THE PHILADELPHIA SEMINAR ON CHRISTIAN ORIGINS (PSCO) has an ambitious and exciting agenda for this academic year. I take the liberty of reproducing the whole agenda from Bob Kraft's e-mail to the PSCO list:

To PSCO email list
With apologies for not communicating earlier

The pieces are now in hand to move forward with scheduling for the 41st year of the PSCO. We have received a small grant from the UPenn Humanities Forum to enable us to bring in some outside speakers, and we have secured a room at the conference hotel in Atlanta for a session on Friday evening, before the SBL/AAR conference proper. The following paragraphs briefly describe the topic for 2003-2004, with a very tentative list of possible times and topics/speakers. Except for the UPenn people, none of the proposed speakers has yet been contacted. The schedule is thus open for further suggestions and volunteers!

For the 2003-2004 Year, the 41st of the PSCO, the topic will continue from where the past year ended, and will focus on specific "biblical" personages with whom "parabiblical" materials have been associated, following up on the sort of biographical organization used by Montague Rhodes James in his 1920 publication of "Lost Apocrypha of the Old Testament: their Titles and Fragments Collected, Translated and Discussed" (now availabe online at
http://ccat.sas.upenn.edu/rs/rak/courses/735/Parabiblical/jamesnew.htm )

The work by James is understandably badly in need of updating, and the internet provides an amenable format for such a task. And in addition, we propose to create an electronic "sister volume" that focuses on early Christian names and materials, along the lines explored in
http://ccat.sas.upenn.edu/rs/rak/courses/735/Parabiblical/NTApoc.htm .

The program for PSCO 41 will approach the subject from the perspective of selected specific names that served as magnets for associating literature and traditions -- and with a view to creating appropriately updated electronic tools for such study.

As guidelines for presenters, the following suggestions may be useful:

1. The focus is on named "persons" (or groups such as "Watchers," "the 70") who play a significant role in the attributed authorship and/or main interest of "parabiblical literature" in Judaism and/or Christianity -- thus "prosopography" or "onomastics" as a general subtitle.

2. A primary criterion for selection is the connections of the "person" to (especially "parabiblical") literature and associated traditions -- what is the subject supposed to have written or to have been the primary interest for (e.g. Noah as author or as main focus).

3. Also of interest are the stories, traditions, legends, even art, that circulated around/about the "person," especially prior to the "fixing" of written materials with the success of the printing press in or about the 16th century (i.e. in the pre-print world).

Here is a very tentative schedule and list of possibilities:

Sept/Oct (probably Thursday, 9 October at UPenn):

"Overview of the Project with selected examples (OG & Watchers, DANIEL, GOSPEL OF MARY, BARNABAS)" (see the online materials noted above)
Robert Kraft, University of Pennsylvania (PSCO coordinator)

"Armenian Developments of Biblical Traditions: Transmission and Creativity" (with focus on Adam and Eve, Ezra, and a few others)
Michael E. Stone, Hebrew University

21 November 2003, 7-8:30 pm, Atlanta Mariott Marquis Hotel, Amsterdam Room (Convention Level): Panel of experts attending the annual meeting of the Society of Biblical Literature and American Academy of Religion in Atlanta GA, on the subject "Parabiblical Prosopography":

Focus question -- to what extent do popular narratives/reports about parabiblical identities (supposed authors and focal figures) assist us in understanding how the "parabiblical" literature was read/understood and transmitted/preserved?

some possible participants as resource people in discussion context (see, e.g., Stone & Bergren, Biblical Figures outside the Bible)--people likely to be in Atlanta but otherwise expensive as guests for Philadelphia/Princeton sessions --

NOTE: none of them have been contacted yet (although some are on the PSCO email list and will see this in planning)

John D. Turner (Univ Nebrasks at Lincoln), Seth and the Sethians
Philip Alexander (Manchester ENG), Enoch
Birger Pearson (Santa Barbara, Emeritus), Melchizedek, Norea, etc
J. Edward Wright (Univ Arizona), Baruch
James VanderKam (Notre Dame), Enoch, Noah
George Nickelsburg (Univ Iowa, Emeritus), Enoch and general
James Davila (St. Andrews SCOT), Rechabites
John Painter (Charles Sturt Univ), James the Just
Richard Bauckham (St. Andrews SCOT), James the Just
Burton Mack (Claremont), Mark
Scott Johnson (Oxford ENG), Thecla (S23-51)
Holly Hearon (Christian Theol Sem), Mary(s) (S23-125, S23-103)
Jane Schaberg (Univ Detroit), Jesus' women (S24-13)
Michael Kaler (Laval Univ), Paul (S24-15)
Christine Thomas (Santa Barbara), Peter (S24-101)
F.Stanley Jones (Cal State), Clement
Kirsti Copeland (Univ Redlands), John Baptist / Apoc. of James

January 2004:

"Parabiblical Traditions with Connections to Magic -- SOLOMON and PHILIP"
Sarah Schwarz, University of Pennsylvania
Debra Bucher, University of Pennsylvania

March 2004 (at Princeton) [some unconfirmed possibilities]

"The WATCHERS and GIANTS in Jewish, Christian and Islamic Traditions"
Annette Reed, McMaster University (Canada)
"JOSEPH AND ASENETH among the Ascetics"
Ross Kraemer, Brown University

April/May 2004: [unconfirmed suggestions -- others are most welcome as well]
"ADAM AND EVE in various Settings"
Gary Anderson, Notre Dame University
"MARY as the new Eve"
Ann Matter, University of Pennsylvania


--
Robert A. Kraft, Religious Studies, University of Pennsylvania
227 Logan Hall (Philadelphia PA 19104-6304); tel. 215 898-5827
kraft@ccat.sas.upenn.edu
http://ccat.sas.upenn.edu/rs/rak/kraft.html

MORE ON THE DALLAS EXHIBIT "From the Dead Sea Scrolls to the Forbidden Book," with some Protestant-Catholic politics thrown in. The exhibit moves to Alabama in January.

