Carved Stone shows Jerusalem is 2000 years old!
Israeli archaeologists are eagerly promoting the finding of an ancient stone carving once part of an ancient pottery workshop as the oldest known instance of the word “Jerusalem” spelled out in full. Earlier inscriptions, spell Jerusalem as “Yerushalem” or even just “Shalem”, rather than “Yerushalayim” as in modern Hebrew. Even in the Bible, in which “Jerusalem” appears 660 times, it is spelled in the “modern” way only five times, in Jeremiah 26:18; Esther 2:6; 2-Chronicles 25:1; 2-Chronicles 32:9; 2-Chronicles 25:1, all of them late additions. So the new find must, one imagines, be an earth shattering discovery perhaps showing Jerusalem (spelled as we know it) harks back to some time in the Jewish book of foundation myths showing perhaps that they were not mythological at all, but real history–Moses or David and Solomon, eh?
Not a bit. The carving, written in Aramaic, says, “Hananiah son of Dodalos from Jerusalem”, dates only to the first century AD, and so is only about 2,000 years old. That is from Roman times when no one doubts that Jerusalem actually did exist! Not surprisingly this spelling occurs only in one other instance, also from Roman times, on a coin from the Jewish War (66 to 70 AD).
The Myth of an Afterlife: The Case against Life After Death
Because every one of us will die, most of us would like to know what—if anything—awaits us afterward, not to mention the fate of lost loved ones. Given the nearly universal vested interest we personally have in deciding this question in favor of an afterlife, it is no surprise that the vast majority of books on the topic affirm the reality of life after death without a backward glance. But the evidence of our senses and the ever-gaining strength of scientific evidence strongly suggest otherwise. Until recently emotion and emotional processing have been largely neglected by experimental psychology and neuroscience more generally. Emotion has adaptive and biological value for humans and other animals, and substantial psychological and neuroscientific evidence suggests that each emotion is localized in specific neural structures, and so souls or spirits are not needed to explain emotions or emotional processing held to be distinctive of a soul.
In The Myth of an Afterlife: The Case against Life after Death, Michael Martin and Keith Augustine collect a series of contributions that redress this imbalance in the literature by providing a strong, comprehensive, and up-to-date casebook of the chief arguments against an afterlife all in one place. Divided into four separate sections, this essay collection opens with a broad overview of the issues, as contributors consider the strongest available evidence as to whether or not we survive death—in particular the biological basis of all mental states and their grounding in brain activity that ceases to function at death. Next contributors consider a host of conceptual and empirical difficulties that face the various ways of “surviving” death—from bodiless minds to bodily resurrection to any form of posthumous survival. Then essayists turn to internal inconsistencies between traditional theological conceptions of an afterlife—Heaven, Hell, karmic rebirth—and widely held ethical principles central to the belief systems undergirding those notions. In the last section, authors offer critical evaluations of the main types of evidence for an afterlife.
Fully interdisciplinary, The Myth of an Afterlife: The Case against Life after Death brings together a variety of fields of research to make that case, including cognitive neuroscience, philosophy of mind, personal identity, philosophy of religion, moral philosophy, psychical research, and anomalistic psychology. As the definitive casebook of arguments against life after death, this collection is required reading for any instructor, researcher, and student in philosophy, religious studies, and theology. It is sure to raise provocative issues new to readers, regardless of background, from those who believe fervently in the reality of an afterlife to those who do not or are undecided on the matter.
The Myth of an Afterlife: The Case against Life After Death, Keith Augustine & Michael Martin (eds), Rowman & Littlefield (2015)
Is God Necessary for Moral Behaviour?
Are we moral because we believe in God, or do we believe in God because we are moral?
Frans de Waal argues in his latest book that the answer is clearly the latter. The seeds for moral behavior preceded the emergence of our species by millions of years, and the need to codify that behavior so that all would have a clear blueprint for morality led to the creation of religion, he argues.
Most religious leaders would argue it’s the other way around: Our sense of what’s moral came from God, and without God there would be no morality.
Why Socialism and Communism are Christian
Capitalism and Greed
Christianity has been tried for more than eighteen hundred years. Perhaps it is time to try the religion of Jesus.
Dr Milman, Dean of S Pauls
According to the Reverend W D P Bliss, T G Shearman pointed out as long ago as the 1880s that around 0.05% of the population, own 60% of the wealth of “this land” (the USA). Today the distribution of wealth is if anything far worse.
