Archive for the 'Christianity' Category

Toothless Lizards full of Madness

Henry Imler April 16th, 2008

We, as Christians, are among the world’s best at sweeping, dismissive judgments. All one needs to do is subscribe to the Worldview Weekend newsletter to see that. This is not a new trend, however, as evidenced by the following quote by Epiphanius:

Passing this judgment [on them is like passing judgment] on a toothless lizard full of madness, I will go on to the next things, beloved, calling upon God to help our inadequacy and to enable us to fulfill our promise [i.e. to write this book] (Medicine Box, 49)

As dismissive judgments go, likening your opponent to a “toothless lizard full of madness” is pretty sweet. In this case the lizards in need of dentures were the Quintillians and they were dismissed because of their allowance of women as clergy and prophetesses.

I keep wondering how Luke 6:37 fits into all of this, if not in the 4th century, then in the current postmodern context in which we find ourselves.

Do not judge others, and you will not be judged. Do not condemn others, or it will all come back against you. Forgive others, and you will be forgiven.

Here’s the rub: how can I actually not judge and still maintain myself?

I consider myself to be a collection of definitions.  I am 6′1” tall.  I like basketball; I hate baseball.  I follow Christ.  I determine that which I am. Well, the things that I can choose - I can’t choose to be a white male, for instance.  I determine this by means of judgment.  I judge for myself that baseball is three minutes of action crammed into three hours.  I determine that math is a good way to use numbers.  I determine that there is nothing sweeter than a drop step or a juke+spin+hook-shot in basketball.  How am I not to judge, which is a command from the One that I follow when judgments necessarily make up an individual?  In other places in the Bible, we are commanded to test the spirits, to determine what is right.  How do we reconcile this?

As best as I can understand it, there is a distinguishment between moral and factual judgments.  We are to make so-called factual judgments about matters and hold them over and above the judgments of others.  On the other hand, we are to refrain from making moral judgments about people and their positions.

While this seems almost self-explanatory, I know I often need reminding of this.  Just look through the archives of masstheolgoy.com, hundiejo.com, or brendoman.com as evidence of this.

What do you do with Luke 6:37?

Convoluted

Henry Imler April 9th, 2008

Here is my theory chapter for my thesis. I would greatly appreciate any suggestions.

My overall goal is to look at the Acts of Thomas in light of James C. Scott’s Hidden Transcript theory. Certain things I am wondering about are

  • how to “beef up” the Foucault
  • What can I cut? What can I move to footnotes?
  • Did I adequately adapt the theory to the particular situation I am going to look at?
  • Am I being clear?

Here is the word document: Chapter Two. Hit the “Read More” link for the whole thing in this post.

Continue Reading »

The Problem with The Synoptic Problem

Henry Imler April 6th, 2008

As I am sure some of you know, there is a nice little conference going on at Lincoln College in Oxford on the Synoptic Problem starting Monday.  There are quite a high number of high-quality papers being presented. Here are some that caught my eye.

April DeConnick has some harsh, but true words about the fundamental problem with synoptic problem scholarship.

To put it plainly, we have no idea what the Gospel of Mark actually said in the first century, or the Gospels of Luke or Matthew. We might act like we do. But the truth is we don’t. Our manuscript tradition is at best 3rd century, and variable particularly by geographic locations. To be honest, I don’t even know where Mark was written, although I can make a fairly educated guess. Textual criticism has created a wonderful eclectic Greek text for all of us to use. But it isn’t what Mark wrote. It isn’t what Matthew wrote. And it isn’t what Luke wrote. How we should handle this fact as a guild has yet to be worked out with any satisfaction. I think we mostly ignore it because dealing with the manuscript tradition is, well, just too complicated.

A part of me acknowledges this, but I think that as long as we recognize the nature of our physical sources and not become too dogmatic in our view of the manuscripts, then we can sucessfully work around this problem.  We can only work with what we are given.

What are your thoughts on the synoptic problem?  Do you buy it?  Like/hate Q?  Don’t think it is a worthwhile problem?

Women in Leadership in the Early Church

Henry Imler April 2nd, 2008

As I am reading chapter 6 of In Memory of Her, Fiorenza is examining the titles and positions of women in the ministry of Paul.  I am double checking her claims and translations via BibleWorks in the ESV, NLT, NRSV, Young’s Literal, and both the BGT and BYZ Greek texts.  While I don’t have time to get into specifics (I have another 75 pages and another article to go through and then come up with a presentation/discussion for class tomorrow ), the case is getting thiner and thiner for a lack of women in positions of power and leadership in the early Church that were endorsed by Paul.