"Bible history exhibit drawing thousands in Dallas" (Fort Worth Star Telegram)

The web page for the exhibit is at www.deadseaexhibit.com.

THE "JAMES OSSUARY," Middle Eastern politics, the minimalist-maximalist debate, "Biblical" vs. "Syro-Palestinian" Archaeology, and much more:

"Biblical Archaeology's Dusty Little Secret" (Christianity Today, via the NT Gateway Blog)

I won't even try to excerpt it. Just go and read it all.

WALTKE ON AKENSON:

Mark Goodacre links to a reply to Akenson by Professor Bruce Waltke, a member of the advisory board for the Gospel of John:

"The Gospel of John: Let he who is without sin . . ." (again, in the Globe and Mail)

I don't want to get drawn much further into this one, but I think one thing needs to be pointed out. I don't blame Professor Waltke for being annoyed with Akenson's essay, which seemed to be written with the aim of irritating people, but I do think that if he's going to reply � especially with the same tone Akenson uses - he needs to keep his facts straight. Waltke writes:

In sum, Prof. Akenson's scholarship is poor, his tone is grating and his arguments bogus. Ironically, he piously asks us to redeem the text "by informed, discriminating and gentle scholarship," when his own diatribe amounts to hate literature against Mr. Drabinsky and Christians. I say "hate literature," because among many other charges, he maligns true believers as "lunatics" for believing "that Jesus's blood be shed to complete God's plan for the[ir] salvation."

No he doesn't. This is a serious misrepresentation of what Akenson says, and it amounts to a "dowdificiation." What he actually says is:

Historically, this [John's placing "almost all the blame" for the death of Jesus on the Jews] led to the lunatic charge of deicide (god-killing) against the Jews and their descendants: lunatic because the Christian scheme of things requires that Jesus's blood be shed to complete God's plan for the salvation of true believers, and slagging a rival religious group for its implementation of God's will is simply schizophrenic discourse.

In other words, the charge of deicide against the Jews is "lunatic" (which it is, and horrific besides) because, he says, it is internally inconsistent to say the death of Jesus was central to the plan of God and then turn around and charge the people who are accused of implementing the plan with a grievous sin for doing so. Nowhere does Akenson say that the Christian doctrine of atonement by the shed blood of Jesus is lunacy.

By the way, nearly six months of blogging has taught me that whatever newspaper editors are being paid, it's too much. The Globe and Mail has published a serious error in each of these essays (Akenson's misrepresentation of the Eighteen Benedictions and Waltke's misrepresentation of what Akenson said). Didn't major newspapers used to have fact-checkers? And when they publish a rebuttal to a piece in their own paper, doesn't anyone read both pieces to make sure the rebuttal responds to what the original piece actually said? (I know that I myself didn't catch the error in the first piece but, hey, nobody is paying me to do this, and I published a correction as soon as it was pointed out to me.)

UPDATE: I note that the definition of "dowdification" I linked to above is "deliberately omitting words or phrases to change the meaning of a quote." I would not include "deliberately" in the definition, since it involves trying to read the mind and motivations of the writer. To be perfectly clear, I'm not saying that Professor Waltke deliberately distorted Dr. Akenson's meaning. I don't think that: I assume the mistake was careless, not malicious.

HERE'S A NEW SCIENTIST REVIEW OF:

Steve Fuller, Kuhn vs Popper: The struggle for the soul of science (via SciTech Daily Review)
Reviewed by Ray Percival, who runs the Karl Popper Forums.

Excerpts:

Simply put, Kuhn championed what he called "normal science", which consists of scientists busily engaged in working out the puzzles presented within a set of assumptions - the "paradigm" - which remains unquestioned. Until, that is, the puzzles become overwhelming and the notorious paradigm shift occurs.

On the other hand, Popper championed the heroic conception of science. He associated this with deliberately revolutionary thinkers such as Newton and Einstein, and admonished scientists everywhere continually to question. His famous criterion that a theory is scientific if it can be falsified implies a continuous effort to overthrow theories - including accepted ones.

[�]

For Popper, the ideal of science allowed you to say that the whole of science may be wrong; Kuhn cannot allow this, because he made no distinction between history and normative standards. Yet Kuhn is classed as a radical, and Popper as a grumpy autocrat. Fuller sets out to explain and correct these misleading images.

Sounds about right to me, and it applies (or should apply) to the humanities as well. Kuhn's sociological theory is easy to use to blugeon the consensus without doing much constructive to advance it. (The graybearded conservatives stick to their tired old "paradigm" and refuse to look at the revolutionary new theory that that will "shift" it.) Popper's epistemology provides a much more constructive system for generating new theories and testing them to see if they actually improve on the state of the question. IMHO.

I have some brief comments about Popper and the humanities in my essay "The Perils of Parallels" (criteria 7-8). This is an early draft from some time ago. I have a much longer draft that has been circulated a fair bit in Scotland, but it still needs work. Maybe I'll get around to publishing it someday.

