UK Bishops speak out about Biblical literalism

Posted 6 November 2005 by

The Times Online reports the following last month. (I encourage those interested to read the full article.) (Also, I originally posted that this article was from today's Times Online, but actually it was from October 5.)

Catholic Church no longer swears by truth of the Bible By Ruth Gledhill, Religion Correspondent The hierarchy of the Roman Catholic Church has published a teaching document instructing the faithful that some parts of the Bible are not actually true. The Catholic bishops of England, Wales and Scotland are warning their five million worshippers, as well as any others drawn to the study of scripture, that they should not expect "total accuracy" from the Bible. "We should not expect to find in Scripture full scientific accuracy or complete historical precision," they say in The Gift of Scripture. The document is timely, coming as it does amid the rise of the religious Right, in particular in the US. Some Christians want a literal interpretation of the story of creation, as told in Genesis, taught alongside Darwin's theory of evolution in schools, believing "intelligent design" to be an equally plausible theory of how the world began. But the first 11 chapters of Genesis, in which two different and at times conflicting stories of creation are told, are among those that this country's Catholic bishops insist cannot be "historical". At most, they say, they may contain "historical traces".

Now I know that the ID movement purports to be based on "purely scientific" considerations, not on the Bible or Genesis, but I also know (we all know) that a substantial portion of the support for ID actually comes from Biblical literalists: for instance, in both Kansas and Dover key players on the respective Boards of education are on record as being young-earth creationists. Furthermore, we have found that the vast majority of the IDists, even the old earth creationists, reject common descent, believing in some version of the special creation of "kinds." So I think it is significant that these Bishops in the United Kingdom have explicitly addressed this issue. In addition, the Bishops point out the link between Biblical literalism and political fundamentalism. The Times article states,

They go on to condemn fundamentalism for its "intransigent intolerance" and to warn of "significant dangers" involved in a fundamentalist approach. "Such an approach is dangerous, for example, when people of one nation or group see in the Bible a mandate for their own superiority, and even consider themselves permitted by the Bible to use violence against others."

Now we see little danger of violence from creationists here in the US (although I am aware that there are militant Christian groups,) but we certainly see those who "see in the Bible a mandate for their own superiority" and who exhibit an "intransigent intolerance" of those who hold other religious views. In fact, a defining characteristic of the Kansas ID Minority (and of Phillip Johnson, the IDFather of the ID movement) is the rejection and denouncement of those Christians who accept evolution -- a rejection based on theological grounds. The creationists in Kansas are certain that they are right about the Bible and about their Christian faith, despite the arguments of both scientists and other Christians (including, of course, Christians who are also scientists.) These folks would do well to heed the words of the Catholic Bishops, I think.

83 Comments

lixivium · 6 November 2005

Promoting tolerance and rejecting fundamentalism? It just further proves that Catholics aren't really Christians.

Mike Walker · 6 November 2005

Britain is becoming a thoroughly post-Christian society (fewer than 25% believe in a personal God - and fewer than 10% go to Church every week), and few of those believe in anything close to Biblical literalism.

Of course, there is always a chance of a backlash - the only significant growing religious movements are the Christian house churches which tend to be fundamentalist and Islam, both of which are more hostile to evolution, but the vast majority of people in Britain believe evolution happened.

I just came across this page - http://www.religioustolerance.org/rel_comp.htm - which shows the results of a survey held in 1991. 76.7% of British people believed in "human evolution" - second only to the then East Germany and more than double that of the USA. I have no reason to believe it's much different today.

Mike Walker · 6 November 2005

BTW: in that survey - http://www.religioustolerance.org/rel_comp.htm - look at the "Bible" column (number of people who believe "the Bible is literally the Word of God") in the USA it's 33.5% the UK... 7%.

Methinks not fertile ground for ID any time soon.

Michael Roberts · 6 November 2005

This article was in the Times weeks ago and is typical Ruth Gledhill reporting - not a high level of accuracy.

There is nothing new about this as to my knowledge RC Bishops here in England have taken genesis non-literally since Wiseman became the first RC Bishop in Britain since the 1550s in 1851. In the 1830s he gave some lectures and argued very strongly for a non-literal Genesis and quoted at length form Evangelical Anglican writers like Sumner

It is all old hat.

But what is worrying is that more and more Anglican clergy in England are adopting Young Earth Creationist positions and probably now make up 10% of Church of England clergy. In 1971 when I started to train for the Anglican ministry (changing from exploration geology) there weren't even 1%. What is more worrying is that in the 1860s I can't think of ONE YEC among Anglican clergy though I have researched it at length.

mcmillan · 6 November 2005

Michael Roberts beat me to making that pretty much the same comment. It really isn't a big deal for Catholics to not to be reading the bible literally. I mean the fact that they had mass in Latin until is related to the idea that we're supposed to trust to priests with their interpretations. If it's meant to be literal than we don't need the priest for interpretations. I think it's more a sign of the influence of protestant views on the general population that the Church is now feeling that they even need to make these statements, which is more disconcerting.

Jack Krebs · 6 November 2005

I see the point you all are making - that it is disconcerting that the Bishops evenfelt that they had to make this statement.

On the other hand, their remarks about the negative influence of intolerant fundamentalism are quite timely. And, to someone like me battling young-earth creationists in Kansas, it's good to have such a clearcut statement on his from Catholics, even if they are in England.

Joe McFaul · 6 November 2005

This is definitely old news to Catholics. I do take exception with the article's statement that Genesis is "not true." There's a huge difference between "allegorical" and "not true." The Cardinals were merely stating that Genesis is read with the allegory in mind to reach the deeper truth. Catholics have been reading Genesis that way since at least St. Augustine. And for what it's worth to Jack Krebs, the Cardinals' statement is equally applicable to U.S. Catholics. The Vatican Document Communion and Stewardship http://www.vatican.va/roman_curia/congregations/cfaith/cti_documents/rc_con_cfaith_doc_20040723_communion-stewardship_en.html approved by Cardinal Ratzinger, now the current Pope, contained this language:

63. According to the widely accepted scientific account, the universe erupted 15 billion years ago in an explosion called the "Big Bang" and has been expanding and cooling ever since. Later there gradually emerged the conditions necessary for the formation of atoms, still later the condensation of galaxies and stars, and about 10 billion years later the formation of planets. In our own solar system and on earth (formed about 4.5 billion years ago), the conditions have been favorable to the emergence of life. While there is little consensus among scientists about how the origin of this first microscopic life is to be explained, there is general agreement among them that the first organism dwelt on this planet about 3.5-4 billion years ago. Since it has been demonstrated that all living organisms on earth are genetically related, it is virtually certain that all living organisms have descended from this first organism. Converging evidence from many studies in the physical and biological sciences furnishes mounting support for some theory of evolution to account for the development and diversification of life on earth, while controversy continues over the pace and mechanisms of evolution. While the story of human origins is complex and subject to revision, physical anthropology and molecular biology combine to make a convincing case for the origin of the human species in Africa about 150,000 years ago in a humanoid population of common genetic lineage. However it is to be explained, the decisive factor in human origins was a continually increasing brain size, culminating in that of homo sapiens.

Not a bad description of common descent, natural selection and common ancestry. The document goes on to make many important religious point without attempting to resolve differences between ID and science, but a number of Church pronouncements support the position that mainstream Catholics certainly see no theological benefit to ID and are very comfortable with evolution. I agree with Jack Krebs that this should be pointed out as often as necessary. It's also not surprising that John Haught, a Catholic theologian, was one of plaintiffs' experts. I don't know whether the Thomas More Law Society is coming from, but they are not representative of mainstream Catholic thought.

Mike · 6 November 2005

I have a theory about the appeal of Biblical literalism to evangelical protestants, although it's probably not original since I've seen allusions to these ideas from many other people. But I haven't seen it stated it quite this directly.

As I see it, it comes from two sources. First, evangelical Christianity (as opposed to Catholicism and some other more traditional or orthodox protestant sects) demands, and feeds off, a much greater sense of personal engagment and identity with the group of fellow believers and their common faith. They require a much stronger personal committment in encouraging believers to engage in very overt public demonstrations of their faith like waving hands in the air, eyes shut tightly in praise, speaking in tongues, etc. The evangelical social model involves a rather cult-like absorption into the group. Cult-like, that is, insofar as it promotes a fairly high degree of subsumption of the individual identity to the group, but not to the same degree as a true cult, which essentially reverts people to a pre-adolescent stage of dependency. Yet at the same time, evangelical Christians also seek to actively engage, indeed to conquer in some sense, the world-at-large. The tension between these conflicting imperatives no doubt brings with it a certain amount of inner turmoil for the believer and may amplify the stress associated with the occasional 3 am doubts that plague all believers (which are just a part of having faith). So I think evangelicals have a much greater sense of urgency with regard to justifying their faith to the broader world (and to themselves).

