On the myth of Iranian crackdown on western reporters (and CNN bias):

But then we had the famous instruction to journalists in Tehran from the Ministry of Islamic Guidance that they could no longer report opposition street demonstrations. I heard nothing of this. Indeed, the first clue came when I refused to be interviewed by CNN (because their coverage of the Middle East is so biased) and the woman calling me asked: “Why? Are you worried about your safety?” Fisk continued to spend 12 hours a day on the streets. I discovered there was a ban only when I read about it in The Independent. . . . . .

On a woman who told him of something sounding like a state-sponsored murder:

I never saw her again. Nor the photograph. Nor had anyone seen the body. It was a fantasy. Earnest reporters check this out – in fact, I have been spending at least a third of my working days in Tehran this past week not reporting what might prove to be true but disproving what is clearly untrue.

After getting a phone call in the middle of the night about a reported massacre of students on a university campus, and being informed of photographic evidence of the shooting of a young male student the day before, Fisk found both stories to be total fantasy. Yet that did not stop his newspaper editor calling him to ask about the news he had heard:

There are few provable assurances in the Middle East, often few facts and a lot of lies. Dangers are as thick as snakes in the desert. As I write, I have just received another call from Lebanon. “Mr Fisk, a girl has been shot in Iran. I have a video from the internet. You can see her body…” And you know what? I think he might be right.

 

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Latest on western media misinformation on Iran

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by Neil Godfrey

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The details of stories of vote-rigging in Iran simply lack credibility as evidence that the election result was fraudulent. No doubt there was some fraud on both sides, as there usually is in many western elections (my Australia certainly included), too. But what we are reading now in the media is nothing short of sheer misinformation. Media spin out rumour and unsubstantiated stories or rely on the most blatant propaganda in the form of various government and political party press releases. (Compare my previous post for more details and genuine inside reporting.)

Examples:

  • By Esam Al-Amin, on the overall relative health of Iranian democracy and for a review of the actual facts vs media reports:

A Hard Look at the Numbers: What Actually Happened in the Iranian Elections?

  • Maarten Doude van Troostwijk is a Dutch historian and translator who has observed many elections in the former communist block for the British Helsinki Human Rights Group, writes:

Stolen Election in Iran? An Inside View of Vote Fraud

  • Assistant Secretary of the Treasury in the Reagan administration, Paul Craig Roberts, gives detailed background on what should surely be obvious to any reader who has been looking for sourced evidence for most of the astonishing claims made in the western media:

Iran Falls to US PSYOPS

  • On the stories that more than 100% of the people voted read Iranian reports on their own investigations (and compare with the U.S. response of blatant fraud in the Bush election):

Guardian Council: Over 100% Voted in 50 Cities

  • And for those who like a bit of history, Chris Hedges, who has a weekly column for www.Truthdig.com, is currently a senior fellow at The Nation Institute and a Lecturer in the Council of the Humanities and the Anschutz Distinguished Fellow at Princeton University. He spent nearly two decades as a foreign correspondent in Central America, the Middle East, Africa and the Balkans. Hedges, who has reported from more than 50 countries, worked for The Christian Science Monitor, National Public Radio, The Dallas Morning News and The New York Times, where he spent fifteen years.

Iran Had a Democracy Before We Took It Away

Not forgetting (how could we?) the neo-con establishment in 2002 of the Coalition for Democracy in Iran.

In other words, if it’s imprudent to bomb them for a little while, work like hell to whiteant them until they restore another one like the shah.

2009-06-21

Borg’s and Crossan’s charlatan interpretation of Paul’s command in Romans 13:1-7 (but hey, it’s only for a public audience)

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by Neil Godfrey

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In a recent post I discussed Borg’s and Crossan’s attempt in The First Paul to demonstrate (through a bit of good old fundamentalist style “proof-texting”) that Paul’s gospel was essentially an anti-imperialist polemic. An obvious question to ask — and thanks to Keith for raising it — is how this sits with Romans 13 where Paul issues his well-known command for all readers to “be subject to the governing authorities, for there is no authority except from God, and the authorities that exist are appointed by God.” (Romans 13:1)

In my reply to Keith I had to confess that I am not persuaded that Romans 13:1-7 was original to Paul’s letter (Winsome Munro argues that it is part of a series of interpolations by “the Pastoralist”) but still, I had to check back on what Borg and Crossan say about it.

Here it is. Firstly, they insist that Romans 13:1-7 must not be read in isolation but within the context of Romans 12:14 to 13:10. Fair enough. I’m willing to try that.

But then I discover I’ve been tricked. B and C tell me not only to read the Romans passage in the context of a wider Romans passage, they actually go further, once I start, to tell me to read the Romans passage in the context of Matthew’s Sermon on the Mount, written some decades after Paul’s letter! Reading Romans in the context of Matthew is NOT reading Romans in context!

I am reminded once again of the jig-saw games fundamentalists play with the scriptures to justify any doctrine that happens to be the core tradition of whatever particular church! “Here a little, there a little. . . “, a passage drawn from Isaiah to justify flagrant decontextualizing of texts to create any-which doctrine one chooses.

Here’s how B’s and C’s argument goes:

1. Romans 12:14 tells readers to bless their persecutors, and Matthew 5:44 says much the same.

2. Skip now to Romans 12:21. “Do not be overcome with evil, but overcome evil with good.” If we are reading Romans forwards, B & C ask us to read Matthew backward to make the anachronistic parallel work. We are to compare Romans 12:21 with Matthew 5:39, “Do not repay anyone evil for evil.”

What would scholars say about “parallelomania” if any fundies attempted an argument like this!?

3. Then we come to Romans 13:1-7, the passage threatening any reader who disobeys the powers of government with being guilty of rebelling against the decree of God himself! To what is this a parallel in the Sermon on the Mount? Same verse as above, Matthew 5:39. How does that work? By digging out a Greek lexicon and finding meanings to parts of words that can lend support to translating them with a new nuance to do with “violent protest” that you never suspected was there from any traditional translation.

