Stephen Pollard • Cardinal O'Connor

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Previous: Being British and Muslim
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June	29
2006

Cardinal O'Connor

» Posted on June 29, 2006 09:43 PM » Category: The world gone mad, yada, yada, yada

A commenter says this about my post below on Cardinal Murphy O'Connor:

[I]f someone made a comment about the Chief Rabbi along the lines of the one you just did about the Cardinal you would be screaming "anti-semitism".

I don't think that's right. But I do see that my words and phraseology are ill-judged, and one example of where an editor can be a very useful asset.

What annoyed me about the Cardinal's phrase is that he appears to be arguing that any criticism of Christian ideas is somehow phobic, when it is not necessarily in the least. Just as criticism of Muslim ideas - jihad, for instance - is not phobic but based on rational argument, so the same holds, for instance, for opposition to the Catholic Church's stance on abortion. The same goes for any religious ideas.

But that first par is, I realise, not one of my best. My contempt for O'Connor as a man who has, I believe, behaved disgracefully - and who has shown that he is not remotely fit to lecture others about morality - obscured the bigger point, and I should have expressed myself a lot better.

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Comments

If you take out the Cardinal’s middle sentence:

‘This is why I’ve spoken out against abortion — not just to be heard, but for the sake of this country.’

And leave the rest of the paragraph:

‘There is often a sort of Christophobia in the intelligentsia and opinion-formers in our society,’ he says, ‘but England urgently needs to hear the Christian message. It comes down to the Sermon on the Mount — if you are poor in spirit, if you are humble, if you are pure in heart and gentle and merciful and seek justice, then you’ll be happiest. We need to relearn this.’

Then I ask, ‘What’s wrong with that?’

I came to the Stephen Pollard blog in the first place via a linked piece by him on Defending the West – a wonderful piece of writing, in which he wrote of defending our values and so on. Britain’s values are institutionalized as Christian, even if it is only lip service today so where does Stephen get off?

He can’t have it both ways.

As for the Christophobia in the intelligentsia and media – it doesn’t take an Einstein [one of Stephen’s lot] to see that it quite clearly is so, except for those who wish not to see. The G-d of these people is left liberal humanistic politically correctness.

I happily taught three years in a Jewish school so I’m anything but anti-semitic on this.

I also wonder if Verity is really the Singapore based expat she appears to be or if she is secretly Stephen’s alter-ego? The multiple Verity blogs which appear the instant Stephen goes to print suggest the latter.

Stated by: James Higham on June 30, 2006 6:36 AM

I think if you look at the Cardinal's comments in context, he is not using Christophobia in the way that Muslims and bleeding hearts use Islamophobia - "you can't criticize us, we're an oppressed minority! Hate crime! Racist!" - but in a more theological sense. That is to say, he is trying to describe what he sees as a hysterical and irrational approach to debating religion, which manifests istelf in a real aversion and fear of the teachings and person of Jesus Christ among the intelligentsia. People are scared of what Christ demands, so they simply denigrate and mock the faith rather than really examining the issue.

I was rather disappointed to see Stephen imply a false dichotomy between religion and rationality. Just because you personally do not believe something does not mean that it is unbelievable for a reasoning person. I cannot prove in any strictly scientific way the truth of Christianity, but my belief is based on evidence and reason.

Stated by: Niall on June 30, 2006 11:45 AM

How hilarious. Anti-Christians are “hysterical” and “irrational”, but your Christianity is based on “reason” and “evidence”.

Naturally the “intelligentsia” must be “scared of what Christ demands”, rather than, say, unconvinced by the paltry arguments produced to defend Christianity. They can't possibly have been “really examining the issue” or they'd be Christian. And all down to a “false dichotomy between religion and rationality”. In this assertion you stand on the same side as devout jihadists, who of course draw their conviction from a similar faith stance – but don't criticise them for it, because believing in The Sky God is entirely rational, even if they happened to pick the wrong associated dogma.

Your faith is based on “evidence and reason”? What evidence? Some books written two thousand years ago, by people who almost certainly never met Jesus, which contradict each other and other historical sources, twist Jewish prophecy, cite never-again-seen supernatural phenomena, and had plain polemical biases? Somehow you managed to pick this one compendium of superstition and myth out from the numerous alternatives, without even examining those alternatives – a fine sifting of the evidence, no doubt – and coincidentally it just happened to dovetail beautifully with the dominant religious tradition in your country.

And do please enlighten me on the “reason”, particularly the stuff that says God created man, created sin, then punished man for sinning, but saved the day by sacrificing himself in the form of a man to himself in the form of a god... except one must still not sin or one might not get to Heaven... except if you haven't heard of Jesus you're screwed anyway. Yes, I see the logic there – quite believable “for a reasoning person”.

Stated by: Indecent Left on June 30, 2006 4:33 PM

Stated by: asdf on July 1, 2006 3:54 AM

Indecent Left, on June 30, 2006 04:33 PM, wrote of being:

- unconvinced by the paltry arguments produced to defend Christianity

asking:

- What evidence? Some books written two thousand years ago, by people who almost certainly never met Jesus, which contradict each other and other historical sources, twist Jewish prophecy, cite never-again-seen supernatural phenomena, and had plain polemical biases?