Second, in addtion to inner turmoil, fundamentalist, in general, have inherited an "anti-tradition" tradtion, which makes it very hard for them to admit or even to see that they have, in fact, inherited a tradition. This, I believe, is the source of their insistence upon literalism. The underlying reason seems, prima facia, rather noble. Begining with Luther, the leaders of the Reformation championed a kind of Christian populism against the stiffling and corrupt clericalism and heady Scholastic theological 'tradtion' of the Catholic Church. The significance of the publication of the Gutenberg Bible powerfully symbolizes this trend. During the course of the Reformation, the hope was that "sola scriptura", reliance on the Bible alone as opposed to tradition, would lead to a reformed yet reunified Christendom. This hope proved in vain (leading to a break up based on differening interpretaions and theologies) because the Bible is a thoroughly blended concoction of history, myth, allegory, moral teaching and speculation (believers will no doubt take issue with that last one). So, even conceding, for the sake of argument, that the Bible is the "Word of God", it still requires some thoughtful interpretion here and there. This may terribly annoy a populist ant-intellectual, but it's a pretty obvious fact to any intelligent person who just takes an honest look at the Bible. Still, many hoped that just by bringing the people to the Bible, one could eliminate all of the corruptions of "tradition" and bring Christians together under a single unambiguous Bible-based understanding of Christianity that any barely literate believer could read out of the Bible for himself.

Thus began the myth of Biblical literalism. I call it a myth, because, although it is often claimed that everybody automatically assumed everything was literally true in the past, Biblical literalism was explicitly repudiated by many of the Church's best minds starting from the founders like Paul, Agustine, etc. and continuoung through the middle ages (Aquinas, for example). Don't read too much into this, since, the Catholic Church's condemnation of Gallileo, for example, although it was based as much on over-zealous Thomism as it was on Biblical literalism, relied on Biblical literalism for justification. So you can't let the Catholic Church off the hook here. My point is just that the insistence on Biblical literalism was not really traditional or unquestionably accepted, at least by the literati in the Church, prior to the Reformation.

Most of the older "mainstream" protestant denominations have not insisted upon literalism, at least not for some time. They, like the Catholic Church, now have their own "tradition(s)". This means that they rely upon their respective received interpretations of the Bible to suppport their particular theologies. One can obtain some sympathy with the evangelical's anti-tradition populism upon considering the Catholic Church's centralized authoritarian control over theology, things like the Vatican's "power to define" with regard to acceptable theology and Biblical interpretation. The Catholic Church has always been very authoritarian but, also, in modern times it has grown partly by adopting a kind of sweeping synchretism. This must create enormous internal tensions, so they probably feel they need to retain their tradition of centralized control of theological thinking just to keep from lapsing into chaos. But, moving from Catholicisms hard-to-accept authoritarianism, the presumably opposite extreme of Biblical literalism is at least as problematic. And it's terribly dishonest.

The reason it's dishonest is that there is, in fact, no such thing as a literal interpretation of the Bible. That's a striking claim. I will accept that I'm wrong when someone can show me a document that presents a line-by-line written literal interpretation that has been signed off on by all reputable living theologians. Until such time, I stand adamant in my claim: There is NO SUCH THING as a literal interpretation of the Bible. The fundamentalist literalists are dishonest (beginning with themselves) because they are every bit as much the purveyors of tradtional theologies, eg Southern Baptist evangelical theology, Chataqua revivalist theologies and, in some cases perfectionistic Calvinist theologies (although these fundamentalists are not evangelicals but "reconstructionists"), as those more orthodox sects whose "traditions" they denegrate as mere 'religion' (as opposed to the "Biblical truth" they claim to preach). All of the evangelical/fundamentalist sects have sectarian theologies, presumed to derive directly from the Bible. But the fact is that not a single one of the fundamentalist/evangelical theologies actually derives simply from an uncontroversial, literal reading of the Bible. They are all based upon the interpretations and theological ideas favored by their founders and their leaders, ie, from their "traditions". Suggesting that they are any different from any of the other sects in this regard is simply a lie. I know they probably believe this untruth, so perhaps the word "lie" is a little harsh. But I really think they ought to be honest enough with themselves to recognize their dependence upon their own traditional interpretaions of the Bible (as well as their own interpreters). If they could be honest about this, then they might be a bit less sanguine about accepting the notion that the Bible must be interpreted as it might be read and understood by an unsupervised six year old with little understanding of humanity or of nature, because that is precisely what Biblical literalism entails.

Peter Henderson · 6 November 2005

I agree with Micheal Robert's interpretation of the situation here in the UK. Obviously organizations like AIG and people like Dr. Monty White, Philip Bell, and John McKay are having some effect on the church in the UK. Looking at the AIG events calender, and John Mckay's speaking schedule, there seems to be an overwhelming rush by the evangelical churches here to adopt the young earth creationist point of view. I haven't heard anyone from the evangelical wing of the church speaking out against organizations like AIG.

John McKay for instance will be on Revelation TV on November 16th (Sky Digital channel 676) and I know for a fact that the interviewer (Howard Conder) will not ask any awkward questions since he himself is a Young Earth Creationist. Unless people phone in to the programme and contradict him he will just have a free run (I have watched him being interviewed before on this channel). I only wish more educated people in the evangelical wing of the church would speak out against this doctrine and point out it's very serious short comings and errors. In my opinion it (Young Earth Creationism) is a form of heresy. It can only damage the church in the long run.

By the way there's a piece on Ken Ham's blog today about the Presbyterian church in the US being too liberal.

Bill Gascoyne · 6 November 2005

A "literal interpretation" is almost an oxymoron, anyway, somewhat akin to the assertion that there exists somewhere a person who speaks a widely-spoken language with "no accent." For example, it is sometimes claimed that people from Nebraska (e.g. Johnny Carson) have "no accent," but I can show you several million Britons who would insist that Nebraskans have an "American accent." I would like someone who believes in a "literal interpretation" of the Bible tell me what the phrase "the eye of the needle" means (as in "camel through").

Peter Henderson · 6 November 2005

Bill: I have heard some people say that the needle is not the same as modern one, like you would use for sewing for example. Apparently the "needle" mentioned in scripture was some sort of doorway or entrance. It was possible for the Camel to get through but only with extreme difficulty.

Anyway, that's what I've been told by a friend who's in the Brethren church.

Bill Gascoyne · 6 November 2005

Peter: Yes, that's the most sensible interpretation. However, that definition was apparently lost for several centuries in the early church, and there are some denominations which still insist that the "door" definition is incorrect and the passage refers to the need for a miracle.

MrKAT · 6 November 2005

Surprising few seem to know Eurobarometer polls. Last Eurobarometer 224 was published this summer. Jan-Feb 2005 they asked many interesting science questions in different European countries.
In United Kingdom 1307 citizens were asked like this :"Human beings, as we know them today, developed from earlier species of animals" (Table QA10.12). Answer were:
UK: 79% True, 13% False, 8% I don't know. Europeans average (in 25 countries) were:
EU: 70% True, 20% False, 10% I don't know. Most disbelief in human evolution was in Turkey: 25% True, 51% False, 22% I d k.

Claim QA10.8 "The earliest humans lived at the same time as dinosaurs" got in UK:
UK: 28% True, 64% False, 8 % I d k when EU25 average answers were:
EU: 23% True, 66% False, 11% I d k.

Claim QA10.1."The Sun goes around the Earth" got this response in UK:
UK: 40% True, 56% False, 4% I d k. EU 25 average answers were:
EU: 29% True, 66% False, 4% I d k.

Claim QA10.13. "It takes one month for the Earth to go around the Sun" got in UK:
UK: 19% True, 61% False, 20% I d k (quite many hesitating?). In EU25 average answers were:
EU: 17% True, 66% False, 16% I d k.

MrKAT · 6 November 2005

You can study June 2005 Eurobarometer_224 poll results (1.87 MB pdf file) here:
http://europa.eu.int/comm/public_opinion/archives/ebs/ebs_224_report_en.pdf
Tables for each question and each 25 countries start from page 165..

Arden Chatfield · 6 November 2005

Bill: I have heard some people say that the needle is not the same as modern one, like you would use for sewing for example. Apparently the "needle" mentioned in scripture was some sort of doorway or entrance. It was possible for the Camel to get through but only with extreme difficulty.

What I heard was that 'camel' is probably a mistranslation and that a near-synonym meaning 'rope' was what was really intended. I don't know if most scholars accept that, tho.

Arden Chatfield · 6 November 2005

What I heard was that 'camel' is probably a mistranslation and that a near-synonym meaning 'rope' was what was really intended. I don't know if most scholars accept that, tho.

I'm sorry, I didn't mean 'synonym', I meant 'homophone'. Whoops.

Mike Walker · 6 November 2005

The "eye of the needle" example proves that it's pointless challenging Biblical literalists over Bible "difficulties" (as they call them). There's always a way to twist and contort the texts and facts to make them fit.

Heck, they even have an explanation as to why the Bible "appears to say" the value of pi is 3 and not 3.14.

Ironically, these literal explanations tend to stretch credullity much more than saying the error was simply an honest mistake.

Mike Walker · 6 November 2005

The only thing I would add about the prospect of creationism being on the rise in the UK... if it ever gets as bad as there as it is in the States today, then heaven help America because by then I would be expect the USA to be a fully fledged theocracy.

(I doubt either will ever happen.)

Anton Mates · 6 November 2005

The "eye of the needle" example proves that it's pointless challenging Biblical literalists over Bible "difficulties" (as they call them). There's always a way to twist and contort the texts and facts to make them fit.

And very very few of them seem to agree with what almost any interpretation, literal or metaphorical, of that passage would imply: you shouldn't be rich.

Mike Walker · 7 November 2005

And very very few of them seem to agree with what almost any interpretation, literal or metaphorical, of that passage would imply: you shouldn't be rich.
Exactly - heaven forbid that the Bible get in the way of a good bit of avarice...

K.E. · 7 November 2005

Quite...

The fallacy that the US was founded on "Christian Values" misses by a mile. The religious refugees who sailed on the Mayflower were far more interested in Mammon.

morbius · 7 November 2005

Whether or not that's accurate (and I don't think it is), it's irrelevant, because the Pilgrims didn't found the U.S. The U.S. was founded on the values of the Enlightenment, which came a century after the Mayflower landed.

