2018-04-16

Democracy, data and dirty tricks —

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by Neil Godfrey

Are any readers old enough to recall Vance Packard’s The Hidden Persuaders? I see Amazon sells a reissued 2007 edition of it. My copy was already old, published 1960, when I first read it. Hidden Persuaders was my introduction to the way the science of psychology was used by the marketing industry to influence potential buyers by subtle manipulation of emotions.

Much later I finally caught up with Manufacturing Consent by Edward Herman and Noam Chomsky; then Taking the Risk Out of Democracy by Alex Carey. Many other works on media have followed and I can now say I have some awareness of the history and methods of how stealthily propaganda has worked to guide “the masses” ever since Edward Bernays and the World War 1 era.

Tonight I watched Four Corners play the ITN documentary Democracy, data and dirty tricks. The promotional blurb reads

Four Corners brings you the undercover investigation that has left social media giant Facebook reeling through the unmasking of the secretive political consulting firm Cambridge Analytica.

Four months in the making, this ITN investigation for Channel 4 in Britain used hidden cameras to reveal the tactics used by the UK firm Cambridge Analytica to influence elections and undermine the democratic process in several countries.

Propagandists know the importance of avoiding any message that looks like propaganda. Soviet and Nazi propaganda was too crude to genuinely persuade millions. Hence control by fear was even more important than the message. Propagandists in western style democracies are far more successful because they are far more subtle. They know how to manipulate behaviour by appealing to emotions. Head arguments and cold facts are irrelevant.

In the program key persons in Cambridge Analytica are filmed boasting how they won the election for Trump by a mere handful of 40,000 votes in key states. It was their research that led them to target those states and focus on the margin of potential swing voters.

Can we begin to raise awareness and push for the role of propaganda to be taught in high schools as part of a core civics curriculum? Without such community awareness how can we expect democracy to ever survive surface.

 

 

 

 

 


The Secret Power of Psychics, Astrologers, Tarot and Palm Readers . . . .

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by Neil Godfrey

I used to do astrological birth charts for people and I thought I was pretty good at it. Each one required hours of work, too, since I was able to work with so much detail: sun signs, ascendants, house cusps, positive and negative angular relationships, etc etc etc. Even people who did not believe in astrology admitted that my birth chart readings were often accurate. Some sceptics, on the other hand, pushed what I considered to be an unreasonably narrow interpretation on what I had said to “disprove” my claim. My interest in the field was sparked by a hitch hiker I picked up one day while driving through “hippie” commune territory in northern Queensland: just like the Samaritan woman who was astonished when Jesus was able to tell her all about her life, so I was astonished that this stranger was so quickly able to tell me “all about myself”, even my time of birth. I had to find out how he did it and that eventually led me to believing I was investigating how astrology worked.

I was too smart, of course, in my own mind to believe that the planets had some sort of mystical powers on persons so I convinced myself that I was trying to understand the apparently hidden scientific reasons it “really worked”.

With that background I bookmarked Mano Singham’s blogpost, Are all mentalists frauds?, back in January this year and finally today I managed to catch up and read it.

[T]he psychology department chair called me into his office one day, closed the door, sat me down, and proceeded to dress me down for doing palm reading, for taking people’s money under false pretenses, that there was nothing to this paranormal stuff, etc. I sat there listening to him and after he calmed down I said, “would you like me to read your palm?” So he stuck his hand out and I did a reading on him. Then I left.

Two weeks later he called me back into his office, shut the door, sat me down, stuck his hand out, and said “tell me more”!

This really showed me how powerful this stuff can be. — Ray Hyman in the interview.

Mano nails what lies at the core of their “powers”. At least what he says coheres perfectly with my own experience and explanation. At one point Mano quotes Ray Hyman, an erstwhile palm reader, in an interview with a psychologist:

By high school, even though I was a skeptic about most things, I believed in palm reading because it seemed plausible to me since the palm is physically connected with the body.

[T]he late Stanley Jaks convinced me to do a palm reading on someone and tell them the exact opposite of what I would normally say. So I did this. If I thought I saw in this woman’s palm that she had heart trouble at age 5, for example, I said, “well, you have a very strong heart,” that sort of thing. . . . . She told me it was the most impressive reading she had ever had.

(My emphasis)

We see what we expect to see.

The scales began to fall from my own eyes when I faced up to the fact that the more details I included in my birth charts the more opportunities I was creating to find points of contact with the subject.

I also undertook detailed comparison of the various sun signs and what I had till then too often swept to the back of my mind finally came thuddering to the fore: if we removed the headings (Pisces, Gemini, Taurus…) from each description and put all of those anonymous character profiles in a bucket, then have persons pull them out one by one until they found “the one” that describes them, I think we would more often than not have a problem. Without the birth date identifiers attached to each description I believe most people would have great difficulty assigning any one of them to themselves.

In other words, it is the recognition of the birth date that predisposes one to recognize and identify with the connected character description. Yet if we mixed up the birth date labels I think many of us would identify with much of what the new description has to say.

