Maurice Casey, Professionalism, and the Starless-and-Bible-Black Wall of Silence

Creative Commons License
This work is licensed under a Creative Commons Attribution 4.0 International License.

by Tim Widowfield

Professional ethics

Back in the previous century when I was a captain in the USAF, I had the privilege of attending the Air Force Institute of Technology. I recall especially well a course on military ethics, taught by a tough old retired Marine with a remarkable command of history, philosophy, and rhetoric. Many memories of the class have stayed with me. I remember discussions about “just war doctrine,” and heated debates about Bomber HarrisProject Paperclip, Vietnam, and more.

Just lately, while reading Maurice Casey’s Jesus: Evidence and Argument or Mythicist Myths? I began to think of another subject we talked about in that ethics class from so long ago, namely, professionalism. We live in a world in which our dependence on professionals and experts increases every year. The depth of knowledge required for many areas of expertise is so great that you and I will never have the time or the necessary access to materials to become competent. If we have a problem with the law, we seek a licensed attorney’s advice. If we have a health issue, we go to a medical doctor.

The specific knowledge of each profession varies, but professionalism itself is constant. With great trust comes great responsibility. Some desirable traits or models of behavior for professionals include:

  • Knowledge: A deep understanding of your field and a commitment to keep up with new information as needed, along with the diligence to attain and maintain accreditation.
  • Honesty and Integrity: A commitment to your clients, students, customers, or patients, as well as your peers to be truthful and to do the right thing, even when no one is looking. People trust you because of your professional standing. Don’t betray that trust.
  • Accountability: Taking responsibility for your actions and making things right if you fail to deliver.
  • Respect: Treating others with kindness and respect, since you are a representative of your profession. You must balance confidence with humility.
  • Loyalty: Standing by the people who depend on you, especially when the going gets tough.

Conflicts of ethical behavior

Seven Days in May
Burt Lancaster and Kirk Douglas confer in Seven Days in May

Sometimes these goals conflict with one another. For example, what do you do if witness a friend doing something wrong? Are you bound by your code of ethics to report him or are you bound by your to loyalty to your colleague? Different cultures have dramatically different ways to deal with that question. In some societies, it’s common for people to lie for a friend, because their loyalty to a friend or relative far outweighs any man-made rule. In other societies, such as many English-speaking countries, telling the truth is viewed as an absolute virtue.

Of course, that doesn’t mean we’re comfortable with our choices. As an officer, I was taught not to lie, cheat, or steal, or tolerate those who do. For some of us, this dictum was hard to swallow. Since when did being a snitch become praiseworthy?

If you’ve ever watched Seven Days in May, you’ve seen an excellent portrayal of a fictional officer dealing with that very problem. Deep down, Kirk Douglas’s character knows he must tell the President what his boss is planning, but that doesn’t make the breach of loyalty any easier.

So we all know from fiction and probably from firsthand experience the struggle people experience when they witness incompetence or bad behavior by a fellow professional in their field. Is it your duty to tattle on that person? Does honesty trump loyalty?

Continue reading “Maurice Casey, Professionalism, and the Starless-and-Bible-Black Wall of Silence”


Roll over Maurice Casey: Latin, not Aramaic, explains Mark’s bad Greek

Creative Commons License
This work is licensed under a Creative Commons Attribution 4.0 International License.

by Neil Godfrey

A multi-volume Latin dictionary (Egidio Forcel...
Image via Wikipedia

While preparing a new post on a new topic that had nothing any more to do with Casey I stumbled across this list of Latinisms in Mark’s Gospel. The one that hit me hardest was one that Casey uses to justify his argument that Mark was clumsily translating an Aramaic expression into Greek. Well, if this list has any credibility, then Casey’s learned argument, at least with reference to this particular instance, collapses.

The list is found on this New Testament Introduction course webpage: http://www.abu.nb.ca/courses/ntintro/mark.htm (ABU is now Crandall University.) Continue reading “Roll over Maurice Casey: Latin, not Aramaic, explains Mark’s bad Greek”


Dating Mark early

Creative Commons License
This work is licensed under a Creative Commons Attribution 4.0 International License.

by Neil Godfrey

Rob did not read the rules
Image by mizinformation via Flickr

In order to know how to interpret a document it is very often helpful to know when it was written. Maurice Casey (Aramaic Sources of Mark’s Gospel) and James Crossley (The Date of Mark’s Gospel), however, turn this around and use their interpretation of the Gospel of Mark to determine when the Gospel was written. They date this gospel to within ten years of the supposed death of Jesus.

They begin by falling in line with the untested and unquestioned assumption of their peers that assumes that the gospels are based on a historical Jesus. There is no evidence for this proposition, so biblical scholars proceed by means of a circular methodology to discover the evidence they need to support it by analyzing different parts of the gospel texts. Cultural tradition and contemporary public and institutional support for this process enables it to flourish unquestioned, and give licence to its practitioners to ignore or ridicule any attempts to expose their circularity. Words of practical advice from Schweitzer and Schwartz to Hobsbawm and Thompson are dismissed. Discussions by Elton and Carr on historiography are misrepresented. They have learned nothing from the exposure of the same methodological flaws at the root of Albrightianism. All this has been addressed in previous posts and comments.

One passage addressed by Casey and Crossley in support of their case that the Gospel of Mark was written before 40 c.e. is Mark 2:23-28

And it came to pass, that he went through the corn fields on the sabbath day; and his disciples began, as they went, to pluck the ears of corn.
And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful?
And he said unto them, Have ye never read what David did, when he had need, and was an hungred, he, and they that were with him?
How he went into the house of God in the days of Abiathar the high priest, and did eat the shewbread, which is not lawful to eat but for the priests, and gave also to them which were with him?
And he said unto them, The sabbath was made for man, and not man for the sabbath:
Therefore the Son of man is Lord also of the sabbath.

Even though there is no historical evidence for a strong presence of Pharisees in Galilee until after the Jewish war and the fall of Jerusalem in 70; and even though we have no evidence that the laws of Leviticus were widely practised in Galilee in the time of Jesus; and even though Casey and Crossley concede there is no evidence that there was any sabbath law regarding the picking of grain until late rabbinic times, and even though there is evidence that the Pharisees were in fact far more lenient towards the poor and did not make crushing burdensome rules for them and were popular among the poor, Casey and Crossley, and many of their peers, are convinced that scenes like this are historical.

Importance of an Aramaic source Continue reading “Dating Mark early”