4. B and C find lines in the Liddell & Scott Greek lexicon (“the major Greek lexicon”) that the word for “resist” can be used in reference to a battle where soldiers are commanded to “oppose, withstand”. Their conclusion? “In Matthew 5:39, therefore, it means ‘to resist violently.'”

Only one or two or more problems with that explanation. It runs against the very next sentence in Matthew 5:39 where an example makes it very plain what Jesus meant here. “If anyone slaps you on one cheek, turn to him the other.” Jesus is clearly commanding something more positive than mere “non-violent resistance‘. We know what follows — give more to the one who sues you, go the extra mile for the one who compels you to go one mile. So B and C’s pedantic reliance on selective lines from Liddell and Scott is exposed as a falsehood.

B and C are scholars of the highest rank yet are writing here as charlatans!

Their arguments ring as false as Keller’s in my previous set of posts on his book.

I also checked how else the same word for resist (anti + histemi) is translated in other NT passages. One can consult them: Luke 21:15, Acts 6:10 and 13:8, Galatians 2:11, Ephesians 6:13, 2 Titus 3:8 and 2 Timothy 4:15, James 4:7, 1 Peter 5:9. Those interested can discover how often the word really does mean “violent resistance”.

5. B and C continue: “If anti + histemi is redolent of (military) violence (vridar: we have just seen this is hardly so from the above examples) anti + tasso is even more so.” (page 119).

The word in question here? “One must be subject . . .” (Romans 13:5).

How on earth can B & C possibly take a word that in context means clearly “subjection to an authority” to be “even more” redolent of “violent resistance”?! The Liddell & Scott lexicon to which they turn includes a meaning like “to set opposite to, range in battle against” — I would suggest from the context that here the emphasis is on soldiers submitting to their commanders’ orders to hold fast against the enemy. Those interested can do their own study of this Greek word in the Crosswalk Lexicon here.

6. The final parallelomania, sorry, “parallel” is the word used by B&C, is when we move on in Romans 13 to verses 8-10 and compare these with, no, not still reading backwards in Matthew, but forwards again this time, back to where we started in verse 44: Love your enemies. But this time, we are given even more parallels — Luke somewhere says the same thing! This (comparing Romans 13:8-10 with Matthew and Luke from decades after Paul) is all to help us understand the context of Romans 13:1-7!

Sure enough, Romans 13:8-10 talks about Loving one’s . . . Sorry, no. Start again. . . .

While Matthew 5:44 talks about loving one’s enemies, Romans 13:1-7 talks about loving one’s neighbours! And this is used as a “parallel” that will help us understand that Romans 13:1-7 is really about the same thing as Matthew saying somewhere that we should turn the other cheek and go the extra mile — Woops, sorry, I mean, this is really about the same thing as Matthew saying we should not “resist violently”! — Even though that Greek word clearly does not mean that most other times it is used in the New Testament. Nor does it mean that in Romans 13:1-7.

7. B and C in this way conclude that Paul in Romans 13:1-7 is “most afraid, not that Christians will be killed but that they will kill” to avoid paying taxes! “It is something that appalls him so much that — in rather a rhetorical panic (vridar: did anyone else detect a panicked tone in Rom 13:1-7??) — he makes some very unwise and unqualified statements with which to ward off that possibility.” (p. 120)

Yet B and C have just spent the last page or two trying to argue from parallels with Matthew and Luke and from selected lines in a Greek lexicon (not from other NT contextual uses of the words) that Paul was meaning exactly what he wrote! So which way do B and C mean us to take his words?

If Borg and Crossan excuse themselves for such shoddy and untenable “exegesis” because their book is for the public and not fellow scholars (few of whom would probably ever read it anyway), then I suggest they are treating their public with contempt.

This is clearly dishonest exegesis of Romans 13:1-7 from scholars of such a calibre that they really have no excuse.

Footnote:

There is a YouTube video of Crossan and Borg discussing atheism. Crossan uses a similar pedantic argument to assert that atheists are really fixated on God. His case? The word “a-theist” contains “theist”, meaning God, so if they are “a-theists” then they are fixated on God! Hoo boy! Maybe his best days are over and we should just be reading his earlier stuff?

The diverse Jewish religious environment of Paul outmatches the imagination of Borg and Crossan

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by Neil Godfrey

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Following on from this previous post . . . . .

Borg and Crossan (B and C) (The First Paul) attempt to argue that despite Paul’s clear assertions that he sought to preach only “Christ crucified” and that “Jesus is Lord”, that this could not possibly have been true:

[W]e think the notion that Paul’s message was primarily or exclusively about the death of Jesus and not his life is highly unlikely. Indeed, we find it impossible to imagine. As an illustration, imagine a conversation between Paul and someone he sought to convert. Imagine, for example, Paul’s conversation with Lydia (Acts 16:13-15). (p. 126)

Borg and Crossan then portray Lydia as a very capable and intelligent woman (she was a seller of a luxury item) who was a gentile “God seeker”.

Now imagine Paul telling Lydia about Jesus. Imagine, also, that he focuses on “Christ crucified” (and also, of course, on “Jesus Christ is Lord”). One cannot imagine the conversation going very far before Lydia asks, “Well, this Jesus you talk about who was crucified and then raised from the dead, what was he like?” Paul says, “Never mind what he was like — what really matters is that he was the Son of God who was crucified and died for your sins.” Such an answer would have had no meaning for her. It would have been a conversation stopper.

For Paul to have told her about Jesus’s death would have had no meaning unless he also told her about what Jesus was like, about the kind of person he was. What was this person like who got crucified? What did he stand for that led to his execution by the powers that ruled his world and then his resurrection by God? Who was the Jesus who is now Lord? Proclaiming “Christ crucified” could not (and still cannot) exclude talking about what Jesus was like, what he taught, and what he stood for.” (pp.126-127)

It simply does not occur to many bible scholars (Borg and Crossan are not alone) who are, to a large extent, essentially supported by various Christian communities, to re-examine their historicist assumptions that force them into the position of having to make up imaginary scenarios like the one above to support their arguments. There is simply no evidence that Paul was ever obliged to, or ever did, discuss the pre-crucifixion life and character of an historical Jesus. The evidence that we do have actually speaks against any idea that he did do this. But the assumptions from which Borg and Crossan are working force them to imagine that Paul must necessarily have preached something akin to one of our four narrative gospels, Matthew, Mark, Luke or John.