Are you diplomatic? You fit the Libra profile. But if you are adaptable, you are a Gemini, or a Pisces. The different terms can and do apply to pretty much the same personal habits of behaviour, at least close enough for a sensitive and thoughtful person to fit with any of those profiles. Are you analytical? Then you must be Virgo; but if understanding, then Pisces. Or if intellectual, then Gemini or Aquarius. And so forth.

If your sun sign was significantly wrong in some respects then we had your moon sign, or triangular or square patterns between “significant” points in the chart, or the overall shape (bucket, cluster, splay…) of the points on the chart, or which planets were in retrograde, and on and on and on. There is always something there to explain whatever needed explanation.

And if someone didn’t fit a description at all we would suspect his birth was premature or delayed, and sure enough, we’d find out we were right even about that!

Here’s an exercise I would love to try out on a group of people. Write out each character trait used in all twelve astrological sun signs (preferably get a few authorities so we are not relying upon one author alone) and then have each person select, say, 6 traits that best describe them. Next step: see which sun sign those 6 selected attributes match and ask if they are the same as their sun sign. No doubt there will be some matches, so the next step is to assess whether the number of matches are statistically better than mere chance.

Ray Hynam’s account (I have truncated a longer passage that Mano Singham quoted and linked to) hits the mark. I presume a book he addresses, The Full Facts About Cold Reading by Ian Rowland, does the same.


2018-04-12

A Well Known Historian Praises Bart Ehrman’s History of Christianity’s Triumph

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by Neil Godfrey

I have enjoyed and learned from two historical tomes by the popular historian Tom Holland: In the Shadow of the Sword: The Birth of Islam and the Rise of the Global Arab Empire and Millennium: The End of the World and the Forging of Christendom. Holland knows how to garnish historical detail and interpretation with narrative colour.

Whose face is the model for this image?

Some days ago Holland reviewed Bart Ehrman’s new book, The Triumph of Christianity: How a Forbidden Religion Swept the World in The Spectator: How Christianity saw off its rivals and became the universal church. He had the highest praise for both Ehrman as a scholar and his newest publication:

This is the work of a great scholar, sifting sources, placing them in their historical context, interrogating the assumptions that may condition how we interpret them. There are even some graphs. Indeed, so determined is Ehrman not to be mistaken for a theologian that he makes a point of refusing to speculate as to whether the rise of Christianity was a Good or Bad Thing. . . .

Ehrman is a great scholar, and this — as one would expect — is a book full of learning and nuance.

Larry Hurtado blogged a notice of Tom Holland’s review of Ehrman (while parenthetically noting Holland’s positive words about his (Hurtado’s) own book, Destroyer of the Gods.)

It is nice to see scholars getting along so well, especially from different areas of speciality. We can for a while at least put behind us those times biblical scholars complain that outside critics are not qualified to properly assess the worth of publications of “historian-theologians”. If some readers were becoming just a tad uncomfortable with the inordinately(?) prodigious output of a scholar who simultaneously carries a full-time teaching load they are surely reassured by the confirmation that Ehrman’s new book is further evidence of his scholarly greatness. Now I do not question that Ehrman has made notable contributions to both scholarship and popular knowledge of early Christianity and its sources. Can I be forgiven, however, for suggesting that some of his most informative and valuable publications (e.g. The Orthodox Corruption of Scripture, Lost Christianities…) are some decades old? His recent work that purported to address memory theory in Jesus studies for a popular audience was Jesus Before the Gospels: How the Earliest Christians Remembered, Changed, and Invented Their Stories of the Savior unfortunately disappointed his peers who are specialists in the current application of memory theory to historical Jesus studies. I am reminded of the ancient historian Michael Grant who wrote more books than he had active years as a classicist. Obviously there has to be a relationship between quantity and quality at some point.

Tom Holland

And not even the most popular of historians and theologians, neither Tom Holland nor Bart Ehrman, are without biases and professional flaws. Holland laid out his own bias when he wrote the following in September 2016:

Why I was wrong about Christianity

It took me a long time to realise my morals are not Greek or Roman, but thoroughly, and proudly, Christian. . . .

. . . .

The notion that a god might have suffered torture and death on a cross was so shocking as to appear repulsive. Familiarity with the biblical narrative of the Crucifixion has dulled our sense of just how completely novel a deity Christ was. . . . .

Holland, T. (2016). Why I was wrong about Christianity. Retrieved September 16, 2016, from http://www.newstatesman.com/politics/religion/2016/09/tom-holland-why-i-was-wrong-about-christianity

I have suggested before that Tom Holland has overlooked something that even biblical scholars have noted: that Christianity not only contained novelty; it also encapsulated values that appealed to ancient ideals. See, for example, some of the work by Gregory Riley discussed on this blog.