A book by Richard G Wilkinson and Kate Pickett was published in 2009. It is called The Spirit Level, the metaphorical title referring to measuring the level of equality of a society, as the various subtitles added to different editions suggest, or explain:
- Why More Equal Societies Almost Always Do Better
- Why Greater Equality Makes Societies Stronger
- Why Equality is Better for Everyone
The authors compared economic data with social inequality indices such as the Gini Coefficient to show that wealthy societies like the USA and the UK were very unequal in how the wealth was distributed among their people. It led to very bad data in respect of problems such as “homicide, infant mortality, obesity, teenage pregnancies, emotional depression and prison population”.
People’s wellbeing and their social cohesion were high in countries that were less wealthy but in which people felt wealth was more fairly distributed—for instance Finland, Norway and Japan. That sharing is a deep instinct is suggested by academic social studies—usually involving game playing—which show that people will pay to reduce inequality, and that even infants have an innate sense of fairness.
Of course, not everyone has the same abilities. When economics is driven by competition, so that the rule is everyone for themselves and each company for itself, some must succeed and others fail. Though sad and apparently wasteful, we are told the benefit is that the strong, the smart, the shrewd, and the perceptive will rise in the social hierarchy. Capitalist Christians who are often utterly appalled by Darwin’s theory of evolution, suddenly call upon him to explain the way capitalism works for the good of us all. They call it social Darwinism.
In fact, it is often the selfish, the unscrupulous and the dishonest capitalists who succeed best, and this outcome is the result of the basis of the system—competition. The competitive system encourages people of poor character to do well, and because it does encourage them, they may end up as millionaires or billionaires, though many, perhaps most, are no better than criminals!
The avaricious man is like the barren sandy ground of the desert which sucks in all the rain and dew with greediness, but yields no fruitful herbs or plants for the benefit of others.
Zeno
How the Christian Teutonic Knights Civilized the Baltic Pagans
Stanford Assistant Professor, Krish Seetah, and researchers from Reading University studied the archaeology of the Baltic region—a region that includes modern Poland, Lithuania, Latvia, Estonia, Belarus and parts of Sweden and Russia—in the years from the 12th century to the 16th century, when the Teutonic Order, a Germanic brotherhood of Christian knights, waged war against the last indigenous Pagan societies in Europe.
Fighting under the guise of religion, the warriors exploited the Baltic’s pristine forests and rich fauna to foist an urban, Christian way of life on Pagan tribes that viewed many elements of Nature as sacred. Within a few centuries, the Teutonic warriors led a major ecological and cultural transformation that snatched the Pagan Baltic tribes into the fold of European Christendom. Professor Seetah said:
Pagan groups did it differently from the Germanic Teutonic Order.
The team found evidence that the Baltic Pagans ate dogs, but they abruptly stopped doing so after the Teutonic invasion, one assumes because the western European Christian knights had no taste for dogs as food, and imposed their will on the natives.
The Teutonic Order owed much of its success in conquest to their horses, whose strength and stature allowed them to bear armor and weaponry, unlike the Pagans’ smaller horses. In the Southern Crusades in the Middle East, it was the Arabian horse, stronger and swifter than the European breed, that led ultimately to the Islamic crusaders’ victory.
Increased reliance on local animals for supplies inevitably led to the extinction of some species, including the aurochs, an ancestor of modern cattle. The relatively rapid disappearance of species marks a dramatic shift in how the indigenous Baltic culture perceived the natural world. A belief in the interconnectedness of the land’s flora and fauna gave way to the more exploitative, Christian view of nature.
The research team compared Teutonic castles—massive forts whose construction required the clearing of vast expanses of forest—to the less intrusive, more organic pagan settlements. Medieval castles formed the backbone of the new Christian states because they were for the security of the class that had conquered in the period of tribal movement around Europe that lasted a millennium from the fall of the western Roman empire. Today they appear as crumbling, moss-grown relics resembling modern urban centers which flourish then fall into dereliction, as an inspection of many of our inner cities will show.
Why are Christians so Ignorant of when Human Life Begins?
Christians are sorely mistaken about when human life begins, yet the bible tells believers in several places when a fœtus becomes a living being. It is not at the moment of conception as the pro-lifers have insisted for the last thirty years…, though not before!
The bible does not support the idea that God makes a human being at conception. Conception is when a living sperm from a male penetrates a living ovum in a woman forming a living fœtus, but it is wrong to think that, from then on, the fœtus is a living human being. The bible says a fœtus must draw a breath to become a living person with a soul.
It is clear. God formed the first man in Genesis 2:7, but Adam was not a living being until he had taken a breath. God “breathed into his nostrils the breath of life and it was then that the man became the living being” whom God named Adam.