For a good treatment of Popper (and critique of Kuhn), see David Deutsch, The Fabric of Reality (Pelican, 1997). (His web page appears to be down at present.)

ANCIENT JEWISH JOKES were the subject of a lecture last night by Professor Erich Gruen (UC Berkeley) at the University Museum of the University of Pennsylvania. Excerpt from the Daily Pennsylvanian article:

But according to Gruen, it was not a case of simple anti-Semitism.

Rather, these jokes represent "Greco-Roman cultural snobbery" more than a widespread anti-Semitic ideology.

He explained that ancient societies simply branded all other different cultures as inferior.

Tacitus has often been called "the arch anti-Semite." But as Gruen argued, the Roman historian didn't reserve his hatred specifically for Jews --he despised Christians, Egyptians and many others as well.

In fact, explained Gruen, throughout the pagan world, many were complacently ignorant about Jewish practices and customs.

"They didn't care enough to get the facts straight," Gruen said.

He went on to note that just because ancient Greeks and Romans may not have been anti-Semites, the Jews still suffered under their rule.

SORRY, I'M OKAY NOW, apart from a case of acute Mel Gibson fatigue. (No offense, Mel.) But fortunately Mark Goodacre is all over the current stories on Jesus in the entertainment media (just keep reading and scrolling down) and I am happy to leave them to him unless something especially strikes my eye. I do have a few more thoughts on the whole Gibson thing, but I don't know when - or if - I'll get around to putting them in bloggably coherent form.

AHOY MATIES!

Today is International Talk Like a Pirate Day! (Courtesy of - of course - Dave Barry.) This website has a history of the origins of the day, advice on talking like a pirate, and even an English to Pirate Translator. Out of curiosity I ran a paragraph from my "About PaleoJudaica.com page through it and got the following:

The pirate speaks,"This blog - PaleoJudaica.com - be an experiment that aimst'chronicle and comment on current developments (mainly as recorded in Internet sources) in t'academic fieldo'ancient Judaism and its historical and literary context. When I'm in town, I tryt'postt'it at least once a day, and often I do so more frequently, so please visit itt'see what it be about and then continuet'visit it often. "

What, you ask, could this possibly have to do with ancient Judaism? Well, I ran the search terms ancient jewish pirates through Google and the first result was this article on first-century "Jewish Pirates" from the Livius website.

Arr, arr. Thought you caught me out, dintcha, ye scurvy sea-dogs?

Yo ho, yo ho, a pirate's life for me . . .

MORE ON JESUS MOVIES: [Please read update at bottom of post]

Donald Harman Akenson writes an interesting, frank, and provocative essay for the Globe and Mail on Mel Gibson's The Passion and Garth Drabinsky's The Gospel of John. Excerpts:

Christianity and Judaism have managed their uneasy mutual survival because the pastoral leaders of these religions have mostly been realistic. In day-to-day teaching, they have quietly rewritten each of their sets of sacred texts to highlight the generous and to downplay the more vicious aspects of their exclusivisms.

Thus, for example, Christian pastors spend a lot of time on the noble and generous Beatitudes and rarely mention that Jesus of Nazareth not only never intentionally preached to Gentiles (non-Jews), but actually compared them to dogs (see Mark 7:24-28.) And in study groups, modern rabbis spend their time on the benign teachings of Hillel and Akiba, but rarely parse the Eighteen Benedictions (the 18 curses against heretics, especially Christians) that originated in the late first century and continued to be said in some Sephardic rites well into the 20th century.

Of course, in none of these cases do the religious leaders admit what they are actually doing: gentling the sacred texts by being unfaithful to them. In seminars, sermons, homilies, they buff the hard and hateful parts off their sacred writings under the guise of reinterpreting them. We all tolerate each other a bit more as a result.

Of the Four Gospels, the Gospel of John is the closest to being hate literature. Granted, it contains some lovely writing, but its basic narrative -- and a very strong narrative it is -- shows the mainline Pharisees and "the Jews" (or, as Mr. Drabinsky often has it, the "Jewish authorities") as being responsible for the death of Jesus. The Romans get off lightly and the Jews take almost all the blame.

[...]

Why would anyone want to be faithful to such a text? It can be redeemed by informed, discriminating and gentle scholarship. But, to film a literal version of the Gospel of John is like filming a faithful version of the Protocols of the Elders of Zion.

Garth, Mel, you're missing the point. To claim faithfulness to the text of the fourth Gospel is not a defence of your films.

Ouch! The comparison is over the top, although he has a legitimate point to make about the ideology and reception history of the Gospel of John. Read it all.

Mark Goodacre comments on the essay here and makes some good points.

UPDATE: Rebecca Lesses points out to me in an e-mail that Akenson grossly misstates the nature of the Eighteen Benedictions or Amida, which are not curses but prayers to God and the heart of the Jewish prayer service. One additional one, the Birkat Haminim, does mention (and curse) the heretics and that must be what he was thinking of. Sorry, I read the essay in a rush, saw some interesting ideas in it, and slapped down a quote without parsing everything in it. It had been tugging at my mind that there was something wrong with the essay which I'd missed, but I hadn't had time to come back to it yet.

I see now (and believe it or not, I hadn't noticed this) that one of his books was reviewed by RBL a few days ago and that he said the same thing in almost the same words in a book published by the University of Chicago Press, for which the reviewer rightly takes him to task. I suppose I can take some comfort from the fact that the U of C editors also let the comment slip by, but I still shouldn't have.