Since bias is inevitably with us all what we look for in an author is awareness of one’s biases. If Holland appears not to notice his own neglect of an alternative narrative he does at least pick up Ehrman on this point:

Indeed, so determined is Ehrman not to be mistaken for a theologian that he makes a point of refusing to speculate as to whether the rise of Christianity was a Good or Bad Thing. ‘I do not celebrate it either as a victory for the human race and a sign of cultural progress on the one hand, or a major sociopolitical setback and cultural disaster on the other.’ Historians rarely proclaim their neutrality with quite such emphasis.

Perhaps, though, Ehrman protests too much. Neutrality on the topic of Christianity, for historians brought up in the West, can present peculiar challenges. That Christians are parti pris does not mean that agnostics and atheists are necessarily any the less so. No scholar today writing about Isis or Mithras has skin in the game; but Ehrman, when he writes about early Christianity, most certainly does. A one-time evangelical who found the experience of studying biblical texts so destabilising to his faith that he is now an agnostic, he is also an American — and therefore, simply by virtue of being a professor of religious studies, a participant in the US’s ongoing culture wars. Neutral he is not.

What of professional competence, even consistent skill in maintaining the distinction between evidence and justified interpretation on the one hand and more free-wheeling extrapolations on the other? If at least one scholar has found fault with Ehrman’s at times cavalier approach to his material so has at least one other found fault in Holland’s desire to tell an acceptable story outstripping due care to maintain professional standards:

In “Dynasty,” his history of the first five emperors, another British historian, Tom Holland, admits quite candidly, citing Tacitus, that “even when it comes to notable events, we are in the dark.” The Roman historians themselves were well aware of this. Tacitus begins his “Annals”: “The histories of Tiberius and Caligula, of Claudius and Nero, were falsified, while they remained alive, out of dread — and then, after their deaths, were composed under the influence of still festering hatreds.” Alas, Tacitus himself was not immune to similar prejudices, nor was our other prime source, the gossipy Suetonius. Holland, too, itches to get on to the juicy bits, quoting Suetonius: “But enough of the emperor; now to the monster.” He always perks up when, as he puts it in his breathless way, “fresh and murderous novelties were brewing,” and he does not always stop to catch his breath and assess just how true it all is. Did Nero really murder his mother and two of his wives, sodomize his stepbrother and deliberately set fire to Rome to make room for his new palace, putting in some lyre practice the while? Did the austere and high-minded Tiberius really spend his retirement in Capri cavorting with nymphets and toyboys in the most esoteric debaucheries? — (my emphasis)

Mount, F. (2015, November 20). Mary Beard’s ‘SPQR’ and Tom Holland’s ‘Dynasty.’ The New York Times. Retrieved from https://www.nytimes.com/2015/11/22/books/review/mary-beards-spqr-and-tom-hollands-dynasty.html

 

It’s very nice to have the commendations of scholars from a field outside one’s own. Surely the praise of a “non-biblical historian” can add prestige to the work of a “historian-theologian”. It is worth being reminded, however, that even the most popular historians and theologians are not beyond serious criticism.

 


2018-04-06

Hermann Detering on the place of Gnosticism and Buddhism in Jesus Cult Origins

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by Neil Godfrey

Recall a post now six months old: The Gnostic Interpretation of the Exodus and the Beginnings of the Joshua/Jesus Cult — Hermann Detering

René Salm has begun a commentary series on Detering’s article. See

H. Detering, “The Gnostic Meaning of the Exodus”—A commentary (Pt. 1)

I look forward to doing my own discussions of Detering’s views as a result of a reader very generously working on an English translation in association with Dr Detering himself.

 


2018-04-01

Why Does the Resurrection Happen Off-Stage in the Gospels?

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by Tim Widowfield

Oedipus Rex

In one of the more memorable scenes in Greek drama, Oedipus reacts to the sudden revelation of his actions by moving off-stage and blinding himself. Critics over the centuries have pointed out the tragic meaning of his inner blindness before, contrasted with his outer blindness afterward. But while Oedipus’s blinding occurs out of sight, a messenger describes the gruesome details.

Jocasta has committed suicide. Oedipus has at long last fully understood the awful truth:

Bellowing terribly and led by some
invisible guide he rushed on the two doors, —
wrenching the hollow bolts out of their sockets,
he charged inside. There, there, we saw his wife
hanging, the twisted rope around her neck.
When he saw her, he cried out fearfully
and cut the dangling noose. Then as she lay,
poor woman, on the ground, what happened after.
was terrible to see. He tore the brooches—
the gold chased brooches fastening her robe—
away from her and lifting them up high
dashed them on his own eyeballs, shrieking out
such things as: they will never see the crime
I have committed or had done upon me!
Dark eyes, now in the days to come look on
forbidden faces, do not recognize those
whom you long for—with such imprecations
he struck his eyes again and yet again
with the brooches. And the bleeding eyeballs gushed
and stained his beard—no sluggish oozing drops
but a black rain and bloody hail poured down.
So it has broken—and not on one head
but troubles mixed for husband and for wife.