A good starting point would be C.S.Lewis, Mere Christianity, as the subject can hardly be covered in a blog commentary area but the question is whether Indecent Left would approach this with an open mind. Yes, there are anomalies and there are responses to the anomalies but it does come down to faith, in the end.

Faith in what is most likely to be true. And that takes an enormous amount of reading over the years and a certain amount of common sense.

However, this was not really the point about the Cardinal and the anti-Christian bias. The following two comments sum this dilemma up fairly well:

“Like it or not, even though Christianity is somewhat dormant at the moment, we are a Christian country with a strong Judaic influence. We have no Islamic influence in our civilisation, and we won't be having any, thanks.” Stated by: Verity on June 13, 2006 02:19 PM

“[This] represents the true cancer in Britain: the self-ordained liberal elite of self-declared cultural and political wisdom.” Stated by Stephen Pollard

Stated by: James Higham on July 1, 2006 5:35 AM

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Stated by: 天天电影 on July 1, 2006 2:57 PM

"Mere Christianity" presents the standard fallacious "mad, bad or god?" argument, but addresses none of the fundamental problems. No serious effort is made to justify belief in the gospels' accuracy, on which everything else is founded. No resolutions are provided to the howling logical absurdities.

There remain not "anomalies", but gaping historical errors to which there are no credible responses, only obfuscatory half truths and special pleading. Efforts to reconcile the gospels with each other and pagan sources inevitably rest on a mountain of unwarranted supposition and language twisting. C.S. Lewis tries nonetheless, because like all apologists his motivation isn't the search for truth, but the will to believe.

In this he appears similar to you. You claim an “open mind”, but I somehow doubt that your “enormous amount of reading” has led you to seriously examine, let alone consider adopting, Islam or Zoroastrianism or Mithraism, or any of the countless other rivals. Instead you have adopted the default British religion, and taken refuge in semantically empty nonsense about “faith in what is most likely to be true”. Either it’s a rational decision or it isn’t. It’s plainly the latter, because it isn’t based on detailed scrutiny of rival claims – just limp crowd following.

As for Verity’s approvingly-quoted fatuity, I scarcely know where to begin. Most idiotic of all is the idea that somehow the “strong” Judaic influence trumps Islam, even though there are far more Muslims in Britain today than there ever were Jews. Why is their culture barred from influence? Don’t you recognize that such attitudes towards Muslims replicate those that led, for instance, to the expulsion of British Jews in the past?

Oh, and Christianity “somewhat” dormant? Judging by church attendance, it’s practically dead – a victory of critical inquiry over the delusive superstitions to which you cling.

Stated by: Indecent Left on July 2, 2006 12:13 AM

Just a few comments on your comments, if I may:

“Mere Christianity presents the standard fallacious "mad, bad or god?" argument, but addresses none of the fundamental problems. No serious effort is made to justify belief in the gospels' accuracy, on which everything else is founded. No resolutions are provided to the howling logical absurdities.”

The same old chestnut trotted out yet again. On the contrary, Indecent Left – it addresses all of the problems and shows them to be not fundamental in the least. The persistence of Christianity derives from the simple logic that there is ‘something to it’. The rationalist will never understand that we’re speaking here about the spirit, not about historical accuracy.

In the same manner, the cult of Set, the Hiram Abif legend and the persistent belief in Lilith are not supported by cross-referenced literature, except to the initiate and yet few would doubt that there is ‘something to them’.

“There remain not "anomalies", but gaping historical errors to which there are no credible responses, only obfuscatory half truths and special pleading. Efforts to reconcile the gospels with each other and pagan sources inevitably rest on a mountain of unwarranted supposition and language twisting. C.S. Lewis tries nonetheless, because like all apologists his motivation isn't the search for truth, but the will to believe.”

A study of the early years of the church and the nature of first believers begs the question of “the will to believe”. This is and always has been the very basis of Christianity - that proof comes to the believer after the event and that’s why rationalists are so scornful and apoplectic about the believer – “the arrogant, serene lot of b-st-ds”. They’re serene for a reason. As for proof, Tacitus alone is sufficient, let alone the ‘whole picture’ of the times, the literature, the apocrypha and so on. Again, it comes back to what is most likely – the basis of all empirical enquiry.

“In this he appears similar to you. You claim an “open mind”, but I somehow doubt that your “enormous amount of reading” has led you to seriously examine, let alone consider adopting, Islam or Zoroastrianism or Mithraism, or any of the countless other rivals. Instead you have adopted the default British religion, and taken refuge in semantically empty nonsense about “faith in what is most likely to be true”. Either it’s a rational decision or it isn’t. It’s plainly the latter, because it isn’t based on detailed scrutiny of rival claims – just limp crowd following.”

I have been living in a Muslim country for ten years and have read much of the Quran and the hadiths and various Musselmen, over those years, have discussed the nature of Islam with me.
Before that, I was in Thailand and learnt of Mahayana Buddhism, visited the temples as they did and so on.

