2018-06-07

When Lipstick Is for Whores

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by Neil Godfrey

Many aeons ago I was a member of a strict religious cult that taught makeup originated with harlots and therefore wearing it was a sin against God that could condemn one to annihilation in the Book of Revelation’s Lake of Fire:

Most women, when asked WHY they use lipstick, will, of course, not confess: “I use it as an expression of vanity,” or “I use it to express an urge to be like the world.” 

No, most women will say: “I wear it to look nice” — or “to avoid offense.” They SAY it in words that sound harmless. But GOD KNOWS YOUR HEARTS better than you do — and HE knows that the heart of women, as well as men, is “Deceitful above all things, and desperately wicked.” And He asks: “Who can know it?” (Jer. 17:9.) Yes, the inner intents of the heart often deceive its owner. TO WHOM does this woman wish to “look nice”? — to GOD? NO, for to GOD she looks like a painted artificial PROSTITUTE! . . . .

There is so much more that could be said on this subject that I could go on and on and fill 100 pages!* But I think this is enough! Every woman who wants that deceitfulness and wickedness removed from her heart is going to remove that physical colored dirt from her face once and for all!

Those yielded to the CHRIST who paid such a PRICE for this very cleansing will need no more. Those not so yielded would not repent and let the precious blood of Christ cleanse them, and their faces, though I write ten thousand pages! God lays down the LAW. God tells us WHAT IS SIN, and He tells us that this vain use of facial makeup is SIN!

But God leaves it to YOU to decide whether to sin! And never forget the PENALTY for this sin is DEATH for eternity in a Lake of FIRE! It is truly, an AWFUL — a FRIGHTFUL FATE. YOU are WARNED! You are a free moral agent. That decision is now YOUR RESPONSIBILITY!

(Thus saith HWA in Truth About Make-Up)

* The booklet Truth About Make-Up was 11,633 words long!

Wow.

I never expected to hear that sentiment echoed in today’s “worldly discourse”: Continue reading “When Lipstick Is for Whores”


2018-06-04

Tiananmen Square (My Uncomfortable Visit)

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by Neil Godfrey

In 2005 I had the opportunity to visit Tiananmen Square. It was an eerie, haunting experience not simply because of knowing what had happened there 16 years before but because of the pressure to remain silent and forget.

From the night of June 3, 1989 until early morning, Chinese soldiers carried out a clearance operation on and near Beijing’s Tiananmen Square, a crackdown on what the Chinese Government wrote off as a “counter-revolutionary riot”.

Western media reported at the time that the death toll from the resulting massacre ranged from 100 to 3,000, but according to a secret UK diplomatic cable released last year, up to 10,000 protesters may have been killed. . . .

Over 1 million people were occupying Tiananmen Square in a show of solidarity by mid-May, but on June 2, China’s rulers made the order to send tanks and armed soldiers into the heart of Beijing.

ABC Report

Only a year earlier we had been treated to high-tech 3-D visuals of Tiananmen Square as a proud jewel of the Chinese exhibit at Brisbane’s World Entertainment Expo.

The event “never happened” according to Chinese government and educational institutions.

Born in 1990, Ming says he never even heard about the Tiananmen Square massacre until he was at university.

He happened to overhear his roommates talking about the so-called June Fourth Incident — a topic which is completely censored by Beijing and inaccessible for ordinary Chinese people.

It is not mentioned in Chinese state media, and it is not taught in schools. It is also a taboo topic even within some Chinese families, including Ming’s.

In 2005 soldiers stood guard at key points to enforce …. I’m not sure what. Presumably the curfew: no-one was allowed there after daylight hours. Possibly against large groups or persons they deemed suspicious from approaching. It remained a vast empty space broken in one direction by Chairman Mao’s mausoleum and queues of people slowly moving past his embalmed body. I felt very conspicuous stepping far away from that shrine to the vast empty expanse of the rest of the square that particular afternoon, with only a handful of others in the area, and with my movements being watched by the many young guards.