God · 7 November 2005

"http://www.religioustolerance.org/rel_comp.htm"

I've never heard of a theological figure whom I have less respect for then bishop Sponge, who seems to soak up like sponge whatever the latest trend is, and whose primary figure of adoration seems to be himself. He doesn't seem to believe in anything which is real, tangiable.

M · 7 November 2005

I wonder when the Christian church will tell the real story about Jesus and who was the true inventor of Christianity. Jesus was a marginal Jew who was either born to a prostitute, from rape or from an extra-marital affair. Much later he was turned into an enigma of first order by myths made up by Paul. Paul was a guy who never met Jesus and was the real founder of the Christian religion. About 250 years of critical historical research has uncovered the truth about Jesus and examples of these are the works of Gerd Ludemann.

brooksfoe · 7 November 2005

As I heard the "Eye of the Needle" argument, it referred to a gate on the eastern side of the Old City of Jerusalem, now known as the Golden Gate, then known as the Eye of the Needle, because it was very hard to get through on a camel. Not impossible, but hard. Hence the metaphor - not impossible, but hard.

But I think the whole argument is full of it. Jesus didn't make light demands of his followers. He meant if you were rich, you were damned.

morbius · 7 November 2005

I wonder when the Christian church will tell the real story about Jesus and who was the true inventor of Christianity. Jesus was a marginal Jew who was either born to a prostitute, from rape or from an extra-marital affair.

There's no evidence to support that. There is, OTOH, a strong evidentiary argument that Jesus never existed at all; e.g., http://www.religioustolerance.org/chr_jcno.htm

buddha · 7 November 2005

He meant if you were rich, you were damned.

On the other hand, Paul wrote, "You know the grace of our Lord Jesus Christ; rich as he was, he made himself poor for your sake, in order to make you rich by means of his poverty."

Tevildo · 7 November 2005

I've never really understood why people need to find more "plausible" meanings for the "eye of a needle" passage; even the most extreme of Biblical literalists recognizes that some portions of the Bible are meant metaphorically, and this passage is one of them. How would those people who interpret "camel" as "rope" or "eye of a needle" as referring to a gate interpret Matthew 23:24 - "Ye blind guides, which strain at a gnat and swallow a camel."?

He meant if you were rich, you were damned.

Matthew 19:25-26 (the end of the "eye of the needle" passage) - "When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved? But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible." The standard Christian interpretation of this passage is: (a) None of us can save _ourselves_ - rich or poor, "good" or "evil" (by human standards), we're all worthy of damnation. But _God_ can save anyone, even the most wicked of sinners. (a) Being rich - or, rather, making money the most important thing in your life - is one of the many barriers we set up between ourselves and God.

There is, OTOH, a strong evidentiary argument that Jesus never existed at all

There's very little evidence that Homer existed. Does that mean the Iliad is invalid as a piece of classical literature, or that nobody actually wrote it? For that matter, what historical evidence is there for Socrates, apart from the works of Plato and Xenophon (just as "biassed" as the Gospels) and his appearance as a fictional character in the works of Aristophanes?

morbius · 7 November 2005

here's very little evidence that Homer existed. Does that mean the Iliad is invalid as a piece of classical literature, or that nobody actually wrote it?

Uh, this is one of the most extreme strawmen I've ever encountered. It's also absurd because the Iliad is, in fact, evidence that someone wrote it, and Homer is the name attached to that person. And besides that, there's plenty of historical evidence that he did exist and wrote several other works.

For that matter, what historical evidence is there for Socrates, apart from the works of Plato and Xenophon (just as "biassed" as the Gospels) and his appearance as a fictional character in the works of Aristophanes?

Well, that's more than for Jesus, but indeed it argues that Socrates may not have existed either. But hey, you've got something better than evidence to go by, right? Just like Dembski et. al.

morbius · 7 November 2005

P.S.

Plato and Xenophon (just as "biassed" as the Gospels)

It's not about "biass" (sic), it's that the Gospels weren't written during Jesus's lifetime; it's authors weren't withnesses. OTOH, Xenophon was a student of Socrates. I stated that there's a strong evidentiary argument that Jesus never existed, and I posted a reference from which such an argument can be drawn -- it isn't a proof by any means. You offer nothing to rebut the argument, you just post some very stupid and fallacious BS. Believe what you want, but it has nothing to do with honest intellectual inquiry.

morbius · 7 November 2005

Er, "witnesses".

Renier · 7 November 2005

People who demand that the Bible is true and should be taken literally very often contradict themselves. Just think of Revelations. The literal reading would be that a great beast will arise from the sea. How many Christians believes that to be literally true? Then, getting to the figure that only 144 000 people will enter heaven and they all cry symbolism. Yet they argue against all evidence that the Creation story in Genesis is true. The truth is that the two Creation myths in Genesis came from the Babylonians and that Moses never wrote Genesis. Theologians are taught this during their degrees, yet they seldom tell the people about it.

So, understanding this, why is it so important for them to take the Creation story in Genesis as truth? Do they really believe that the Earth was void and then God made the sun? When such a discrepancy pops up, they always have some strange explanation, twisting the literal meaning of the text. So their own statement that the literal bible is the truth means nothing, because they back out of the literal meaning to symbolism as soon as they are cornered with their own texts.

k.e. · 7 November 2005

Then there are the Gnostic Gospels of Thomas the 5th Gospel

http://www.pbs.org/wgbh/pages/frontline/shows/religion/story/pagels.html

and the suggestion that Buddhist teachings influenced Jesus.

You could spend a lifetime investigating the Jesus story as some scholars have and not get to the bottom of it. Trust your own judgment, if it sounds too unlikely or far fetched then it is. Put on your scientists "why? hat" and ask the question what is the reason/motive for this story. There are endless resources available to help with rational interpretations that do not invoke "magical thinking".

k.e. · 7 November 2005

Renier
This is from another thread it's long but nails the ontology of fundamentalism and literal bible interpretation.

http://www.counterpunch.org/davis01082005.html

It also explains why some of the 9/11 bombers put aluminum foil on their privates ;>

Tevildo · 7 November 2005

As we appear to have descended to personal abuse and spelling flames ("its authors weren't witnesses", incidentally), there seems to be little point in continuing this discussion.

However, I'll make one more attempt to convey my argument. We have the Iliad, whether or not we can prove that it was written by one historical individual named Homer. We have Socrates' teachings, whether or not he actually said what Plato reports him as saying. We have the Christian church, whether or not we can prove that Jesus existed. Investigation of the roots of a work of literature, philosophy, or religion is certainly useful and interesting, but it's not a substitute for engaging with the _content_ of the work itself.

Michael Roberts · 7 November 2005

M wrote

I wonder when the Christian church will tell the real story about Jesus and who was the true inventor of Christianity. Jesus was a marginal Jew who was either born to a prostitute, from rape or from an extra-marital affair. Much later he was turned into an enigma of first order by myths made up by Paul. Paul was a guy who never met Jesus and was the real founder of the Christian religion. About 250 years of critical historical research has uncovered the truth about Jesus and examples of these are the works of Gerd Ludemann.

Michael says;
Really I have as much respect for Ludemann's scholarship as I have for any YEC work of science. It's what my neighbor's bull leaves on the fields!

More seriously rigorous scholarship finds Ludemann very tendentious.

Michael Roberts · 7 November 2005

To carry on from my previous psot , read some works by NT Wright, - far better intellectual scholarship!

Pete Dunkelberg · 7 November 2005

Forward:

From: Michael Zimmerman To: clergyproject@lists.uwosh.edu Sent: Sunday, November 06, 2005 11:45 AM Subject: [Clergyproject] Last Call for Help - Clergy Letter Project Dear Friends, Thank you for signing the Clergy Letter - and for passing it along to friends and colleagues. Because of your efforts, we are very close to reaching our goal of 10,000 signatures from Christian clergy on the letter. As of right now, we have 9,229 signatures. While I know that many of you have already shared the letter with others, I am hoping that each of you can do just a drop more to enable us to reach our goal soon. If you can post the letter on a list serve for clergy, or share it with colleagues who have not yet signed, it would help enormously. (If you like, you can view all 9,229 signatures, in alphabetical order, by going to: http://www.uwosh.edu/colleges/cols/religion_science_collaboration.htm ) Once we reach our goal of 10,000 signatures we'll work to obtain significant national and local attention for the letter and for the premise that religion and science can comfortably coexist. As I've said in the past, we'll be aided in this effort by Fenton Communications and the Christian Alliance for Progress. I'll be back in touch with more specifics once we reach our goal. In the meantime, please help by circulating the letter a bit more widely. I can't thank you enough - your previous efforts and the warm words of support many of you have written have meant a great deal. Michael p.s. If you've received this e-mail directly from me, it means that you have already signed the letter and thus there is no reason to sign it again! An Open Letter Concerning Religion and Science Within the community of Christian believers there are areas of dispute and disagreement, including the proper way to interpret Holy Scripture. While virtually all Christians take the Bible seriously and hold it to be authoritative in matters of faith and practice, the overwhelming majority do not read the Bible literally, as they would a science textbook. Many of the beloved stories found in the Bible - the Creation, Adam and Eve, Noah and the ark - convey timeless truths about God, human beings, and the proper relationship between Creator and creation expressed in the only form capable of transmitting these truths from generation to generation. Religious truth is of a different order from scientific truth. Its purpose is not to convey scientific information but to transform hearts. We the undersigned, Christian clergy from many different traditions, believe that the timeless truths of the Bible and the discoveries of modern science may comfortably coexist. We believe that the theory of evolution is a foundational scientific truth, one that has stood up to rigorous scrutiny and upon which much of human knowledge and achievement rests. To reject this truth or to treat it as one theory among others is to deliberately embrace scientific ignorance and transmit such ignorance to our children. We believe that among God's good gifts are human minds capable of critical thought and that the failure to fully employ this gift is a rejection of the will of our Creator. To argue that God's loving plan of salvation for humanity precludes the full employment of the God-given faculty of reason is to attempt to limit God, an act of hubris. We urge school board members to preserve the integrity of the science curriculum by affirming the teaching of the theory of evolution as a core component of human knowledge. We ask that science remain science and that religion remain religion, two very different, but complementary, forms of truth. To view the list of thousands of religious leaders who have signed this letter already, please go to: http://www.uwosh.edu/colleges/cols/religion_science_collaboration.htm ; &nbs p; &nb sp; If you would like to sign this letter, please send an e-mail to mz@uwosh.edu listing: Your Title and Name Affiliation/Church (optional) City and State Michael Zimmerman Office of the Dean College of Letters and Science University of Wisconsin Oshkosh Oshkosh, Wisconsin 54901 (920) 424-1210 mz@uwosh.edu Clergyproject mailing list Clergyproject@lists.uwosh.edu http://lists.uwosh.edu/mailman/listinfo/clergyproject