I’m a bit embarrassed to admit now that I once thanked Crossan for helping me appreciate the importance of “historical methodology”. Well, his Historical Jesus did take me a long way forward from where I had been until that time. But boy have I learned so much more since. Mostly what I’ve learned since is not that hard, really. Simply study the historians and classicists of nonbiblical ancient history and literature topics and apply their methods consistently to the biblical topics too. No favourites or disciplines with special rules to make them somehow exceptional cases. (Okay, I had several years studying ancient history as an undergraduate so I guess it’s a bit easier for me than some others. But I’m trying to share on this blog.)

What else could Paul possibly have preached?

Just what he said he preached. Christ crucified, for starters. Why is this a problem for most? Because, I suspect, we start out with assumptions of Jesus’ historicity. The gospel crucifixion scene consists of only the last few chapters of each of the gospels. It is not enough of a narrative on its own. It needs all the earlier bits like the healings, the miracles, the teachings, the crowds and conflicts, to mean anything much. But all of these are generally acknowledged as having been written long after Paul.

All this starts to make more sense when we understand that first-century c.e. Judaism was not the rigidly “monotheistic” cult that we associate with later rabbinism and today’s Jews. Whether we follow Margaret Barker and her The Great Angel : a Study of Israel’s Second God (which proposes that Judaism before the fall of the Temple in 70 c.e. contained factions that effectively still retained memories of El, Yahweh, Asherah as distinct yet all divine beings) or James F. McGrath and his The Only True God : Early Christian

Monotheism in Its Jewish Context (which argues that what passed for “monotheism” in the first century was a broader definition than we allow today), one soon learns that Judaism before the fall of the Temple was not the same as what it became in the second century.

Just a few drops to indicate the incredible diversity of Second Temple religious beliefs among Jews, which later rabbinic Judaism attempted to deny:

  1. For some Jews, individuals such as Jacob existed in heaven before they appeared on earth, as we learn from The Prayer of Joseph.
  2. And some wrote of subordinate heavenly beings with names like Yaoel, a contraction of Yahweh and El, as in The Apocalypse of Abraham, a text with remarkable echoes of the Gospel of John.
  3. Some factions also dedicated themselves to the study of “hidden wisdom” and the roles of angels, as we learn from apocalyptic texts like the Book of Enoch.
  4. Even the New Testament cannot avoid reference to these narratives of great powers in heaven, including their Enochian source, as we see in Jude.
  5. For others, such practices had to be denounced and expunged, as we see from the survival of the texts that have since become the Jewish Bible and Christianity‘s Old Testament.
  6. I have also discussed in depth Levenson’s exploration of how the Isaac story among some Jews apparently became transformed into a death and resurrection narrative by the Second Temple period.Apocalyptic literarature of Second Temple Judaism
  7. And first-century Jewish philosopher Philo also speaks of the Logos as a second god.
  8. Recall also the varied myths of Jacob’s Ladder,
  9. and speculations that changed the original Aramaic meaning of Son of Man in Daniel.
  10. and the “two powers in heaven” “heresy” with Metatron being found in the place of God in heaven according to visionary narratives.
  11. and those strange references in the New Testament and other unorthodox Jewish literature to Melchizedek
  12. and how seriously should we read take the description of a woman in Revelation being clothed with the sun — surely an obvious allusion to her divinity — who bore a child who was not crucified on earth but whisked immediately to heaven?
  13. and the survival of the Ugaritic divinities in various forms in the apocalyptic literature, and Margaret Barker’s discussions of the distinctions between El and Yahweh even in the OT.
  14. and the cosmic-spiritual meanings attributed to astronomical data, including within Mithraism of the same era.
  15. and the Qumran community with texts discussing unorthodox messiahs
  16. and Samaritan traditions, some involving John the Baptist,
  17. and some scholars suggesting a link between Simon the Sorcerer in Acts and Paul, and Damascus traditions [link downloads a 2 MB PDF file]
  18. and what do the above suggest about Paul’s reference to “the god of this world” who is responsible for the blindness of mankind and “the rulers of this age” or “the princes of this world“. In what sort of theological framework was he immersed?
  19. and what did he discuss among converts about the meaning of his vision of Jesus, and the times he felt himself taken up to the different levels of heavens, and the meanings of the “marks of Jesus” in his hands, as he also mentions in his letters, and the power of angels from heaven to preach, and what he meant by Christ being revealed “in him”, and being “set forth crucified” before the very eyes of the Galatians?
  20. To answer, these contents of Paul’s letters ought not to be overlooked as embarrassing oddities. We need to seriously consider how Christianity could have been so overwhelmingly dominated by Marcionites and Valentinians in the early second century, and that it was only as that century wore on that current orthodoxy began to gain the upper hand. Recall how the orthodox (Tertullian?) could even say that Paul was “the apostle of the heretics”.

Paul’s letters need to be read against this three-dimensional context of Jewish religious speculation and writings, not just through the two dimensional OT and modern Christianity perspective.

Once we leave behind the monochrome Judaism of our OT and begin to enter the far richer and more complex world that was first-century c.e. Judaism then Paul’s letters begin to need less creative imagination from Borg and Crossan to explain. Lydia was a capable and articulate woman who may well have been engaged by a theological-cum-philosophical discussion about powers and beings of heaven and what they offered anew for people like her on earth. Or maybe there was much allegorizing, as we find in the first gospel of Mark.

The Gospel of Mark, seen by many as reflecting the theology of Paul, allegorizes the crucifixion to indicate the overthrow of the demonic powers of this earth and the opening of the gateway (cross/ecliptic . . .) between heaven and earth, an event privatized for Jesus at his baptism, but made available to believers with the tearing of the veil (representing heaven with its pattern of stars) that had hitherto separated the place of God from the place of humankind. Paul’s cross fits in well with theologies of the overthrow of demonic or “lesser god” powers, and declaring just and saved all who believe in their “oneness with God” through the cross, symbol of giving up all their earthly desires, and symbol of the gateway between heaven and earth.