What agonized me was the failure of my Chinese hosts to indicate the slightest awareness of why I might have been interested in exploring further there at all after I had completed the obligatory look at Mao’s embalmed corpse. There was the usual talk of old history, of Mao, of the architectural features. . . . I finally burst it out, though nervously, softly: What did they think of what happened …. I don’t think I had the chance to finish my sentence. One girl butted in with a tense, anxious tone (or was that my imagination?) to tell me that yes, some bad people had been there at one time and how soon afterwards soldiers came to her family’s house (far away from Beijing) to ask about her. I think she had been a student at that time. I was told that her parents and neighbours assured the soldiers that she was a “good girl” and was not mixed up with any of those very bad hooligans causing some very bad trouble in Beijing. The soldiers, she told me proudly, went away smiling having been assured by parents and neighbours that she was, as they said, a “good girl”.

The reaction to my question left me in no doubt that I had seriously gaffed. It was not my place to raise such a question about such a “bad thing” that happened so long ago. Was I some sort of sympathizer with “bad people” for even thinking and wanting to ask about that horrible “forgotten” time?

That was the end of my visit to the vast and — except for the guards and the people immediately surrounding Mao’s mausoleum — practically empty Tiananmen Square.

Photo: Guo Jian’s artwork The Square. It’s a model of Tiananmen Square covered in pork mince. (Supplied: Guo Jian)

2018-06-03

The Memory Mavens, Part 11: Origins of the Criteria of Authenticity (4)

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by Tim Widowfield

After a long delay, owing to intrusions from the real world, I now wish to end this part of the Memory Mavens series with a discussion of perspectives and methods. For weeks I’ve ruminated over these subjects, concerned (no doubt overly concerned) that I will miss some important points. But when I do, I know I can return to them in the future. Such is the privilege of blogging.

Historical fads

Heikki Räisänen
1941 – 2015

Recently, while re-reading the introductory chapters to Heikki Räisänen’s The “Messianic Secret” in Mark’s Gospel, it struck me how little has changed in NT scholarship. Fads may come and go (does anyone even bother with rhetorical criticism today?), but we can always count on a sizable number of scholars to solve every problem in NT studies with a historical explanation that goes back to the “actual” words and deeds of Jesus.

William Wrede, as you will recall, addressed two problems: (1) What are the origins of the secrecy (or silence) motifs in Mark’s gospel? (2) Did Jesus think he was the Messiah, or did his disciples assign that role to him after they became convinced he had been raised from the dead? Wrede concluded that we could gain important insights into the second problem by solving the first.

By painstakingly examining each case of secrecy — silencing demons, warning people not to publicize his miracles, etc. — against contrary cases in which no such admonition is given, Wrede demonstrated that both openness and secrecy existed in Mark’s sources. He then set about to determine which traditions came first. If the historical Jesus openly proclaimed his status as the Son of God, the Messiah, the savior of Israel, etc., then it becomes exceedingly difficult to explain how the secrecy motif arose. But if Jesus did not publicly proclaim his messiahship, then we can imagine a transitional post-Easter belief (that Jesus and his disciples kept it a secret until his death and resurrection. Which is more likely?

Scholarly backlash and a volcanic Jesus

In the immediate backlash, scholars furiously accused Wrede of hyper-skepticism. As you recall, Albert Schweitzer entitled a chapter in The Quest of the Historical Jesus, “Thoroughgoing Scepticism and Thoroughgoing Eschatology.” He changed his mind, but nobody in the guild seems to care. Although scholars will pretend to have read Wrede’s Secret and Schweitzer’s Quest, the latter is the only one that’s actually on their bookshelves. And sadly, none of them seems to have caught up with the changes made in the second edition (published in 1913).

Schweitzer, along with Wrede, criticized the appalling excesses and flights of fancy which many life-of-Jesus scholars had fallen into. But Schweitzer was not immune to the allure of romantic historicization. Continue reading “The Memory Mavens, Part 11: Origins of the Criteria of Authenticity (4)”


The Corporate Crushing of the Intellectual Life

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by Neil Godfrey

Universities have changed, and not for the better. Once a liberal arts or humanities education was prized as the gateway to learning how to think, how to live, to understanding how the world works. It was once impossible to enter a humanities field without undertaking at least a year’s course in a foreign language. Literature, history, sociology classes abounded. Political debates were everywhere one looked across campuses. Engineering students had a reputation for being politically conservative and looking down on the humanities students because the latter were seen as trouble-makers. But they, too, could be caught up in the debates. And the questioning and learning that took place both inside and outside the classrooms spilled over into the wider communities with demonstrations against the Vietnam War. The Beatles’ song Revolution played across the main grounds where tents were set up and students and staff engaged in calls for restrictions to be removed from free speech and for greater participation of students in administration. Civil rights, feminism, racism and participatory democracy were hot topics of talk and action. Corporate power and its hold over conservative governments in the pockets of mining interests were openly challenged.