As a side note, there is an inverse relationship between my hatred for Wisdom Ways and my love for In Memory of Her, both by Fiorenza.

Reforming Propaganda

Henry Imler November 27th, 2007

The use of persuasion by Reformation-Era Christians and their Spiritual Successors

Public displays of images used in conjunction with lines of symbolic rhetoric are powerful tools of propaganda.[1] As moving as printed propaganda can be, they are unintelligible and therefore without power unless the viewer has access to the proper context. Propaganda seeks to encapsulate and communicate a group’s worldview in a compact space. Necessarily, the propaganda pieces boil down the presenting group’s worldview to the components that are most important to those seeking to foster change. Two such instances of religious propaganda are a 2007 Baptist parade float and a 16th century Lutheran woodcut entitled The Contents of Two Sermons. This paper will seek to explore each of these images and to structurally compare the two. Structures work to create effective propaganda through spatial and relational juxtapositions; these structures are reliant on their situation within larger, over-arching structures for meaning, and serve to expand or restrict the presenting groups’ social borders.

On Relations: A Guide to Structuralism

Structuralism is an approach to the study of phenomena that places the emphasis on the relation between objects as its primary source of analysis. Jensen, in his chapter entitled “Structure” in The Guide to the Study of Religion, describes structure as “…a set or network of relations which gives a phenomenon an identity as a closed system or interdependent parts.”[2] Structures are rule-laden; internal rules govern how elements within the structure behave and are defined against one another. Continue Reading »

Thesis Prospectus: Domination and Resistance in the Thomasine Corpus

Henry Imler September 18th, 2007

Throughout the early development of Christianity, groups of Christians adopted certain apostles as their patrons. The most evident feature of these communities is the corpuses of literature that either were written in the name of the patron apostle, or have the patron apostle prominently featured in the literature. The best example of such a school is the Johannine school. A lesser known, but equally important school was the Thomasine school, located in Syria from at least the second century until at least the fourth. The works associated with the Thomasine school are The Gospel of Thomas, the Acts of Thomas, the Infancy Gospel of Thomas, and The Book of Thomas the Contender.

If these books indeed were from an extinct school of Christianity, which I intend to demonstrate, then a construction of their social world would be useful in the study of Christian history. James C. Scott’s theory of societal transcripts allows scholars to use a text to build a picture of how power is constructed and resisted by and within a community. Scott’s approach allows the humanities, and consequently Biblical studies, to avoid reductionism by privileging the social experience of domination and subjugation through the lens of human feelings and interactions. This emphasis helps to reduce the dependency and overemphasis on the material and social dimensions of societies found in material studies. Scott’s theory enables one to peer beyond the material to the experiential aspects of domination. Scott’s approach has been adapted from its original use in modern communities, such as American plantations in the eighteenth century, to communities in antiquity, such as the Pauline communities.

In order to apply the modified version of Scott’s theory to the Thomasine corpus, several preliminary steps need to be taken. First, the existence of apostle schools must be defended. Secondly, the inclusion and exclusion of the Thomas texts need to be justified. After this is completed, the texts are to be situated historically and culturally into the communities in which they were written and used. Only then can Scott’s theory be applied to the Thomasine corpus. Once this is finished, the results can be arranged chronologically allowing one to see how the group adapted to changing conditions. By analyzing each text through Scott’s theory and exploring the development of the group as the texts progress chronologically, we can more clearly understand the history and culture of the Thomasine community. Specifically, we will see that Syriac Christians from the second to fourth century used the Thomasine corpus to resist domination and to create their own alternative power structure.

History in the Eyes of the Ancients

Henry Imler June 20th, 2007

It is very easy to import modern ideas and standards of history writing onto Ancient texts. However, to do so, will skew one’s reading of the text in a way that the author did not intend. The following are several concepts to keep in mind when reading ancient texts. ((The above list was taken from Novak. Christianity and the Roman Empire: Background Texts. pp 3-7 ))

Textual Transmission1) Lost in Translation Often the only copies of texts that we have today are copies of copies. Furthermore, they are often translations of the original text. The Infancy Gospel of Thomas was probably written in Syriac, but the earliest copy we have is written in Greek. On top of this, sometimes the original texts were translations of the speeches being recorded. An example of this last point are Jesus’ speeches recorded in the Gospels. Jesus spoke Aramaic; the Gospels were written in Greek. ((The Canonical ones were all written in Greek. There is a slight chance that the Gospel of Matthew was written in Hebrew, but it is most likely that it was written in Greek like the rest)) It is important keep this process in mind when the exact order of words is being scrutinized.

