From: | Eugene C. |
Sent on: | Tuesday, February 18, 2014, 10:46 AM |
A while back I published a critical review article of Michael Shermer's book The Believing Brain. In that review I said the following..."Shermer resorts to a dubious mainstay of atheist activism: positing a multitude of virgin births and resurrections in ancient mythology. Shermer declares that “Virgin birth myths… spring up throughout time and geography.”[42] As evidence, he cites Dionysus, Perseus, Buddha, Attis, Krishna, Horus, Mercury, Romulus, and Jesus. But unfortunately for Shermer’s wider credibility, none of these men really qualify except for Jesus—the very one that Dr. Shermer is obviously trying to trivialize."Dionysus’s mother had sex with Zeus to get pregnant, and ultimately died from enduring Zeus’s god-like “potency.”[43] Perseus’s mother had sex with a shape-shifting Zeus in the form of gold.[44] Buddha’s mother had been happily married before conceiving her son and thus offers no reason to think that she was a virgin at the critical moment.[45] Attis was conceived when his mother was inseminated by the dismembered penis of a monster named Agdistis.[46] Krishna was the eighth son of the married Princess Devaki, so again, no.[47] Horus’s mother was impregnated through sexual intercourse with her formerly-dismembered-but-then-reassembled Frankenstein monster of a husband, Osiris.[48] Mercury’s mother, Maia, had sex with Jupiter.[49] And Romulus’s mother, Silvia, was forcibly raped by Mars.[50]"As Howard W. Clark (a professor of Classics at UC Santa Barbara) writes, 'although Greek mythology has examples of strange but divine impregnations (Danae by Zeus in a shower of gold, Leda by Zeus disguised as a swan, Alcmena by Zeus impersonating her husband) and unusual births (Dionysus from Zeus’s thigh, Athena from his head), all the women had sexual relations of a sort.'[51]"Thus, as Raymond Brown (a scholar who taught at Columbia University’s Union Theological Seminary) concluded: '[While N]on-Jewish parallels [to Jesus’s virginal conception] have been found in the figures of world religions…, in Greco-Roman mythology, in the births of the Pharaohs…, and in the marvelous births of emperors and philosophers… these ‘parallels’ consistently involve a type of hieros gamos where a divine male, in human or other form, impregnates a woman, either through normal sexual intercourse or through some substitute form of penetration. They are not really similar to the non-sexual virginal conception that is at the core of the infancy narratives [concerning Jesus], a conception where there is no male deity or element to impregnate Mary.'[52]"Sources:42. Shermer, Believing Brain, 173.43. Richard S. Caldwell, The Origin of the Gods (Oxford University Press: 1989),[masked].
44. William Hansen, Classical Mythology (Oxford University Press: 2004), 261.45. Carl Olson, Original Buddhist Sources (Rutgers University Press: 2005), 27.46. Robert E. Bell, Women of Classical Mythology (Oxford University Press: 1993), 15.47. Anna Libera Dallapiccola, Hindu Myths (University of Texas Press: 2003), 36.48. Dimitri Meeks and Christine Favard-Meeks, Daily Life of the Egyptian Gods (Cornell University Press: 1996), 237.49. Carole Newlands, Playing with Time: Ovid and the Fasti (Cornell University Press: 1995), 83.50. Helen Morales, Classical Mythology (Oxford University Press: 2007), 86.51. Howard Clark, The Gospel of Matthew and Its Readers (Indiana University Press: 2003), 6.52. Raymond Brown, The Virginal Conception and Bodily Resurrection of Jesus (Paulist Press: 1971), 62.And, if one would prefer the testimony of a well-known skeptical scholar, one that cannot reasonably be accused of bending the truth so as to bolster the claims of Christianity, here is Bart Ehrman, agreeing... "Take the idea that divine men in the ancient pagan world were thought to be born of virigins [sic]. It’s not true. What is true is that remarkable men – demigods, emperors, powerful figures of all kinds – were often thought to have been miraculously born. But it was not because their mothers did not have sex—which is what the early Christians said about Jesus and his mother. On the contrary, the mothers of these pagan divine men certainly did have sex. In fact, they had sex with a god to conceive their miraculous children. One might say they had divine sex."