Then the corporations and their political proxies fought back.

“In 1971, Lewis Powell (before assuming his post as a Supreme Court Justice) authored a memo, now known as the Powell Memorandum, and sent it to the U.S. Chamber of Commerce. The title of the memo was “Attack on the American Free Enterprise System,” and in it he called on corporate America to take an increased role in shaping politics, law, and education in the United States.”

(That’s from a 2012 article by Debra Leigh Scott — see below — that was recently recycled on Alternet and reminded me of this major challenge we face today.)

That was in the United States. It appears similar action has been underway in other Western countries.

Today, a university is lucky if it has any history courses at all. Literature? What good is that for a job? French, German, Russian? If you want to study a foreign language then choose one that is going to help your business career: Japanese or Mandarin.

And for god’s sake make the universities profitable. Why should the public purse fund them? Make the students pay. That’ll make sure they keep their heads down doing a practical course that will enable them to get a good job as soon as possible so they can pay off their debt. There’ll be no time or interest in discussing wider social issues if they are all studying a business or engineering courses.

Let the universities attract money from corporations by promising them some material return on their investments.

In the Soviet Union dissident professors would be sent to labour camps for re-education. Western corporations have removed the threat of the intellectuals by other means of “manufacturing consent” for the status quo.

Mass public education began in Germany and Britain as a means of preparing a labour force for the factories and soldiers for the armies in a new world requiring literacy along with social compliance. The pressure has always been on schools to train children in useful, practical subjects so they can fill the job requirements of business. Now the universities have been very largely tamed, too.

For five blows that have been inflicted by the corporate world on at least the United States universities, see

How The American University was Killed, in Five Easy Steps

(Reposted here)

 

 


2018-06-02

Free Will Debate between Daniel Dennett and Sam Harris — and a plea to a third party…

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by Neil Godfrey

I used to be fascinated by the question of free will. I still am, but it is some times since I have read the various debates. I see that Richard Carrier has posted a review of an online debate between Daniel Dennett and Sam Harris at Dennett vs. Harris on Free Will that will be of interest to some.  (As you may guess from my recent post addressing Harris’s views on another matter, I think Sam Harris comes out as the less clear thinker in such a debate.)

I don’t know if I have Richard Carrier’s attention with this post but just on the off-chance I do, with well-meaning intention I would like to add another comment on an unrelated matter. Carrier writes:

In his response, after 200 words of introduction, Sam Harris first burns 600 words complaining about Dennett being mean to him, treating criticism as an affront to his dignity that requires elaborating on for some reason. This is not a good start. It is usually a red flag for not having an actual defense. It’s the sign of a hack: If you can’t rebut content, complain about tone.

And concludes with:

Maybe some day Harris will realize all the mistakes he made here, and how he may be making them elsewhere too. The outcome will be marvelous.

Richard Carrier knows what it is like to have critics treating him and his works unfairly, very unfairly, even falsely, “being [extremely] mean to him”. Richard is known not to shrink back from complaining about such treatment in some of his response. Now in Richard’s case complaining in such cases about “tone” is not a sign that he has no “actual defense” or that he is “a hack”. But that’s not how people tend to react. Complaining in the heat of the moment about tone and unfair treatment can create the impression of being shrill. It certainly robs one of the moral high ground one has just gained by being the subject of bitter and false accusations. That moral high ground becomes evident by a response that shows up one’s attackers for what they are. The moral high ground is clear for all when an unprofessional attack is confronted with a professional and civil response.

