2008-05-29

‘Fabricating Jesus’ by Craig Evans, Introduction

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by Neil Godfrey

This is a continuation of my comments on Craig Evans’ Fabricating Jesus (first post is here) — am making here some introductory comments on his book with special focus on his Introduction.

Introduction

Craig Evans lays out what he sees as the context of book in its Introduction. As he writes passages like

We live in a strange time that indulges, even encourages, some of the strangest thinking. It is a time when truth means almost what you want to make of it. And in these zany quests for “truth”, truth becomes elusive. (p.15)

and

Modern scholars and writers, in their never-ending quest to find something new and to advance daring theories that run beyond the evidence, have either distorted or neglected the New Testament Gospels, resulting in the fabrication of an array of pseudo-Jesuses (p.16)

one can hear the clear echoes of

But we know this, that in the last days perilous times will come, for men will be . . . always learning and never able to come to the knowledge of the truth (2 Timothy 3:1-2, 7)

and

For the Athenians and the foreigners who were there spent their time in nothing else but telling or hearing some new thing. (Acts 17:21)

and

O Timothy, guard what was committed to your trust, avoiding the profane and vain babblings and contradictions of what is falsely called knowledge — by professing it, some have strayed concerning the faith. (1 Timothy 6:20-21)

and

For false Christs . . . will arise . . . (Matthew 24:24)

And when he later speaks of his puzzlement and amazement (pp.27, 29) at how some scholars have abandoned their fundamentalist beliefs and moved to unorthodox views of Jesus and the New Testament, one hears the resounding biblical text:

I marvel that you are turning away to . . . a different gospel, which is not another; but there are some who trouble you and want to pervert the gospel of Christ. . . (Galatians 1:6)

Craig Evans has tossed in the dog-whistle words that his fellow believers will register and that will recall the above passages to mind as his real message. Dog-whistle words and phrases like: “we live in strange times”, “a time when truth means almost what you want to make of it”, “in these quests for truth, truth becomes elusive”, “their never-ending quest to find something new”, “pseudo-Jesuses”.

 

Source: Silly Toons & Pics

Craig Evans makes it no secret that one of his concerns is “the times” and conditions that have led to scholarly divergences from orthodoxy. As I will demonstrate, he at best attacks twigs of arguments that are debated even among “sceptics”, or sometimes oversimplifies the position of some sceptics to the point of straw-man caricature. But the main focus of his book is an attempt to explain biblically and in biblical terms — while only marginally addressing the real positions and arguments themselves — why so many have departed from orthodox faith. Hence his main target will be the “misplaced faith and misguided suspicions” that the scholars had and that led to their fall from grace.

So even when he addresses points such as “questionable texts from later centuries”, or “failure to take into account Jesus’ mighty deeds”, or “cramped starting points and overly strict critical methods”, etc. it is from the perspective of a spiritual failing, a lack of correct faith. The dog-whistle words here, though are “suspicion” and “overly sceptical”. It seems enough to dismiss some questions as borne of an “overly sceptical attitude” when one seeks to avoid grappling with the actual arguments and reasoned assumptions underlying the methods of some of the “modern scholars”.

Ironically though not surprisingly, in some cases Evans even fully embraces the arguments the most liberal of sceptics himself — when that sceptic is arguing for a particular conclusion that he likes. So Evans is clearly not really opposed to the methods of the sceptics at all — at least not when they come to the “right conclusions”. I will discuss an example or two in the appropriate place in a future post.

But this apparent contradiction clearly explains why he does not grapple with the methodologies of sceptics, and why this book is really a religious tract born of his “love to lecture . . . love to preach . . . love to tell the stories of the Gospels . . . love to see the look in the faces of people in the congregation when they first understand what Jesus meant — what he really meant . . .” (p.13).

So who is the book for? Evans writes:

  1. for anyone confused by “wild theories and conflicting portraits of Jesus”
  2. for anyone interested in wanting to learn more about Jesus and the Gospels but is confused by the “strange books” available
  3. “for skeptics, especially for those prone to fall for some old nineteenth-century philosophical hokum that almost no one today holds”
  4. for the scholarly guild in hopes of lifting the “standard of scholarship”, that is a “scholarship” “which doesn’t presume that skepticism equals scholarship”
  5. “Finally, this book is written to defend the original witnesses to the life, death and resurrection of Jesus.”