I was three years in a Jewish school, observing Rosh Hashanah and all the rest of it. I studied Zoroastra in University and the Bahai faith. Bob Marley is and was one of my favourites and the origin of Rastifarianism is interesting, not the least in many of its tenets.
Currently, one of my friends, a Wiccan, is sharing this ancient and complex field with me.

You wrote of Mithraism, my friend. Here you have nicely shot yourself in the foot. It’s not based on a supernaturally revealed body of scripture, and very little written documentary evidence survives for a very good reason. If you are privy to the revealed mysteries of this militaristic basis of belief, then well and fine but if not, then it’s a very poor argument against the veracity of Christianity.

Which brings us back to the original point that Christianity is, because it is. And neither your railing against ‘howling absurdities’ and ‘mountains of unwarranted suppositions’ will have the slightest effect on its continuation.

It simply is.

Stated by: James Higham on July 2, 2006 6:23 AM

Two last things, if you don’t mind, Indecent Left:

“In this assertion you stand on the same side as devout jihadists, who of course draw their conviction from a similar faith stance…”

Oh really? Is that why in every confrontation, there is a gun in one hand and an opened copy of the Quran in the other? The surahs and hadiths are of no importance to the jihadist?

“Naturally the "intelligentsia" must be …”

Indecent Left - as you clearly are not placing yourself in the camp of the Christians, are you, perchance, placing yourself in the camp of the intelligentsia? Or maybe acting as some third party, non-intelligent commentator?

If you are arguing as “intelligentsia”, may I ask if you have ever taken any Philosophy in your studies or if you have ever come across the logical syllogism?

Stated by: James Higham on July 2, 2006 7:25 AM

While describing my response to “Mere Christianity” as “the same old chestnut”, you fail to address its actual content. Let me spell it out for the hard of understanding. For his argument, Lewis posits a wonderfully moral man, but rests his characterisation on the gospel descriptions of that man.

The gospels contradict each other, as well as other sources. They began to be written about 40 years after Jesus’s death, by people who almost certainly never met him, and who were engaged in the promotion of Pauline Christianity (hence, for instance, their frequent anti-Jewish sentiment). Obsessed with promoting Jesus as the foretold Messiah, they bent reality to make this so in their telling.

Whether or not the gospels portray a morally perfect Jesus (they don’t), the entire argument is founded on unquestioning belief in the accuracy of that portrayal. This belief is never justified by C.S. Lewis, and yet there are numerous reasons to question it. He and you must provide a reason for taking these particular old texts as unquestionably true. C.S. Lewis never even attempts to do this, and neither have you, for all your bluster. There’s “something to it”? Doubtless there’s “something to” L. Ron Hubbard’s notions about restful childbirth, but it doesn’t make Scientology true.

You have apparently done more comparative religious evaluation than the average Christian, even if you haven’t actually made explicit where Islam and Judaism and Buddhism fell down in your eyes – did you not find there was “something to” them? Is there, incidentally, some non-nineteenth century sense of “musselmen” that I’m unaware of? I also find it surprising that you encountered much Mahayana Buddhism in Thailand, given the almost total dominance of Theravada Buddism there – are you sure you weren’t in Tibet? And you saw the Jewish New Year? Doubtless a Talmudic savant then.

Unfortunately this study seems not to have led to any dispassionate analysis of Christianity’s historical claims. I know this because you elevate Tacitus far beyond what his writing supports. According to you, this historian provides “sufficient” proof of Christianity, justifying your self-avowed “will to believe”. Quite plainly, any old piece of writing that mentions Christianity will do to vindicate this faith leap, because Tacitus provides precisely nothing to bolster your case.

This is all Tacitus says on Christianity (Annals 15:44):

“Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abominations, called Christians by the populace. Christus, from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilatus, and a most mischievous superstition, thus checked for the moment, again broke out not only in Judaea, the first source of the evil, but even in Rome, where all things hideous and shameful from every part of the world find their centre and become popular.”

He wrote this around 110CE – approximately 70 years after the crucifixion. Was he working from imperial records? Probably not, because he uses an incorrect title for Pilate, and a religious name for Jesus. From the date alone he couldn’t have been using first-hand witnesses to the crucifixion: he was probably repeating gossip. In any case, he reports nothing beyond the fact of a crucifixion – no nativity, no miracles, no resurrection. Thus we have some second-hand hearsay which confirms none of the contentious gospel story elements, only substantiating the uncontroversial fact that Christians existed in Nero’s reign. And you regard it as “sufficient” “proof” to swallow the entire gospel story. Extraordinary.

(I’ll leave aside the well-known clashes with Josephus and other Jewish writing, which negate your claims about Christianity fitting with “cross-referenced literature. I’ll leave also the bizarre reference to the Apocrypha, which illustrates that Christians don’t even agree among themselves about what is divinely inspired scripture.)

I never suggested Mithraism was a textually revealed religion (although it isn’t certain that it wasn’t). There was and is documentation, however sparse – see http://www.sacred-texts.com/cla/mom/mom02.htm. Thus it is quite possible to investigate it. But even if that were not so, it wouldn’t change anything: there are and always will be countless religions and belief systems that you haven’t looked at. In the face of this I retain doubt – you, by contrast, are apparently convinced of your beliefs regardless, on the basis of a single paragraph by a Roman historian.