I suspect Paul taught the sorts of things he wrote about. He discussed why and how circumcision was no longer valid because of the complex meaning — hitherto a mystery, as he says — of the crucifixion of Jesus. He taught about how a new way of relating to God could be based on faith in a crucified Messiah, much as Stoics could teach of a new way of living and relating to the cosmos through the denial of the flesh (see Engberg-Pedersen — will do some posts on his work sometime). In both, new communities arose out of such teachings. All of this is lost to modern readers who are fixated on an historical interpretation of a narrative that in its original form was clearly allegorical — see my notes on Gospel of Mark on my vridar.info site.

By no means am I claiming that the above points as presented like this are proof or even linking evidence that Paul did teach something more esoteric than a biographical narrative. I can do no more in this post than point out the religious environment and suggest alternatives. There is certainly no evidence for B’s and C’s imaginative scenario — quite the contrary.

 

Lydia, rendered in stained glass

A capable, intelligent, “God-seeker” like Lydia was also immersed in this world of theological diversity, and no doubt would have been wrapped in any such discussion. The original narrator of the tale, the author of Acts and Luke, however, was a proto-orthodox Christian opposed to such speculations. For him, the literal interpretation of the narrative of Jesus was destined to replace the heretical speculations the original devotees of Paul clung to.

The crucifixion has no meaning without resurrection?

This is certainly true according to B and C. But if that was really true for Paul then one must remain at least somewhat perplexed by his frequent separate treatment of them – even sometimes discussing the meaning of the crucifixion without any reference to resurrection at all. When Paul does discuss resurrection, it is to affirm life after death and the ongoing Lordship of Jesus. These are not, contra B and C, presented as “answers” to the crucifixion. The death of Jesus has its own salvific value for Paul quite apart from any discussion of a resurrection. But this is another topic if I need to pull out the citations etc to make the point. Later. Enough blogging for one weekend.

“When Jesus went out with a loud voice” revisited – – – wikipedia footnote

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by Neil Godfrey

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I earlier blogged about the “last shout” of Jesus before he left this world (When Jesus went out with a loud voice . . .) and one reader responded by saying that the shout itself was a miracle that proved the divine power of Jesus, at least to the nearby centurion. The argument is that at the point of final asphyxiation a loud shout would normally be impossible.

I personally think such a “miracle”, if that were the case, is quite anticlimactic in comparison with the sun turning black at the time of a full moon and a bodily resurrection, unless, perhaps for a physician. But since then, while reading for another blog post, I came across the following in the Wikipedia entry on Crucifixion:

Crucifixion on a crux simplex ad affixionem: drawing in a 1629 reprint of De cruce of Justus Lipsius (1547-1606): (Wikipedia)

Experiments by Frederick Zugibe have, however, revealed that, when suspended with arms at 60° to 70° from the vertical, test subjects had no difficulty breathing, only rapidly-increasing discomfort and pain. This would correspond to the Roman use of crucifixion as a prolonged, agonizing, humiliating death.

2009-06-20

“Christ crucified” — Was Paul’s message really anti-imperialist as Borg and Crossan assert?

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by Neil Godfrey

Filed under: Biblical Studies, New Testament, Religion and Atheism
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In a recent post, I mentioned a new publication, The First Paul, by Marcus Borg and John Dominic Crossan. I said it contained some interesting bits, but also some bits that one might suspect are arguably on the dubious side of method and logic. I discussed a positive for my first post, now for a negative.

In the first-century setting of Paul and his hearers, “Christ crucified” had an anti-imperial meaning. Paul’s shorthand summary was not “Jesus died,” not “Jesus was killed,” but “Christ crucified. This meant that Jesus had been crucified by imperial authority . . . . In Paul’s world, a cross was always a Roman cross.

Rome reserved crucifixion for two categories of people: those who challenged imperial rule . . . and chronically defiant slaves . . . The two groups who were crucified had something in common: both rejected Roman imperial domination. Crucifixion . . . carried the message, “Don’t you dare defy imperial authority, or this will happen to you.

To proclaim “Christ crucified” was to signal at once that Jesus was an anti-imperial figure, and that Paul’s gospel was an anti-imperial gospel. The empire killed Jesus. The cross was the imperial “no” to Jesus. But God raised him. The resurrection was God’s “yes” to Jesus, God’s vindication of Jesus — and thus also God’s “no” to the powers that had killed him. (p. 131-2)

I admit I have much more to read on this topic, including a few books in my personal library like the twelve year old Paul and Empire by Richard Horsley which I am embarrassed to confess I still have only half-read. So the argument of this post is restricted solely to the discussion as found in Borg and Crossan’s new popular book.

I have been recently blogging about the ostensibly pre-gospel passages about the crucifixion of Jesus (latest post here), arguing that this foundational event is entitled to be questioned as to its historical status, widespread opinion among biblical scholars notwithstanding. My conclusions differ radically from Borg’s and Crossan’s as cited above. So time to address their claims:

Paul’s shorthand was not “Jesus died” . . . Really?

Yes, “crucified” is the term used in chapters 1 and 2 of 1 Corinthians. But this is scarcely enough to persuade anyone familiar with Paul’s letters as a whole to think that for Paul the central act of the gospel embedded an intrinsically anti-imperialist message. In fact, it seems B’s and C’s claim here is based entirely on two chapters in but one of Paul’s several letters.

1 Corinthians

By the end of the letter it seems Paul decided to tone down this supposedly “anti-imperialistic” rhetoric and let the Jesus followers off the hook by reminding them that they were acting out Jesus’ death only in their ritual meals, not his crucifixion:

11: 26 . . . you do show the Lord’s death till he come.

2 Corinthians

In chapter 5 Paul writes three times that “Jesus died” without a hint of “anti-imperialist” crucifixion.

5:14 . . . if one died for all . . .

5:15a . . . he died for all . . .