Meaning:

  1. to reassure the flock that they don’t have to take any notice of scholarly enquiries that depart from orthodoxy
  2. to reaffirm the orthodoxy
  3. for those without faith who are likely to fall prey to fatuous ‘hokum’
  4. “true scholarship” is one in which the rules insist that faith always trumps skepticism; that is, it serves the interests of the prevailing orthodox fundamentalist ideology
  5. as an apology for the orthodox Christian faith

So the introduction makes it clear that Evans is only looking for any arguments (no doubt cherry picked from scholarly tomes, or from cherry picked scholarly tomes) that will be found to support the conclusion that his religious faith from his youth has not been misplaced. He has paid good heed to those who warned him, when he entered Claremont, “that critical study would not be good for [his] faith.” (p.13)

One is reminded of Soviet science serving the ideology of the Soviet state, of Catholic scholarship serving the Catholic orthodoxy, of Nazi intellectuals being bound to bolster the claims of Nazi ideology, and the often subtler forms of political pressures in many academic and research fields today. Unfortunately it is left to the outsiders, or those looking back from another time, to see most clearly the fallacies that must inevitably abound in the interests of preserving the ideology, whatever its brand.


2008-05-28

‘Fabricating Jesus’ by Craig Evans — The Preface

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by Neil Godfrey

Given the high praise so widely given Fabricating Jesus by Craig Evans, and given the book’s subtitle, How Modern Scholars Distort the Gospels, I had hoped to find a scholarly engagement, albeit accessible to a lay audience, with the methods and arguments of “modern scholars”.

The book generally avoids doing anything like this. Rather, it is a strong statement of the correct views and interpretations according to Craig Evans, mixed with sermonizing laments that some Christians have made shipwreck concerning the faith because of their misguided learning and enquiries. If books like Fabricating Jesus are held up as “powerful and persuasive” arguments — that’s the description by Lee Strobel on the dust jacket — for fundamentalist faith then fundamentalists are betrayed. They do not have in this book anything like an understanding of the issues required to engage a sceptic in debate. They have nothing more than a book that makes strong noises supportive of their faith, that gives strong assurances that they don’t have to worry, or even think about, or honestly investigate the issues for themselves. They have only an empty illusion that here is an authority that demolishes the “distortions” of “modern scholarship”.

Will try to explain here for any fundamentalists relying on the wisdom contained in Fabricating Jesus why they will fail completely to engage a student of a “liberal modern scholar” or Bible sceptic.

But first, I wonder if this book was able to win a few of its accolades, such as “exposes the misinformed nonsense that has confused the reading public over the past few years”, by including a discussion of Michael Baigent and Richard Leigh and their The Holy Blood and the Holy Grail in the same volume he discusses the Jesus Seminar. I haven’t yet bothered to read his critique of those authors since the nonsense they have peddled (and even had to concede is fiction in order to make a copyright challenge against Dan Brown) has been amply demonstrated by journalists in the mainstream media.

“Jesus at the MOMA” Kathy Moniot art, http://web.archive.org/web/20080828122756/http://www.kmoniot.com/art2.html

Preface

Craig Evans opens his Preface by lightheartedly comparing his “journey” to the Christian faith with that of Paul. He was diverted from a career in the law to a life of faith while at college.

But the apparent intent of this Preface is to inform the reader that he is more learned in areas that matter than many of the Jesus Seminar scholars, and that the latter are misguided dilettantes by comparison.

In college he “majored in history”, and the reader soon sees the significance of this datum when he reads several times that Evans states categorically that virtually no scholar trained in history would ever come to the conclusions of some of the sceptics he discusses.

The biting sermonizing tone of the book is felt early:

Professor Mack was in those days . . . at that time a warm-hearted Christian scholar. . . . Times change and so do some people. (p.10)

Evans claims that his background studies in “the Greek and Aramaic versions of the Old Testament, the Dead Sea Scrolls and early rabbinic literature were an enormous asset in the study of Jesus and the Gospels.” He believes “the oddness of much of the work of the Jesus Seminar” is to be blamed on too many New Testament scholars lacking the same depth of knowledge of “early rabbinic literature and the Aramaic paraphrases of Scripture” (this particular deficit is repeated for emphasis on the same page), of deficient “training in the Semitic background of the New Testament”. He even complains that only “[f]ew have done any archaeological work.” I wondered about the relevance of this latter point, but on page 220 Evans writes that the archaeological “evidence for the existence of Jesus . . . is overwhelming” (p.220).