I think it is a shame that John Loftus (an anti-Christian polemicist) and Richard Carrier cannot work harmoniously and supportively together. Recently, for example, John Loftus in his post Dr. Wallace Marshall Highly Endorses David Marshall’s Book, “Jesus is No Myth” added this disappointing remark:

Richard Carrier thinks this book is bad to say the least, but I find Carrier to be shrill, very offensive and exaggerated in defense of his own work.

Richard, you know you have the method and logic on your side (generally) so there is no need to display anything but the sound method and logic of your arguments against the criticisms. People don’t “work” in an ideal righteous and rational world of our own liking. The most devastating and memorable critiques I have seen against unfair or obtuse critics come from scholars like Michael Goulder, for one, who always responded with scholarly but wry wit. The punch line usually came towards the end — leaving room for readers to be impressed by the devastating logical dismantling of the opponents.

Another scholar I like and who demonstrates calm, devastating critique in a scholarly manner is Crispin Fletcher-Louis. He has the ability to demonstrate, for example, that Larry Hurtado is an apologist some of whose arguments are without merit in the scholarly world by calm scholarly prose:

If, as we have argued here, the New Testament nowhere in fact presents direct evidence to support Hurtado’s account of religious experience in christological origins then, for his thesis to have any credence, he surely has to explain why it is that the early Christians buried the evidence for what really happened and created so thoroughgoing an alternative story.

Fletcher-Louis, C. (2009). A New Explanation of Christological Origins. Tyndale Bulletin, 45. pp. 200f

Ouch! That’s a professional way to say that Hurtado’s argument is baseless and flies in the face of all the evidence for which there are other far more cogent explanations, that Hurtado is arguing like an apologist despite his claims to be doing otherwise.

There are a number of points where I think Richard goes beyond the evidence, too, and that his main arguments would be stronger without some of those loose bricks. I have had to tidy up a few of my own in the past. But that’s not the main point here.

The main point is a plea to do a Saul to Paul turnabout. It’s okay for those “on the top” in the professional world to display their bigotry, bias and falseness. What puts the spotlight on those warts is a calm and scholarly and professional rebuttal of the content, ignoring the “tone”. The contrast is immediately evident. Those “on the bottom” of the pecking order can never afford to look like the aggressor or as if they are prepared to get as dirty as their opponents. I know. I sometimes in the past crossed the line in responses to a few critics whom I considered blatantly dishonest — and it always backfired.

End of plea.

 


Oh my god! People still believe these ancient myths

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by Neil Godfrey

By Michael F. Bird:

The World was Made For Us to Reign Over It

In terms of the biblical narrative, I think it helps if we remember that we are consistently given a picture of God’s intention to make humanity his vice-regents who will reign with him and for him over the world. This was the role of Adam in Eden, Israel in Canaan, and the church in Christ’s kingdom . . . .

What is no less interesting is how two very different texts, both post-70 AD, 4 Ezra and the Shepherd of Hermas, treat creation as made explicitly for them to rule over it.

. . . .
In which case, I think it safe to say, that “salvation,” in its eschatological coordinates, has to include the notion of creaturely participation in God’s rule over all things.
Can you imagine the ants, or any other sentient creature, saying that they have concluded that god gave them the responsibility to rule the world as his agents and then to act as if all else exists to be subordinated to them?
Dear Bible Believers, it is time to put away ancient mythology and to understand that we are part of a web of life on a fragile planet. Carrying on as god-ordained supremacists, as if our species is the ultimate “goal” of this universe, is creating the sixth great extinction right now and threatening the very survival of organized human life. Time to face the fact that grass has so far proved itself far more successful in evolutionary terms than intelligent life forms.

2018-06-01

Philip R. Davies on Jesus mythicism

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by Neil Godfrey

I have just been reminded (thank you David Fitzgerald) that Philip R. Davies also was one of the very few mainstream scholars to actually publish the view that the Jesus myth theory ought at least to be taken seriously. Davies himself did not subscribe to it but he did acknowledge its reasonableness.

See his article Did Jesus Exist? published on Bible and Interpretation in 2012. Some quotes (my bolding):

I … have often thought how a ‘minimalist’ approach might transfer to the New Testament, and in particular the ‘historical Jesus’, who keeps appearing to New Testament scholars in different guises.