(Oedipus the King, Sophocles Translated by David Grene)

Some dispute surrounds the etymology of the word “obscene,” although many insist that it comes from the Greek ob-skene — referring to actions such as explicit sex and violence that must occur off-stage. But while the death of Jocasta and the blinding of her son-husband may be obscene to look at, the Greeks apparently did not find them too obscene to describe.

Oddly, however, the death of Jesus in the canonical gospels occurs “on-stage” and “on-camera,” while his resurrection does not occur within the narrative, nor is it described in a flashback. In Mark, generally believed to be the first narrative gospel, Jesus is crucified, and the people pass by, mocking and deriding him. And when he dies, it happens in full view of Jewish and Gentile witnesses. Continue reading “Why Does the Resurrection Happen Off-Stage in the Gospels?”


2018-03-24

Gun Culture: What Makes America Different?

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by Tim Widowfield

AR-15 Variants (from Wikipedia)

For years, I’ve been meaning to write a book on slavery in the United States. I don’t mean to minimize or oversimplify the issues surrounding the issues of chattel slavery in America, so up front I will say without reservation that the subject is complicated and multifaceted, and that it covers several centuries. It deserves more coverage than I can provide in a single post.

Having said that, I remain convinced that slavery is the fundamental cause of the American Civil War, which is, of course, the consensus among the majority of historians. The weight of the evidence puts the matter beyond dispute. However, whenever we can, we should distinguish proximate causes from ultimate causes.

Saying that slavery caused the Civil War is correct, but insufficient. It would be just as true to say that the election of Abraham Lincoln provoked the South to secede. But why was that the last straw? What did Southerners believe they would lose if they stayed? What did they think they would gain by leaving?

Slavery did not exist in a vacuum. It was not simply an ancillary feature of 19th-century Southern society that, by itself, made them different from the North. Slavery could not exist without the framework that supported it, an interlocking network of structures: Slave society, slave politics, slave economics, slave justice, even slave (pseudo-)science. Religion played a role as well, as Christian clergymen found ready ways to explain why Africans were a cursed race and how slavery was part of the natural order. All of these ingredients working together created Slave Culture.

Slave Culture had its own unique history, as well, which one would expect. That history celebrated the gentleman planter while it warned of the terrors of slave revolt. They were determined to learn the lesson of Haiti. Never let the slave get the upper hand. Always respond with maximum violence.

In a similar way, a large swath of modern America is Gun Culture. I support sensible gun control, including background checks, registries, mandatory gun safety classes, etc. But when gun enthusiasts tell us over and over, “Guns aren’t the problem,” they unwittingly have a point. They are right. For while guns most assuredly are part of the problem, they do not float, detached in the ether. They are not just another consumer product. Continue reading “Gun Culture: What Makes America Different?”


2018-03-22

Christianity as a counter-cultural myth to delegitimize Rome

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by Neil Godfrey

In some texts written by authors who had lost their state and been conquered by others, as may have been the case with the Yahwist, one can also see evidence of culture myths being used to delegitimize the conquering state.

McCants, William F.. Founding Gods, Inventing Nations: Conquest and Culture Myths from Antiquity to Islam (p. 12). Princeton University Press. Kindle Edition.

I have posted about some of William McCants’ research into modern terrorism (he is also the author of ISIS Apocalypse and numerous related articles) and have only recently caught up with a work based on his doctoral thesis, Founding Gods, Inventing Nations (FGIN). FGIN places the Islamic myths in the context of earlier myths of the ancient world and late antiquity and explores the cultural functions of those myths.

The above quotation is taken from a section addressing the way mythical narratives of an indigenous people changed in the wake of being conquered — whether by the Babylonians, the Greeks and the Romans. What McCants has to say about the Jewish (biblical) myths vis a vis the Greek (Hellenistic) ones is of special interest to anyone following Russell Gmirkin’s hypotheses (see posts on Plato and the Creation of the Hebrew Bible). Not that McCants places the Bible so late, but I will post about the interesting insights anon.

For now I am merely drawing attention to the message in the opening line. One cannot avoid thinking of Christian origins. Rome’s founding myths concluded with Aeneas and then Romulus slaying their enemies. McCants’ thesis might suggest to us that Christianity was a Jewish response to Roman conquest. The victim of Roman executioners was the true king of a higher kingdom above Rome’s. The followers of that king or anointed one (Christ) were aliens under Rome’s power but citizens of a higher power.

That’s not an original insight. Crossan certainly pushed it strongly enough in his work depicting Jesus as an anti-imperialist, and similar ideas have been published about Paul’s views.

Nonetheless, it does raise some interesting questions. It would certainly render mute any suggestion that the crucifixion of Jesus was at any time an embarrassing concept that needed justification among his followers. On the simple idea quoted above the crucifixion was potentially a concept bestowing pride and power in the identities of the earliest Christians.

(Such a view is also the opposite of those theories that would claim Christianity was a Roman invention to pacify the Jews.)