There is nothing in the bible to indicate that a fœtus is considered to be anything other than living tissue and, according to scripture, it does not become a living being until after it has taken a breath. Thus Job 33:4, says:
The spirit of God has made me, and the breath of the Almighty gives me life.
Plainly, life is conferred not by the union of a sperm and an egg, but God’s breath. No one can be alive until they have gasped God’s breath—taken a breath. How does God revive the dead bones in Ezekiel? It cannot have anything to do with conception. Not at all, Ezekiel 37:5-6 states:
Thus says the Lord God to these bones, Behold, I will cause breath to enter you, and you shall live. And I will lay sinews upon you, and will cause flesh to come upon you, and cover you with skin, and put breath in you, and you shall live, and you shall know that I am the Lord.
It is absolutely clear that God instils life into dead matter by His breath. Exodus 21:22 adds that if a man causes a woman to have a miscarriage, he shall be fined, but, if the woman dies then he will be put to death. The death of a fœtus is not equal to the death of an adult woman because the punishment for the abortion is merely a fine, whereas the death of the living woman was its equal—death! The bible does not class the death of the unborn infant as a capital offense.
The bible does not equate destroying a living fœtus with killing a living human being, even though we know the fœtus has the potential of becoming a human being. One can not kill something that has not been born and not yet taken a breath because it simply was not considered alive. Equally, a stillborn child could not be considered to be a living human being either. Of course, a mother will feel the loss because a fertilized egg has the potential of being born and therefore of becoming a living being. But sadly, not all of them do! Indeed, every living sperm has the potential of becoming a human being, although not one in a million will make it. The rest die, but it is absurd for a mother to grieve over all the potential children she could not have.
The Christian has to accept that God has provided for around a third of all pregnancies to be terminated by a spontaneous abortion during the first three months of pregnancy, and that some more will be terminated even after the first three months. Like it or not, God does not regard the loss of a fœtus any differently from the loss of a placenta or a foreskin, both of which were living tissues which grew from conception.
On the other hand, God made it plain that murder of a living being, one which had breathed a breath of air, was wrong. It was wrong to sacrifice one’s infant son, like Isaac. The Commandments say it is wrong to murder, and a judicial murder is justified only in particular circumstances that are far from common, and indeed Christ’s plain instruction is that such judgements should be left to God.
US Christians particularly get terribly exercised about abortion but have a psychotic inclination to condemn adults all too freely to often cruel deaths. They take a line diametrically opposed to the teachings of the bible, particularly the teachings of Christ, whose unmistakable message was one of love of others. Needless to say, murdering people is not loving them, though US Christians cannot see anything wrong in it.
In contrast, tissue that has no soul, until God breathes life into it, according to the bible, is defended as if it were Christ himself facing crucifixion anew. They really ought to discard their wicked pastors who teach them what suits them rather than Christian morals, and start to read the bible, especially, as Christians the New Testament, for themselves. Aborting a fœtus is not pleasant or optional, but it is not an equal sin to killing a living, breathing human being.
The Fortunatianus Biblical commentary
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The oldest Latin commentary on the Bible shows it was read allegorically not as literal history
»In October 2012, Dr Lukas Dorfbauer, a researcher at the University of Salzburg, was examining the manuscripts of the Cologne Cathedral Library. He was looking at an anonymous manuscript and realized that this ancient text contained the earliest Latin commentary on the Gospels. Dorfbauer was not the first scholar to examine the manuscript, but he was the first to realize its significance. Here, as part of the 100-page fourth century AD commentary, was the earliest Latin translation of the Gospels. It’s now available in English.
The author of the commentary was Fortunatianus of Aquileia, a fourth-century North African who later became a northern Italian bishop. Scholars had known about the commentary from references to it in other ancient works, but until Dorfbauer identified the Cologne manuscript it had been lost for more than 1,500 years.
When scholars had looked at this turn-of-the-ninth century manuscript in the past, they had been much more interested in a forged letter “on Pride and Folly” that claimed to be from the Jewish high priest Annas to the famous Roman Stoic philosopher Seneca. To be sure, forged letters between Seneca and Christian religious figures are fascinating (there’s a set of letters between the Apostle Paul and Seneca, as well), but they are of little consequence next to the earliest extant Latin translation of the Bible. The rediscovery of Fortunatianus’s commentary is itself of enormous significance. He was so highly regarded by his successors that a number of ninth-century theologians had looked for his commentary and come up empty-handed.
• What makes this particular discovery truly astonishing is that the text of the Gospels that it uses is different from the next-oldest known Latin translation of the Bible.