Akenson has some interesting ideas and points in this article (and overall the review of his book is quite positive) but it's a pity he weakens them with this sort of error and hyperbole.

ARAMAIC-SPEAKING CHALDEAN CATHOLICS are asking for representation in the new government of Iraq.

THE JEWISH STUDIES QUARTERLY has the following article in its current issue (10.2 [2003]):

M. R. Niehoff, "Circumcision as a Marker of Identity: Philo, Origen and the Rabbis on Gen 17:1-14," pp. 89-123.

Not available online, unfortunately.

PHILOLOGOS explains the origins of the various words for "Rabbi" (the Forward). But in places he seems a bit confused on whether the words have one or two Bs. The Hebrew root is a geminate (root consonant II=III): RBB, so forms that he gives with a single B should actually have two Bs when the final root consonant(s) are followed by a vowel: "rabbi," "rabban," "rabbani." Forms like "rav"/"rab" which don't have a vowel following the final root consonant(s) just have one B/V.

Sorry you asked?

ANDRE LEMAIRE will be lecturing in New Orleans next week on Northwest Semitic inscriptions and the Bible.

RAMBI RULES! I've spent much of the last few days in the library photocopying more than forty articles that pertain mostly to the first two chapters of my book. I found almost all of these via RAMBI, the online index of articles on Jewish studies. I've mentioned RAMBI before here, but this is first time I've used it extensively for a major research project and its payoff was extraordinary. Besides the articles I found in our library, I found a few things I didn't know about in books I own, I ordered a few collections of essays via interlibrary loan, one of which just arrived, and I have a list of close to as many articles again which I can try to locate in local research libraries during our holiday in San Diego next month, with the residue hopefully to be picked up on a day trip to the Edinburgh University library and via Interlibrary loan. I also have a list a dozen or more articles that I may track down later if it looks like I need them. In the pre-Internet days it would have taken me weeks or months to find all this, and chances are that I would have missed many of the items RAMBI led me to. So be sure to include a visit to RAMBI early on in your research on ancient Judaism.

The downside, of course, is that now I have to read them all.

I CERTAINLY HOPE you are all keeping an eye on the IraqCrisis list archive and Francis Deblauwe's Iraq website. There's been a lot of good news about Iraqi antiquities in the last week or so: thousands of artifacts looted from the Baghdad Museum have been recovered, including (and this just in) the Lady of Warka sculpture. But there's still a long way to go.

"ENGAGING BIBLICAL WOMEN": a new essay by Lillian Klein in Bible and Interpretation News. It summarizes her new book, From Deborah to Esther: Sexual Politics in the Hebrew Bible (Minneapolis: Fortress Press, 2003). Excerpt:

���� As a girl, I sought to identify with the female characters of the Bible. It was difficult; they were confusing: subordinated and yet as independent as Sarah, misunderstood and mistreated as Dinah, heroic and unjustly punished as Miriam. As a woman, I became more interested in how those women were shown to cope with the constraints of their varied social situations: from ancestresses living in tents to Sheba and Esther, for instance, who dwelled in palaces; from the tensions of sibling rivalry as between Jacob�s wives to the tensions within ruling families, like those of Athaliah, mother of the king of Judah; from the many nameless women whose deeds are lost to them and to us�to those women who command our attention. As a student of literature, I have been fascinated with the allusiveness of biblical prose, always luring and never allowing the reader to reach an exclusive �truth.� Most recently, as a biblical scholar, I have sought to explore the possibilities of these various facets of interest through careful literary readings of several narratives. The result is From Deborah to Esther: Sexual Politics in the Hebrew Bible.

NEW BOOK REVIEW in the Bryn Mawr Classical Review

M. Finkelberg, G.G. Stroumsa, Homer, the Bible, and Beyond. Literary and Religious Canons in the Ancient World. Jerusalem Studies in Religion and Culture, 2. � Leiden: �Brill, 2003. �Pp. 284. �ISBN 90-04-12665-1. �EUR 76.00/$91.00.

Reviewed by Pieter W. van der Horst, Utrecht University.

(Hat tip, Charles Miller in Ioudaios-L.)

AN HISTORIC TOURIST ROUTE along the "Via Maris" is being planned by Israeli, Palestinian, and EU authorities, according to Ha'aretz. They met yesterday in Florence to approve plans for the project.

PALEOJUDAICA'S GOOGLE-NEWS PSEUDEPIGRAPHA AWARD (which I just made up), for mention of the Pseudepigrapha in a Google News item, goes to Professor Bert Randall and the Clarksville Leaf Chronicle, for an article that covers his lecture series on the origins and development of the Bible. Since PaleoJudaica began, I have regularly searched Google News with the term "pseudepigrapha" and, until today, the result was always null. But the article on Professor Randall includes the following crucial paragraphs (my emphasis):

The second session will look at the significance and influence on Christianity of the Tanakh, Septuagint, Apocrypha, Pseudepigrapha and the Dead Sea Scrolls.

"For example, take the Pseudepigrapha, it is a collection of around 100 scriptures written largely between the time periods of the two testaments," Randall said.

Congratulations, Professor Randall and the Leaf Chronicle, first winners of this award! Keep up the good work!