 


2018-03-21

Discovering Why “Even Atheists” Deplore Jesus Mythicism. (Or, Thoughts on “Cult Atheism”)

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by Neil Godfrey

This is an exploratory essay, not much more than a diary of disorganized thoughts on my recent experience with an atheist discussion forum.

After much delay I finally enrolled as a member of the Atheist Foundation of Australia (AFA) Forums to contribute to a discussion on the historicity of Jesus. I had been encouraged by the report that a growing number of members there appeared to be open to the view that Jesus possibly had no historical existence but I still should have done my own homework on the nature of the site and character of its members before submitting my first comment there. After thinking over my time there and doing some rather belated review of the forum (or congregation of forums) I believe that the best comparison I can make to that “atheist community” is that it is very like a religious cult. It is certainly a form of a religious or church substitute for the newly faithless or for the long-time faithless who have never managed to outgrow their childish level of thrill at discovering they can break rules and social norms (like, ooh, so very naughtily using offensive words as often as they feel like it) without the fear of hell hanging over them.

I also think I finally understand why so many atheists viciously attack the Christ Myth theory.

Before continuing let me list a little of the distant and immediate background to my thoughts. Firstly, I spent too many years in a religious cult in addition to a number of years doing a lot of reading of works by psychologists and others who explained the cult experience and provided assistance in recovery. (See the links in the side bar to Vridar profiles for a few details.) I know a little about cults and the cult experience. Secondly, I have recently read the following and these have no doubt more immediately helped crystallize certain thoughts on the AFA experience:

  • Do intelligent people realize that they are smarter than anyone else surrounding them?
  • Herwig, Holger H. 1987. “Clio Deceived: Patriotic Self-Censorship in Germany after the Great War.” International Security 12 (2): 5–44. https://doi.org/10.2307/2538811.
  • Benda, Julien. 2006. The Treason of the Intellectuals. Translated by Roger Kimball. New Brunswick, NJ: Routledge. (Originally published 1928 by William Morrow, NY.) 
    • —  I took up the Benda book in pursuing an argument made some time ago by Noam Chomsky. The Treason of the Intellectuals foreshadows Chomsky’s criticisms of today’s liberal intellegentsia. It was the Herwig article on German intellectuals that reminded me to finish reading Benda at last.

When I became an atheist I don’t recall ever having the slightest interest in searching for and associating with “an atheist community”. When I heard that such communities did exist I was perplexed. What could they possibly have in common? Atheism simply means not believing in the existence of supernatural powers. That’s hardly a basis for a club of any sort. Haven’t atheists been responsible for historic crimes against humanity? I am sure many atheists are as burdened with ugly prejudices and bigotries as anyone else. And one hardly needs to be a Stephen Hawking to come to the conclusion that “there is no god” so I squirmed in some pain when I read Richard Dawkins’ suggesting that atheists should call themselves “Brights”.

But look at the AFA Forums site. It’s like a church or cult website, a place where all the converted (or de-converted) can go to find “like-minded” people, others with presumably an accommodating perspective, to discuss any problem in life:

There is a place where you can introduce yourself and be welcomed; just like a church group where all new members are welcomed, or screened.

Then there is a “Getting Started” room for those “new to the [faith or lack thereof]” can find mutual assistance.

But I love the “conversion stories” page. “Coming Out Stories”, its called, and I am reminded of so many church gatherings where people stand up and share their stories about how they came to Christ.

Next we see a space where one can learn about an “atheists’ viewpoints on things . . . . to better understand the atheist worldview”! Do you see what is happening here? Atheism is being presented as a group identity that sets apart its members as different from others. How many atheists have really needed to consult a community or “nonspiritual” guides to learn the “atheist viewpoint or worldview” on things?

I should at this point backtrack to the site’s banner: AFA Forums is identified as “a celebration of reason”.

Ah yes, the place for the Brights. I will return to the irony of that banner’s logo.

And just like so many fundamentalist type churches we have community-run places where members can share and learn how to resolve

  • Family matters
  • Educational issues
  • Ethics and justice
  • Women’s issues
  • Sexuality issues
  • Mental health issues
  • Political issues . . .

How convenient. It sure helps to have a place to go to relieve one of the anxiety of having to think through such questions truly independently and with one’s own research and reflection. Safety, security, nurturing, … all in the group.

Again just as cults and evangelicals have literature and go-to persons for information on science questions (how do we answer this or that question, for example) AFA helpfully provides forums to share that sort of knowledge, too.

Of course there is also the obligatory magazine. Presumably this is in part meant to evangelize and in part meant to support existing members.

Nor, of course, is the enemy forgotten. There are places one can discuss the enemies of the Brights and the Free: places bearing signs such as Continue reading “Discovering Why “Even Atheists” Deplore Jesus Mythicism. (Or, Thoughts on “Cult Atheism”)”


2018-03-20

Forbes Posts Article on the Cruelty of White Evangelicalism, Then Pulls It

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by Tim Widowfield

On 11 March 2018, Forbes posted Chris Ladd’s article, “Why White Evangelicalism Is So Cruel.” It didn’t last the day. You’ll probably want to read it, as well as Forbes’ weak-tea explanation for taking it down.

