ToddHDow Studios

Category: philosophy

  • Historical Jesus Part 2: Jesus as Fantasy

    Next, Onfray likens Jesus to the numerous prophets and zealots of the time [Onfray, In Defense of Atheism, 118.], suggesting that later Christian writers expanded his role to include Messianic expectations. Onfray goes on to suggest that the Gospel writers attached to Jesus a great deal of supernatural elements that were commonly associated with venerable mythical figures of the time, including a virgin birth: “Plato too was born of a mother in the prime of life but endowed with an intact hymen.” [Onfray, In Defense of Atheism, 122.] Onfray infers from this that Jesus was a product of fantasy and not fact due to the numerous similarities to existing myth.

    This argument is really a straw man type of argument. Logically, the argument doesn’t hold up. Onfray basically claims that since he can find similar stories that resonate with the Gospel story, that makes the Gospel story inauthentic. While the similarities are interesting, this is extremely weak logic that doesn’t prove anything.

    I expected at least a partial acknowledgment of the possibility of the validity of the Christian texts, rather than the dismissal of the Christian writing because it mirrors ancient myths so closely. Yes, Onfray’s argument does imply that the similarities between Christianity and other ancient myths are too similar to be coincidence, but Onfray doesn’t give any credence to any opposing points of view. The coincidental (or not) similarities to other myths does not in itself invalidate the possible accuracy of the Christian story.

    And, discounting the New Testament based on Onfray’s argument of similarity discounts all of the evidence in support of Christianity, including the eye witness accounts documented in the Gospels and in Acts, along with the commitment of the martyrs to follow the faith that they experienced personally even when threatened with death.

    Up next: “Politics of the New Testament Canon“

  • Historical Jesus Part 1: The Source Documents Are Forgeries

    Onfray begins his critique of the historical Jesus by arguing that the documents that pronounce Jesus’ existence are forgeries. Onfray challenges, “Jesus’ existence has not been historically established.” [Onfray, In Defense of Atheism, 115.] Onfray further suggests, “Nothing of what remains can be trusted. The Christian archives are the result of ideological fabrication.” [Onfray, In Defense of Atheism, 117.] Even the historical documents of Flavius Josephus, Suetonius and Tacitus are, to Onfray, of questionable accuracy. Ultimately, Onfray charges that the winners throughout history have been guilty of manipulating historical records to suit their own needs.

    It is important to note that the New Testament actually did not go through numerous revisions. In fact, many of the books of the New Testament were originally collected as letters that were sent to various Christian Churches. Revisions were not made to these letters over time. Archeological research and comparison of ancient documents has proven that the New Testament is extremely accurate when compared to fragments that date from the earliest sources. Thus, the Christian archives are not as unreliable as Onfray would have his reader believe.

    As an example of the accuracy of the New Testament Gospels, consider the Dead Sea Scrolls [Ehrman, The New Testament – A Historical Introduction, 237-240.]. The Dead Sea Scrolls contain hundreds of documents that scholars estimate have been hidden away since the middle of the first century. These documents are over a thousand years older than the oldest copies of the Hebrew Scriptures that were previously available. Comparing these older documents showed that “for the most part, they did” [Ehrman, The New Testament – A Historical Introduction, 239.] match up with the newer documents that were previously available.

    Similar comparisons have been done for the historical writing of Josephus, for the Gospels and for the rest of the canon as well. This means that there is little debate over the literal accuracy of the texts themselves. Thus, Onfray’s point about forged documents is really a red herring with no evidence to support his claim.

    Next up: “Jesus as Fantasy“

  • The Historical Jesus

    In a recent series that I wrote entitled, The Atheist Delusion – Why I don’t agree with Richard Dawkins in 10 parts, by far the most popular post was Part 5: The Historical Jesus. I don’t feel that I did this post sufficient justice. So… I’m now providing a follow up series that provides more detail pertaining to the Historical Jesus.

    In this series, I will be using a book by one of Dawkins’ contemporaries as my starting point:

    Michel Onfray, in his recently published book, In Defense of Atheism, attempts to discredit religious worldviews through a systemic critique of modern faith traditions. In the section of his book entitled “The Construction of Jesus” [Onfray, In Defense of Atheism, 115-129.], Onfray suggests that the historical Jesus is a mythological figure who is revealed within a flawed set of documents. After closer inspection of Onfray’s claims, it becomes apparent that his perspectives on the historical Jesus are both uninformed and speculative and his argumentation collapses.

    Here are the topics that I will be discussing, in order of their appearance:

    1. Historical Jesus Part 1: The Source Documents Are Forgeries
    2. Historical Jesus Part 2: Jesus as Fantasy
    3. Historical Jesus Part 3: Politics of the New Testament Canon
    4. Historical Jesus Part 4: Contradictions and Improbabilities
    5. Historical Jesus Part 5: Bibliography

    Stick around and enjoy the ride. For those that criticized my last foray into this topic to be too light or not sufficient in its level of detail, this paper should be right up your alley. In this paper, I use many of the expected academic techniques to examine the evidence.