NEW BOOK REVIEWS FROM THE REVIEW OF BIBLICAL LITERATURE:

Chilton, Bruce and Jacob Neusner, eds.
The Brother of Jesus: James the Just and His Mission

Marshall, John W.
Parables of War: Reading John's Jewish Apocalypse

Akenson, Donald Harman
Surpassing Wonder: The Invention of the Bible and the Talmuds

THE WEB PAGE FOR THE MORE OLD TESTAMENT PSEUDEPIGRAPHA PROJECT has just been updated and expanded with a number of new texts. My colleague Richard Bauckham and I are undertaking this project, in which we aim to edit a new volume of ancient Old Testament Pseudepigrapha. We are editing some of the texts ourselves and will coordinate a large group of other scholars who will prepare the other texts under our general editorship. I haven't yet mentioned the project in this blog, so now is a good a time. We shall continue to update the list as additional texts come to our attention, so if you know of something that fits our criteria and which isn't listed, please drop me a note.

Evidently this is timely, since Beliefnet says that publishing your own scriptures is "in." But ours is an academic project and does not involve founding any new religions. In fact, I would be grateful if people would refrain from using the texts to start any new religions: it could get embarrassing. Maybe we should issue a disclaimer in the volume:

These texts are supplied "as is," with no warranty of truth or accuracy and no endorsement of any claims to divine or other inspiration. The suppliers shall not be held liable for any damages, personal injury, or founding of new religions resulting from the use of these texts. We edit, you decide.

What do you think?

BEYOND BELIEF: THE SECRET GOSPEL OF THOMAS, by Elaine Pagels, has been commented on by a number of bloggers in the last few days. Andrew Sullivan read it and he liked it. New Testament Scholar and blogger A. K. M. Adam (of AKMA's Random Thoughts) has published a review in The Disseminary (noted by Mark Goodacre). And Mark, who himself is writing a book on the Gospel of Thomas, has read Beyond Belief and he didn't like it. He comments: "But what there was on Thomas -- and there's not a lot -- I was already familiar with from Pagels' academic articles. How odd that the book went through with that subtitle -- doesn't make much sense to me." I'm afraid it does to me: marketing. It's a sexy subtitle: secret Gospels sell well. But then, I'm a cynic.

UPDATE: I'm not implying that Professor Pagels is to blame for the misleading subtitle. My guess is that someone in the marketing department put it in. I haven't read the book myself, so I'm relying on Mark's impression, which I trust.

UPDATE (17 September): Mark Goodacre agrees.

THE MENORAH COIN PROJECT:

is a vast and unique project consisting of a die by die indexing, classification and representation of Biblical coins. . . . the end result is to establish the most important databank on Biblical coins, to classify these coins in the most rational way possible and to present them in the most detailed and agreeable fashion to allow everybody, from the amateur coin collector to the professional, historians, scholars, dealers, researchers or students to access it easily and freely. Of course, the MCP website can also be used for simple visual delight!

The author, a Canadian named Jean-Philippe Fontanille, is keen to have new photos of coins. You can find his e-mail on the website. There are already a great many photographs posted there. Sounds like an interesting project.

BEWARE OF ORACLES! Ancient Judaism was big on them: oracles from the Sibyl; from the Teacher of Righteousness; from biblical prophets like Abraham, Enoch, Moses, Ezra, and Baruch; from later prophets like Jesus, Jesus ben Ananiah, and Josephus. Philo found oracles everywhere. Early Christians liked them too. Lots of people like them today. Some still produce them.

Michael Dirda reviews THE ROAD TO DELPHI: The Life and Afterlife of Oracles by Michael Wood in the Washington Post (via Arts and Letters Daily). Excerpts:

The pythias, or priestess, at Delphi told Croesus that if he attacked the Persians he would destroy a great empire. Having found the oracle accurate in the past, Croesus went to war and was defeated. The great empire he would destroy was his own.

Oracles, as Michael Wood reminds us in this surprisingly wide-ranging meditation, deal in ambiguity and equivocation, the kind of double-speech technically known as amphibology. That is, oracles tell the truth, but in such a way that we don't see it. As Wood writes, "We hear what we hope for and get what we fear."

[...]

I'm particularly fond of Wood's discussion of what he calls "slither," the way that language can squirm out of its apparent meaning, i.e., "None of woman born will harm Macbeth" seems to say one thing and in fact means quite another.

"In that slither an open promise becomes a closed prophecy. I want to suggest that this is how prophecy typically works and also that this motion meets a very particular human need, what we might call a pathology of promising. Promises are kept, but promises are also often not kept, and we need to be prepared for this eventuality. The pathology arises when a promise is manifestly not kept but we can't bring ourselves to believe this. Our favorite strategy in this situation is to reinterpret the promise so that what looked like its breaking was a hasty illusion; on reinterpretation we see the promise has been kept after all, we have not been betrayed. Whose promises do we cling to in this way? Those of God or the gods, of our parents and loved ones; those of anyone whose reliability is more important to us than any truth contained in their apparent defection."

[...]

The consequences of such misunderstanding can be terribly unjust. Wood notes that oracles are repeatedly cruel, toying as gods will with people (and as wanton boys do with flies). But why is this? Do the deities wish to teach us self-reliance the hard way? In the last sentence of his book, Wood writes: "The gods appear whenever we think we know more than a human creature ordinarily could, and they disappear again when we turn to ask them what to do." Yet, as all of us know, in moments of crisis and indecision, we look desperately for signs. Christians open their Bibles at random ("Tolle, lege"), and the waffling set up conditions: "If he calls tonight, I'll leave my husband; if he doesn't, I'll stay in the marriage." But this clearly moves us away from "oracle theory," which is based on language and organized ritual, to the realm of what one might call omens. We can see omens anywhere, but they are univocal -- we only pay attention to those that give us the answers we secretly want. And not always to them.