2) History was for instruction, not for tracking details Ancient histories were not designed to be modern ones. Their primary focus was not on keeping track of historical minutia, nor was it designed to show a character’s development throughout time. Instead, it was designed to illustrate lessons to be learned by the reader. There was “… great freedom with which many ancient writers adapted their materials to achieve such goals…” ((Novak. Ibid. p.4 )) This frame of mind should be accounted for when when studying ancient texts of all origins.

3) Look - Peter wrote this; hence it must be true Ancient authors had no problem with attributing works to authorities in order to give their work credibility. Christians have not been immune to this phenomenon. As early as the middle part of the first century, Christian leaders were complaining about letters being written in their name that contradicted with their positions. ((See Second Thessalonians 2:1-5)) The problem for “Christian texts” only got worse as the years went on. Robin Fox writes:

In the period c.400-600, “aggressive forgeries” added false letters to the collection of almost every early Christian Letter writer. These fake texts of theology helped to enlist the great authorities of the past on this or that side of a contemporary schism or unorthodoxy. ((Novak. Ibid. p.4))

Imagine someone finding a letter from Paul where he argues quite clearly for each of the five points of Calvinism. The problem was so bad that it was not until the 1500s that people could begin to sort the forgeries from the authentic letters. ((Fox. Ibid. p. 154.))

4) Good Forgeries Even when people were not outright co-opting authorities for the sake of their own positions, there is the problem of attribution. It was common in Classical and Hellenistic Greek culture for a student to classify their own positions and work as their teacher’s work. For example, there are more texts attributed to Aristotle that he could have humanly wrote. It is hard to determine in some cases where the teacher’s writing ends and the student’s begins. James H. Charlesworth has delineated the above idea into seven rough categories: ((James Charlesworth. “Pseudo-Epigraphy”. Encyclopedia of Early Christianity. p.765-767 ))

  1. Writings not by an author, but containing some of the author’s own thoughts
  2. Writings by someone who was influenced by another work whom the work is attributed
  3. Writings influenced by someone who was influenced by the earlier works of another author to whom the work is assigned
  4. Writings attributed to an individual, but actually deriving from a circle or school surrounding that individual
  5. Christian writings attributed by their authors to an Old Testament personality
  6. Once anonymous writings that have been incorrectly attributed to another individual
  7. Writings that intentionally try to deceive the reader into thinking the author is someone else

Quite naturally, the accuracy, dependability, ect, depends on which category the text being examined falls.

5) Recording Speeches There were not any tape recorders or stenographers around in Antiquity. Because of this, not all of the speeches recorded in ancient texts are verbatim copies of the original works. As a matter of fact, people recording the speeches often either gave abridged or paraphrased versions of the speech in question. Sometimes, the speech was elaborated on for the sake of effective rhetoric. Thucydides, an ancient Greek historian, admitted as much in his History of the Peloponnesian Wars.

I have found it difficult to remember the precise words used in the speeches I have listened to myself and my various informants have experienced the same difficulty; so my method has been, while keeping as closely as possible to the general sense of the words that were actually used, to make the speakers say what, in my opinion, was called for in each situation.

After about 300 B.C.E speakers issued written copies of their speeches to combat this problem. ((Novak. Ibid. p.6.))

6) Say it enough, and people will think it is true Remember Hitler’s idea of the “Big Lie?” Same principle at work. If an author had a agenda to push, there was nothing to keep the author to fudge the facts to push their version of history. In a less deliberate manner, if errors crept into the historical record and subsequent authors relied on erroneous accounts of history for their facts, the resulting account will carry or perhaps magnify the original error, intentional or not.

Despite these difficulties, it is still possible to sift through historical manuscripts to uncover the most likely account of history by our modern standards of accuracy. My next post will deal with how to correct for these errors.