    Note: I will be providing brief bibliographical information throughout the paper [in brackets] and I will provide a complete bibliography on the last day of this series. I’m just mentioning this up front in case anyone is wondering about specific sources.

    And please do provide comments and feedback. I welcome the opportunity to discuss this topic further.

    Todd

  • Responses to Dawkins Comments – Part 4 of 4

    And now, back to Part 5: The Historical Jesus.

    Robert took the time to provide some good questions in response to my post. Robert, thanks for these questions. I appreciate the time that you took to engage in this discussion. I hope that my answers are sufficient.

    Robert asked: “You wrote, The most recent scholarship has not only further confirmed the accuracy of the New Testament texts, but it has also uncovered additional documentation to support the existence of Jesus Christ in the first century. The book you imply as “most recent scholarship” is Jesus as a Figure in History. which was published in 1998. This constitutes “most recent scholarship”? In truth, recent scholarship has vastly undermined the accuracy of the NT texts, and even of Jesus’s historicity. Books by Robert M. Price are especially compelling.”

    My response: My apologies if you thought the 1998 text that I referred to was THE most recent scholarship. There is plenty of recent scholarship, much of which does continue to support the claims made by Crossan, Powell and others. I don’t think that your question in any way refutes the evidence.

    Robert asked: “You wrote, There are multiple sources that point to the validity of the Jesus of history, both before and after his resurrection. I would be curious to know of any sources to the validity of the Jesus of history before his alleged resurrection.”

    My response: Ahhh… I’ll take the blame for this one… This was bad writing on my part. I think I worded this part badly. What I was trying to say was that there are multiple sources that write about Jesus both before his crucifixion and after his resurrection. I think you may have read this that I suggested that there are texts from before his death in existence. That’s not what I was claiming at all… I’ll take the blame for this one as bad writing on my part.

    Robert asked: “You wrote, “Can we trust the text of the Bible?”, I suggest the following: Why not? Christianity was built upon Judaism, which maintained an enormous oral tradition for a thousand years. They had the skills to maintain the accuracy of their traditions and they knew how to preserve their scripture. Why not? Because sciences like archeology and geology have essentially refuted major elements of the Bible, like the exodus and a global flood. Ability to preserve scripture doesn’t mean what’s been preserved was accurate.

    My response: Sure, there are competing claims about the historical accuracy of the Old Testament. Christian insiders are constantly arguing over whether the Old Testament is literal or allegorical. Who am I to say which way that argument will go. The important part to me in this post (Part 5: The Historical Jesus) is the accuracy of the gospels. And, as I argue here and elsewhere, I believe that they are solid pieces of first person documentation.

    Robert asked: “You wrote, “But what about the conflicting accounts in the gospels?… I offer the following: The Gospels are not a transcript, but they are an account that eye witnesses wrote down as witnesses. This claim is untrue. The Gospels are certainly NOT an eyewitness account, and are not even written as such.”

    My response: Actually… each Gospel is read from the perspective of someone that witnessed the events. Whether this witness recorded these things with their own hand, or if they handed them down orally does not change the fact that the gospels were first person records of what happened in the life of Christ.

    Robert asked: “You wrote, Each gospel will obviously have a perspective to them. Does this make them inaccurate? No, it just means that they were viewed through a certain lens. The “perspective” does no good in attempting to reconcile the conflicting claims of Jesus’s lineage or the date of his birth, to give just a couple examples.”

    My response: I agree. But that does not mean that they are useless either. Major themes throughout the gospels are reinforced through the multiple attestation that we see running through all of the gospels. This in itself strengthens the argument in support of these first person sources as valid historical documents.

    Robert asked: “You wrote, As religious scholars agree, the canon that we recognize today as the New Testament was complete and circulating together as a “package” by the end of the first century. Perhaps religious scholars agree, but historical scholars would laugh at this assertion.”

    My response: Religious scholars include plenty of historical scholars. Religious studies scholars adhere to the same academic and research standards as any other history researcher. I don’t understand your distinction here as I view the two in the same light.

    Robert asked: “You wrote, And finally, people suggest that the New Testament didn’t contain the earliest sources or that the church mixed and matched scripture in order to meet their own “agenda”. Nothing could be farther from the truth here. Scholars cannot pinpoint firm or exact dates when the early Christian writings were made; instead, they posit a range of dates. It is not true that texts were excluded because they were “late”. Many writings were not included, even though they’re dated around the same time as the canonical texts. You wrote, The content and structure didn’t match with the other books in the New Testament. The Gospel of John does not match the other Gospels, but was included anyway, so obviously this criterion was not used either.”

    My response: Fair enough… I failed to include a complete explanation of the process of how the canon was collected. Thanks for adding this additional information. As for the Gospel of John being different… yes, it is quite different stylistically, but it does still hold to the same basic message of Jesus.

