Although the reason many religious fundamentalists are opposed to abortion and euthanasia is really strictly doctrinal (God says don’t kill), they ironically find themselves couching their arguments in other ways entirely, even if it means they must deny and manufacture facts to do so. It is as if they know that their doctrinal reasons have no real basis and that morality truly is grounded right where humanists know it is, after all. Continue reading “Religious fundamentalism meets humanist ethics”
2007-08-06
The questionable ethical standard of the Sermon on the Mount
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by Neil Godfrey
Why is the Sermon on the Mount so often upheld as the ultimate in ethics? Surely we have progressed ethically in 2000 years. Continue reading “The questionable ethical standard of the Sermon on the Mount”
Our moral instincts?
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by Neil Godfrey
Before I write anything more myself on this I have to link to two discussions of some of the research: Continue reading “Our moral instincts?”
2007-08-05
Novelistic plot and motifs in the Gospel of John
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by Neil Godfrey
“The narrative of the Fourth Gospel is a synthesis of two distinct stories — the cosmological tale and the life and death of Jesus of Nazareth — into one coherent narrative.” (Jo-Ann A. Brant, Divine Birth and Apparent Parents: The Plot of the Fourth Gospel, in Ancient Fiction and Early Christian Narrative.)
The following notes, based principally on Jo-Ann Brant’s articles (the one above and Husband Hunting: Characterization and Narrative Art in the Gospel of John, in Biblical Interpretation, 1996, 205-223), looks at some ways the Gospel of John appears to draw on novelistic motifs and plots to construct it theological narrative. How the author mixes honey with his medicine. Continue reading “Novelistic plot and motifs in the Gospel of John”
2007-08-02
The subtext of Jesus’ family relationships — (2)
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by Neil Godfrey
When I wrote The subtext of Jesus’ family relationships — (1) I was looking at the Jesus who emerges from the gospels after they had achieved the status of being the definitive life of Jesus. The intention is to examine the psychology of the family relationships of Jesus. The idea was sparked by a much more accomplished psychological study in relation to Achilles and Socrates by Richard Holway. In that article I was intrigued by the what the subtext of the personal relationships implied for the values and/or experiences of those who saw these men as models of certain virtues. Achilles is semi-divine in the mythology, but whether mythological or literary, the characters are viewed as creations of the human mind and as such their actions are the products human psychological processes. Ditto for Jesus. For what it’s worth, I’m adding another scratch to the surface of this exploratory thoughts here, though by no means in the depth that Holway delved. Continue reading “The subtext of Jesus’ family relationships — (2)”
2007-07-31
“Sin”, genes and human nature
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by Neil Godfrey
Some brilliant programs have been broadcast recently on ABC Radio National’s All in the Mind program.
I’ve learned far more about why “good people do bad things”, why some people are more prone to violence or sex crimes in just one or two of Natasha Mitchell’s programs than anyone can ever hope to understand from all the holy books and revelations that have ever existed. And even better, what science has learned gives good reason to be hopeful for future treatment and preventive programs — if only primeval ignorance about human nature can give way in enough of society to make room for the facts.
Four of my favourites linked below — (recent programs still have podcasts available) Continue reading ““Sin”, genes and human nature”
2007-07-30
From Cephas to Peter?
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by Neil Godfrey
Thanks to Josh asking if I thought Cephas and Peter were not the same, this is a fanciful think-aloud session, tossing Paul’s references and the Gospel of Mark around, to speculate how and why Cephas (Aramaic) may have been changed to Peter (Greek) . . . . Continue reading “From Cephas to Peter?”
Thank (the non-theistic) God for Spong: Why religious violence
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by Neil Godfrey
Spong may not present the strongest arguments for the historicity of Jesus but who cares when he delivers such a clearheaded critique of the sins of religion and advances a wonderfully humane message for religious and nonreligious alike, as he does in his new book, Jesus for the Non Religious.
In explaining religious anger (does one need any examples here? Spong says of the 16 serious death threats he has received not one was from an atheist, Hindu, Buddhist, Moslem, leaving only you-know-who) Spong points the finger directly at the violent and angry god Christians worship. Christians are quick to deny this, saying they worship a God who sent his Son to die for our sins, who always extends his mercy to us. And that message, says Spong, was not the message of the earliest disciples and it contains the seeds of the most pernicious and destructive of attitudes. Continue reading “Thank (the non-theistic) God for Spong: Why religious violence”
Spong on Jesus’ historicity: Paul’s contacts
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by Neil Godfrey
I’ve responded to the first 3 of Spong’s stated reasons for believing Jesus was a historical character despite many of his analyses of the gospels leaving readers good cause to doubt this. They are listed in his new book, Jesus for the Non-Religious: Recovering the Divine at the Heart of the Human (2007).