Contested Meanings in the Gospel of Judas

Henry Imler April 15th, 2007

Last week I posted about going to a talk on the Gospel of Judas by Elaine Pagels. It was a fascinating talk on something that I have never read. I have recently started reading The Forbidden Gospels Blog by Dr. April DeConick of Rice University. She has a book that is coming out very soon that contests the meaning of the Gospel of Judas. It makes me want to read the book by Pagels/King and the book by DeConick.

The Forbidden Gospels Blog: The Thirteenth Apostle: What the Gospel of Judas Really Says

“I didn’t find the sublime Judas, at least not in Coptic. What I found were a series of English translation choices made by the National Geographic team, choices that permitted a different Judas to emerge in the English translation than in the Coptic original. Judas was not only not sublime, he was far more demonic than any Judas I know in any other piece of early Christian literature, Gnostic or otherwise.”

DeConick contends that the Gospel of Judas is not about a “good” Judas, or even a “poor old” Judas. It is a gospel parody about a “demon” Judas written by a particular group of Gnostic Christians known as the Sethians who lived in the second century CE. The purpose of the text was to criticize “mainstream” or apostolic Christianity from the point of view of these Gnostic Christians, especially their doctrine of atonement, their Eucharistic practices, and their creedal faith which they claimed to have inherited from the twelve disciples.

Observations from the Pagels Lecture.

Henry Imler April 10th, 2007

Audio from the Lecture (mp3 - 46mb)

I was lucky enough to attend Dr. Pagel’s lecture on the Gospel of Judas. It was a fascinating and informative talk. Here are some of my observations from the lecture. Pagels has just published a new book on this Gospel with Karen King, entitled Reading Judas: The Gospel of Judas and the Shaping of Christianity. I have not read the book, nor the Gospel of Judas.

While I have read some of Pagel’s work, most specifically, Beyond Belief, I have never heard her in person. She is a very effective speaker, humor and wit with are intermixed with history and background to illuminate her points, she approaches the audience on the popular level and does not talk above their heads. While some of her popular works are criticized for being sensational at times, she is very disarming in her approach - she does not start out shocking the audience with grandiose claims. Instead, Pagels introduced the text and presented 4 problems that she found contained within it and then lead the audience to the answers she came to during her research.

The talk centered around the Gospel of Judas, a repressed gospel dating to the early days of Christianity. Dating is always and estimate. The manuscript that we have was found in upper Egypt and written in Coptic. Most likely the manuscript was from a monastery in the region and dates to somewhere in the fourth century(300-400 CE). It seems to be a translation of a much earlier text, somewhere in the second century (100-200 CE). She did a good job introducing to the audience the issues surrounding the Gnostics, how the term “Gnosticism” is not a good category, but a convenient one that really does not do them justice. There are groups of Christians that deviate from what would become Orthodox views, but to categorize this very messy group as Gnostics is misleading and inaccurate.

To Pagels, the text seems to center around a dispute between Judas and the other Apostles and the topic of martyrdom. While I don’t have the texts that she was working with (see below for the NG translation), I’ll do my best to reproduce what she was talking about. The gospel opens with Jesus ridiculing the Twelve for how they were worshiping. The twelve get angry at Jesus and in response, he challenges them to stand before him. Only Judas is able to stand before Jesus and Jesus rewards him with teachings. The Twelve have dreams about people sacrificing children on an altar. Jesus explains that the people doing the sacrificing are the Twelve. Judas has had another dream, this one shows how he is different from the others. I don’t remember much else about it - see the audio for more.

Pagels looks at this text not as a window into the lives of Jesus and the Twelve, but as a window into the controversies in the early church, most specifically, the one about Martyrdom. She thinks it reflects, in part, a voice standing against “eager martyrdom.” A conception had spread that one should seek out being killed for Christ rather than fleeing to another city, like the Gospel of Luke would suggest. Instead, the best death a Christian could have is to be killed for the cause. The people behind the Gospel of Judas were concerned about this, thinking that this is not the way Jesus wanted us to live because God values life, not death, so we should not actively seek death.

That was the main gist of her presentation. It was more a look into the history of the Early Church than anything else, and for that, I throughly enjoyed the talk. Please see the MP3 for the audio of the lecture.