PaulP · 7 November 2005

The Song of Songs aka the Song of Solomon is pornographic if read literally e.g. 1:13 My beloved is like a fragrant pouch of myrrh spending the night between my breasts
3:1 All night long on my bed I longed for my lover
4:5 Your two breasts are like two fawns, twins of the gazelle grazing among the lilies. (from http://bible.com/bible_read.html, chose New English Translation)

So if someone says the Bible is only to be read literally, ask what he thinks of such passages as these.

PaulP · 7 November 2005

The Book of Revelations is a wonderful source of nonsense. Particularly 666 as "the number of the beast". I once received a request from a customer of a website my company created, asking that their membership personal id be changed from "5666" because of its closeness to "666". I mean to say, 666 is the exact number of the beast. The Bible does not say "the number of the beast contains 666". The customer would not have objected to say "6566".

k.e. · 7 November 2005

That wonderful source of nonsense has given us the fundamentalist second coming literal Xian idiots behind the DI.

Keith Douglas · 7 November 2005

I wonder what this bishop's group's position on psychoneural dualism is ... that's still a sticking point with Catholics ...

k.e. · 7 November 2005

Where science meets thought ...The Brain

V. S. Ramachandran best known for his work in Neurology tells an anecdote in one of his Reith Lectures

A boy says to his girlfriend "love is just a bunch of neurons firing" and the girls says "see, I told you it was real".

Available in MP3 download. He has lectured widely on art - as well as visual perception and the brain have a listen its well worth it
http://www.bbc.co.uk/radio4/reith2003/

Adam · 7 November 2005

I don't know whether the Thomas More Law Society is coming from, but they are not representative of mainstream Catholic thought.

— joe
Look at their website. They're not Catholic. The fact that they don't even refer their patron as "Saint" is a dead giveaway. They're also not to be confused with the Catholic law students' association that also uses St. Thomas More as its namesake. I wish there were some way for the Catholic Church to copyright saint's names to prevent them from getting associated with nutjobs.

frank schmidt · 7 November 2005

Particularly 666 as "the number of the beast".

— PaulP
Actually, 666 is the zipcode for Topeka KS, home of the Kansas Board of [Creationist] Education, and the notorious fundie homophobe Randall Terry. A clear example of Design!