So have I. I regret not ever having the opportunity to discuss the question with Philip Davies personally. In fact my own views on the question of Jesus’ historicity are grounded in the the “minimalist” approach that I first learned through In Search of Ancient Israel (see previous post).

I don’t think, however, that in another 20 years there will be a consensus that Jesus did not exist, or even possibly didn’t exist, but a recognition that his existence is not entirely certain would nudge Jesus scholarship towards academic respectability. In the first place, what does it mean to affirm that ‘Jesus existed’, anyway, when so many different Jesuses are displayed for us by the ancient sources and modern NT scholars? Logically, some of these Jesuses cannot have existed. So in asserting historicity, it is necessary to define which ones (rabbi, prophet, sage, shaman, revolutionary leader, etc.) are being affirmed—and thus which ones deemed unhistorical. In fact, as things stand, what is being affirmed as the Jesus of history is a cipher, not a rounded personality (the same is true of the King David of the Hebrew Bible, as a number of recent ‘biographies’ show).

 


Tribute to an Influential Scholar – Philip R. Davies

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by Neil Godfrey

Philip R. Davies

Philip R. Davies has died. Philip Davies was a major influence on my own understanding of the origins and history of ancient Israel, including the origins and nature of the Hebrew Bible. I understand that his book, In Search of Ancient Israel, was groundbreaking in that it influenced the way many of his peers came to view the “primary history” found in the Old Testament books Genesis to 2 Kings. My understanding as an outside amateur is that he brought together various ideas that had received little attention prior to 1991 and challenged the assumptions and fallacious reasoning underpinning traditional scholarly ideas about what was labelled “biblical Israel”.

Many readers may already have seen my webpage that I began with several pages setting out the argument of his book, In Search of Ancient Israel.

I never finished those posts. When I came to write about his views on who wrote the biblical books and why, and how the details of the biblical myth arose, I found myself branching out into much wider reading, including more recent publications by Davies, discovering competing theses — and I am still engaged in those explorations. I have Philip Davies to thank for these discoveries and ongoing journey.

Davies was part of known to be part of a group of scholars known as (derogatively) “the minimalists”. Some referred to it as the Copenhagen School. Two of the other pillars of this group were Thomas L. Thompson and Niels Peter Lemche. I have posted about their works many times on this blog. Traditional scholars sometimes viewed their work as being cynically sceptical. I viewed it as sound, fundamental scholarship. Read, for example, the approach set out in The Bible — History or Story?  and Common Sense and Credulity. I copy the first of these here. See it onsite if it is too small to read below.

Some readers may recognize the argument there from many posts on Vridar. It expresses what I consider to be the fundamentals of sound historical inquiry and scholarly treatment of evidence. (The logic expressed applies equally to the approach to the New Testament books, I believe — but that is a step too far for many.)

Some books by Davies that I enjoyed reading, some of which I continue to use as regular references . . . .

Thank you, Philip R. Davies.

 

 


2018-05-30

An Embarrassing Fallacy in Many Historical Jesus Studies

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by Neil Godfrey

Recently I was discussing some of the criteria of authenticity that have been used by historical Jesus scholars to supposedly sift the more likely historical events in the gospels from those that are pious fabrications. I was using David Hackett Fischer’s Historians’ Fallacies as my yardstick. One criterion I did not get to then was that of embarrassment. This little rule says that if an event in the gospels would have been embarrassing to the early Christians then they would not have mentioned it — UNLESS it were an event so well known that they simply could not avoid mentioning it: ergo, the event really did happen. Example: the baptism of Jesus.

There are several fallacies in Fischer’s book that apply to this criterion but I’ll concentrate on just one: the fallacy of false dichotomous questions (p. 9).

Implicit in the criterion of embarrassment is the notion that an early Christian author was faced with either:

  • being compelled to write about an embarrassing event he did not really wish to write about;
  • or fabricating an event that was an embarrassment to himself and his readers.

The latter is obviously very unlikely so the first option wins virtually by default.

Of course the question raised by the criterion excludes all but two possibilities: being compelled by the sheer facts to write or making up a story that is counter-productive to one’s interests.