We’ve discussed many times here how censorship traditionally works in the West. The government rarely gets involved, nor does need to, since the press dutifully polices itself. Even in the digital age, our media gatekeepers still keep at it, perhaps out of habit, but mostly out of cowardice.

These dinosaurs, reaching the end of the line, stumbling toward extinction, haven’t given up yet. And when somebody crosses the line, they’re ready to scold the offenders and tell them their message is “way out of bounds.”

As we all know, the truth has boundaries.


2018-03-14

The Other (Less Bloody) Side of Christian Origins

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by Neil Godfrey

Immersed as we are in the heritage of the Christianity of the Crucified Christ it is easy to forget (if we ever knew) that there was another side to Christian origins. Try to imagine what gave rise to a Christianity that knew nothing of the pierced, broken body and shed blood of Jesus as the way to salvation. Imagine their sacred writings said nothing at all about the members of the church being united by eating the body and drinking the blood of their saviour but instead enjoined the following:

Now concerning the Eucharist, give thanks this way.

First, concerning the cup:

We thank thee, our Father, for the holy vine of David Thy servant, which You madest known to us through Jesus Thy Servant; to Thee be the glory for ever..

And concerning the broken bread:

We thank Thee, our Father, for the life and knowledge which You madest known to us through Jesus Thy Servant; to Thee be the glory for ever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Thy Church be gathered together from the ends of the earth into Thy kingdom; for Thine is the glory and the power through Jesus Christ for ever..

But let no one eat or drink of your Eucharist, unless they have been baptized into the name of the Lord; for concerning this also the Lord has said, “Give not that which is holy to the dogs.”

But after you are filled, give thanks this way:

We thank Thee, holy Father, for Thy holy name which You didst cause to tabernacle in our hearts, and for the knowledge and faith and immortality, which You madest known to us through Jesus Thy Servant; to Thee be the glory for ever.

Thou, Master almighty, didst create all things for Thy name’s sake; You gavest food and drink to men for enjoyment, that they might give thanks to Thee; but to us You didst freely give spiritual food and drink and life eternal through Thy Servant.

Before all things we thank Thee that You are mighty; to Thee be the glory for ever.

Remember, Lord, Thy Church, to deliver it from all evil and to make it perfect in Thy love, and gather it from the four winds, sanctified for Thy kingdom which Thou have prepared for it; for Thine is the power and the glory for ever.

Let grace come, and let this world pass away. Hosanna to the God (Son) of David!

If any one is holy, let him come; if any one is not so, let him repent. Maranatha. Amen.

That is from the Didache (did-a-kee), or Teaching of the Twelve Apostles, that some (Wikipedia says “most”) scholars today date to the first century. That’s possibly around the same time Paul was writing his letters and the time the first gospels were being written.

Compare the instructions for our more familiar branch of Christianity (1 Cor. 11:23-26 NASB): Continue reading “The Other (Less Bloody) Side of Christian Origins”


When Schweitzer Changed His Mind and Nobody Noticed

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by Tim Widowfield

Albert Schweitzer

Recently, I was researching and preparing for the fourth chapter of the most recent Memory Mavens post. I wanted especially to resurrect, and then dismiss, Albert Schweitzer’s characterization of William Wrede’s work as “thoroughgoing scepticism.” I had already touched on this subject back in 2012 in our series on the Messianic Secret.

At the time, I quoted Wrede himself in his defense of reasonable skepticism.

To bring a pinch of vigilance and scepticism to [the study of Mark’s Gospel] is not to indulge a prejudice but to follow a clear hint from the Gospel itself.

In order to explain and defend Wrede’s method it seemed reasonable to me to compare it to Schweitzer’s (as Schweitzer himself had done, over 100 years ago). But then a funny thing happened. Try as I might, I could not find a single reference to “thoroughgoing scepticism” in the 2001 Fortress Press edition of The Quest of the Historical Jesus.

One of our shibboleths is missing

That seemed more than a little odd. Here is a catchphrase, set in stone within the hushed and hallowed halls of NT scholarship, and yet it was missing in action. Where had it gone? When did it leave?

The paper portion of my library, almost all of it, is miles away from me in a storage facility, so I’ve had to rely on electronic versions of Geschichte der leben-Jesu-forschung. The 1913 edition stored at Hathi Trust is in the public domain, and you should be able to read it, no matter what your country of origin is. (Sometimes Hathi Trust limits viewing to IP addresses from the U.S., because of unsettled copyright issues.)

As you probably already know, the first edition, in German, hit the streets in 1906, and it made a fairly big splash. NT scholarship in the English-speaking world took an immediate interest, which only grew when an English translation became available in 1910. Wrede’s The Messianic Secret would have to wait 60 more years. K. L. Schmidt’s Der Rahmen der Geschichte Jesu is still waiting.