- No “person setting out to create a mythical character would [ever] suggest that he hailed from the village of Nazareth . . . in Galilee”
- Jesus “clearly began his life as a disciple of John the Baptist”
- He was executed
- “Paul was in touch with those who knew the Jesus of history”
4. “Paul was in touch with those who knew the Jesus of history” (Spong, p. 210)
Response 1: To give this as a reason for believing in the historicity of Jesus is fallacious. It is another circular argument. Continue reading “Spong on Jesus’ historicity: Paul’s contacts”
2007-07-29
(revised) Spong on Jesus’ historicity: John the Baptist and the Crucifixion
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by Neil Godfrey
Spong in his new book, Jesus for the Non-Religious: Recovering the Divine at the Heart of the Human (2007), lists four reasons that he claims leave no doubt about the historicity of Jesus:
- No “person setting out to create a mythical character would [ever] suggest that he hailed from the village of Nazareth . . . in Galilee”
- Jesus “clearly began his life as a disciple of John the Baptist”
- He was executed
- “Paul was in touch with those who knew the Jesus of history”
An earlier post looked at #1, “the Nazareth Connection”. This post looks, much more briefly, at #2 and #3 together, because they both make the same fundamental error of logic. Continue reading “(revised) Spong on Jesus’ historicity: John the Baptist and the Crucifixion”
How Acts subverts Galatians
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by Neil Godfrey
There are two different stories, their differences well known, of the circumstances surrounding Paul’s conversion and the later Jerusalem Conference in the New Testament.
The Two Conversions
In the Book of Acts (9:1-30) we read that
- Paul was persecuting the church until —
- Paul was struck down by a divine call on his way to Damascus,
- that he was baptized in Damascus by a lowly disciple (Ananias),
- and after some time (“many days”) he fled to Jerusalem because of Jewish persecution,
- His contacts in Jerusalem were limited but only on first arriving
- until Barnabas acted as his Janus-like gateway by taking him to the apostles —
- who, we learn elsewhere in Acts, were led by Peter and James
- Brethren took him away to Caesarea and then to Tarsus to protect him from the Hellenists
In the Epistle to the Galatians (1:13-24) we read a different story.
- Paul used to persecute the church until —
- Paul says Christ revealed himself by revelation “in him”,
- that he then went to Arabia.
- Only after he had been in Arabia did he return to Damascus.
- After three years in Damascus he went to Jerusalem because he wanted to see Peter
- His contacts in Jerusalem remained limited — the Judean churches did not see Paul
- He met Peter (staying with him 15 days) and James only.
- Paul then returned to the regions of Syria and Cilicia.
One can conclude that the author of Acts did not know of the Galatians letter. But I think it more likely that the author of Acts composed a narrative polemic against the letter. Each of the differences can be accounted for as a polemical response to some point in the Galatians account. . . . Continue reading “How Acts subverts Galatians”
2007-07-28
Spong on Jesus’ historicity: The Nazareth connection
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by Neil Godfrey
I am not sure if Bishop John Shelby Spong believes in god (he speaks of a “god experience”, and of atheism as being defined as not believing in a “theistic definition of god”, which definition he also rejects) but he does believe in Jesus. This, according to his new book, Jesus for the Non-Religious: Recovering the Divine at the Heart of the Human (2007). After acknowledging, even arguing the case of, the many theological and mythical constructs that have built up a non-historical figure of Jesus as found in a surface reading of the New Testament, he laments that some go one step too far and reject belief in the historicity of Jesus altogether.
So in chapter 19 Spong devotes the equivalent of a full 4 pages out of a 315 page book to establish the reasons for believing Jesus was, nonetheless, an historical person. He gives 4 reasons that he believes establish this historicity:
- No “person setting out to create a mythical character would [ever] suggest that he hailed from the village of Nazareth . . . in Galilee”
- Jesus “clearly began his life as a disciple of John the Baptist”
- He was executed
- “Paul was in touch with those who knew the Jesus of history”
This post addresses Spong’s view that no mythical character like Jesus would have been assigned a hometown like Nazareth. (I have so many loose threads on this blog I am still meaning to put up on this blog that I’m reluctant to say I will address the other points of Spong here “soon”.) Continue reading “Spong on Jesus’ historicity: The Nazareth connection”
2007-07-27
Violence and (the Muslim) religion — some real data (for humanists) to chew on
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by Neil Godfrey
In 2007 34% of Lebanon’s Muslim respondents to a Pew survey felt suicide bombings could be justifiable.