Then we reach your sententious tautology: “Christianity is, because it is”. Insofar as this has any meaning, it is true of everything, including every other religion. Why waste my time by saying it? I’m quite content for Christianity to exist – some people apparently need their emotional crutches. Just don’t pretend that it’s rational, or any more believable than numerous other superstitious dogmas.

Your second foray begins with an apparent misunderstanding of what I said. I was saying that Christians, in common with Muslims, like to pretend their religion is not incompatible with rational thought. Upon reconsideration I feel Muslims are generally less guilty of this intellectual dishonesty, seeming happier to admit irrationality. But regardless of the PR the underlying point stands: both groups are irrational sky god worshippers, and the same lunatic certainty that led to 9/11 infused crusaders, witch burners, etc., and still animates many Christians today.

I have no clue what you’re trying to do with your last splurge. I assume it’s some attempt at affecting Olympian philosophical learning. If so, it isn’t working.

Stated by: StuartA on July 2, 2006 1:41 PM

Dear Stuart:

As this is Stephen Pollard’s blog, this is the reason I have been so circumspect in commenting in any sort of detail – it would require a tome to reply fully to all the points you randomly threw in.

No doubt you are aware that C. C. Torrey wrote: “I challenged my NT colleagues to designate one passage from any one of the four Gospels giving clear evidence of a date later than 50 AD. The challenge was not met, nor will it be, for there is no such passage.”

No doubt you are aware of John A. T. Robinson’s thesis. No doubt you are aware of the Jesus papyrus.

Now are you going to attack the eminence of these three in order to debunk the early dating?

This comes right back to the Cardinal’s original point about Christophobia. There is considerable evidence that the study over the last 80 years on this point alone, the dating of the gospels, has been strongly in favour of late dating but more than this – the tone of the language and the adjectives used are also questionable, something more than evident in your ‘bluster’.

In turn, this study has heavily influenced thought in colleges of higher learning and therefore it only to be expected that someone young brought up through the system and exposed to other ‘belief systems’ would adopt the critical late dating so fashionable for so long.

But this was not the early tradition and it is certainly turning around now. And what of the drafts? Or do you ignore these?

And on what basis do you say that ‘none’ of the gospel writers were His cotemporaries? Why could John have written much later and still have been his contemporary? I don’t seriously forward this one and yet you have as little evidence to the contrary.

Plus, there are two other matters. Those who believe that Christianity stands or falls by the dating either pre- or post-70 AD lose sight of what Christianity is based on. You made several wild statements about what is based on and I come back to the ‘sententious tautology’, that it ‘simply is’, in the same spirit as G-d, giving his name, in the Judaic texts, as ‘I Am’.

Of course, this opens a whole new can of worms so let’s leave that one unresolved for now, shall we, agreeing to disagree?

As for Mahayana Buddhism, no, it was not Tibet. Have you heard of Wat Luang Phor Sodh Dhammakayaram? Also, there are many who believe that the King of Thailand is Bodhisattva. Another is Maitreya and that’s a very interesting question, given your familiarity with Mithraism. There is considerable reportage of him being in the region even today.

As for Tacitus, he is an excellent source, not only for what he stated but for the way his reputation rose and fell over the next five centuries. It’s what I’ve been trying to get across – it’s the totality of all the references, all the commentary, the fashions in historical commentary, the knowledge of lifestyles, the maligned Josephus’ motivation and so on and so on. You can’t just zero in on one admittedly accurately quoted excerpt and base your whole argument on this.

I didn’t.

Stated by: James Higham on July 2, 2006 3:19 PM

You are of course entitled to adopt Torrey and Robinson’s views regarding gospel dating, but they are nonetheless unconventional among modern scholars. As for “The Jesus Papyrus” (a sensationalist book claiming that a scrap of Matthew’s Gospel dated from earlier than previously thought), I’m afraid its thesis remains largely unaccepted. This is why your effort to pretend that I stand alone in denying their arguments (not their “eminence” – a fatuous claim) is doomed to failure: I am merely taking the line of the scholarly majority.

Why else do you think the 2001 New Oxford Annotated Bible disagrees with your preferred dating? It states that “Matthew was written following the first Jewish revolt against Rome and the destruction of the Temple in 70 CE”; that “the Gospel [of Mark] is thought to have been composed just prior to the widespread Jewish popular revolt that began in 66CE”; that Luke “with certainty… wrote [his] account after Mark composed his Gospel” and “[t]he typical suggestion of scholars that Luke wrote around 85 CE is plausible, though the Gospel could have been completed five to fifteen years earlier or even five to ten years later”; and that “[c]urrent scholarly consensus dates the final editing of [John’s] Gospel to 80-90 CE”.

These claims are, of course, given alongside several textual allusions that do indeed imply, pace Torrey, that the Temple destruction had occurred before Matthew and Luke wrote their gospels (Matthew 22:7, 24:15; Luke 19:41-44, 21:20-21). It is possible that Mark and John wrote slightly before the Temple destruction, but Mark is generally taken to refer to the incipient Jewish revolt, and we know that at least part of John was written after Peter’s martyrdom (64 CE). John’s high Christology has also generally been interpreted as suggesting a later date. 70 CE is therefore a commonly quoted rough date for the beginning of gospel authorship.