In the first edition, Schweitzer pokes Wrede in the eye with the title of chapter 19: “Thoroughgoing Scepticism and Thoroughgoing Eschatology.” Anglo-American scholars were delighted to see Wrede’s troubling thesis dispatched by such a towering, highly respected, intellectual figure. Who could ask for more?

Digging for nuggets, but not too deeply

Of course, Schweitzer’s magnum opus is, other than the Bible itself, the ultimate quote mine for English-speaking biblical scholarship. Certainly, no other modern work is so frequently quoted yet so rarely read. The Quest quickly became an indispensable quarry for scholars who are far too busy to read Reimarus, Strauss, Renan, or Wrede. Half-hearted, indifferent, indolent excavators have continued even into the late 20th and early 21st century, as this simple Google Books search demonstrates.

Consider the following examples: Continue reading “When Schweitzer Changed His Mind and Nobody Noticed”


2018-03-12

Fundamentals of historical research and the difficulties faced by historical Jesus studies

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by Neil Godfrey

Some readers may have come across a very long list of ancient writers who “could or should” have made some mention of Jesus. That list surfaced in another forum discussion today and I found myself faithlessly writing a response to it there instead of spending my time on Vridar. To make amends, hoping Vridar will not feel offended or as if being treated second-class, I copy below what I wrote in the Afa forum.

Such a list serves as a reminder of the riches in sources that are available for the early Roman empire period compared with many other periods of ancient times.

What is fundamental to historical research is the necessity to independently corroborate sources and their claims. It’s not the only requirement but I have a hard time thinking of many ancient figures that are securely known to have existed without meeting that benchmark in the records.

I have listed below what I think are the fundamentals that historical researchers look for when examining the documentary sources. Independent corroboration is left to last

  • Documents need to be assessed for authenticity;

— that includes being able to trace their provenance, assess when they were possibly written, where, etc.

  • their authors ideally need to be identified in order for the investigator to have some idea of how likely they were to have access to certain information, what biases and agendas they may have had, etc;

— We have such information for a good number of ancient authors

  • the literary culture that forms the matrix of the document needs to be understood in order to guide analysis and interpretation;

— we need to understand the conventions of ancient historians and the proclivities of individuals: e.g. their tendency to invent historical accounts drawing upon classical epics and plays when their sources failed them

  • we need to be able to identify and evaluate the probable sources of ancient documents;

— were they relying upon historians before them and if so, which ones, when did they live, what reasons do we have for thinking their work to be reliable, etc

— part of this requirement is the acknowledgment that contemporary sources must form the basis of historical reconstructions. Sometimes later sources can be more reliable or act as checks but they can only rarely be a trusted starting point for historical inquiry

  • and claims made in the documents need to be independently corroborated

— e.g by archaeology, by ancient monuments and inscriptions, by contemporary documents by unrelated authors, etc.

These are the fundamentals. Obviously such processes leave the historian with less data than historians of more recent times have at their fingertips. That doesn’t mean that historians of ancient world lower their standards, however. It means instead that they ask broader questions or the sorts of questions that they know their sources will help them answer.

It also means there is often less certainty in some of their conclusions.

When it comes to the study of Jesus, historians are on the back foot with almost all of the above: Continue reading “Fundamentals of historical research and the difficulties faced by historical Jesus studies”


2018-03-10

The Abomination of Desolation in Mark 13: What Did the Reader Need to Understand?

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by Neil Godfrey

“Today, we know only too well the experiences of refugee treks, what such an escape can look like.” Yazidis of Iraq fleeing to the mountains.

When you see ‘the abomination that causes desolation’ standing where it does not belong—let the reader understand—then let those who are in Judea flee to the mountains.

Let no one on the housetop go down or enter the house to take anything out. Let no one in the field go back to get their cloak. How dreadful it will be in those days for pregnant women and nursing mothers! Pray that this will not take place in winter, because those will be days of distress unequaled from the beginning, when God created the world, until now—and never to be equaled again.

Mark 13:14-19

What was that “abomination of desolation”? When we read “let the reader understand” we surely are right to think that it is some sort of mystery to be decoded or explained to us.

The following explanation comes from Der Weg Jesu by Ernst Haenchen (1968). Since it is in German I have had to resort to a machine translation. Fortunately, though, Ken Olson on the Biblical Criticism and History Forum set out the main argument to enable me to get started. I recommend reading his post for more detail than I will provide here.

To begin with Jesus is addressing an inner circle of his disciples, Peter, Andrew, James and John, “in private”. So it is secret teaching that we are reading.

As Jesus was leaving the temple, one of his disciples said to him, “Look, Teacher! What massive stones! What magnificent buildings!” Do you see all these great buildings?” replied Jesus. “Not one stone here will be left on another; every one will be thrown down.”

As Jesus was sitting on the Mount of Olives opposite the temple, Peter, James, John and Andrew asked him privately, “Tell us, when will these things happen? And what will be the sign that they are all about to be fulfilled?” Jesus said to them . . . .