5:15b . . . him who died for them . . .

Galatians

1:1 . . . who raised him from the dead . . . [darn it! Paul just missed an excellent opportunity to drive home his anti-imperialist gospel by pronouncing God’s Yes to Jesus and No to Empire: why did he not think to write, “who raised him from the crucifixion!”? What happened to God’s “yes” to Jesus and “no” to the imperial power that crucified him?]

2:20 . . . I am crucified with Christ . . . [Gosh! So Paul deserved those floggings in Acts, and he really was justifiably executed as an anti-imperialist rebel in the end?]

2:21 . . . if righteousness come by the law, then Christ is dead in vain . . .

3:1 . . . Jesus Christ hath been evidently set forth, crucified among you . . . [Why did governor Pliny not pick up on such anti-imperialist sentiment when he asked Trajan how to handle the Christians?]

5:11 . . . if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased. . . . [Whoah a minute here! Does Paul really mean that the anti-imperialist message of the cross can be nullified by preaching circumcision??? Yet that is what acceptance of Borg’s and Crossan’s assertion would lead to! Ditto for 6:12.]

5:24 . . . And they that are Christ’s have crucified the flesh with the affections and lusts. . . . [So drunkenness and fornication are sending anti-imperialistic messages?]

6:12 . . . they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ. [See 5:11 above.]

6:14 . . . But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. [This passage simply makes nonsense any attempt to read into the crucifixion an anti-imperialist message.]

Romans

Maybe it was because he was writing a letter to Christians in the imperial centre of empire, but Paul makes but one solitary reference in this letter to Jesus being crucified. But hold on, the fact that he was writing to Rome should not decide the matter in this case, because in the same letter he actually says that Christians are to see themselves as subject to a daily “crucifixion with Christ”. Is he really writing to devotees living in the shadows of the imperial palace to acknowledge that they are “anti-imperialists” by their daily conduct? See 6:6 below:

5:6 . . . Christ died for the ungodly

5:8 . . . Christ died for us

5:10 . . . the death of his Son . . .

6:6 . . . our old man is crucified with him . . .

14: 9 . . . Christ both died, and rose . . .

14:15 . . . for whom Christ died

1 Thessalonians

4:14: . . . Jesus died and rose again . . .

5:9-10 . . . our Lord Jesus Christ who died for us . . .

Philippians

2:8 . . . even the death of the cross

3:10 . . . being made conformable to his death . . .

3:18 . . . enemies of the cross of Christ . . .

If “Christ crucified” were Paul’s shorthand for his gospel in order to stress its anti-imperialistic message, it appears from the above citations that this was a point he did not wish to emphasize very often, and even sometimes a wording he wanted to infuse with an alternative meaning, probably just to throw the secret police off the scent! 🙂

Did Imperial Rome really hold the crucifixion patent at the time of Paul?

The answer to this question depends on our starting assumptions. If we assume before commencing our enquiries that the Jesus story and Paul’s mission as per the Book of Acts are truly based heavily on historical accounts, then the answer will be “Yes”. Paul according to this assumption knew only Roman rule and that only Roman rulers administered crucifixion.

But if we attempt to put ourselves into the minds of first-century moderately informed people, then we will know we have to allow for the idea of crucifixion having many provenances. Popular “novels” of the era not uncommonly include a dramatic crucifixion scene as part of the adventurous plot, including:

In the influential philosophical treatise, Timaeus, Plato describes the gateway between the corruptible realm where our earth resides and the incorruptible divine realm as a cross, in reference to where the celestial equator and ecliptic intersect.

Neighbouring peoples such as the Persians and Seleucids had carried out crucifixions. I cannot know if Rome’s neighbours at the time of Paul did, but crucifixion was not unique to Rome. Jews, in particular, would have held a cultural memory of how one of their kings, Alexander Jannaeus, had crucified 800 Pharisees. Josephus records this for us.

Paul speaks of “princes of this world” as crucifying Jesus, suggesting that it was not Rome but some other powers (compare the information we glean from Daniel) responsible for the crucifixion of Jesus.

A near Jewish contemporary of Paul and Jesus was Philo who also wrote about the crucifixion in ways surprisingly similar to Paul’s usage — allegorically, although not with any hint of anti-imperialist connotations.

Where is Philo?

Philo

So often I see Philo referred to in scholarly studies of biblical matters in order to clarify the intellectual context of the times. Curiously he has been overlooked by B and C. Here is Philo’s paragraph 61 from section XVII of On the Posterity of Cain and his Exile:

(61) Now the soul that subjects itself to bodily compunctions has the beforementioned inhabitants. Acheman, being interpreted, means, my brother, and Jesein means “outside of me,” and Thalmein means, some one in suspense; for it follows of necessity, that the body must be thought akin to the souls that love the body, and that external good things must be exceedingly admired by them, and all the souls which have this kind of disposition depend on dead things, and, like persons who are crucified, are attached to corruptible matter till the day of their death. (62) But the soul that is united to virtue has for its inhabitants those persons who are preeminent for virtue, persons whom the double cavern has received in pairs, Abraham and Sarah, Isaac and Rebeckah, Leah and Jacob, virtues and those who possess them; Chebron itself keeping the treasure-house of the memorials of knowledge and wisdom, which is more ancient than Janis and the whole land of Egypt, for nature has made the soul more ancient than the body, that is than Egypt, and virtue more ancient than vice, that is than Janis (and the name Janis, being interpreted, means the command of answer), estimating seniority rather by dignity than by length of time.

A discussion of Philo’s allegorical use of the crucifixion image can be found on pages 186-7 of David Chapman’s Ancient Jewish and Christian Perceptions of Crucifixion available on Google Books. If this Jew living under the same Roman imperial power as Paul did not associate “crucifixion” with imperialist or anti-imperialist sentiments, why should we think that Paul was compelled to do so?

Back to Borg’s and Crossan’s context of 2 Corinthians

After noting all these other passages above from the widely accepted genuine Pauline corpus, it is tempting to have a second look at the context of those passages B and C use to argue their case for an anti-imperialist message in the crucifixion.