But I don’t need to “debunk” the earlier dating, because you are relying on appeal to authorities in outlying positions. Your contentions “deny the eminence” of far more credible figures than Torrey and Robinson and Thiede, and rely on overthrowing the consensus. Since you have provided no actual argument, everything you say on this subject can be safely ignored.

And no, I don’t believe Christianity “stands or falls” by dating of the gospels – it’s just one problem among many. To take another one, I see no reason to credit their supernatural claims, any more than I believe Josephus’s assertions regarding Vespasian’s messianic qualities, or take Suetonius literally when he refers to the “deified Julius”. I have a presumption against old texts talking of gods and miracles, as I assume you do against Pliny’s story of Zoroaster inventing magic, or Herodotus and his giant gold-mining ants.

As for my “zeroing in” on one excerpt, I chose this because it’s the only mention of Christianity in Tacitus’s work. Unless you can explain how work that doesn’t mention Christianity can nonetheless provide “sufficient” “proof” for belief in Christianity, I shall remain zeroed in.

(I believe it’s wise to keep off the Buddhism, in the interests of concision. But I fail to recognise the relevance of Bhumibol Adulyadej being viewed as a bodhisattva – the bodhisattva concept is not confined to Mahayana Buddhism. Nor do I see a commercialised syncretic meditation school as a particularly impressive place to have studied Mahayana Buddhism.)

Finally, I still see no meaning in your tautologous pronouncement. Everything, including Islam, “simply is”. So what are you telling me? That existence of a claim implies its truth? That contention is too easily destroyed to be worth bothering with. All I can assume is that you are somehow trying to wriggle out of providing evidence for your belief, which is fine, as long as you admit it has no evidential foundation – then I can treat it like flat earth dogma and energy crystals and every other unfounded claim.

Stated by: StuartA on July 2, 2006 6:09 PM

“Since you have provided no actual argument, everything you say on this subject can be safely ignored.”

How about this one for starters: Josephus: "Testimonium Flavianum" in Antiquities of the Jews 18.63-64

In Hebrew, it says, "About this time there lived Jesus, a wise man, if indeed one ought to call him a man. For he was one who wrought surprising feats and was a teacher of such people as accept the truth gladly. He won over many Jews and many of the Greeks. He was the Christ. When Pilate, upon hearing him accused by men of the highest standing among us, had condemned him to be crucified, those who had in the first place come to love him did not give up their affection for him. On the third day he appeared to them restored to life, for the prophets of God had prophesied these and countless other marvelous things about him. And the tribe of the Christians, so called after him, have still to this day not disappeared."

Michael J. Wilkins and J.P. Moreland say, "Scholarly opinion about this passage can be divided into three camps: (1) those who defend the essential authenticity of the passage; (2) those who reject the entire passage;" (3) those who believe that the passage has an authentic core but also includes Christian insertions. Most recent scholarship has favored the last opinion." The Arabic version, by Agapius, the 11th century Melkite bishop of Hierapolis in Syria, says "good conduct" instead of "miracles", after three days is the word "report", and "perhaps" is inserted before "he was the Messiah." Eusebius (fl. 325 A.D.) quotes this passage, but Origen (225-254 A.D.), remarks that Josephus spoke of James, but did NOT speak of Christ.

Now this is essentially the problem. You’ll quote selected eminent authorities in your scathing refutation, and I’ll counter that with my selected ‘unimpeachable’ authorities whom you’ll sneer at. This is why I wanted ‘to wriggle out of it’, as you said.

It’s an endless loop.

But the onus is on you to Finally Disprove, not on me to Finally Prove. You’re keen to speak of “merely taking the line of the scholarly majority”, which I do here, in the matter of evidence, rather than proof. There is ample evidence to suggest the thing ‘is so’ but you are from the Doubting Thomas school, demanding incontrovertible Final Proof. Do you demand to be burnt to a cinder before you accept ‘electricity’? Do you demand the train to hit you before you accept its existence?

Johnson, in 1763, kicked a rock to disprove Bishop Berkeley’s assertion about the non-existence of matter.

Two aspects have not been eluded to – the personal effect of the Holy Spirit on the individual and the nature of Joy. This is all the ‘proof’ you’re ever going to get and all attempts to bring it back to the simple premise of Final Proof is, by its very nature, illogical, and that’s why the humanists demand it as the ultimate criterion, thinking that this constitutes Disproof.

“I have a presumption against old texts talking of gods and miracles, as I assume you do against Pliny’s story of Zoroaster inventing magic…”

This is where we differ. In the Islamic account of the Apocalypse, it’s easy to see where they’re coming from on this. It’s quite easy to accept Lilith. It’s not so hard to accept the Hiram Abif legend, given references in the Old Testament which need not be distorted but read literally in support of such an idea of the secret of kingmaking. With Zoroaster, the jury’s still out.

Stuart, at some point we’ll have to get off this wheel and so this is my last on the matter. Feel free to wind it up with your own final comment. Thanks for your patience.