Up until now, the oldest complete Latin version of the Gospels was the Vulgate, a late-fourth-century translation attributed to the priest and theologian Jerome. Jerome, incidentally, was a great admirer of Bishop Fortunatianus, describing his commentary as “a pearl without price”. Pope Damasus I commissioned Jerome to update the “Old Latin” (Vetus Latina) version of the Gospels used by the Roman Church. Jerome went one better, compiling a translation of the entire Bible. The influence of the Vulgate is enormous–over a thousand years later, at the Council of Trent, the Roman Catholic Church would affirm that it was the “authentic” Bible.
But now we have more evidence of something older. The English translation of the text was prepared by Dr Hugh Houghton, deputy director of the University of Birmingham’s Institute for Institute for Textual Scholarship and Electronic Editing (ITSEE), and is available online for free from De Gruyter press.
• What’s most revealing about the commentary is the manner in which its author interprets his source text. Rather than treating the Gospels as literal history, Fortunatianus viewed these stories as a series of allegories.
For example, when Jesus enters a village, Fortunatianus might see the village as a cipher for the church. Other “figures” of the church include boats, sheep, and hens. Other instances of this kind of reading involve numbers–The number 12 is always a reference to the 12 disciples, the number five is a symbol of the five books of the Pentateuch, or Jewish law, and the number 99 (an imperfect version of 100) is a symbol of evil and the Jews. [The Church held the Jews to be responsible for the death of God!] Houghton said:
• “For people teaching the Bible in the fourth century, it’s not the literal meaning which is important, it’s how it’s read allegorically.”
It’s not that Fortunatianus thinks that the Bible cannot be read literally, it’s just that he is much more interested in its symbolic meaning. While he sometimes uses the verbs “to figure” or “prefigure” to explain his interpretation, he mostly describes the passages as “showing” or “indicating” a particular allegorical truth.
What’s especially striking about this new discovery is that Fortunatianus is commenting on the content of the Gospels, the central component of the Christian message. This seems strange to modern readers because so much modern religious Biblical interpretation, especially among conservative Christians, assumes that Bible should be read literally. Houghton notes that literal interpretation did not become de rigueur until the mid-15th century, when the invention of the printing press brought precise uniformity and conformity to the Biblical text. Prior to this point no two manuscripts of the Bible were identical to one another, and literal reading of the text was just one (and not even necessarily the most important) interpretive method.
Of course, allegorical readings of the Bible pre-date Fortunatianus. One of the most celebrated ancient interpreters of scripture, the third-century theologian Origen of Alexandria (who is a likely source for Fortunatianus), argued that the Bible could be interpreted literally (what he calls the “letter”) and spiritually (allegorical interpretation). He actually distinguished three kinds of interpretation that he mapped on to the parts of the human body: “the flesh,” “the soul,” and “the spirit.” Origen’s three senses of scripture have been profoundly influential and led him to offer some startlingly modern interpretations.
For example, when writing about the (in modern contexts) highly controversial Creation stories of Genesis 1-3, Origen says this:
• “For who that has understanding will suppose that the first day, and second and third day, and the evening and the morning existed without a sun, and moon, and stars? And that the first day was, as it were, also without a sky?… And if God is said to walk in paradise in the evening, and Adam is to hide himself under a tree, I do not suppose that anyone doubts that these things figuratively indicate certain mysteries, the history having taken place in appearance and not literally.”
• In other words, Origen doesn’t think that the Genesis stories are literally true.
He doesn’t write this as a response to scientific discovery, but he also does not think that the stories are bankrupted as a result. Instead, he thinks, like many others, that these stories are meant to be interpreted allegorically. Allegory isn’t a response to science, it’s an authentic and traditional way of reading and writing texts.
For most people invested in the religious authority of the Bible none of this will be too shocking. After all, as Houghton himself points out, reading the Bible as allegory can actually solve some of the difficulties that readers encounter when they read the New Testament:
“There’s been an assumption that it’s a literal record of truth—a lot of the early scholars got very worried about inconsistencies between Matthew and Luke.”
• What writers like Fortunatinus and Origen show is not just that you don’t have to read the Bible literally all the time, but that for most of the Christian Era nobody thought that you should.«
(The Daily Beast, Candida Moss, lightly edited)
Written by mikemagee
4 September, 2017 at 3:27 pm
Posted in Christian belief, God's Truth, History and Myth
Tagged with allegories, Bible, Biblical commentary, Catholic, Creationism, Fortunatianus, Gospel, literal history