M · 7 November 2005

There is, OTOH, a strong evidentiary argument that Jesus never existed at all

— morbius
You maybe right that Jesus never existed but I tend to think that he did and then he was turned from a marginal Jew into a myth of epic proportions. Here is Gerd Ludemann's homepage. Also, check out the Yahoo group Ludemann seminar: The Resurrection of Christ. What follows is a brief assessment of the life of Jesus. The Life of Jesus: A Brief Assessment Introductory Comment: The following essay is an adaptation of the concluding section of my book Jesus After Two Thousand Years: What He Really Said and Did (London: SCM Press, 2000 and Amherst, N.Y.: Prometheus Books, 2001), pp. 686-693. Based on a translation from the original German by Dr. John Bowden, to whom I am duly grateful, the present text represents a revision I have made in collaboration with Tom Hall, whose diligent efforts are especially appreciated in view of his strong disagreement with several of my key conclusions. While the book remains a useful compendium for quick reference or for detailed study, the present brief sketch aims to transform the authentic words and actions of Jesus into a readable narrative. By Gerd Lüdemann September 2003 Since the images people use in their speech reflect their surroundings, it is clear that Jesus came from a small agricultural village. The world of his parables is a rural one. Jesus is familiar with the sower in the field, 1 the shepherd with his herd, 2 the birds of the sky 3 and the lilies of the field. 4 Even the mustard plant, commonly considered a weed in the garden, becomes for this peripatetic provincial an image of the in-breaking kingdom of God. 5 Jesus grew up in a family of five brothers and at least two sisters in the Galilean village of Nazareth. He was probably the oldest. His mother tongue was Aramaic, but he likely gained some proficiency in colloquial Greek. He learned the woodworker's craft from his father. Like most of his contemporaries, he could not read or write, but was able to obtain a considerable religious education in the local synagogue. At Sabbath services and on other occasions he acquired by word of mouth parts of the Torah, prophetic teachings and predictions, and exciting stories which surely included the narratives about Elijah and Elisha - the prophets whose miraculous deeds inspired a good deal of contemporary popular piety. The limitations imposed by his environment become apparent when we contrast his situation with that of his close contemporary, the apostle Paul. That Paul came not from a village but a city is likewise indicated by his habitual images. His letters portray city life - with the stalls of traders, 6 a tutor holding the hands of his little charges on the way to school, 7 and a solemn triumphal procession moving through the streets. 8 Paul often takes his imagery from warfare, 9 and even soldiers' trumpets provide him with a comparison. 10 Similarly, his arguments employ parallels from the legal sphere, 11 the theatre 12 and athletic competitions. 13 Jesus probably never visited a theatre or an arena, though he may have found work in the city of Sepphoris, a center of Greek culture only about three miles from Nazareth. Unlike Jesus, Paul was highly literate, having received both a Jewish and a Greek education. And though his mother tongue was Greek, he had a good command of Aramaic. Roman citizenship endowed him with numerous privileges. By origin and education Paul was as thoroughly cosmopolitan as Jesus was provincial. Had they ever met, social barriers would have discouraged communication, and at any rate they might well have had little to share. Paul would probably have chuckled at the country bumpkin from Galilee, or he might simply have shrugged his shoulders. Jesus' reaction to Paul would probably not have been any warmer. In any case he would hardly have understood Paul's pedantic theological demonstrations, for scholarly exegesis of commandments, prophets, and scriptures with all its nice distinctions were not to his taste. And yet the two shared important assumptions and goals. Jesus and Paul were committed Jews, proud and eager to serve the one God who had created heaven and earth and chosen Israel. Both acted in the certainty that their God had destined Jerusalem to be the center of the earth. Here the "Savior" would come at the end of days; and here divinely ordained sacrifices were offered and great festivals like Passover, Pentecost and Tabernacles established the consecrated unity of the cycles of seasons and years. It should also be noted that both Jesus and Paul displayed the gift of exorcism, and that both considered themselves to have struggled successfully against Satan. Every life is affected by special features that range from inborn traits to culturally acquired beliefs and values to the workings of sheer chance. In Paul's case, for example, an illness that tormented him to the end of his life evidently made him particularly susceptible to ecstatic experiences. He hints at this when he speaks about the thorn in the flesh, or the angel of Satan which - of course at God's bidding - keeps pummeling him. 14 Jesus suffered from an even harsher affliction, a blot on his reputation that originated with his mother; for apparently this, her first-born child, had been fathered in dubious circumstances. In our earliest written source he is contemptuously labeled "son of Mary," 15 and Matthew's birth story recognizes the lack of a father and immediately introduces the Holy Spirit as a begetter. 16 Not only that, but in his genealogy of the Messiah, Matthew mitigates the charge of immoral behavior by including four female ancestors with questionable or immoral associations 17 - women whose notoriety had clearly not deterred God from his plan to raise up Jesus, the son of Mary, to be the Messiah and Son of God. But that is a carefully constructed theological interpretation; the often harsh facts of life are not always so pretty, and Jesus came to feel this to an increasing extent. From the very first, no doubt, people in his hometown of Nazareth either shunned or attacked him as a bastard without a proper father. Hence the taunt "son of Mary." His later adoption by Joseph - long before he rose to public notice - did not remove the stigma of being regarded as the son of a prostitute. It is hardly unreasonable to suppose that his later acceptance of those who were despised as sinners and outcasts reflects his own bitter experience of blameless rejection. Such a sense of alienation may also account for his difficult relationship to his own biological family. Following the evidently early death of his adoptive father, he would normally have been expected, as the oldest son, to assume responsibility for the family, especially his mother. But the sources tell another story. For Jesus the fourth commandment appears to have had little attraction; he chose the way of radical separation. However, insults and inclinations are not in themselves enough to give rise to a movement. There must be other motivations from other people. In Jesus' case, the key stimulus was the figure of John the Baptist. John was one of a long line of Jewish prophets who called for repentance in the face of the imminent day of God. Yet like other prophets, he mitigated the threat of judgment with the promise of forgiveness for all those who repented and accepted his baptism. This guarantee of escaping God's wrath gave his message great appeal and led numerous Jews to come to him beside the Jordan. Among them was Jesus the Galilean who, burdened with a nagging sense of unfulfillment, had come south and found at least temporary relief in the circle around John the Baptist. Here was a new kind of family - one very different from his biological family, and more spiritually nurturing. Now he belonged to a group of ascetics whose only obedience was to God and whose gratitude for this one final opportunity for repentance was palpable and genuine. Clearly this eccentric prophet in the Jordan wilderness and his followers worried and indeed challenged the members of the priestly aristocracy in Jerusalem. What was this nondescript agitator trying to do with his obvious parody of the Twelve Tribes crossing the river under Joshua and the establishment of the pure desert religion of the Tabernacle in the land? Had not the supervision, administration and execution of the sacrifices that brought about atonement long since been entrusted to them alone by God? But as long as the temple was not in immediate danger, they tried to ignore the exotic Baptist sect by the Jordan. Anyway, Roman oppression had produced an abundance of "inspired" prophets with all sorts of messages - messianic and otherwise. But they could not forever overlook the fact that John was dangerous. As people began to understand - and perhaps even concur in - his implied charge of temple corruption, things would heat up for the authorities. Worse yet, his preaching had unsettling political implications, since their jurisdiction depended on collaboration with Rome; and John was preaching the rule of God, not Caesar. Indeed, Herod Antipas, the ruler of the area in which Jesus lived, soon recognized the underlying political radicalism, and had John summarily executed as a messianic pretender. It is not clear how long Jesus remained in the Baptist's company, but the rivalry between the disciples of Jesus and those of John shows that Jesus must have already gone his own way before the Baptist's death. That defection must not be seen as a break with Jewish tradition; rather it resulted from Jesus' re-focusing of John's preaching. This new dispensation evolved from three sources. First, Jesus was uncomfortable with John's fundamentally ascetic attitude. Second, this aversion stemmed in considerable measure from his powerful experience of the kingdom of God that was realized in meals at which all were welcome. Third, he discovered a gift for healing, and found in it an overwhelming experience - one he also associated with the presence of God. We can no longer claim to be completely clear about the substantive or chronological connection between these three points, but it is important to note that none of the three characteristics is ever attributed to John. Clearly they mark a turning point in Jesus' spiritual development. However, two or possibly three similarities between them seem rooted in the Baptist's religious convictions. First, Jesus shared with John an unshakable commitment to following and expounding the will of God. Second, like John he remained unmarried, as did also the apostle Paul. This point is all the more worth noting since it was considered the religious obligation of every male Jew to father descendants. Third, Jesus may have shared with John the expectation of an imminent final judgment, though this point depends more on interpretation than on solid evidence. No doubt Jesus' gift for healing soon became widely known in Galilee. His cures of psychological and psychosomatic illnesses are the best attested of the New Testament "miracles." At that time such afflictions were attributed to demonic possession, and since Satan was regarded as the chief of these evil spirits, these cures lent reality to the notion that Jesus was waging a successful battle against him. The report that he had seen Satan fall like lightning from heaven implies that he had become stronger than Satan himself, and thus represents an anticipation of the advent of God's kingdom. That he could snatch people from the rule of the devil by providing healing and the forgiveness of sins shows that for him, sickness and sin were inseparably joined. Here again he resembles Paul, who could attribute an epidemic of debility, sickness, and even death in the Corinthian community in Corinth to the sinful misuse of the Eucharist. 18 According to Jesus, however, the kingdom of God meant not only liberation from sickness and other evils, but involved the establishment of God's rule under the jurisdiction of Jesus and the Twelve. Underlying the latter notion was the ancient but delusory hope, that when God at last instituted his kingdom, he would also restore the ten tribes annihilated by the Assyrians seven hundred years previously. At the time of Jesus only the two tribes of Judah and Benjamin remained, but at the end of history, according to a promise attributed to Jesus, his twelve disciples would judge these twelve tribes. What higher prerogative than to sit beside Jesus among God's elect in the Court of Heaven? Indeed the apostle Paul expressed a similar hope He called on the members of the Corinthian community not to go to law against one another, since they themselves would one-day judge angels. 19 Here we see directly into the hearts of a number of early Christians, no doubt including some members of the community gathered by Jesus. Their faith sprang not from reason or reflection, but the prospect of sharing in God's rule. And this rule extended not only to human beings, but also to an entire cosmos that must be restored to the rightful order willed by God. Of course all this reflected a Jewish perspective, since it involved only the Jewish people, and focused on the New Jerusalem. Other peoples amounted to no more than neighbors or supernumeraries. Jesus' exalted status reflected the ardent hope that God would soon keep his promise. And the successes of his ministry subsequent to his departure from John the Baptist may well have convinced him that he must play the leading role in this final drama. Again the parallel with Paul is striking and perhaps illuminating: it was only a few years later that Paul became persuaded that he had been ordained to effect the incorporation of the Gentiles into the future kingdom of God. 20 The decisive actions of Jesus' career were molded by the unshakeable faith that it was his mission to interpret God's law authoritatively in God's name. And in general his interpretation can be perceived as based on an accentuation of the divine will. Thus he forbade divorce with an appeal to the goodness of God's creation, in accordance with which the marriage of man and woman creates an indissoluble unity. 21 He defined the commandment to love by the extreme demand to love one's enemy. 22 He forbade judging 23 and swearing. 24 Occasionally he proclaimed a sweeping retraction of the law - as for instance when he in effect declared the food laws irrelevant, 25 and when he adduced human welfare as the purpose of the Sabbath. 26 But anything that in the modern view would appear to be autonomy was grounded in heteronomy, in God enforcing his rule. Jesus could ordain this free yet radically conservative interpretation of the law only because he had received the authority to do so from the deity he lovingly addressed (as Paul did later, 27 ) as Abba 28 - a term connoting both intimacy and affection. Under such circumstances Jesus and his heavenly Father were practically one and the same, a notion that must have been highly offensive to his Jewish hearers. And although he drove out demons and expounded the law, Jesus was also a poet and wisdom teacher. He told intriguing tales of common scamps and deep-dyed villains and from their realistic estimations of the world drew morals for himself and his disciples. Indeed, his own life often resembled that of a picaresque hero, especially because of his itinerant mode of living; for having no income, he accepted the support of sympathizers and trusted in God. Embedded in some of his stories we find the kind of shrewd maxims one would expect from philosophers. In other parables he showed vividly how God will bring into being his kingdom: gently and yet at the same time irrevocably. Still others strikingly portray God's attempts to reclaim the lost. Jesus provided living commentary for this lesson: he was often the guest of tax collectors and prostitutes. Some of the parables attributed to him contain a threatening tone: there will be judgment in the end, and God will destroy his enemies. Yet as the Beatitudes powerfully testify, he will also make good the fate of the poor, the hungry and those who weep. One may reasonably wonder how the timeless nature of Jesus' wisdom comports with those passages that indicate the expectation of an imminent end. Some scholars cut the knot and declare the first authentic and the other a later creation. That at least produces a Jesus whom we find easier to understand today. But that is probably too modern a solution. What we cannot reconcile, the first century mind might have harmonized with little difficulty. Paul offers a contemporary example of the accommodation of wisdom teaching and the anticipation of an imminent end. Paul fully expected to experience the coming of the Lord on the clouds of heaven and was obsessed with spreading the gospel throughout the Roman Empire before Jesus' return. Yet we find in his writings such timeless observations as the foolishness of human wisdom before God, 29 and the magnificent hymn we find in 1 Corinthians 13 is a paean to a timeless love that precludes the calculation of an imminent end. This love is greater than hope (for the end) and greater also than faith (in Christ who first made possible the expectation of an imminent end). Surely then, Jesus could also have combined apocalyptic preaching, wisdom teaching, and divinely sanctioned ethical demands however contrary to modern logic that may seem. A consideration of the final days of his life suggests that the image of the approaching end may have by then become predominant. Jesus had experienced great success in Galilee, but the same call to which the crowds had responded now drew him to Jerusalem, where he must proclaim to the Jewish people and its leaders the need for repentance. Marching into the city surrounded by both men and women followers, he went to the Temple and dramatized both his criticism of the existing cult and his hope for the coming of a new Temple by the symbolic act of overturning the tables of some of the moneychangers and traders. The Jewish priesthood and aristocracy could not forgive him that, and the subsequent events bore little resemblance to the occasional clashes between Pharisees and Jesus in Galilee. There Jesus had received no more than insults; here, in a city swarming with Passover celebrants, the authorities were in deadly earnest. Jesus was falsely labeled as a would-be king of the Jews, and Pilate gave him short shrift. Evidently his disciples were quite unprepared for this, for they all fled. The crucified Jesus was the victim of a criminal conspiracy: he suffered for deeds he had never attempted and aspirations he would never have countenanced. Although this unforeseen outcome seemed to repudiate all that he had told his disciples and the Jewish people, he probably did not perceive it that way. Once again a look at Paul helps: when some members of his community began to die and Jesus failed to return as soon as the Apostle had promised, Paul did not give up his faith, but proclaimed it all the more strongly. He announced that whether he lived or died, he belonged to the "Lord". In all likelihood that is how Jesus thought and felt on the cross, surrendering himself to his Father. True faith can never be refuted by reality, let alone by arguments. Of course, the story of Jesus' life must include the accounts of post-mortem events, since except for these extraordinary reports, all knowledge about him would no doubt have ceased long ago. In their eagerness to exalt his memory, his disciples began by making Jesus the Jew into an enigma of the first order. Soon after his death they claimed that Jesus had been raised from the dead and would come again on the clouds of heaven as Son of God, as Savior, as Christ, as the Son of man. Even more important, a number of his followers drove out demons in his name and performed miracles similar to his. Some even claimed to speak on behalf of the risen Jesus and, ostensibly filled with the Holy Spirit, asserted the authority to deal with problems in their communities. The apostle Paul, the erstwhile persecutor of Jesus' followers whose reported encounter with the risen Christ resulted in his conversion, provided the relentless will that energized the mission to the Gentiles. With a genius for organization and an indomitable dedication to his calling, he became the prime example of this phenomenon. After the Jewish rebellion of 66-70 C.E. and the resulting destruction of Jerusalem, there followed a period of unparalleled confusion, out of which emerged a church consisting almost exclusively of Gentiles, who without delay branded their risen Lord's fellow Jews as murderers of God. The flood of bizarre interpretations that began with the reported resurrection of Jesus was unstoppable. Everywhere the constraints of reason that had reined in religious pretensions to infallibility began to give way. According to evangelists and preachers alike, the Hebrew Bible (or Old Testament) provided numerous cases in which God had alluded to Christ and announced his coming. Indeed Christ had been at God's side when the world was created. As if the assassination of Jesus the authoritative exorcist, the expounder of the law, the prophet, the poet and the wisdom teacher at the hands of a political cabal were not tragedy enough, the long history of misinterpretation and misuse of his memory and message to benefit individual and sectarian interests is a greater and even more shameful one. Nevertheless a vital question remains: Once the ecclesiastical trappings and distortions are recognized as a shameless charade, what can Jesus mean in today's world? For me Jesus is a sympathetic, original figure, a man of humor and wit at whom I sometimes chuckle. Yet one cannot doubt the earnest dedication that characterized his mission to those on the periphery of the Jewish society of his day. Jesus is the paradigm of one who will not be deterred from following a chosen path to the end; but his interpretation of the law, which both relaxed and intensified the essence of Torah, makes him too serious for me. Nor can I revere an enthusiasm that repudiates reason, or esteem the proclaimed kingdom of God that has failed to materialize. Finally, in his confident dialogue with God, Jesus seems almost delusional; like so many religious people he errs in seeing himself at the center of the world. Therefore the unity of Jesus' message and his integrity as a person remain problematical, and we cannot expect to build upon the sand of uncertainty solid answers to the haunting challenges of our world. Notes [1] Mark 4:3-8 [2] Luke 15:4-6 [3] Matt. 6:26 [4] Matt. 6:28 [5] Mark 4:30-32 [6] 2 Cor. 2:17 [7] Gal. 3:24-25 [8] Cf. 2 Cor. 2:14 [9] 2 Cor. 10:3-5 [10] 1 Cor. 14:8 [11] Gal. 3:17 [12] 1 Cor. 4:9 [13] 1 Cor 9:24 [14] 2 Cor. 12:7 [15] Mark 6:3 [16] Cf. Matt. 1:18-25 [17] Matt. 1: 3-6: Tamar, Rahab, Ruth, and the wife of Uriah (Bathsheba). [18] 1 Cor. 11:29-30 [19] 1 Cor. 6:3 [20] Cf. Rom. 11:13-36 [21] Mark 10:9, 11 [22] Matt. 5:44a [23] Matt. 7:1 [24] Matt. 5:34a [25] Mark 7:15 [26] Mark 2:27 [27] Gal. 4:6 [28] Luke 11:2 [29] 1 Cor. 1-2