Regrettably I did not see any instance in Fabricating Jesus where Evans demonstrates where his superior understanding or practical experience in these areas was used to undercut the methods and arguments that have led some scholars to question the veracity of the Bible.

Interestingly, Evans says that his studies in biblical criticism challenged not the essence of the Christian message but “the baggage that many think is part of the message.” And of what does this baggage consist?

  1. views of authorship of the gospels (e.g. that they are written by the apostles)
  2. view of the dates of biblical books (e.g. that they are early)
  3. assumptions regarding the nature of biblical literature (e.g. gospels are history only)
  4. assumptions about the nature of Jesus teaching (e.g. that Jesus taught only new things)

The examples Evans offers for each bit of “baggage” are important. He is using those examples to narrow the real meaning of what he thinks is baggage in each case. He will not concede, for example, that whoever wrote the gospels was doing anything other than relying on orally transmitted memories of the eyewitnesses of Jesus. Nor will he concede for a moment the possibility the nature of the gospels could be something quite apart from anything truly historical. Nor that the assumptions about the nature of Jesus’ teaching could embrace sayings and proverbs from other sources put into his mouth.

In other words, despite the apparent disclaimer, Evans is, it must be said, playing word games. These four items of baggage are only baggage so long as they stay within limits that nonetheless support the conservative Christian message. In other words they are not baggage at all to Evans. They are really the container of his faith with a built in limited elasticity. He speaks of “baggage” but really means “limited elasticity”.

Fabricating Jesus is a book that takes a hard look at some of the sloppy scholarship . . . that [has] been advanced in recent years. . . . Some of it, frankly, is embarrassing.” I’ll have a look at chapter one of this book and see how Evans begins his treatment of some of this “sloppy” and “embarrassing” scholarship.


2008-04-27

Resurrection and Monotheism, and an odd case for uniqueness

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by Neil Godfrey

Note 30th May: Currently updating my notes on Wright’s resurrection arguments here.

My previous post was a jotting down of some points I had found of interest in Martin West’s chapter explaining how the distance between monotheism and polytheism was very narrow indeed. It is not at all difficult to imagine how monotheism gradually evolved from polytheism.

Since I am currently perusing sections of Durham bishop N. T. Wright’s The Resurrection of the Son of God, and it is impossible to avoid noticing the sharpest contrast between styles of arguments of West and Wright. Continue reading “Resurrection and Monotheism, and an odd case for uniqueness”


2008-01-04

Richard Bauckham’s “holy” awe of Auschwitz revisited (Niall Ferguson’s War of the World)

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by Neil Godfrey

Having just completed Niall Ferguson’s “The War of the World“.

Nial Ferguson’s explores the ethnic conflicts that he argues have been spawned by economic instability and imperial disintegration, beginning with the Russo-Japanese War of 1904 right through World Wars 1 and 2 and their aftermaths up to the closing years of the twentieth century. It is depressing reading. I was reminded of reports not long ago that Iris Chang committed suicide partly as a result of the personal depression she suffered as a result of her meticulous research into the Nanking Massacre.

Also could not help but be reminded as I read of Richard Bauckham’s obscene use of the Holocaust to argue for a unique historical place for both the place of the Jews in human history and the miracles of Jesus.

Has there been outrage among academic circles over Bauckham’s claim that Auschwitz was such a “uniquely unique” horror that to acknowledge it as such is to logically admit the possibility of its polar opposite, a “uniquely unique” wonder of the miracles of Jesus?

Bauckham’s claim is testimony to the power of religious faith to suppress and distort normal human perception, comprehension, compassion and one’s sense of common human identity with both perpetrators and victims. That sort of suppression and distortion of our makeup is what makes killing and abuse without qualm possible in the first place.