1:23 But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness

If Paul were writing at a time of various seditions and troubles preceding the outbreak of the Jewish rebellion against Rome, how plausible is it, really, to suggest that Jews found an anti-imperialist gospel an offence of some sort? One would think from Josephus’s account of the various anti-Roman movements in the lead-up to the war that such a gospel would have been enthusiastically endorsed by a vast bulk of the Jews.

2:8 . . . [the princes of this world] would not have crucified the Lord of glory [Compare Daniel chapters 10 and 12 which reveal that there are divine or angelic Princes of Persia, Greece and Israel]

I am reminded of the claim of Jesus before Pilate in the Gospel of John 19:10-11

Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee? Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.

Paul clearly could not have had anything like the “tradition” that reached the author of the Gospel of John, since Paul speaks explicitly of plural princes of the world crucifying Jesus while the gospel has one human governer under the power of God alone or a single agent of God. More likely Paul had access to a narrative or treatise or group-think that could be traced back to Psalms 2: 2

The kings of the earth set themselves, and the rulers take counsel together, against the Lord and against his Anointed. . .

(The author of the Gospel of Pilate may well have used this verse too when in the surviving opener of the manuscript he appears to have pictured Herod and Pilate sitting together at the judgement of Christ.)

Long-time anti-imperialist bias

Crossan’s earlier work, The Historical Jesus (and its popular format, Jesus: a Revolutionary Biography), was often criticized for letting show his Irish Catholic anti-

British-imperialist heritage. Methinks nothing has changed in that respect, and just as Crossan’s Jesus happened to preach Crossan’s politics, so Crossan’s Paul preaches Crossan’s politics as his gospel! How else to explain such a powerful assertion about a political message underpinning the phrase “Christ crucified” on the basis of so few citations and in defiance of so many more?

Methinks there is a stronger case for a non-historical origin for Paul’s use of the crucifixion image, but that’s another story.

But there’s more (maybe later)

I had intended the above point to have been covered in 6 lines when I started, and to follow up with B’s and C’s use of Acts and pitiful 20th century social analogies to justify their additional claims about the meaning of Paul’s message of both crucifixion and resurrection. But I’ve run out of beer and need to take a break.

Western media treatment of Iranian elections and the ongoing demonization

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by Neil Godfrey

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“Change for the poor means food and jobs, not a relaxed dress code or mixed recreation…Politics in Iran is a lot more about class war than religion.”Financial Times Editorial, June 15 2009

June 19, 2009 “Information Clearing House” — There is hardly any election, in which the White House has a significant stake, where the electoral defeat of the pro-US candidate is not denounced as illegitimate by the entire political and mass media elite. In the most recent period, the White House and its camp followers cried foul following the free (and monitored) elections in Venezuela and Gaza, while joyously fabricating an ‘electoral success’ in Lebanon despite the fact that the Hezbollah-led coalition received over 53% of the vote.

The full article here.

Evidence of orchestration of the protests for western audiences? Iran Faces Greater Risks Than It Knows and Obama’s administration’s directive to Twitter.

And from my favourite Mid East correspondent, Robert Fisk, who gives an eyewitness account of who the demonstrators are, and what they want, and corrects a lot of misleading impressions coming through other channels that lazily rely more on official news releases and rumour:

Extraordinary scenes: Robert Fisk in Iran

Posted Wed Jun 17, 2009 11:23am AEST
Updated Wed Jun 17, 2009 12:17pm AEST

'The authorities are losing control of what's happening on the streets and that's very dangerous and damaging to them'

‘The authorities are losing control of what’s happening on the streets and that’s very dangerous and damaging to them’ (www.flickr.com: Shahram Sharif)

//

The long-standing Middle East correspondent for The Independent, Robert Fisk, is defying the government crackdown on foreign media reporting in Iran.

As he explains, he has been travelling around the streets of Tehran all day and most of the night and things are far from quiet:

See the Australian ABC news site for the full article and audio link.

eyewitness testimony . . . . if false, they would not have said . . . . Paul teaches . . . .

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by Neil Godfrey

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You can never find a Christian who has acquired this valuable knowledge, this saving knowledge, by any process but the everlasting and all-sufficient “people say.” In all my seventy-two years and a half I have never come across such another ass as this human race is.

  • Mark Twain’s Autobiography
    220px-MarkTwainatMarkTwainESHouston

2009-06-19

The Medieval Origins of the “Christ paid the penalty for us” Gospel.

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by Neil Godfrey

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I was about to start the next post in my series attempting to justify seriously questioning the “bedrock fact” status of the crucifixion of Jesus when I came across a new publication by Marcus Borg and John Dominic Crossan, The First Paul: Reclaiming the Radical Visionary Behind the Church’s Conservative Icon.

There are some interesting enlightening details in it, and, (sorry to say, but Borg and Crossan are big enough to take and deserve it) some incredible howlers of both method and conclusions that I would never have expected in a work by scholars of such high repute. Maybe this is because they were leaning more to accessing a popular reading public than the scholarly guild with this one. I am reminded of earlier posts where I have expressed some disgust against scholars who know better yet see fit to short change their popular readership like this. For my most recent protest, see my remarks on Pagels and King in A Spectrum of Jesus Mythicists and Mythers. I’ll address one of these lower high school level howlers in a future post. But first, something good and interesting from the book. (Anyway, I guess that’s one of the reasons for my blog — to attempt to make a bit more accessible some of the thinking of scholars on these sorts of topics.)

On page 127 they write:

For many centuries, the death of Jesus has been understood by most Christians as a substitutionary sacrifice for sin, as a substitutionary atonement, as this theological understanding is called.

This way of seeing the death of Jesus is very familiar. Most Christians today, and most non-Christians who have heard anything about Christianity, think that the cross means, in slight variations:

Jesus died for our sins.

Jesus is the sacrifice for sin.

Jesus died in our place.

Jesus is the payment for sin.

For this understanding, the notions of punishment, substitution, and payment are central. We deserve to be punished by God for our sins, but Jesus was the substitute who paid the price. The issue is how we may be forgiven by God for our sin and guilt.