One in three people sounds horrific, but compare with the survey 5 years earlier.
In 2002 74% of Lebanon’s Muslim respondents to a Pew survey felt suicide bombings could be justified.
The figures are taken from the Pew Global Attitudes report released 24th July 2007. (Interestingly the second largest Muslim population in the world, that of India, is not included in the survey.)
Had Lebanese Muslims become any less devout between 2002 and 2007? That is what some popular literature against religion, and the Moslem religion in particular, would lead us to logically infer.
Rather, as I have attempted to point out in some of these posts, religion is a Protean beast that adapts itself to the social and politico-economic issues of the day. I recently wrote in The Problem with Some Muslims something like:
Christianity has both practiced and condemned slavery and racism, supported and fought against war and oppression of women and children, argued both sides of capitalism and socialism, according to the time and society in which it found itself.
Could it be the same with the Moslem religion? Continue reading “Violence and (the Muslim) religion — some real data (for humanists) to chew on”
2007-07-18
The bard says it best (article by Phil Rockstroh)
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by Neil Godfrey
Someone (sorry I forget who) observed that not one of the leaders who led the invasion of Iraq has expressed the slightest remorse for turning that country into a charnel-house. The most hope I can salvage from this is that they felt compelled to lie to their publics about their reasons for invading. (Ditto re Afghanistan — for reducing that country to a state worse than the time it had to suffer insurrectionist war after the Soviet invasion — with results even more inevitable. At least the Soviets established a reasonable sector of a civic society throughout much of that country, something the American led invasion has proved incapable of achieving.)
The reason the lying efforts of our leaders to deceive their publics — and their ongoing lies to protect their pride and justify the ongoing slaughter they have been responsible for unleashing — the reason their lying gives me hope is that it is a sign that we have moved forward a slight step morally and at least no longer tolerate outright undisguised conquest for national gain. Our publics have enough power and consciousness to require deceiving (or self-deceiving) in order to cloak the realities of power. Now, if only we can bring the media to act on behalf of a public who has a right to ask searching questions and hold leaders accountable, and no longer take the economical option of being mere mouthpieces for the numerous self-justifying press releases of those in power. . . . (Even Hitler had to avoid documentation and publicity of what he did to Gypsies, homosexuals, socialists and Jews and manufacture public-consumption pretexts for invading others — we really ARE making progress — really truly . . . . (hope hope))
The most eloquent expression of the situation now is one I read by a New York “poet, lyricist, philosopher bard”, Phil Rockstroh (philangie2000yahoo.com)
Phil Rockstroh writes:
At present, George W. Bush is unpopular with the majority of the American public not because of the murderous mayhem he has unloosed in Iraq; rather, his standing has plummeted, due to the fact, he didn’t deliver the goods.
Americans are fine with fueling our republic of road rage using the blood of Iraqis (or any other distant and darker people) as long as “the mission” doesn’t drag on too long or reveal too much about ourselves.
How did we come to be a nation of vampires who live by sustaining ourselves on the blood of others? Is our mode of collective being so toxic in the United States that a writer must bandy about metaphors culled from Gothic horror fiction to describe it?
I’m afraid it’s come to that: We are a people who psyches have grown monstrously distorted from an addiction to imperial power and personal entitlement. (Imagery of Smurfs and Teletubbies won’t rise to the analogy, albeit as terrifying as those demons of hell-bound cuteness are.)
The corporate culture of exploitation has begot a hellscape of narcissists. It is an authoritarian culture riddled in kitsch and cruelty, in nationalistic hagiography and displaced rage — all the distortions of national character inherent to privileged grotesques and ordinary monsters.
A narcissist’s actions are monstrous because his only love is the image of himself wielding control and power. (Does this remind you of anyone, perhaps someone who struts about in a flightsuit — someone prone to proclaiming himself “the decider” — someone who grows intoxicated to the point becoming insensate from a whiff of his own pheromones as he swoons in macho-narcissistic self-worship?)
And what about the everyday monsters, those who feel nothing — not outrage, not remorse, nor sorrow — by the conscience-devoid attempt made by our vampiric leaders to sustain “our way of life” on Iraqi blood?
Are you not a monster as well when you feel nothing before immense human suffering? If you are impervious to, grown inured of, or have chosen to remain ignorant of the agony of the Iraqi people, then you might as well join the ranks of the undead — because the distant landscape of corpses in Iraq and Afghanistan matches your internal deathscape.