From: Christopher <[address removed]>
To: [address removed]
Sent: Sunday, February 16,[masked]:38 PM
Subject: Re: [Provocateurs] resurrection story
"So it is highly unlikely that Matthew or Luke made up the story of Jesus begin virgin-born to "fulfill" non-existent prophecies."It is my understanding that the idea of a virgin birth is based on a mistaken understanding of a Hebrew term in Isaiah 7.14. The Hebrew text used a term that meant something like "unmarried young woman," which has nothing to do with sexual activity. Matthew translated this word with the Greek term parthenos, which does in fact denote virginity. Thus the virgin birth belief. So no, Matthew didn't "make it up." Contrary to your claim, he thought he was precisely using OT prophecy in telling the story of the Nativity of Jesus. And essentially he was.Christopher M. Riels
1332 Crosswinds Court Apt. 2
Lawrence, KS 66046
Telephone: (785)[masked]From: Eugene Curry <[address removed]>
To: [address removed]
Sent: Sunday, February 16,[masked]:00 PM
Subject: Re: [Provocateurs] resurrection story
Hi Chris,You're right that the New Testament authors are eager to connect Jesus's life, death, and resurrection to passages in the Old Testament. But one needs to be careful here. In a number of points, it seems that the Old Testament passages put forward as prophecies fulfilled by Jesus were not originally understood by the Jewish people as prophecies concerning the messiah.As a result, in at least some cases, it is highly unlikely that the early Christian community began with the Old Testament, massaged Jesus's biography to make it fit, and then claimed Jesus fulfilled a prophecy. Rather, it seems that at certain critical junctures the early Christian community began with Jesus's biography, massaged the Old Testament to fit, and then claimed that Jesus fulfilled prophecy.This is most dramatically the case with the virgin-birth stories in Matthew and Luke. The Old Testament never really claimed that the messiah would be born of a virgin, and Jews looking for the advent of the messiah in Jesus's day didn't at all expect the messiah to be born of a virgin. So it is highly unlikely that Matthew or Luke made up the story of Jesus begin virgin-born to "fulfill" non-existent prophecies.More germane to the topic at hand, though, is the matter of Jesus's crucifixion and subsequent resurrection. As with the virgin birth, 1st century Judaism had no concept of a messiah that would be executed by the very pagan powers they expected him to overthrow. A fortiori, the Jews had no notion of a messiah who not only died ignobly at the hands of Israel's enemies but was then raised to new life in the course of on-going history. As such, it's highly unlikely that the early Christian community massaged Jesus's biography to fulfill non-existent messianic expectations. Rather, it's more likely that something actually happened regarding Jesus (i.e. the crucifixion and then the resurrection), and the early Christians were so amazed by it that they then busily set about looking for analogues in the Old Testament to make sense of the events.It doesn't always seem this way to us today because we tend to read the Old Testament through the lens of Jesus's experiences as recorded in the New Testament. In other words, we read it anachronistically. But what I've sketched out above is, apart from the mythicist crackpots and, I think, one serious scholar, the consensus view among experts.Sincerely,EugeneFrom: Christopher <[address removed]>
To: [address removed]
Sent: Sunday, February 16,[masked]:16 PM
Subject: Re: [Provocateurs] resurrection story
In my remarks below, I failed to mention the obviously important point that the Resurrection itself seems to be based on a "fulfillment" claim. In Acts 2, most starkly in v. 24 ("But God raised him up, having freed him from death, because it was impossible for him to be held in its power") Peter, as depicted by Luke, represents the Resurrection of Jesus as a fulfillment of Psalm [masked]:I keep the Lord always before me;because he is at my right hand, I shall not be moved.
Therefore my heart is glad, and my soul rejoices;
my body also rests secure.
For you do not give me up to Sheol,or let your faithful one see the Pit.)(Bible quotations: New Revised Standard Version; taken from bible.oremus.org.)Christopher M. Riels
1332 Crosswinds Court Apt. 2
Lawrence, KS 66046
Telephone: (785)[masked]From: eric <[address removed]>
To: [address removed]
Sent: Sunday, February 16,[masked]:38 AM
Subject: Re: [Provocateurs] resurrection story
Christopher, I basically agree with what you have written below. The "suffering servant" song in Isaiah 52:13-53:12 is particularly intriguing, but a full discussion of the song would be much too long for an email. The identity of the servant has been debated for centuries among rabbis and scholars.
Eric
On 2/15/2014 6:43 PM, Christopher wrote:
Just one vague point about the Resurrection in general: If the event did not occur, the passages claiming it did were not "made up." Repeatedly, the NT authors in general and the gospel authors in particular, interpret Jesus's life and actions as fulfillment of prophecies from the Hebrew Scriptures. This does not mean that they deliberately fabricated the divine character of Jesus by simply appropriating passages of the "OT" in order to create narratives that they knew to be fictional. Instead, as it has long seemed to me, they sincerely and whole-heartedly believed that Jesus was the long-awaited Messiah: as a result, they believed that he must have done and experienced the things that the long-awaited Messiah, on their interpretation of the OT, would do and experience. Thus, they filled in the blanks in their knowledge of Jesus's life and death by modeling him and his experiences on what they believed the OT said about him. Probably the single most famous instance is the Christian interpretation of Jesus as the crucified "suffering servant" of Isaiah 53, who "was wounded for our transgressions" and on whom "the Lord has laid. . . the iniquity of us all." In a verse from Psalm 24, "not one of [his bones] was broken; accordingly, the soldiers at his cross did not have to break Jesus's legs when they took him down from the cross. Probably the most humorous example is Jesus's triumphal entry into Jerusalem on the back of a donkey; or, in Mark's account, two donkeys (which must have been strange to see as well as hard to do. (Matthew's two donkeys come from his misreading of a literary device at Zechariah 9:9.)Christopher M. Riels
1332 Crosswinds Court Apt. 2
Lawrence, KS 66046
Telephone: (785)[masked]
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