Of the Holocaust and Auschwitz, Ferguson writes:

Himmler himself did not much relish the sight of the one mass execution he witnessed, at Minsk in August 1941. . . . . [Eichmann was asked about the possibility of using a “quick acting agent” as a “most humane solution to dispose of the Jews”] . . . .

It is its efficiency that makes Auschwitz so uniquely hateful . . . .

Though it was the most efficient, Auschwitz was not necessarily the cruellest of the Nazi death camps . . . . [at Auschwitz the gas used killed most victims in 5 to 10 minutes, compared with the use of diesel fumes elsewhere that required half an hour to kill] . . . .

Gassing victims was pioneered by the Nazis in their disposal of the mentally ill. It was only later applied to the Jews. But the point is that Ferguson documents enough other cases of horrendous mass killings by “less efficient” and more primitive means. Many were committed on horrendous scale in the Ukraine, largely against Poles there. . . . cats sewn into the abdomens of eviscerated pregnant women, “mixed Polish-Ukrainian” victims being sawn in half, fathers feeling compelled to murder their own sons in order to prevent them from murdering their own mothers under life-threatening pressure, infants being smashed or burned before the eyes of their mothers before they were raped and dismembered, both before the eyes of the fathers and husbands before they were brutally murdered.

Niall Ferguson’s book is long enough to be inevitably faulted at points and debated at several levels, but one humane service it does accomplish is to place twentieth century violence within the broader context of our collective humanity. The Holocaust was but one of a host of genocides and ethnic cleansings perpetrated in the twentieth century, and it was by no means “more” horrifying than many many others. To speak of it as “uniquely unique” is, at best, to speak in ignorance of history.


Some online reviews of The War of the World:

Guardian Unlimited (Tristram Hunt)

California Literary Review (David Loftus)

Washington Post (James F. Hoge Jr)



2007-11-20

“We need a good Judas”

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by Neil Godfrey

April DeConick’s blog has linked to a Macleans.ca article about The Thirteenth Apostle in which two motives underlying the National Geographic’s publication of the “good Judas” translation of the Gospel of Judas.

In my own comments on DeConick’s book I referenced her discussion of reasons why some people want to find a good motive for Judas

  • She suggests with Professor Louis Painchaud that since World War 2 and the Holocaust, and the widespread anti-Semitism preceding those years, there has been a powerful cultural need to absolve our collective guilt over the treatment of the Jews. And this compulsion has led us to reappraise our portrayals of the bad Jew/Judah/Judas embedded in our foundational Christian myth. So much for Maloney and Archer’s collaboration on their fictional cum theological treatise of their Judas gospel!

This point is underscored in the Macleans.ca article:

When she discussed her findings at a conference, one colleague responded, “I don’t see why Judas can’t be good; we need a good Judas.” DeConick says, “I stopped in my tracks. I realized that people were reading Judas positively because they wanted, however unconsciously, a good Judas. Everything that could be tweaked in that direction was. I think our communal psyche, knowing how Judas the betrayer always functioned as a justification for atrocities against Jews, wants to explain him, wants to take the guilt of Christ’s death from him.” Even if we have to make it up.

There should be nothing surprising about this. Albert Schweitzer long ago famously noted that scholars who write about the historical Jesus are writing about the Jesus they want to see. The evidence is so scant that it is quite possible to construct from it a political revolutionary Jesus, a miracle working magician Jesus, a mystical other-wordly Jesus, a Cynic sage, a Pharisee, . . . See Peter Kirby’s Historical Jesus theories site for a good coverage. This fact alone ought to be a flag to tell us that there is something fundamentally wrong with studies about Jesus. What other historical character can raise such opposing arguments as to his purpose and teachings? Does not such extreme and opposing diversities even slightly hint at many self-important onlookers attempting to describe the clothes of the naked emperor?