Then follows what must be a bombshell for most fundamentalists in particular:

But this understanding is less than a thousand years old. (p.128)

So where did it come from?

Borg and Crossan answer: It came from a theological treatise, Cur Deus Homo? = Why Did God Become Human? by Anselm of Canterbury, first published in 1097.

Anselm of Canterbury

This is Anselm’s argument:

  1. All people have disobeyed God. So all people are sinners.
  2. Someone has to pay for our sin. Forgiveness means that compensation must be made for the offence or crime. If no payment was required for sin, then it would imply God does not think is anything very important.
  3. Since God is infinite, our debt to him is also infinite. But we are finite, so are incapable of paying the price owed.
  4. Jesus is infinite, and when he became human he could pay the full cost of the penalty for us as a substitute sacrifice. So we can be forgiven.

And this has been the understanding of Christianity in general ever since! Well, I never knew that! Just Kipling Just So story, only it’s probably true! 😉

Mel Gibson and his “patron pope”, John-Paul II who apparently loved his The Passion of the Christ movie, have both preached the same Anselm Cur Deus Homo? doctrine.

2009-06-17

Can a fundamentalist believer avoid pejorative language among friends?

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by Neil Godfrey

Filed under: Religion and Atheism
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(slightly edited 18th june 2009)

A strongly religious friend of mine recently wrote me, in kindness, that she understood I was not the first to decide to stop following God. This may have been the only way she knew how to express something she wanted to raise with me and maybe she had no awareness of how judgmental, pejorative, such a statement really is. Did I really knowingly, with arrogance or bitterness, turn my back on a great divine power, regardless of whether I thought such a phenomenon was worthy of worship or not? Yet that’s clearly what is implied.

Because I wanted to find a way to keep our friendship on an even keel over time, I replied that no, there was no question of my choosing not to follow God, but rather, that after much study and thought, I realized the only way I could be honest with myself, and true to the best lights I had sought out, was to no longer accept the existence of God. I concluded that each of us has to walk according to the lights we have, and we are all at different places in our life’s journey.

To recast that decision, that at the time was for me a matter of integrity, and even at the time involved considerable personal cost, into an assertion that “I chose to no longer follow God”, is judgmental.

I do not address my believing friends by telling them they are superstitious, or deceived, or too closed minded and fearful to investigate their faith rationally. To do so would of course be, well, rude and judgmental. I might think such things in a general sense of many believers, but there’s a difference between addressing these issues in a general or public way on the one hand, and in addressing friends in normal day-to-day getting along on the other.

If my religious friends wish to preach a jeremiad, let them do so on a street corner or from a soapbox in a park or at their keyboards. But to bring in the pejorative language when communicating with friends only runs the risk of losing those friends over time.

Maybe part of me is becoming more sensitive as a result of living in truly multi-cultural and multi-religious Singapore. The only people I have heard of here in the news (where Buddhists and Hindus and Moslems and Christians truly do rub shoulders daily, and where the State has even decreed national holidays for each of the religions’ holy days) who have gotten into trouble over their religious practices are a couple Christians who were penalized by the courts for distributing offensive literature to peoples of other faiths (especially Moslems).

By no means do I recommend Singapore as a model society for others to follow, yet nor can I deny the good things about Singapore. There is something very encouraging about living in a society where, for most part, the different religious and ethnic groups do generally express respect, even harmony, living and working together. At least publicly there is no sign of pejorative statements made against one another. The government even has a positive option for atheists or any nonreligious people who have to fill out official forms identifying their religious status: “Freethinker”.

Now that might be the better way to approach my friend next time the pejorative language emerges. “Nope, officially you are a Christian, she’s a Buddhist, he’s a Moslem or Hindu, while I’m a Freethinker”.

In a three-way discussion with my friend, I did ask our other colleague if she was also a Christian. She replied, No, I’m a Freethinker! It has a very nice positive ring to it.

2009-06-16

Fearfully and wonderfully or weirdly and clumsily made?

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by Neil Godfrey

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I suspect one part of the reason some find evolution difficult to accept is their failure to appreciate “deep time”. We can have some notion of “deep space” by looking out at the stars and through telescopes and seeing the evidence of incomprensible distances. But to appreciate “deep time” when we can only know human history of a few thousand years is not so “easy” to grasp. The evidence tells us that species have evolved through time – but we need to think of deep time. It is somehow easier for us to imagine space extending for light years into the distance than to appreciate what is meant by a few hundred million years back in time.

But the evidence is there and cannot be denied (at least not scientifically). One small facet of that evidence, from Why Darwin Matters by Michael Shermer: 

“Vestigial structures stand as evidence of the mistakes, the misstarts, and, especially, the leftover traces of evolutionary history. The cretaceous snake Pachyrhachis problematicus, for example, had small hind limbs used for locomotion that it inherited from its quadrupal ancestors, gone in today’s snakes.

“Modern whales retain a tiny pelvis for hind legs that existed in their land mammal ancestors but have disappeared today. Likewise, there are wings on flightless birds, and of course humans are replete with useless vestigial structures, a distinctive sign of our evolutionary ancestory. A short list of just ten vestigial strucutures in humans leaves one musing: Why would an Intelligent Designer have created these?” (pp 17-18)

1. Male nipples

“Men have nipples because females need them, and the overall architecture of the human body is more efficiently developed in the uterus from a single developmental structure.”

2. Male uterus

“Men have the remnant of an undeveloped female reproductive organ that hangs off the prostrate gland for the same reason.”

3. Thirteenth rib

Most humans have 12 sets of ribs, but 8% of of us have a thirteenth set, just as chimps and gorillas do. We share a common ancestry with chimps and gorillas, and our 13th set is retained from the time chimps/gorillas and human lineages branched apart 6 million years ago.

4. Coccyx

This tailbone is all that is left of the tails our common ancestors had for grasping branches and maintaining balance.

5. Wisdom teeth

Before the discovery of tools and fire, hominids were primarily vegetarians. Chewing lots of plants required an extra set of grinding molars. Today our jaws are smaller, but many people still have the extra teeth.