Yet we know that authors — even the evangelists — are quite capable of avoiding details that are well-known to their audiences (e.g. Luke omitted whole swathes of stories in the Gospel of Mark that he was using), and that human experience teaches us that in real life people are often capable of ignoring reality when it suits. We also know that our knowledge of the authorship of the gospels is very limited. What was embarrassing to the author or his audience? Are there other reasons for the creation of the stories?

To approach questions of historical reconstruction with such a blinkered dichotomy is clearly fallacious.

Other fallacies relating to causation and motivation also apply. But I promised to limit myself to just one for this post.

 


2018-05-29

The Day Another Race Likened Me to an Ape

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by Neil Godfrey

Photo from flickr

My RSS feeds tell me that there’s a scandal in the U.S. right now over a prominent personality tweeting a comparison of an African American advisor to Obama with an ape.

I had my own small taste of what it is like to be on the receiving end of such a comparison a few years back when I was visiting China. It happened when I was somewhere in the middle of the mainland (certainly away from coastal regions like Shanghai and Beijing where foreigners were not an uncommon sight), in Wuhan province I think. I was sitting with my Chinese friend in a large and crowded cafeteria and was slightly amused to notice that so many of the other diners appeared to be focusing their eyes on me. I assumed the reason was that I was the only white Caucasian in the room. I could not help wondering how often any of these people had ever seen a non-Chinese person “in the flesh” before. I mentioned my thoughts to my Chinese friend whose reply took me aback: I was told they were staring at my hairy legs and arms; I was told that they were thinking that I looked like a monkey.

I confess that that comparison took me aback for a moment. I laughed, but something deep down inside me was not laughing. Did I not belong to a race that historically compared others to subhuman species? That’s what “we” did to “them” — what was the real source of the ugly feelings I was feeling deep down inside at that moment?

That was the first time I had been in a country where I was the racial minority figure and being compared with a wild animal. In Australia I had become accustomed to hearing of certain ignorant whites comparing other races, including Asians, to a species less than human. Here I was in China getting a small taste of the tables being turned.

I was able to laugh it off, though, because I had no reason to suspect there was anything more than innocent curiosity and analogy in the minds of my Chinese neighbours. I can’t imagine how I would have felt if I suspected they all thought I was literally a less evolved animal.

 


And they told me that God made wings so they worked perfectly the first time

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by Neil Godfrey

Well that’s what I was taught by the creationist men of God when I was part of their world. Wings had to work perfectly the first time or what use were they? So went the rhetorical question and we were all shook our heads in disbelief at how foolish people of the world were for thinking otherwise.

But a couple of nights ago I could not resist following the build up to watching David Attenborough’s new program, The Empire of the Ants. The catch line that intrigued me was the promise to show how some ants had learned to cooperate with others who were not genetically related to them. (Others, true to expected form, fought unrelated groups to the death for territorial control.) The whole program was absolutely fascinating (as most of Attenborough’s docos are) but one episode in particular thoroughly amused me. . . .

Queen ants about to fly away to establish a new colony are heavy with fat reserves and swollen ovaries and have sprouted wings just for the new occasion — their maiden flight to mate then start a new colony. They climb to the top of a plant to get some height for a take-off, but often times they make complete fools of themselves trying to make respectable use of their wings. We are shown footage of queen ants starting lift off but quickly tilting backwards or sideways and falling back down to the ground. Why didn’t God give them wings (and the instinctual know-how using them) that worked and got their heavier bodies up and away the first time?

Gracelessly tipping abdomen over antenna after getting air-born for about one second.

It’s not as if they would need the wings afterwards. Once they had found their new space they had no need for the wings anymore and naturally wanted to get rid of the encumbrances. Again amusing footage showing the poor things struggling to dislodge their “back-packs” with nothing but legs! God lacked the forethought to arrange at least two of those six legs for that purpose. Those queens were obviously struggling with even more difficulty than a child trying to figure out how to dry its back after a bath.

Out! Damned wings!