But the problem is not simply the paucity of the evidence. It is the cultural matrix in which such studies feed and breathe. Can anyone really imagine a scholarly view of Jesus that came down on the side of a view expressed in some of the noncanonical texts — maybe one that went so far as to suggest that the original Jesus was none of the above but as much a metaphorical construct as Adam, a derivation of Wisdom, or an Illuminator who evolved to take on human and historical trappings? Those who do attempt such a model of Christian origins quickly find themselves on the outside of academia’s circled wagons. There is simply too much at stake, it seems, for anything more than bold claims that the evidence is too strong to doubt the basic orthodox (really Lucan-Eusebian) model despite all its scholarly nuances that and mutations. I have not seen any of those bold claims about thorough examination of the evidence for a historical Jesus at the core of any model of Christian origins justified. Each time I have attempted to follow through and examine them I find nothing but simplistic dot-points of arguments that I know have been either found to be circular or without foundation.

It would be nice to think that the controversy that will hopefully avalanche from the clash of the National Geographic’s and April DeConick’s translations of Judas will prise open a wider debate about not just the role of Judas in our culture and scholarship, but the very origins of Christianity itself.

Till then, maybe we need to find a document and a publisher that gives us a good Goliath. Something to redress the post-war bifurcation of anti-Semitism that has transferred the fundamentally bad Semite to the Arab leaving the Jew the fundamentally good one. Why not? The cause is good. The intellectual honesty is no less than that which sees a “need for a good Judas”.

(I’m joking — about the need for a good Goliath thing. We need human David’s and human Goliath’s or human creator of these characters , not actors in a some biblical pantomine.) It appears to me as an outsider that biblical scholarship has, with rare exceptions, failed to accept responsibility for wider cultural enlightenment.

But I should be philosophical. Isn’t this the way history has always worked? Isn’t that the historical job of intellectuals? To support the status quo? And the myths it finds so useful to support all sorts of behaviours?


2007-10-02

keeping biblical scholarship from the people

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by Neil Godfrey

“Epilepsy is regarded as demon possession in the same book people use to condemn homosexuality.

“We have not brought biblical scholarship to people in the pews. I guess the clergy are scared to let the genie out of the bottle.”

That’s from a recent newspaper article.

This is what I liked about Spong when I first discovered his books and then had a chance to meet him soon afterwards. (It’s also one of the reasons for this blog.)

Biblical scholarship has too few of the sorts of books that science has, books that popularize without cheapening the findings of modern research for lay readers. Continue reading “keeping biblical scholarship from the people”


2007-09-29

Doing history, not theology

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by Neil Godfrey

Historians — at least the historians I am most used to reading — attempt to explain facts by demonstrating their relationships with other facts. Continue reading “Doing history, not theology”


2007-07-16

Dennis MacDonald’s ‘Turn’ to reply to critics of his Mark-Homer work

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by Neil Godfrey

I have been absent from web discussions for some time now and may be the last one to notice Dennis MacDonald’s reply to critics of “mimesis criticism” — his work arguing that the Gospel of Mark is as much an imitation and transvaluation of Homeric characters as it is of those from the Jewish scriptures.

It is well worth reading. Not least his concluding pages suggesting a more subtle reason for many of the objections raised against his work.

If anyone else apart from me is also late to this reply, check it out at DRM’s website — look for the article there titled My Turn.

(I’ve discussed aspects of MacDonald’s work elsewhere on this blog some time back.)


2007-07-08

Rationalist Hitchens vs Eyewitness Bauckham

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by Neil Godfrey

Any encounter with Christopher Hitchens’ talent with words is always a richly rewarding experience. And while reading his newly published “God is Not Great” I was at times painfully reminded of my failure at this point to have completed my review of the last chapter of Bauckham’s Eyewitness book on this blog. (I really will complete that soon, promise.) Not that I have any reason to think Hitchens has read Bauckham, but some of Hitchens’ plainest observations about religion and reason reminded me by contrast of the convoluted nonsense twisted through the keyboard of Bauckham as he attempts to justify branches of medieval and ancient scholarship against post-Enlightenment rationalism.