    Robert asked: “You wrote, Josephus, a Jewish historian of the first century, mentioned Jesus. You failed to note that many consider these mentions to be interpolations by later Christians, in whole or in part.”

    My response: I don’t feel the need to dispute this as it is a disputable claim.

    Again, thanks Robert for your comments and questions. It is this type of careful eye that I appreciate in my writing. You are keeping me honest and ensuring that I don’t overstate my evidence. If/when I decide to write for the purpose of being published, you’d make a great proofreader and editor to have on hand ot keep me honest.

    Now, to further support my support for the historical Jesus, I’d like to spend a few days presenting a paper that I recently submitted for school entitled, “Critique of “In Defense of Atheism” by Michel Onfray, Specifically “The Construction of Jesus” (pg 115 to 129)”.

    Stay tuned for more!

    Todd

  • Responses to Dawkins Comments – Part 3 of 4

    Some good points were made at the end of my last post in this series: Dawkins Part 10: On Evolution and Concluding Thoughts. I offer the following responses:

    The evidence… here we are again… always looking for the smoking gun. Well… I’m sorry… I’ve provided some discussion on the historical Jesus. We’ve looked at some primary sources as well. While I cannot with 100% certainty provide proof that God exists or that Jesus walked the earth, I can say that the evidence that I have been presented with is sufficient for me to believe. The rationalist critique of religion has provided a healthy discussion on the subject of God’s existence. I appreciate the tighter discussion of God that has resulted from this more stringent set of rules pertaining to evidence.

    Unfortunately, an ironic shift has occurred as a result of this “modern” approach to religion. Nietzsche, one of the stronger and more influential voices in the atheistic discussion of the last couple of hundred years, prophetically spoke in his story, The Parable of the Madman. In this story, the madman runs screaming through the streets looking for God. He rants on and on, telling the gathered crowds that we (the modern scientific man) have killed God. He goes on to say, “Must we ourselves not become gods simply to appear worthy of it? [killing God]” And here is the irony… In all of this discussion of God and atheism, we, as learned individuals, have become Gods unto ourselves.

    One of the responses to my Part 10 post plays perfectly into this discussion. Urbanshutter argued, “It is man that decides what is write and wrong, in the God force realm there is no such thing because so such need exists.” (the spelling mistakes in the quote are his) This is exactly the kind of thing that Nietzsche was arguing about. In sidelining God, we become Gods unto ourselves.

    Urbanshutter, I appreciate your comments. They were full of insight and I in some ways do subscribe to them. I hope you don’t mind that I used your response to help prove my point. It was meant most respectfully.

    Ultimately, we must be careful not to make ourselves into God. If we are theists, then we must continue to look to God and not become God ourselves. And for those that are atheists, isn’t it suicidal to kill God, especially if you purport to be God yourself?

    My final comment is directed to Dave. And Dave, I really appreciate your comments throughout this series. They’ve kept me on my toes and knowing you’ve been reading has really motivated me to put my all into this series. Now, to respond to your points in Part 10 of my series.

    First, you suggest: “If we can’t modermize this portion, why can’t we modernize other portions of the bible like allowing women be priests, or priests to marry, or allowing for gays. This was a new religious theory made by man not god. Science at least allows for itself to be corrected and modernized in a consistent manner, religion does it in ways that suit the institution, not man or God.”

    My response: I agree with you on this point. You’re coming at this from a Catholic perspective, with the women priests, priests being married and allowing for gays. Other denominations struggle with these issues as well. I would like to think that I am more progressive than most in the church. For me, the answer to these questions can be found in the heart of Jesus’ message of love and peace. He tells us to love our neighbour as we love ourself. I agree with this and I try to live my life this way. It is unfortunate that “church governance” gets in the way of living out this life of love sometimes.

    Next, you ask: “As for comments on Love and Free Will. Once again, why does the fact that science cannot specifically explain these things mean that there must be a god?”

    My response: I don’t see this as binary. I was simply pointing out some problems that science fails to address. And, I was showing how religion fills these gaps. I think the two (science and religion) can be helpful to one another. If anything, I think that it is science that is attempting to be binary.

    Dave’s final comment: “If you need a God to believe in to be a good person, than so be it. My issue has always been with organized religion. If God/Jesus did exist I genuinely believe he did not wish for the way organized religion has conducted itself over the centuries.”

    My response: “If you need a God to believe in to be a good person, than so be it. My issue has always been with organized religion. If God/Jesus did exist I genuinely believe he did not wish for the way organized religion has conducted itself over the centuries.” (Thanks Dave. I couldn’t have said it better myself!)

    Thanks to everyone that has made this such an enjoyable series for me. Your comments, questions and critiques have been quite appreciated. I think it is important to question what we believe. For me, this is an important step in my faith journey. It helps me to solidify my beliefs which makes me more certain of my convictions and my sense of self.

    “Now faith is being sure of what we hope for and certain of what we do not see.” – Hebrews 11:1.

    Todd