” Bush is unpopular with the majority of the American public not because of the murderous mayhem he has unloosed in Iraq; rather, his standing has plummeted, due to the fact, he didn’t deliver the goods.”
In short, our empire’s dependence on the resources (the life’s blood) of others renders us a nation of vampires. Moreover, the corporatist character (our national character) is defined by the vampire’s trait of taking, never giving. Accordingly, what do the big monsters at the top take from us, the little monsters?
In short, our empire’s dependence on the resources (the life’s blood) of others renders us a nation of vampires. Moreover, the corporatist character (our national character) is defined by the vampire’s trait of taking, never giving. Accordingly, what do the big monsters at the top take from us, the little monsters?
To name one: our time, the precious hours of our finite lives. The corporatists are Time Vampires: For a moment, reflect on all the hours of life you’ve wasted away — in office cubicles, in commuter traffic jams, in the addictive pursuit of consumer dreck, or simply numbed-out and exhausted, rendered inert from the incessant, soul-sucking stress of the corporate state.
The corporacracy devours our time and, like the charges of a vampire, has made us dependent and slavish in return. In our bloodless enslavement, we lose the vitality borne of existing within life’s inherent mysteries and grow estranged from the deep resonances of participation mystique.
How does one begin to take back one’s soul from these elitist usurpers? Start with this: The ebullient skepticism engendered from calling out soul-numbing, self-serving authoritarian lies.
In an era as perilous as ours, it’s imperative we act with utmost urgency. Yet, tragically, the exigencies of our age are being played out against a panorama of longer, more stressful work hours, superficially ameliorated by a mass media culture comprised of ceaseless trivia and mindless distraction.
This pathology began years ago when our ancestors offered up their life’s blood to the early corporatists of the Industrial Age. Henry Ford was a gray ghoul who measured out our flesh with his productivity-measuring stopwatch; he was a cunning practitioner of the black art of convincing human beings they’re mere cogs in an inhuman machine. It was only a short trudge from there through history’s slaughterhouse to Adolf Eichmann, insulated within his vampire’s coffin of cold calculations that shielded him from the horrific implications of the system of mechanized extermination he devised.
The corporate vampire’s creed is defined by ruthless efficiency; the fear of a “loss of productivity” is the driving force of the death machine. The system is so ruthless and inhuman that it must conceal its true face, hence the rise of the telegenic undead known as the corporate media. Do not look to them to report the facts of our condition: After all, a mirror can’t reflect the image of a vampire. A vampire is empty to the core; therefore, there is nothing to reflect.
Furthermore, his emptiness is the progenitor of his destructive nature. Rather than face himself, his appetite for death will devour all in its path: rain forests, Arctic glaziers, the people of Iraq, the hours of your life, as well as your inner being.
It is the force that holds Democratic politicians in the thrall of their own fecklessness, because they answer to the same blood-sucking, corporate masters as the rest of us. Quite simply, they’re afraid of their bosses too. The Washington Beltway is a version, in miniature, of the entire soul-dead, American corporacracy. The careerist politicians within the Beltway are afflicted with the same diminution of choice — the same hyper-attenuation of the will to freedom — as the rest of us.
And what remains for us: an existence (or lack thereof) within this hierarchical hellscape of narcissists. What sort of a pathetic mode of being is this, a life shackled to the service of a monstrous system wherein one must evince the obsequies of a vampire’s bloodless lackeys?
To reverse this situation: Now is the time to drag the lies of the corporate state into the sunshine where they will writher to dust. We are not powerless: We live in a world where our collective, hidden intentions are made manifest by our outward actions.
This is why Gothic — even b-movie — metaphors are not an overwrought description of our present condition. Ergo, by the vehicle of cultural collaboration, we are a nation of world-destroying, b-movie monsters — we are a hack-scripted, second-billed feature at the drive-in movie of existence — a laughed-off-the-big-screen of the cosmos, box-office poison of a people.
We are soul-sucking creatures of kitsch. Flesh-eating zombies of conformity. Road-rage werewolves. Right-wing, talk show demons whose wrathful voices rage into empty air. Hungry ghosts wandering the aisles of supermarkets, convenience stores, restaurant chains and the food courts of shopping malls.
We are: The Fat, Mindless Blobs That Ate the Planet.
To survive, first, we must find the monster within, then drive a stake through its heart.
(Copied from http://www.informationclearinghouse.info/article18027.htm with permission of the author.)