Eyewitnesses of a Medieval Miracle! Continue reading “Rationalist Hitchens vs Eyewitness Bauckham”


2007-06-26

The problem of understanding anonymous texts (e.g. gospels)

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by Neil Godfrey

There’s an interesting passage in Steve Fuller’s Kuhn vs. Popper: The Struggle for the Soul of Science that strikes me as having a most cogent critique of those who assert that the most honest and true way to read the gospels is to simply take them at face value:

Even if ideas and arguments should be evaluated independently of their origins, we must still first learn about their origins, in order to ensure the evaluation is indeed independent of them. The only thing worse than accepting or rejecting an idea because we know about its originator is doing so because we know nothing of the originator. Ignorance may appear in two positive guises. Both are due to the surface clarity of relatively contemporary texts, which effectively discourages any probing of their sources: on the one hand, we may read our own assumptions into the textual interstices; on the other, we may unwittingly take on board the text’s assumptions. In short, either our minds colonise theirs or theirs ours. In both cases, the distinction between the positions of interpreter and interpreting is dissolved, and hence a necessary condition for critical distance is lost.

pp. 71-72 (italics, Fuller’s; bold, mine)

Substitute for “relatively contemporary texts” the canonical gospels and read a commentary about texts, in this case the gospels and Acts or the Epistles, that present a “surface clarity”. Such a “surface clarity” — especially in a case when we know nothing of the origin of those texts — presents a huge problem for any interpreter. This is contrary to many who would see ignorance of authorship and provenance as irrelevant and who believe that the plain meaning of the text compels belief in the truly fair-minded.

So what is Fuller’s point and what relevance can this have for our reading of the gospels? Continue reading “The problem of understanding anonymous texts (e.g. gospels)”


2007-06-01

bauckham vs enlightenment (rev)

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by Neil Godfrey

(i have wondered if the more grammatically correct heading should be “bauckham vs the enlightenment” — but the more i think about it the more i realize that “bauckham vs enlightenment” is the more accurate.)

For those who are not history buffs, by Enlightenment I mean the rise of a rational/naturalist/’humanitarianist’ approach to knowledge, science, and religion that marked especially the 18th century. Think Newton, Franklin, Voltaire, Boyle, Hutton, Harvey, Linnaeus (300 years old this month– big celebrations in Sweden!), Descartes, Hobbes, Spinoza, Locke, Hume, Kant, Louis XIV, Catherine the Great, Frederick ditto — not eastern mysticism.

When I first began reading Bauckham’s Eyewitnesses I simply assumed I would be engaging with a work by someone with a normal academic acceptance of normal scholarly standards. Continue reading “bauckham vs enlightenment (rev)”


2007-05-26

Another cries out, “The Emperor Has No Clothes!”

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by Neil Godfrey

Intenet Infidels Discussion Board (IIDB) has a discussion thread on some recently/about to be published views of Professor of philosophy and religious studies Hector Avalos:

The primary interest is a Society of Biblical Literature article by Avalos, “The Ideology of the Society of Biblical Literature and the Demise of an Academic Profession“. But there is also reference to a new publication due out about now . . . . . Continue reading “Another cries out, “The Emperor Has No Clothes!””


2007-04-27

Is “intellectual parasite” too strong a term?

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by Neil Godfrey

A “no-no” in any genuine intellectual enquiry is to pick selectively only the data and research that supports your hypothesis and giving scant attention to whatever denies it. By “scant attention” I mean ad hoc rationalization, routine focusing on only those articles that point to limitations of the problematic data and its interpretation, or simply opting to ignore it.

This, of course, is an obvious truism, so how could one possibly do this? One answer: by working with a hypothesis that is ultimately rooted in a “faith” or “belief” as opposed to hypothesis that is methodically or intuitively worked out through a grappling with tests, data, research and the methods and values that underpin the selection and understanding of these. Add to this a failure to appreciate the next step: a hypothesis is just a hypothesis and needs to be thoroughly tested, not rationalized or selectively supported.

This is why there is no place in true scholarship for a “biblical scholar” selecting a hypothesis that coheres with their faith and backing it up with whatever evidence respectably does the job. Michael Fox states what should be obvious:

Faith-based study is a different realm of intellectual activity that can dip into Bible scholarship for its own purposes, but cannot contribute to it. Continue reading “Is “intellectual parasite” too strong a term?”


2007-04-26

faith based “scholarship” — afterthought

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by Neil Godfrey

faith-based scholarship? doesn’t that mean believing on faith, and then seeking the evidence to support that faith, which means the undermining of faith, because faith is only faith where there is no evidence? Or is it really just a game of “ha! ha! we got here first!” . . . Continue reading “faith based “scholarship” — afterthought”