Stated by: James Higham on July 2, 2006 8:03 PM

I was quite obviously referring, in the words that you initially quote, to a lack of argument backing up your claims about gospel dating. You respond with a quotation from Josephus which says nothing on that matter, whatever one thinks of its authenticity. Thus we are left, as before, with nothing beyond assertion to justify your claims on that count. So be it.

As it is, even your evangelical heroes admit, in what you quote from them, that the majority view holds this passage to be inauthentic in key parts. This isn’t hard to argue: Josephus wrote a lengthy defence of Judaism (he was probably a Pharisaic Jew), yet this passage has him espousing thoroughly Christian views. Alongside this, they have helpfully raised Origen, a Christian apologist, who refers to a separate oblique mention of Jesus by Josephus, but not this one, suggesting a later forgery.

What do you think this passage proves? Even if I accept it in its entirety, it reveals only slightly more biographical detail than Tacitus; but as things stand, its most Christian-friendly segments are almost certainly propagandistic interpolations. Quoting it hardly helps your case, so your attempts to split the difference (“I’ll counter that with my selected ‘unimpeachable’ authorities”) are baffling. I have quoted a standard text reflecting the scholarly consensus; you have quoted evangelical apologists apparently admitting to a Christian forgery, which in any case says nothing about what was at issue. There isn’t any equivalence.

No, the “onus” isn’t on me to “finally disprove” Christianity – I retain a position of doubt, as I have said already. The onus is on you to explain why you have selected this particular collection of antique supernatural claims above numerous other belief systems. You haven’t begun to do this, and therefore I continue to believe, cynic that I am, that your belief system instead derives from a convenient adoption of the default position for your country.

It’s interesting that you now state that “joy” and personal revelation from the Holy Spirit are “all the ‘proof’” I’ll get – what happened to the sufficiency of Tacitus? I assume you’ve abandoned that assertion, or you wouldn’t have suddenly wheeled out Josephus.

The problem with such personal revelation, of course, is that numerous other people of numerous other cults and religions also say they are visited by supernatural beings which tell them different things. How am I to know which among these incompatible claims is correct? It doesn’t matter, I suppose, because by even mentioning these as “proof” you are effectively admitting your position is not, after all, rational.

I don’t know how you can go off “accepting” other religions when you allege to be Christian – it rather smacks of the relativism so despised on this blog – but if that’s what you believe, fine, as long as the pretence of rational basis is dropped.

On that note, I’ll call it a day too.

Stated by: StuartA on July 2, 2006 9:25 PM

Yes, I know I said the last but your final post was so breathtakingly ‘non sequitur’ that it cried out for response.

My contention all along was that there was sufficient evidence to draw the conclusion that Christianity is as it claims it is.

Throughout, you make constant assertion without any evidence to support your stand, then turn round and say that I assert without evidence. You ignored my treatment of this issue two posts back and you ignore concepts such as Joy and Holy Spirit, asserting, “The problem with such personal revelation, of course, is that numerous other people of numerous other cults and religions also say they are visited by supernatural beings which tell them different things.” And yet you’ve never been inside to find out.

You resort to colourful language throughout, which I finally do myself at the end of this post: eg “suddenly wheeled out Josephus”, as if it is a failed source but without substantiating why you say it.

You dismiss Tacitus as raised ‘higher than warranted’. Where is your hard evidence that it is not warranted? You chose to misread my ‘Tacitus is sufficient’ as I went on to say ‘let alone…’

You dismiss the apocrypha as being error ridden - in which sense? That it was not the ‘inspired’ word of G-d? Where is your scholarly proof that it is error ridden? The early church fathers?

You dismiss the body of scholarship through the ages and place yourself above those listed below.

You dismiss the assertion by the Finnish professor Heikki Ríisínen, for example, who concedes that "science is still trying to decide what to make of the Bible".

You dismiss Doctor Bo Reicke who writes that "it is nothing short of jingoistic and uncritical dogma to claim in New Testament criticism that the gospels must have been written after the Jewish revolt."
You dismiss Peter, very much a contemporary of Jesus, who wrote: “Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy.” 1 Pet.2:2-10
You dismiss Clement, a man who had personally known Peter and Paul, wrote his letter to the Corinthians and this continued to be read in the Corinthian church as part of the liturgy for years.
You dismiss the inscription found in Corinth in 1929 supported by references in Rom. 16:23 and 2 Tim. 4:20, which have led many scholars now agree that among the members of the church at Corinth was Erastus, 'the city treasurer'
You dismiss why Pomponia Graecina, a woman of the senatorial class, whom Tacitus reported as having been accursed of practicing 'foreign superstition' in 57 (Annals 13.32), was a Christian.
You dismiss Marta Sordi’s case that Pomponia was not an isolated case: Acilius Glabrio and the Christian Flavians and that it seems probable that the same can be said for the first half of the same century, before Paul's arrival in Rome.
You dismiss out of hand the seven councils:
1 Nicea 325, which refuted Arianism. Adopted Nicene creed: Declared that Jesus is coeternal with the Father.
2 Constantinople 381, which condemned Apollinarian view that Jesus had no human will. Affirmed the deity of the Holy Spirit.
3 Ephesus 431, which condemned Pelagius' claim that man is not totally fallen; Declared Nestorianism heretical; i.e. that Jesus is two persons.
4 Chalcedon 451, which condemned Monophysite heresy that Jesus can't have two natures in one person.
5 Constantinople 553, which condemned Theodore of Mopseustia's and other writings as Nestorian.
6 Constantinople 680 which denied Monothelitism ("one will"). Said instead that Christ had both divine and human wills.
7 Nicea 787, which legitimized veneration of icons.
You dismiss that the Jews at Jamnia in 90 AD confirmed the canon of the Hebrew Scriptures, which were then recognized as authoritative by Christians.
You dismiss the reason Callistus, a former slave who had worked the mines became the bishop of Rome in 217 or why Irenaeus summarized truth in a Rule of Faith which declared the faith of Christians in all ages or why, when he was 18, in 203, bishop Demetrius of Alexandria nominated Origen to become president of the catechetical school of Alexandria.