[...]

Dirda's oracular conclusion: "What a book!"

THERE ARE STILL KARAITES IN ISRAEL - quite a few of them:

In Israel, Karaites keep their faith ---
and distance from mainstream Jews (Jewish Telegraphic Agency News)
By Ariel Finguerman and Elana Shap

ASHDOD, Israel, Sept. 14 (JTA) � They have been branded as one of the worst enemies of the Jewish people.

They have attacked the authority of the rabbis and claimed the Talmud is full of falsehoods, and were allied with some of the cruelest adversaries of the Jews, including the Russian czars and Nazi leaders.

Yet today the Karaites � members of a Jewish offshoot that denies the talmudic-rabbinic tradition � are flourishing in Israel. In fact, some members suggest that the community is experiencing a rare high point in its 1,300-year history.

Mainly concentrated in the cities of Ashdod and Ramla, Israel�s Karaite community is about 30,000 strong. There are about 5,000 Karaites elsewhere in the world, mainly in the United States.

The Karaite sect first appeared in the eighth century, breaking with mainstream Judaism by declaring that Talmudic oral law was a rabbinic invention with no legal authority. Maintaining that the Bible was the sole source of religious law, the Karaites adopted a number of practices that kept them apart from mainstream Jews.

[...]

Over the centuries, the Karaites developed a religious tradition of their own consisting of doctrines not found in the Bible.

In Israel today, they have an imposing synagogue and cultural community center in Ashdod that adheres to their particular traditions.

[...]

In Israel, the Karaite community has been able to grow thanks to the relaxation of an ancient Karaite law that prohibited �mixed� marriages with Jews, whom they call �rabbinic Jews.�

�I myself allow marriages with rabbinical Jews, but only after checking that there are no incestuous cases in their families,� says Rabbi Haim Levi, the white-bearded man at the head of the Karaite Court of Justice.

Karaites also do not don tefillin or post mezuzahs on their doorposts. They do celebrate Chanukah because, they say, the festival was established after the biblical period.

�We say that it is not possible that the Almighty gave a written law and another oral law, which partially contradicts the former one,� Levi says.

Karaite women do not immerse themselves in mikvahs, as required by Jewish law, instead using showers as a means of spiritual purification after menstruation.

The group also has a different calendar, so the Karaite Yom Kippur does not always match the fast day observed by world Jewry.

Some Karaite interpretations of the Bible are more lax than those of rabbinic Judaism, but other interpretations lead to more strict practices than in rabbinic Judaism, such as those concerning Sabbath observance.

�On the day of rest we don�t leave home, we don�t practice sexual intercourse and, on the eve of Shabbat, we disconnect the refrigerator,� Levi says.

[...]

Read it all. In July I linked to information about some Karaites outside of Israel here.

HERE'S A PAGE FROM THE BABYLONIAN TALMUD with explanations of the elements therein by Professor Eliezer Segal.

HERE'S A BELIEFNET INTERVIEW with Rabbi Harold Kushner on his new book on Psalm 23 (via Bible and Interpretation News).

HANAN ESHEL reports that he may have found a Qumran text that tells a different version of the Aqedah (Genesis 22, the binding of Isaac), one in which God did not order Isaac to be sacrificed. Jim West on Ioudaios-L points to this Star Telegram article on the Dallas "Dead Sea Scrolls to the Forbidden Book" exhibit. The relevant passage reads:

The center has designed one gallery room to look like a cave. The tiny, darkened fragments hang in frames above infrared photographs that reveal their original text. Noted archaeologist and scholar Hanan Eshel of Bar-Ilan University in Israel studied these fragments of the books of Genesis and Isaiah that are on display.

In one fragment, Eshel believes he may have discovered an ancient commentary on Chapter 22 of Genesis that contradicts the traditional interpretation of God ordering Abraham to sacrifice his son Issac. In other words, Eshel said, he now believes that God may not have asked Abraham to sacrifice his son.

"God called Isaac 'My son,' not 'your son,' " Eshel said. "This is the first time we have found this distinction."

The passage sounds interesting, but without seeing it all in context it's hard to tell how likely the proposed interpretation is. (It's interesting, isn't it, that the echo of Gen 22:2 in Mark 1:11 also has God saying "my beloved son," although in this case the change in possessive pronoun seems to come from the influence of Psalm 2:7.) The article has more information on the exhibit and several photos of ancient manuscripts.

Also, here's an article from 5 September in the North Texas Daily about another lecture by Eshel in Texas, this one about his archaeological work on the Bar Kokhba era. Excerpt:

Eshel began his work in 1986, the same time that the Israeli Cave Research Center was founded. A small comb was found in a cave north of Jericho, spurring further research into the caves. To date, Eshel's discoveries include 19 Greek and Aramaic economical documents, several coins and skeletal remains.

Eshel primarily studies areas of Israel associated with the Bar Kokhba Revolt in A.D. 135. Jewish rebels fled from Roman armies and into desert caves, only to die of starvation or at Roman hands. "Although I'm dealing with a catastrophe that happened more than 1,900 years ago, the struggles of the 20th century make me feel connected to struggles in the past," Eshel said.