David Heddle · 7 November 2005

If you are going to criticize the last book in the canon, at least call it by its proper name Revelation not "Revelations". By the way, some manuscripts contain the number 661 rather than 666.

You do, of course, realize these bishops speak with no authority? Only the Magisterium of the Church could make any binding (for Roman Catholics) statement about the accuracy of the bible.

M · 7 November 2005

Really I have as much respect for Ludemann's scholarship as I have for any YEC work of science. It's what my neighbor's bull leaves on the fields! More seriously rigorous scholarship finds Ludemann very tendentious. To carry on from my previous psot , read some works by NT Wright, - far better intellectual scholarship!

— Michael Roberts
Here is a thread on N.T. Wright's unimpressive scholarship from the Yahoo Ludemann seminar mentioned previously: N.T. Wright

Bill Gascoyne · 7 November 2005

Last word WRT the camel and the eye of the needle. I had assumed this was more widely known. The story, AIUI, is that the "eye of the needle" was a small door adjacent to or actually within the large doors of any walled city. Caravans arriving at night, when the large doors were closed, used the smaller, more defensible door opened by the night watchman. This smaller door was just wide and tall enough to accomodate one camel, but *without* the rider or the normal baggage attached to either side of the camel. Hence, the analogy is clear. A rich man must shed or denounce all of his worldly posessions before entering the kingdom of heaven.

morbius · 7 November 2005

You maybe right that Jesus never existed but I tend to think that he did

I never said that Jesus never existed -- I said there's a strong evidentiary case for that position. OTOH, you "tend to think that he did" -- oh, well, I guess that settles it. Can you and Tevildo kind of try to remember what scientific reasoning is and how it works?

Here is Gerd Ludemann's homepage.

All of which takes non-contemporary texts as factual, so it is circular, or irrelevant.

morbius · 7 November 2005

We have the Iliad, whether or not we can prove that it was written by one historical individual named Homer. We have Socrates' teachings, whether or not he actually said what Plato reports him as saying. We have the Christian church, whether or not we can prove that Jesus existed. Investigation of the roots of a work of literature, philosophy, or religion is certainly useful and interesting, but it's not a substitute for engaging with the _content_ of the work itself.

Didn't I already point out that this is a strawman? You complain about abuse, but you really deserve it, when I point out that there is a strong evidentiary case against the existence of Jesus, and you bring up some irrelevancy about Homer and Socrates (arguments for or against their existence depend on totally different evidence), and talk about "investigation of the roots of a work of literature", when that isn't the subject on which I wrote. I'll say it again: there is a strong evidentiary argument that Jesus never existed. And you have offered no rebuttal to that argument.

morbius · 7 November 2005

Last word WRT the camel and the eye of the needle

Nope. http://www.debunker.com/texts/needleye.html

Many fundamentalists seek to explain away the obvious hostility to wealth in the saying attributed to Jesus, "It is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God" (Matthew 19:24). Fundamentalists today constantly tell each other that the "eye of the needle" was a narrow gate into Jerusalem through which a camel could just barely squeeze, implying that even rich people can get into Heaven, provided that they walk a straight and narrow path. While believing this no doubt lowers the cognitive dissonance they suffer between the resentment against wealth that is integral to the Christian religion they revere, and their own desire to achieve, it is nonetheless a silly legend, like the alligators in the sewers. The Jerome Biblical Commentary is a standard reference work found in many libraries, written by Catholic scholars. Its commentary on Matthew 19:24 states bluntly, "the figure of the camel and the eye of the needle means exactly what is said; it does not refer to a cable or a small gate of Jerusalem." The Abingdon Interpreter's Bible is a major reference work compiled by Protestant scholars, and its analysis of this passage is in full agreement. Unfortunately for the fundamentalists, the concensus of New Testament scholars is that Matthew's passage barring rich people from heaven means exactly what it says. It remains to be seen how many of them are willing to give up all their wealth in accordance with the ideals they claim to profess.

morbius · 7 November 2005

In the WinAce thread, someone mentioned his "Prophesy for Dummies", which I think is a fine remedy for all this blather about "metaphor" and "content" that avoids the real nature of the content of these texts. http://winace.andkon.com/proph4dums/

Index: 1. Mission-Critical Principles: the Prophet's arsenal. 1a. Retroactive Shoehorning: a Prophet's best friend. 1b. Vaticinium ex Eventu: After-the-fact prophecy. 1c. The Law of Large Numbers: 1 in a million is all you need with a million prophecies. 1d. Predicting the Obvious: Case studies in "duh." 1e. False Fulfillment: Don't let the facts stop you. 1f. Self-Fulfilling Prophecies: "They make it possible." 1g. Confirmation Bias: Make them squeal with select fulfillment. 1h. Wishful Thinking: Play off their dreams, hopes and fears for greater success. 1i. Dealing with Doubts: Reconciling Prophet Guilt Syndrome. 1j. Prophecy Aids: Dressing up both Prophecy and Fulfillment. 2. Damage Control: the general anti-skeptic FAQ. 2a. Specifics, Dates and Deadlines: a Prophet's bane. 2b. Unfalsifiable Escape Hatches: Preventing demonstrable prophecy failures. 2c. Unexpected Difficulties/Apologetics: Apologizing for failed prophecy. 3. Concluding Remarks. 3a. Prophecy Verification Criteria: Avoid getting duped by other Prophets. 3b. About: "Just who is this bozo, revealing our trade secrets?" 3c. Acknowledgements.

Tevildo · 7 November 2005

there is a strong evidentiary argument that Jesus never existed. And you have offered no rebuttal to that argument.