6. Appendix

“This muscular tube connected to the large intestine was once used for digesting cellulose in our largely vegetarian diet before we became meat eaters.”

7. Body hair

Another leftover from our ancestry with thick-haired apes and hominids.

8. Goose bumps (Erector pili)

“We retain the ability of our ancestows to puff up their fur for heat insulation, or as a threat gesture to potential predators.”

9. Extrinsic ear muscles

Some of us, including yours truly, can wiggle our ears. Our primate ancestors “evolved the ability to move their ears independently of their heads as a more efficient means of discriminating precise sound directionality and location.”

(Okay, so what about those people who can curl their tongues and cross their eyes??)

10. Third eyelid

“Many animals have a nictitating membrane that covers the eye for added protection; we retain this “third eyelid” in the corner of our eye as a tiny fold of flesh.”

.

.

There are dozens more. Everyone knows our backs were not designed right. Neil Shubin’s Your Inner Fish includes discussions on how evolutionary genetic studies can help identify specific malfunctions that cause certain modern deformities and illnesses — and how such knowledge can help find treatments and cures.

The above are from pp 18-19 of Michael Shermer’s Why Darwin Matters (2006)

Jesus in the Gospel of John — and the Apocalypse of Abraham

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by Neil Godfrey

Filed under: Apocrypha and Pseudepigrapha, Biblical Studies, New Testament
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The way Jesus is portrayed in the Gospel of John owes as much to the literary and theological culture of Jewish apocalyptic writings from the same era. Will set out the following in easier to follow table form on www.vridar.info soon.

Compare, for example, the Jewish Apocalypse of Abraham, possibly written around the same era as the gospels and other early Christian literature (parenthetic notes are mine and/or John Ashton’s (Understanding the Fourth Gospel, 2nd ed.)– some translation variations are from R. Rubinkiewiez):

1. Then a voice came to me speaking twice, “Abraham! Abraham!” and I said, “Here I am!” And He said, “Behold it is I, fear not for I am with you, for I AM before the ages, and Mighty, the God who created the first light of the world. I am your protector and your helper.”

2. “Go, take me a young heifer of three years, and a she-goat of three years, and a ram of three years, a turtledove and a pigeon, and bring me a pure sacrifice. And in this sacrifice I will lay before you the ages to come, and make known to you what is reserved, and you shall see great things that you have not hitherto seen:

3. because you have loved to search me out, and I have named you ‘my friend.’ (The text here in fact says ‘my lover.’) But abstain from every form of food that comes forth out of the fire, and from the drinking of wine, and from anointing yourself with oil, for forty days, and then set forth for me the sacrifice which I have commanded you, in a place which I will show you on a high mountain, and there I will show you the ages which have been created and established by my word, and I will make known to you what shall come to pass in them on those who have done evil and righteousness in the generations of men.”

4. And it came to pass when I heard the voice of Him who spoke such words to me, and I looked here and there, I found no breath in me, and my spirit was frightened, and my soul seemed as departed from me, for I fell down as a stone, as a dead man upon the earth, and had no more strength to stand. And while I was thus lying with my face towards the earth, I heard the voice of the Holy One speaking, “Go, Jaoel [or Yaoel — a contraction of the gods Yahweh and El], and by means of my ineffable Name raise up yonder man and strengthen him , so that he recovers from his trembling.

5. And the angel whom He had sent came to me in the likeness of a man [cf Dan. 7:13] and grasped me by my right hand and set me up upon my feet and said to me, “Stand up Abraham, 0 friend of God who loves you; let not the trembling of man seize you! For lo! I have been sent to you to strengthen you and bless you in the name of God, who loves you, the Creator of the celestial and the terrestrial. Be fearless and hasten to Him. I am called Jaoel [or Yaoel — a contraction of the gods Yahweh and El] by Him who moves those who exist with me on the seventh expanse over the heavens, a power in virtue of the ineffable Name that is dwelling in me [cf. Exod. 23:21]. I am the one who has been given to restrain, according to His commandment, the threatening attacks of the Living Ones of the Cherubim against one another, and to teach those who carry Him, the song of the seventh hour of the night of man.

6. I am ordered to restrain the Leviathan, for every single attack and menace of every single reptile are subject unto me. I am he who has been commissioned to loosen Hades, and destroy him who stares at the dead. (This ‘staring’ is an attitude of Satan, whereby he paralyses and victimises the dead.) I have been sent to bless you now, and the land which the Eternal One, whom you have invoked, has prepared for you, and for your sake I have wended my way upon earth [For your sake I have indicated the way of the land – cf Exod. 23:20].

7. Stand up, Abraham! Go without fear; be right glad and rejoice, and I am [also rejoice] with you! For age-lasting honour has been prepared for you by the Eternal One. Go, fulfil the sacrifices commanded. For lo! I have been appointed to be with you, and with the generations that will spring from you, and with me Michael blesses you forever. Be of good cheer and go!”

Compare the remarkable similarities between God and Yaoel above and Jesus in the Gospel of John:

Your father Abraham rejoiced to see my day, and he saw it and was glad.  .  .  . Jesus said to them, “Most assuredly, I say to you, before Abraham was, I AM.” (John 8:56, 58)

But he saith unto them, It is I; be not afraid. (John 6:20) and Let not your heart be troubled, neither let it be afraid. (John 14:27)

Ye are my friends, if ye do whatsoever I command you. Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you. (John 15:14-15)

Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these. And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man. (John 1:50-51)

I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. He shall glorify me: for he shall receive of mine, and shall shew it unto you. All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you. (John 16: 12-15)

And hath given him authority to execute judgment also, because he is the Son of man. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. (John 5: 27-29)

Then said Jesus unto them, Yet a little while am I with you, and then I go unto him that sent me. (John 7:33)

These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world. (John 16:33)

As Ashton observes, the question is not who copied from whom, but that both represent a common view of Abraham and the roles and natures of heavenly beings — God and Jesus or Yaoel and the Son of Man. Both depict comforting heavenly beings who have been sent to reveal great things to those who are to be henceforth their friends, and much more.