Mark 13:1-5

For whom is Mark recording this warning?

Haenchen pulls us back from immersion in the story and confronts us with the question: Who was “Mark” writing this for? Was he writing a warning for Christians who were caught up in the Jewish war of 66 to 70 CE? If so, what was the point? The warning was recorded too late for them.

Further, the warning is for those who “see”, not “hear about”, the abomination of desolation. So was the abomination of desolation something that could be seen by all and sundry “in Judea”, not just in Jerusalem?

Common explanations suggest the abomination was something set up by the Roman army in or near the temple in Jerusalem. But if that were the case then what was the point in telling people throughout Judea to run for the hills at that point? If the Romans were already inside Jerusalem then they had already swept through Judea. Why wait to run until after the enemy has occupied your homeland?

Haenchen’s solution resolves such problems.

“Then the king’s officials came to the town of Modein”

Compare the prophecies in the Book of Revelation. Symbolic language is used, arguably to protect those who treasure the writing. It is proposed that explicitly anticipating the fall of Rome was not something to shout out about so Babylon was substituted for Rome. Those “in the know” knew the coded language. The Book of Revelation also speaks in its thirteenth chapter of a terrifying moment when God’s chosen would face an image of a beast and be ordered to worship it or be killed.

What situation in these early days of Christianity, in the days when the Gospel of Mark and the Book of Revelation were being written, would arouse such fear that the only way out was to drop everything and run immediately into the wilderness and hide in the hills?

The answer: the visit to one’s town of an imperial official setting up an altar and calling on all inhabitants to sacrifice to the emperor. Penalty for refusal was death. The mere possibility of such a moment was enough to generate fear.

Mark was not writing a warning for the people of Judea long after any danger facing them had passed. The war was over. What he was doing was couching (or coding) a warning to his readers in Italy, Syria, anywhere throughout the Roman empire, in the language of Daniel the prophet.

Haenchen writes, p. 446 Continue reading “The Abomination of Desolation in Mark 13: What Did the Reader Need to Understand?”


2018-03-08

The Hidden Messiah

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by Neil Godfrey

Just another mild-mannered reporter

Tim recently cited a few of my old posts in which I draw attention to evidence that Jewish ideas about the Messiah were far more varied in the Second Temple era than commonly supposed. Another variant I have not covered in any of those posts was “the hidden messiah”, the view that the messiah was thought to have been born and waiting somewhere in the wings, unrecognized, until the critical moment when God would bring him to the fore to answer a climactic hour of need.

In other posts I have addressed Jewish writings of the seventh century (CE, late antiquity) positing a messiah who was born a while back but was being kept hidden by God for “the right time”. But what I am interested in here is the Jewish idea that the messiah was born incognito and living somewhere on earth unrecognized. Not even he himself knew he was to become the messiah.

I refer to William Wrede’s discussion of “the hidden Messiah in Judaism” in The Messianic Secret. Wrede is addressing the possibility that the author of the Gospel of Mark knew of an existing idea that the messiah would live for a time on earth without anyone being aware of his true identity.

The first witness Wrede calls upon is Justin and his “Dialogue with Trypho” (written early to mid second century).

The idea is clearly expressed in Justin. Trypho the Jew says in the Dialogue, ch. 8:

But even if the Christ has already been born and lives somewhere (kai esti pou) he is unknown, and does not even know himself. Nor does he have any sort of power until Elias has come, and anointed him and revealed him to everybody.

Similarly in ch. 110 Justin cites as a Jewish idea the notion that even if the messiah had come nobody would know who he is but that they would rather learn this only when he is made manifest and appears in glory, hotan emphanes kai endoxos genetai.

(Wrede, p. 213)

That is, Superman has not yet appeared but a few people in Smallville, Kansas, know a Clark Kent who is an entirely ordinary nobody.

Wrede points out a similar idea in the Gospel of John:

A related idea is presupposed by the Gospel of John when in 7.27 the Jews say “When the Christ appears no-one will know where he comes from.” The hiddenness of his origin appears as a characteristic of the messiah. 

(Wrede, p. 214)

So we can conclude that the idea was known as early as the time the Gospel of John was being put together.

How much earlier? Wrede warns that Jewish ideas and speculations would have been influenced by Christian beliefs, but one must ask how likely it is that the Jews would have moved their ideas in the direction of accommodating Christian ones.

It appears, then, that at the time the gospels were being composed some Jews did hold a notion that the messiah was possibly alive somewhere, hidden, not recognized (yet) as the messiah.

(Does Mark’s claim that there would be false claims that the Messiah was to be found “there” or “over here” tie in with such an idea? Mark 13:21 — “At that time if anyone says to you, ‘Look, here is the Messiah!’ or, ‘Look, there he is!’ do not believe it…”)


Wrede, William. 1971. The Messianic Secret: Das Messiasgeheimnis in Den Evangelien. Translated by J. C. G. Greig. First Edition edition. Cambridge: James Clarke.