— morbius
* sighs * OK, I'll bite. The arguments presented on the page you linked to boil down to: (a) The Christian sources are untrustworthy because they're Christian. (Genetic fallacy.) (b) The passage from Josephus is probably a Christian-inspired fake. (This, I can agree with, because _objective_ evidence is presented for it). (c) The other sources don't mention Jesus. (Denying the antecedent: 1. If the "neutral" sources mention Jesus, He existed. 2. The neutral sources don't mention Jesus. 3. Therefore, He didn't exist.). Apologies for the multi-line parenthesis. I'm not saying it's _impossible_ to prove something, or someone, didn't exist; but the article you mention doesn't, in my opinion, manage to do that. And my point still remains. Irrespective of whether or not Jesus existed, the Christian church and the Christian faith undeniably do.

'Rev Dr' Lenny Flank · 7 November 2005

You do, of course, realize these bishops speak with no authority?

Speaking of which, Heddle, what's the source of YOUR authority? WHy should anyone pay any more attention to YOUR religious pronunciomentos than they should to mine, my next door neighbor's, my car mechanic's, or the kid who delivers my pizzas? (sound of crickets chirping) Yep, that's what I thought . . . . You are just a man, Heddle. Your religious opinions are no more holy or divine or infallible than anyone else's, and you don't know any more about god than anyone else does. You do realize that, right?

Andrew Mead McClure · 8 November 2005

I have a theory about the appeal of Biblical literalism to evangelical protestants, although it's probably not original since I've seen allusions to these ideas from many other people. But I haven't seen it stated it quite this directly.

Well.. what I would personally guess where the biblical literalism fetish came from is that Protestantism itself was a negative reaction, a backlash, against all the baggage to Christianity that Catholic doctrine had tacked on. Martin Luther didn't set off to actually split away from the Catholic church, he was just upset about the indulgences and clerical celebacy and all that other superfluous crap. If you remove the baggage from Christianity, what is left? Well, there's the Book. So I think from that very beginning point Protestantism wound up with a spirit of trying to embrace the text of the Bible in order to make it theirs, as if to say, hey, you weren't using it, so we're going to. The foundation in Biblical text is what gives Protestantism its identity, what separated it from Catholicism in the first place. It makes sense that someone trying to be Protestanter-than-thou would take that kind of thinking to an unhealthy logical extreme. Similarly, almost all the really hardcore evangelical Christian movements of the last handful of hundreds of years have been reactive in nature; the Puritains were born out of discontent with the Church of England, Christianity as we think of it in America today was born out of the Second Great Awakening, the Religious Right was born out of a rejection of the mores of the 60s, etc. Each of these has in some way the spirit of rejecting something and returning to basics. In Christianity, if you're looking for something basic to retreat to, the Bible is the only thing you really have to work with. I mean, they're called "fundamentalists" for a reason. Biblical literalism gives the fundamentalist movement something to found its identity on, gives them an excuse to say, all those other sects, those backsliders, they aren't really Christians, we're the real Christians, the Bible is why. This is all just guesswork and personal suspicion, mind you. I don't know if anything above is why things really happened for certain.

morbius · 8 November 2005

* sighs * OK, I'll bite.

Indeed, you're string of preceding red herrings deserve a sigh.

The arguments presented on the page you linked to boil down to: [utterly erroneous characterization]

Uh, no. The argument presented includes the lack of the sort of historical evidence we might expect, such as mention of Jesus by any contemporary, and the fact that the claims that are made of Jesus appear to have been borrowed from other myths, notably those of Mithraism. So we have a theory that explains all of the available evidence, and could be falsified by the sort of evidence that is lacking.

I'm not saying it's _impossible_ to prove something, or someone, didn't exist; but the article you mention doesn't, in my opinion, manage to do that.

Actually, it is impossible to prove that Jesus didn't exist, and so of course the article doesn't attempt, let alone manage, to do so. But don't let your strawmen and utter lack of comprehension of empirical epistemology faze you.

And my point still remains. Irrespective of whether or not Jesus existed, the Christian church and the Christian faith undeniably do.

Right, your irrelevant undisputed point.

buddha · 8 November 2005

By the way, some manuscripts contain the number 661 rather than 666.

Either way, if you're wise you should be able to tell us the meaning of the number, right?

You do, of course, realize these bishops speak with no authority? Only the Magisterium of the Church could make any binding (for Roman Catholics) statement about the accuracy of the bible.

Catholic bishops are to teaching authority in the Catholic Church as state governments are to legislative authority in any federal republic. To say that Catholic bishops speak with *no* authority in the Catholic Church is just boneheaded...

David Heddle · 8 November 2005

budda,

They have no binding authority on interpreting scripture, whatsoever, period. And that is what we are talking about here. They do have administrative authority, that's true--but that is not what we are talking about. A Catholic bishop may give his opinion on scripture interpretation, but a Catholic is not obligated to believe it, should it differ from official teaching--which is the role of the Magisterium. That is one way the RCC can claim to speak with one voice.

As for 666, my personal opinion is that Revelation is mostly referring to the destruction of Jerusalem in AD 70, and the beast is Nero. In other words, I don't think Revelation refers to some future tribulation. That is a minority opinion.

buddha · 8 November 2005

They have no binding authority on interpreting scripture, whatsoever, period. [...] A Catholic bishop may give his opinion on scripture interpretation, but a Catholic is not obligated to believe it, should it differ from official teaching---which is the role of the Magisterium.

The Magisterium of the Church (CCC 85 - 87) 85 "The task of giving an authentic interpretation of the Word of God, whether in its written form or in the form of Tradition, has been entrusted to the living teaching office of the Church alone. Its authority in this matter is exercised in the name of Jesus Christ." This means that the task of interpretation has been entrusted to the bishops in communion with the successor of Peter, the Bishop of Rome. [...] 87 Mindful of Christ's words to his apostles: "He who hears you, hears me", the faithful receive with docility the teachings and directives that their pastors give them in different forms. The teaching office (CCC 888 - 892) 888 Bishops, with priests as co-workers, have as their first task "to preach the Gospel of God to all men," in keeping with the Lord's command. They are "heralds of faith, who draw new disciples to Christ; they are authentic teachers" of the apostolic faith "endowed with the authority of Christ." [...] 892 Divine assistance is also given to the successors of the apostles, teaching in communion with the successor of Peter, and, in a particular way, to the bishop of Rome, pastor of the whole Church, when, without arriving at an infallible definition and without pronouncing in a "definitive manner," they propose in the exercise of the ordinary Magisterium a teaching that leads to better understanding of Revelation in matters of faith and morals. To this ordinary teaching the faithful "are to adhere to it with religious assent" which, though distinct from the assent of faith, is nonetheless an extension of it.

This calls for wisdom. Whoever is intelligent can figure out the meaning of the number of the beast, because the number stands for the name of someone. Its number is 666.

As for 666, my personal opinion [...] is a minority opinion.

You must think you're well ahead of the curve, eh?

k.e. · 8 November 2005

Heddle said

"my personal opinion is that Revelation is mostly referring to the destruction of Jerusalem in AD 70, and the beast is Nero. In other words, I don't think Revelation refers to some future tribulation. That is a minority opinion."

Since most authoritative biblical historians would agree with Heddle why is it not the majority opinion ?

Why is it that those who have a fact based outlook on reality rather than a magic based outlook on reality are completely dismissed by the magical thinking crowd ?

'Rev Dr' Lenny Flank · 8 November 2005

They have no binding authority on interpreting scripture, whatsoever, period.

Um, neither do you, right? Your religious opinions are just that, your opinions. They are no more holy or divine or infallible or authoritative than anyone else's religious opinions. No one is obligated in any way, shape, or form to follow your religious opinions, to accept them, or even to pay any attention at all to them. You are no more holy or divine or infallible or godly than anyone else. Right?

David Heddle · 8 November 2005

buddha,

You do grasp the difference: the Magisterium is comprised of bishops in union with the pope, but that does not mean everything bishops teach comes from the Magisterium? You do know about Ex Cathedra, infallibility,etc. If you read the relevant section in the Catholic Encyclopedia you will see that these bishops are speaking as a group of bishops--much like the American bishops get together and make non-binding statements.

BlastfromthePast · 8 November 2005

You are just a man, Heddle. Your religious opinions are no more holy or divine or infallible than anyone else's, and you don't know any more about god than anyone else does.

— RDLenny Flank
Dear reverend, please explain this text: "Those who hear you, hear me."

k.e. · 8 November 2005

Blast for a bit of a refresher do a search on PT for all posts that have the word delusion.

Then explain this
.
.
.
.
.

He had bought a large map representing the sea,
Without the least vestige of land:
And the crew were much pleased when they found it to be
A map they could all understand.
.
.
.
.
.

And then look up "Genko Koan" and meditate on it until you wake up.

k.e. · 8 November 2005

Blast.... that's Genjo Koan

'Rev Dr' Lenny Flank · 8 November 2005

Blast, old buddy. Back for more, are you?

What is the source of YOUR religious authority, Blast? Websites run by "ecological visionaries"? (snicker) (giggle) BWA HA HA HA !!!!!!!!!

Have you found any genes for cobra venom yet in a garter snake?

Why not?

'Rev Dr' Lenny Flank · 8 November 2005

Dear reverend, please explain this text: "Those who hear you, hear me."

That applies to who, Blast. You? Me? Shelby Spong? Pat Robertson? Bill Dembski? Adolf Hitler? Jesse Jackson? How can you tell?

buddha · 8 November 2005

[Profanity removed by Jack - please don't use this type of language here.] Mr. Muddle, are you completely unteachable?