Sam Harris’s Immoral Arguments for Israel’s Treatment of Palestinians

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by Neil Godfrey

Hello Vridar, my old friend. I’ve come to talk with you again. I’ve been far afield exploring new ideas and old. Time to leave self-indulgence aside for a moment and return to share a few of them. (Though my hiatus was not all self-indulgent insofar as some of my time was also taken up exploring new ways to be actively involved in various causes that I care about.)

Marcus Ranum describes himself as “a computer security specialist, consultant, gamer, crafty artist, photographer, soap and cosmetic experimenter, and all-around surrealist” but whatever one makes of that we all owe him a huge thank you for the enormous effort he made to take on point by point Sam Harris’s justification of Israel’s treatment of Palestinians, most recently on display on the Gaza border while leaders congratulated themselves on the opening of the new U.S. embassy in Jerusalem. I have attempted to take on Sam Harris’s arguments in small bite-sized morsels, addressing just one or two salient details at a time. But Marcus Ranum has had the tenacity, the patience, the stamina, to take up each one of Sam Harris’s points that he made in another one of his rambling, contradictory, mealy-mouthed justifications for any bloody action taken against Muslims on Israel’s border. (“Mealy-mouthed” because he will drop in contradictory phrases in hopes you won’t notice the barbarism implicit in his words and that will enable him to protest that you were “taking him out of context”. Marcus R dissects it all leaving Sam H stark naked in the end.)  See

Sam Harris on “Why is That You Never Criticize Israel?”

Bookmark the page now but be sure to return to it when you have a good hour to digest it slowly as it deserves. Needless to say, my complaint is not personal. Sam Harris is a nobody who is given way too much publicity for no clear reason as far as I am concerned. My concern is that Sam Harris is articulating the arguments that are all too common everywhere else and whose assumptions and inhumane values, along with outright ignorance, bigotry, not to mention simple logical deceit, need to be addressed and smacked down.

Some of the points addressed (you’ve heard them all before): Continue reading “Sam Harris’s Immoral Arguments for Israel’s Treatment of Palestinians”


2018-05-18

Part 2 of Testing the Claim that Jesus Scholars Use the Methods of Other Historians

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by Neil Godfrey

This post continues my assessment of the claims made in a doctoral dissertation by Michael Zolondek (supervised by Larry Hurtado and Helen Bond of the University of Edinburgh) that Jesus scholars use the same methods as historians of other fields. The sorts of methods he is addressing are specifically the “criteria of authenticity”. Though challenged by some scholars today, many biblical scholars continue to defend them as tools by which they can sift historical core “facts” or “events” about Jesus from theological or mythical overlay in the gospels. One such criterion is “multiple attestation”: the criteria that if an event is found in multiple (independent) sources there is strong likelihood it is genuinely historical. Another is the criterion of “double dissimilarity”: this criterion states that if a saying has no parallel in either early church teaching or in ancient Judaism then it very likely originated with the historical Jesus himself. And so forth.

On page 98 of the published version of the dissertation, We Have Found the Messiah: How the Disciples Help Us Answer the Davidic Question, Zolondek states that the examples found in a chapter by biblical scholar Stanley Porter of historians whose background is in ancient history are evidence that ancient historians do indeed use some of the same criteria of authenticity as historical Jesus scholars. Porter actually presented those particular examples of ancient historians to demonstrate that they do not use the biblical scholars’ tool of criteria of authenticity but Zolondek disagrees with Porter’s claims. Before I discuss those three examples and (unlike Zolondek) go beyond Porter’s article to the more detailed writings of those three ancient historians themselves I want to highlight another significant point made by Porter that is entirely overlooked by Zolondek.

The book chapter we are looking at is Stanley Porter’s “The Criterion of Authenticity” published in the Handbook for the Study of the Historical Jesus (2011). On pages 700-701 Porter writes:

[S]everal of the criteria seem to violate the kinds of historians’ fallacies that David Fischer has brought to the attention of historians.21 These include (and some are discussed further below)

the criterion of double dissimilarity possibly violating the fallacy of many questions (e.g. by asking two questions at once, begging the question, or framing a complex question that requires a simple answer) or of contradictory questions (e.g. when the two distinctives create an anomaly of a human unsuited to any world);22

the criterion of least distinctiveness violating the reductive fallacy in demanding a linear approach to the development of literary forms, or generalization;23

and the Semitic language criterion having potential problems in question framing, including question begging or creating a false dichotomy.24

_______
21 D. H. Fischer. Historians’ Fallacies: Toward a Logic of Historical Thought (New York: Harper, 1970).
22 Ibid., 8, 34.
23 Ibid., 172 – 175.
24 Ibid., 8-12.