I’ll have the audio up later. See below for the audio

Resources:

A Review of Under the Banner of Heaven: A story of a Violent Faith

Henry Imler April 3rd, 2007

Jon Krakauer’s book on the Ron and Dan Lafferty’s religious slaying of Brenda and Erica Lafferty is gripping and sensational. In Krakauer’s exploration of why Ron and Dad committed these murders, he examines their fundamentalist background. He not only investigates how Dan and Ron were drawn to Mormon fundamentalism, but also illuminates the links Mormon fundamentalism has with mainstream Mormonism’s past. In doing so, Krakauer raises some interesting questions that he teases the reader with though out the book, but never really deals with seriously. The work is an excellent account of the Lafferty murders, recounting vivid details and well-crafted turns of phrase. Krakauer’s skill at writing for effect cannot be discounted. However, after reading the work, one feels as though they are only getting one version of the events, especially as it when the book describes and analyses Mormon history. It as if his interpretation is driving the book rather than the sources.

The only real nuanced discussion of Krakauer’s sources comes in the interesting point-counterpoint appendix to the book. Krakauer reprints the entire review of Under the Banner of Heaven by Richard Turley Jr., the managing director of the Family and Church History Department of the LDS church. In a scathing review, Turley makes many of the same observations as I do here. The best part of his review for the reader of the book is the discussion of sources. Turley claims that Krakauer has cherry-picked his sources and does not critically analyze the entirety of Mormon scholarship. Perhaps the most damaging is Turley’s criticism of the heavy uncritical use of Fawn Brodie’s biography of Joseph Smith, especially in regards to the 1832 castration attempt by an Ohio mob. Turley’s overall point is well founded, since all of Krakauer’s sources tend to agree, there is no mention or use of conflicting reports. It is as if Krakauer only used the sources that agreed with him. There is not any discussion of conflicting sources or scholarly working throughout the book. Krakauer does admit to several errors in the work, which he has corrected in the more recent editions of the book. He also defends his selection of sources in his rebuttal, but this is the only real place any dissenting views are considered instead of just the ones that support his clear and simple narrative. The best counter-point Krakauer offers lies in his point of the selectivity of inside Mormon scholarship noting that all LDS accounts of Mormon history have to be “faith promoting” and therefore exclude any real critical analysis of the history of the LDS church. Within this interesting point lies a rich discussion that is barely broached by Krakauer in his rebuttal. An interesting discussion could be had between the writers of critical Mormon works, like Krakauer; and the sympathetic writers of Mormon history, such as Richard Bushman, author of Joseph Smith: Rough Stone Rolling.

Krakauer tries to situate the Lafferty case in terms of the early history of the Mormons. Among the major themes that he links from the early Mormon Church to the fundamentalist Lafferty brothers were the propensity to hear the voice of God, the idea of blood atonement, and most prominently, the ideal of plural wives. Very carefully, the narrative switches back and forth from accounts of Smith, Young, and other early Mormons to the events leading up to murders. This serves to form in the reader’s mind a close attachment – an almost casual one – between the two eras. The reader cannot but help to think that Krakauer wants his readers to think that the Lafferty’s were being true to the foundations of their religion and that there is something inherently wrong with the LDS Church. While he is not explicit in this connection, he also does not try to avail these concerns. This connection is one in a series of connections that Krakauer flirts with, but does not ever really come out and defend or refutes.

The subtitle to the work is as lengthy as it is controversial, “On July 24, 1984 a woman and her infant daughter were murdered by two brothers who believed they were ordered by to kill by God. The roots of their crime lie deep in the history of an American religion practiced by millions.” Here is an example of Krakauer showing his intent to connect the murders not only to Mormon fundamentalism, but also to mainstream Mormonism. It does not stop here, however. In the first few pages of the introduction, he states that his work will raise questions about the nature of religion itself. In doing so, he must connect the murders not only to fundamentalist and mainstream Mormonism, but also to Christianity and religion in general. Over all, he fails in this respect. While he makes a very damning case in terms of the violence and the damage polygamy does to those involved both in the early Mormon Church and in the fundamentalists that have separated themselves from the LDS Church; he is unable to connect the larger threads. This is because he either does not take into account or fails to discuss the purposeful separation of the current incarnation of LDS Church from these doctrines and events. An analogous situation is linking fundamentalist terrorism with all of Islam, or all Christians in the actions of the Crusades. It is an example of contamination by proximity.

The book is most successful when looking it examines the religion, motives, and history of both the Laffertys and the fundamentalist Mormon movement, in its journalism. It is least successful when it tries to link historical themes together in a nuanced manner; in fails as a scholarly work. If Krakauer were to nuance his work and leave out his larger, under discussed implications, a much better book would be had.

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