You dismiss Jerome, who made possible the Vulgate translation of the bible into Latin and in a revised form is still the official Bible of the Roman Catholic Church or Ambrose, who established the model bishopric and became the Bishop of Milan and was the first to assert the Church’s superiority over the state in spiritual matters or Augustine wrote the Confessions.

You ignore that in the NT "church" always denotes a group of people (Acts 14:23, 1 Cor.1:2; 2 Cor.1:1, Rom. 16:5; 1 Cor.16:19, Matt. 16:18; Eph. 1:22).

You dismiss the tone and elevated themes which were being discussed at a time closer to the actual events than we are today, such as: the forensic declaration of justice by a tribunal or court (cf. Is., v, 23; Prov., xvii, 15), the interior growth in holiness (Apoc., xxii, 11), the external law (Ps. cxviii, 8, and elsewhere), the inner, immanent sanctification of the sinner, the passing to a new life (Eph., ii, 5; Col., ii, 13; I John, iii, 14); renovation in spirit (Eph., iv, 23 sq.); supernatural likeness to God (Rom., viii, 29; II Cor., iii, 18; II Pet., i, 4) a new creation (II Cor., v, 17; Gal., vi, 15); rebirth in God (John, iii, 5; Tit., iii, 5; James, i, 18), etc.

It goes on and on and on – people have devoted their lives to such scholarship but Stuart dismisses it all, asserting:

“Thus we are left, as before, with nothing beyond assertion to justify your claims on that count. So be it. On which basis are we left with nothing beyond assertion?” A critical reading of our correspondence clearly shows a very august base for the assertions, whereas you fail to deliver the same yourself.

“Even if I accept it in its entirety, it reveals only slightly more biographical detail than Tacitus.” On whose authority does it reveal only slightly more?

“Quoting it hardly helps your case, so your attempts to split the difference (“I’ll counter that with my selected ‘unimpeachable’ authorities”) are baffling.”

You constantly shift your ground: “No, the “onus” isn’t on me to “finally disprove” Christianity – I retain a position of doubt.”

And finally, without a shred of substantive evidence to support your original ‘How hilarious’ assertion in your first post on the matter, you raise the obvious triple question which cries out for supported, reasoned argument on your part: “Who are you to do this, on what basis do you assert it and according to which scholarly methodology are you proceeding?”

Your case falls to the ground for one simple reason – you don’t have a case – it is simply the pseudo-intellectual, leftist claptrap of one who has read the prescribed booklist, found it interesting and has gone on to read further eg. Buddhism, then, in one sweep, dismissed it all.

Do you detect anger in my tone? Not towards you personally but towards the shoddy [colourful language] way in which you failed to justify the tearing down of even one piece of evidence and choose instead to argue ad hominem: “it rather smacks of the relativism so despised on this blog” which therefore negates, in one swoop, the validity of opposing points of view and the historicity from where they ultimately deviated, thereby creating the situation of opposed opinion and disallowing a rich field for scholarship in itself – why they deviated.

You wish to imprison the discussion to the all enveloping burden of Final Proof, without displaying the slightest penchant for scholarly analysis of substantive and circumstantial evidence.

Sorry to end this way, but it was shoddy, Stuart and I would have thought you’d have done better.

Stated by: James Higham on July 3, 2006 4:57 AM

How about these, Stuart?

There is little doubt that the early Christians believed that Jesus is God. As William Lane Craig writes, "Studies by NT scholars such as Martin Hengel of Tubingen University, C.F.D. Moule of Cambridge, and others have proved that within twenty years of the crucifixion a full-blown Christology proclaiming Jesus as God incarnate existed...the oldest Christian sermon, the oldest account of a Christian martyr, the oldest pagan report of the Church, and the oldest liturgical prayer (1 Cor. 16:22) all refer to Christ as Lord and God."