[...] the Magisterium is comprised of bishops in union with the pope, but that does not mean everything bishops teach comes from the Magisterium?

Pope John Paul II wrote in the apostolic letter, Apostolos Suos, "Certainly the individual Bishops, as teachers of the faith, do not address the universal community of the faithful except through the action of the entire College of Bishops. In fact, only the faithful entrusted to the pastoral care of a particular Bishop are required to accept his judgement given in the name of Christ in matters of faith and morals, and to adhere to it with a religious assent of soul." Concerning declarations of regional episcopal conferences, Pope John Paul II wrote, in the same letter, "Taking into account that the authentic magisterium of the Bishops, namely what they teach insofar as they are invested with the authority of Christ, must always be in communion with the Head of the College and its members, when the doctrinal declarations of Episcopal Conferences are approved unanimously, they may certainly be issued in the name of the Conferences themselves, and the faithful are obliged to adhere with a sense of religious respect to that authentic magisterium of their own Bishops. However, if this unanimity is lacking, a majority alone of the Bishops of a Conference cannot issue a declaration as authentic teaching of the Conference to which all the faithful of the territory would have to adhere, unless it obtains the recognitio of the Apostolic See, which will not give it if the majority requesting it is not substantial."

If you read the relevant section in the Catholic Encyclopedia [...]

Which part exactly of that 8500+ word essay denies that individual bishops and regional episcopal conferences have binding teaching authority in the Catholic Church? Pope John Paul II said they do; you say they don't. This isn't even a close call...

BlastfromthePast · 8 November 2005

Answer the question Lenny.

BlastfromthePast · 8 November 2005

Blast for a bit of a refresher do a search on PT for all posts that have the word delusion.

— k.e.
Are you trying to be funny? You're a moron.

Jack Krebs · 8 November 2005

I think it's time to close this thread, and move on.

It's been interesting, and I've learned a lot. However the conversation has deteriorated today.

Thanks,

Jack

Jack Krebs · 9 November 2005

It's been requested that I re-open this thread. I'll do this, with a request that people stay on topic, and that the discussion not degenerate into personal attacks.

Thanks for the interest.

Jack

'Rev Dr' Lenny Flank · 9 November 2005

Well, I just have one simple question for all the fundie/IDers out there. It goes:

What exactly is the source of your religious authority. What exactly makes your (or ANY person's) religious opinions more (or less) authoritative than anyone else's. Why should anyone pay any more attention to my religious opinions, or yours, than we pay to the religious opinions of my next door neighbor or my gardener or the guy who delivered my pizza last night. It seems to me that no one alive would or could know any more about God than anyone else alive does, since there doesn't seem to be any potential source of such knowledge that isn't equally available to everyone else. You pray; I pray. You read the Bible; I read the Bible. You go to church and listen to the pastor; I go to church and listen to the pastor. So what is it, exactly, that makes your religious opinion any more (or less) valid than anyone else's. Are you more holy than anyone else? Do you walk more closely with God than anyone else? Does God love you best? Are you the best Biblical scholar in human history? What exactly makes your opinions better than anyone else's? Other than your say-so?

Is it your opinion that not only is the Bible inerrant and infallible, but YOUR INTERPRETATIONS of it are also inerrant and infallible? Sorry, but I simply don't believe that you are infallible. Would you mind explaining to me why I SHOULD think you are? Other than your say-so?

It seems to me that your religious opinions are just that, your opinions. They are no more holy or divine or infallible or authoritative than anyone else's religious opinions. No one is obligated in any way, shape, or form to follow your religious opinions, to accept them, or even to pay any attention at all to them.

Can you show me anything to indicate otherwise? Other than your say-so?

M · 10 November 2005

I never said that Jesus never existed --- I said there's a strong evidentiary case for that position. OTOH, you "tend to think that he did" --- oh, well, I guess that settles it.

You maybe right that Jesus never existed but I tend to think that he did

— morbius
Can you and Tevildo kind of try to remember what scientific reasoning is and how it works?Here is Gerd Ludemann's homepage.

All of which takes non-contemporary texts as factual, so it is circular, or irrelevant.I've have a response from Gerd Ludemann about no non-biblical sources mentioning Jesus and on the idea that Jesus didn't exist.

There are non-biblical sources from the first century about Jesus, i.e. Josephus, Jewish Antiquities 20. 196-200 where we hear about the martyrdom of James, the brother of Christ. Other passages in Josephus might be interpolations, though is unlikely. People who say that Jesus did not exist fail to account for the sudden rise of Christianity.

— GERD LÜDEMANN

BlastfromthePast · 10 November 2005

Lenny, you still haven't answered the question. What does it mean when Jesus says, "Whoever hears you, hears me"?

BlastfromthePast · 10 November 2005

You pray; I pray. You read the Bible; I read the Bible. You go to church and listen to the pastor; I go to church and listen to the pastor.

— RDLenny Flank
Is this rhetorical or factual, Lenny? I'm genuinely interested.

Lenny's Pizza Guy · 10 November 2005

Blast, Lenny won't be around till later in the afternoon. I reckon that leaves it up to me to ask you: Why do you think anyone here should care, one way or the other, about your opinion--or Lenny's, for that matter!--about what some supposed religious figure supposedly said about some totally non-scientific topic? This saying may have great meaning for someone somewhere in some life setting, but what possible relevance can it have to the question of whether or not ID or evolution has the better evidence to explain the current diversity of life on earth? In the here and now, not in the great by and by? Why is this a moral or religius issue for you in the first place, for crying out loud? There's a reason Lenny likes to refer to his pizza kid: I know how to tell the difference between questions--like what topping a customer might want on their pizza, what music they might want to hear on the jukebox, and what color sweater complements their shoes--of personal preference and questions--like whether or not Joe X drove Car Y through the red light at intersection Z, whether Hurricane A is more likely to threaten City B than Bayou C, or whether fossil F indicates a likely intermediate between fossil G and living species H--that require the objective evaluation of physical evidence. Or, to put it the way Lenny might:

Blast, Your religious opinions are just that, your opinions. They are no more holy or divine or infallible or authoritative than anyone else's religious opinions. No one is obligated in any way, shape, or form to follow your religious opinions, to accept them, or even to pay any attention at all to them.

'Rev Dr' Lenny Flank · 10 November 2005

Lenny, you still haven't answered the question. What does it mean when Jesus says, "Whoever hears you, hears me"?

Blast, you still haven't given me the clarification I asked for. Who, exactly, is the "you" in that statement? Is it you? Is it me? Is it Bishop Spong? Is it Pat Robertson? Is it Adolf Hitler? Is it Jesse Jackson? Who, exactly, does Jesus say is speaking for him. And how can we tell.

'Rev Dr' Lenny Flank · 10 November 2005

This saying may have great meaning for someone somewhere in some life setting, but what possible relevance can it have to the question of whether or not ID or evolution has the better evidence to explain the current diversity of life on earth? In the here and now, not in the great by and by?

Particulalry since IDers keep telling everyone, at every available opportunity, that ID is not religion and isn't just religious apologeitcs.

Or are IDers just lying to us about that, Blast?

So let me ask you the same question I asked Sal, Blast:

*ahem*

You must KNOW that your ID heroes are in court right now trying to argue that creationism/ID is SCIENCE and has NO RELIGIOUS PURPOSE OR AIM. You must KNOW that if the courts rule that creationism/ID is NOT science and IS nothing but religious doctrine, then your ID crap will never see the inside of a science classroom. So you must KNOW that every time you blither to us that creationism/ID is all about God and faith and the Bible and all that, you are UNDERMINING YOUR OWN HEROES by demonstrating, right here in public, that your heroes are just lying under oath when they claim that creationism/ID has NO religious purpose or aims.

So why the heck do you do it ANYWAY? Why the heck are you in here yammering about religion when your own leaders are trying so desperately to argue that ID/creationism is NOT about religion? Are you really THAT stupid? Really and truly?

Why are you in here arguing that ID/creationism is all about God and the Bible, while Discovery Institute and other creationists are currently in Kansas and Dover arguing that ID/creationism is NOT all about God and the Bible?

Why are you **undercutting your own side**????????

I really truly want to know.

Oh, and I am still waiting for you to go ahead and tell me what makes your religious opinions any better than anyone else's. Other than your say-so.

Naturally, Blast, I don't really expect any answer from you. However, as with Sal, I ask anyway because my questions make their point all by themselves, whether you answer or not. I don't need your cooperation. (shrug)

'Rev Dr' Lenny Flank · 10 November 2005

Is this rhetorical or factual, Lenny? I'm genuinely interested.

I'm not an atheist, Blast. You'd know that, if you'd been paying attention.

'Rev Dr' Lenny Flank · 10 November 2005

Why is this a moral or religius issue for you in the first place, for crying out loud?

Ever notice that **no** IDers, not a single one of them, ever wants to tell us about the much-vaunted-but-never-seen "scientific theory of design". But heck, EVERY ONE OF THEM is more than happy to tell you all about their **religious opinions**. I suppose that is because ID is science, just SCIENCE, I tell ya, with NOTHING TO DO with religious apologetics, nothing AT ALL WHATSOEVER. That's why I love fundies so much -- they are by far their own worst enemies. And the funniest part is that they don't even realize that they are shooting themselves in the head. (snicker)

M · 11 November 2005

Oops, I forgot one item in my last post ...

The best book on related issues is Gerd Theissen/Annette Merz, The Historical Jesus, Minneapolis: Fortress Press, 1998 with detailed discussions of Josephus, etc.

— GERD LÜDEMANN