Past excavations focused on religious artifacts, and Eshel said he believes what he found sheds even more light on the lives of the people that lived at that time. "We will never know exactly what happened from [A.D.] 132 to 135, but you can still learn history from economical documents," Eshel said.

The most recent excavation took place late 2002 in Ein Gedi, Israel. Eshel and his team found several coins, arrows, pots and two Greek documents.

Eshel said he has no immediate plans for another excavation, but there is still more work to be done. "There are still illegal excavations, and I'm always afraid of looters." He has a license to survey Ein Gedi and keeps a close eye on possible discoveries.

By the way, Jim West's web page, which sends me a lot of traffic, has changed its address. The new address is http://www.biblical-studies.org.

TWO NEW SCIENCE FICTION BOOKS reviewed in the Guardian have ancient classical themes. One, Roma Eterna, by Robert Silverberg, explores an alternate history in which the Exodus of the Hebrews from Egypt is delayed until the 28th century C.E., the Roman empire doesn't fall, and Christianity and Islam fail to become world religions. As I've mentioned before, the book I'm currently writing uses alternate history as a tool to analyze the transmission of the Old Testament Pseudepigrapha, so I'm interested in keeping track of such things. I think I read the chapter on Muhammad a few years ago when it was published as a short story. Robert Silverberg . . . well . . . Robert Silverberg rules.

ANDERS BELL at Phluzein asks whether the LarkNews website, which currently has this article on the "discovery" of Proverbs chapter 32 is a (Christian) humor site and if it is credible. If he really isn't sure, the answers are yes and no, respectively. Look at the disclaimer in red caps at the bottom of the page. I've cited it before here.

THE SIEGFRIED H. HORN ARCHAEOLOGICAL MUSEUM at Andrews University in Michigan (not to be confused with the University of St. Andrews in Scotland) is moving quarters and tripling its size. Looks like they have some cool stuff.

A CATHOLIC SCHOLAR will lecture in a synagogue on Mel Gibson's The Passion. Whatever the movie's problems, it's good that it's generating this kind of dialogue.

KABBALAH FOR KIDS from the Material Girl: The English Roses. Excerpts from the NY Daily News article:

The book, inspired by the kabala, the ancient Jewish mystical system of which Madonna is a devotee, tries to communicate "the importance of sharing," she says, "and the desire to enlighten others" through the story of five little girls, a pumpernickel-fancying fairy godmother and some MTV-ish dance moves.

[...]

The five little girls' names are Charlotte, Nicole, Amy, Grace and Binah (which means "wisdom" in Hebrew).

Because the proceeds are supposed to go to charity, "I was liberated," Madonna says in her interview, "and my creativity was not motivated by ego or greed for the first time in my life."

I don't remember any dance moves in the Zohar, but I haven't read it all.

UPDATE (13 September): it occurred to me during the night that the Hekhalot Rabbati (a pre-Kabbalistic Merkavah mystical text) does have some dance moves in it. I quote my translation of �189 in Descenders to the Chariot:

Every single day, when the afternoon prayer arrives, the adorned King sits enthroned and exalts the living creatures. The word does not finish coming from His mouth before the holy living creatures go forth from under the throne of glory. From their mouths chanting is fulfilled, with their wings rejoicing is fulfilled, their hands make music, and their feet dance. They go around and surround their King; one on His right, one on His left, one before Him, and one behind Him. They embrace and kiss Him and uncover their faces. They uncover and the King of glory covers His face, and the Arabot firmament is split like a sieve before the King.

MTV-ish? Well, maybe. I'm afraid I'm even less up on MTV than I am on the Zohar.

Incidentally, the peekaboo moves are there to keep the angels from looking straight into God's uncovered face, which would be fatal even for them.

PREMIERE MAGAZINE reviews The Order and isn't much impressed. Excerpts:

Now, these aren't your average priests. Fathers Alex (Heath Ledger) and Thomas (Mark Addy) know Latin and Aramaic, but favor four-letter expletives. They subscribe to the old ways, but conceal cell phones in their cassocks. And when they're not delivering mass or praying the Rosary, they're perfectly comfortable fighting demons . . . which is convenient, since Rome seems to be full of them this time of year.

[...]

Writer-director Brian Helgeland has fashioned a dark and creepy enough supernatural yarn to entice the kind of suckers who fell for Stigmata and The Ninth Gate. But all this doomsaying is just too silly to take so seriously...

THEY'RE SERIOUS! The proposed Egyptian lawsuit against the Jews for reparations for the plunder they took during the Exodus is "under study by a group of lawyers in Egypt and Europe" according to a Reuters interview with Nabil Hilmi, dean of the law faculty at Egypt's al-Zaqaziq University. The Yahoo article quotes him as saying "This is serious, and should not be misread as being political against any race. We are just investigating if a debt is owed."

Surreal.

Luckily, Alan Dershowitz is willing to act as defense attorney for the Jews.

"THE ORDER OF NAZOREAN ESSENES, a Buddhist Branch of Original Christianity" is a modern Gnostic group with a large website. Despite the name, they seem more influenced by the Nag Hammadi Library, the Mandeans, Mani, and other things than by the Dead Sea Scrolls (although I have not gone through the site exhaustively). In any case, their approach is highly eclectic. They give summary data on their group here. This site was drawn to my attention by a neighbor who is interested in such things.