(my formatting)

I have posted on some of the common fallacies listed by David Fischer several times now, including,

So I find it interesting that a prominent biblical scholar such as Stanley Porter turns to the same book. (Richard Carrier also makes good use of it in Proving history: Bayes’s theorem and the quest for the historical Jesus.) Zolondek ignores the relevant section of Porter’s chapter. Continue reading “Part 2 of Testing the Claim that Jesus Scholars Use the Methods of Other Historians”


2018-05-16

Testing the Claim that Jesus Scholars Use the Methods of Other Historians (Part 1)

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by Neil Godfrey

Damn. I fell for it (again). A professor promoted a new book as “making the most sense of the crucifixion” and “making a fresh contribution to studies of the ‘historical Jesus'” so I made a rush purchase and read it the same day it arrived. Silly me, I should first have checked the University of Edinburgh Library’s open access policy and archive of dissertations because it is sitting there free of charge for all to read. Access is also online through the British Library. There are only slight modifications of wording and more truncated bibliographic references in the published version.  Sadly both versions make it clear that the School of Divinity at the University of Edinburgh is responsible for some very crude fundamentalist-level apologetics posing as serious scholarship. I expected better from the University of Edinburgh.

The first difficulty I had with the book (We Have Found the Messiah: How the Disciples Help Us Answer the Davidic Question) was lack of clarity over its aim. It often sounded as if the author, Michael Zolondek (=MZ), was arguing that Jesus was a Davidic Messiah in some absolute sense that Christians today could claim was “the” identifier of Jesus. That is, we today should think of Jesus as a genuine Davidic Messiah just as surely as we think of him as a Jew or a male (or god in the flesh?) — quite independently of what anyone else thought of him (passim from p. xiv to p. 143). Other times MZ narrows the question down to suggest he meant he was the Davidic Messiah in the eyes of the disciples specifically (chapter 5). Does he mean the reader to understand that the disciples’ perspective is “The Truth” that readers of the gospels should also embrace? Confusion of terms bedevils other areas as well. For example, at one point MZ appears to acknowledge that the criterion of multiple attestation has value only if each witness is independent (p. 92) but other times he implies that multiple attestation has value even when the witnesses are not independent (p. 98).

But my interest in this post is one particular detail about the book that I found quite curious. On at least three separate occasions in his chapter on “methodological issues” MZ stressed that biblical scholars such as himself really are following the same methods as historians of other fields. By the third time I had to ask if MZ doth protesteth too much.

Another strange feature of this doctoral dissertation was a bizarrely irrelevant and quite misleading comment about Jesus mythicism. I can post about that quirk another time.

Before I get into the discussion of the fallacious foundation of MZ’s argument here let me quote one passage that at first glance appears to contradict what I have just said:

The most significant of these [methodological issues] is, in my opinion, the fact that often times historical Jesus scholars are doing ancient history quite differently than ancient historians normally would. (p. 98, my emphasis and formatting in all quotations)

It turns out that what MZ means here is that Jesus scholars “often times” are working by far stricter standards than anything followed by “ancient historians normally”, and that if only more Jesus scholars would lower their standards to be consistent with those found in Classics and Ancient History departments at universities they would, lo and behold, find their job much easier and be able to reconstruct and prove all sorts of things about Jesus. Further, in his discussions of historical methods MZ cites sources that actually discuss the philosophy of history and debatable questions of historiography and problems in creating historical narratives, apparently confusing them with discussions of research methods brought to bear in evaluating sources and discovering certain facts about the past. I believe that these are generally distinct areas of study that MZ appears to have confused as I will also discuss below or in a follow up post.

Here are MZ’s more insistent claims that Jesus scholars use the same methods as other historians: Continue reading “Testing the Claim that Jesus Scholars Use the Methods of Other Historians (Part 1)”