I.
Ante-Nicene Patristic witnesses to Christ's Divinity
A.
Ignatius of Antioch, on the Divinity of
Christ, calls Jesus God 16x in 7 letters (ca. 110
AD)
1.
“Jesus Christ our God” Eph inscr, Eph 15:3, Eph 18:2, Tral 7, Ro inscr 2x, Ro 3:3, Smyr 10:1.
2.
He speaks of Christ’s blood as “God's blood” Eph 1:1
3.
He calls Jesus “God incarnate” Eph
7:2
4.
In Jesus “God was revealing himself as a man” Eph 19:3
B.
Epistle to Diognetus
(ca. 125 AD) speaking of God the Father, he says:
1.
Diognetus 7:2 "he sent the Designer and Maker of the universe himself, by whom he created the heavens and confined the sea within its own bounds" (ca. 125 AD)
2.
Diognetus 7:4 “He sent him as God; he sent him as man to men."
C.
Melito of Sardis on Christ's Divnity
(d. ca. 190) On the Pasch (Peri Pascha).
1.
Translation in Lucien Deiss, ed., Springtime of the Liturgy (College-
2.
Peri Pascha was only discovered in 1940 and published in 1960.
3.
he says Christ "rises from the dead as God, being by nature both God and man" (p. 100 in Deiss, physei Theos n kai anthropos).
4.
he also has an anti-Gnostic insistence on Christ's true humanity.
D.
Justin Martyr on the Divinity of Christ
(c. 155 AD)
1.
says that Christians adore and worship the Son as well as the Father. 1st Apology 6.
2.
says Christ, the Word incarnate, is divine 1 Apol 10 & 63
E.
Irenaeus on Christ's Divinity
(ca. 185) in his work Adversus Haereses (Against Heresies)
1.
Of Jesus he says "He is the holy Lord, the Wonderful, the Counselor, the Beautiful in appearance, and the Mighty God, coming on the clouds as the Judge of all men; --all these things did the Scriptures prophesy of Him." AH III.19.2 (Ante Nicene Fathers 1: 449).
2.
"He, therefore who was known, was not a different being from Him who declared, 'No man knoweth the Father,'but one and the same, the Father making all things subject to Him; while He received testimony from all that He was very [true] man, and that He was very [true] God, from the Father, from the Spirit, from angels, from the creation itself, from men, from apostate spirits and demons, from the enemy, and last of all, from death itself." AH, IV, 6,7 (ANF, 469).
F.
Tertullian on the Divinity of Christ (ca. 200)
1.
The first use of the Latin word trinitas with
reference to God is in Adversus Praxean and De
pudicitia. The first to use the term persona in a Trinitarian & christological context asserting in Adv. Praxean 12 that the Logos is distinct from the Father as person and that the HS is the "third person" in the Trinity."
2.
Adv. Praxean 27 states that there are twonatures, one human and one divine, which are joined in the one person Jesus Christ.
3.
In his Apology 21, speaking of the Word, he says, “we have been taught that he proceeds forth from God, and in that procession He is generated; so that He is the Son of God, and is called God from unity of substance with God. . . . Thus Christ is Spirit of Spirit, and God of God, as light of light is kindled. . . . That which has come forth out of God is at once God and the Son of God, and the two are one. In this way also, as He is Spirit of Spirit and God of God, He is make a second in manner of existence--in position, not in nature. . . .in His birth God and man united.”
4.
In On the Flesh of Christ 5, he asks, “Was not God really crucified?”
G.
Clement of Alexandria on Christ's Divinity (ca. 210 AD)
1.
Exhortation to the Heathen, 1: “This Word, then, the Christ, the cause of both our being at first (for He was in God) ad of our well-being, this very Word has now appeared as man, He alone being both, both God and man--that Author of all blessings to us. . . . This is the New Song, the manifestation of the Word that was in the beginning, and before the beginning.”
II.
A few selected Trinitarian Texts from Ante-Nicene Fathers
A.
Didache (ca. 125 AD) "then baptize in running water
in the name of the Father and of the Son and of the Holy
Spirit. (Early Christian Fathers, p. 7)
B.
Ignatius of Antioch (ca. 115 AD) exhorts the Christians at Magnesia to stand firm "in faith and love, in Son, Father, and Spirit." (Mag 13)
C.
Pope Dionysius to Dionysius of Alexandria, 262 AD.
Uses the term Trinity and describes the unity of the three persons to prove that they are not three gods. Neunier- Dupuis, The Christian Faith, #301-303.
D.
Origen (ca 230 AD), On First Principles 1.6.2 “For in the Trinity alone, which is the author of all things, does goodness exist in virtue of essential being; while others
possess it as an accidental and perishable quality, and only then enjoy
blessedness, when they participate in holiness and wisdom, and in divinity
itself.”

There is, in here, no legerdemain, no non-sequitur claims ‘to have proved’ or ‘disproved’, nothing but evidence upon evidence. How much more, Stuart?

Truth is, you came to this discussion with a fully formed pre-judgement against Christianity [hilarious, you used] then changed to ‘doubts’. You then accused myself and Niall of the same prejudice, only pro-Christianity [default religion].

You attempted to harness the discussion to the old chestnut Final Proof, knowing full well that Christianity rests on the ‘inspiration’ and a vast collection of, each in themselves, sketchy and yet telling evidence.

You flatly refuse to accept the ‘most likely’ scenario through abject prejudic