FUN FACTS about the Ten Commandments, mainly things people think they know which aren't so. This stuff probably isn't news to most PaleoJudaica readers, but I suppose it is to lots of other people. The article should have added that to "bear false witness" means to perjure yourself in court under oath, not just to lie. The Ten Commandments have no problem with lying per se.

JIM WEST replies to Bruce Chilton on the "James Ossuary" in Bible and Interpretation News.

DAVID NISHIMURA at Cronaca comments on the BBC's coverage of the new evidence for dating Hezekiah's Tunnel. The findings are being covered in lots of places now. Here's a good article in the Washington Post.

ST. ANDREWS AND ANCIENT TIBERIAS are not the only places with a problem with corpse impurity. But in Israel today, a solution is demanded, no matter how expensive:

The impure corpses cost NIS 4 million (Ha'aretz, again via Bible and Interpretation News)
By Dalia Shehori

The expansion of Kibbutz Galuyot Street, along the stretch between Schocken Street and Herzl Street in south Tel Aviv, was recently completed at a cost of NIS 12 million. A "floating bridge" - raising the surface of the road above ground - was built there for the new traffic lanes. Without this bridge, the project would have cost just NIS
8 million.

This section of the road was considered especially jammed, and widening it was necessary to allow a smooth flow of traffic; but building the bridge, so it turns out, was not a result of transportation necessities, but of religious dictates.

A Jewish cemetery dating from the period of the Second Temple and found at the site was what obliged the Netivei Ayalon company to find a creative halakhic solution - the floating bridge - to create a space between the ground and the road that would allow the impurity to escape.

[...]

The rest of the article also describes Haredi interference with the excavation of the burial site of a fifth-century nunnery (denied by the IAA) and the incorporation of a late Roman era burial cave into a new Knesset wing, facing the fitness room.

BLOGI ANTIQUITATIS:

David Meadows at Rogue Classicism has a roundup of blogs having to do with the ancient world, a number of which I mean to put in my weblogs etc. links section as soon as I get the time.

MARY MAGDALENE IN THE MEDIA:

First, a new essay (via Bible and Interpretation News), which I find irritating not so much for what it says as for its supercilious tone that implies criticism of the current state of affairs without explaining what's wrong with them or how the author would fix them.

A Quite Contrary Mary (Beliefnet)
Like Jesus, Mary Magdalene is now the subject of a cultural makeover. What agenda do feminist scholars have in mind?
By Kenneth L. Woodward

Some excerpts, with my comments interspersed:

When it comes to Biblical figures, it is not enough to say that every generation entertains notions already imagined and discarded by previous generations. In the case of Mary Magdalene, the news is not what is being said about her, but the new context in which she is being placed--and who is doing the placing and why. In other words, Mary Magdalene has become a project for a certain kind of ideologically committed feminist scholarship. That's the real news.

True enough, and an interesting sociological observation. Woodward discusses these scholars at length in paragraphs that I'm not going to excerpt, but which make a thought-provoking read.

But is not hard to guess what is going on now. For several years I have kept an anthology of selections from the various world religions that on the cover invites the reader to choose from them those that they find appealing and thereby "create your own scriptures." That anyone would package this material, I thought, was indicative of one wind blowing in the mixed weather pattern of contemporary American religion. The operative assumption is that all sacred texts are of equal value and the reader is free to make sacred those that provide personal appeal. (Karen Armstrong, who calls herself a �serial monotheist,� does much the same thing.) It is the ultimate in consumer-oriented religion, of course, and has the added advantage of bypassing the authority of any community as to which texts count as sacred and which do not.

Well yeah. This is a problem? It should be replaced with what exactly? We live in a free market of religions in which they all have to compete for adherents. People can join whatever they want or make up whatever they want. I like it that way, thanks.

And the next step? That is already upon us in the form of a new book from Harvard's Karen King, "What Is Gnosticism?" which aims at showing the great diversity among Gnostics�true and pluralizing Gnosticism --fair enough--but also at divesting Gnostics of their opposition to orthodox Christianity, thereby dissolving the very category of heresy. In short, if there is no error, then anything can be true. How very American. How inclusive and nonjudgmental. And in this age of postmodernism, so Now. In this kind of environment, even the figure of Mary Magdalene can be prostituted for polemical purposes.

Heresy only makes sense in the context of a specific faith community and the boundaries it chooses to draw around itself. And given the history of heresiology and the policing of heretics, I think the category profits from some serious watering down. I hardly think it will be "dissolved" for those to whom it matters, but I'm thankful that they don't run things anymore - at least around here. There's no danger of any inclusive, nonjudgmental, dissolving of the category of heresy in, say, Iran right now, is there?

Mr. Woodward doesn't seem to get that there is a position between anarchy, where anything and everything can be true, and dogmatic imposition of orthodoxy: letting people use their own critical faculties to decide for themselves what they think is true and what they want to treat as sacred.

I don't always agree with the feminist scholars he is talking about and he makes some legitimate criticisms of them, but I think that last sentence is a cheap and tacky shot.


Second, Karen King replies to some of Woodward's substantive criticisms in "Letting Mary Magdalene Speak" (also in Beliefnet and also via Bible and Intepretation News). Two excerpts:

Early Christians intensely debated such basic issues as the content and meaning of Jesus� teachings, the nature of salvation, the value of prophetic authority, the roles of women and slaves, and competing visions of ideal community. After all, these first Christians had no New Testament, no Nicene Creed or Apostles Creed, no commonly established church order or chain of authority, no church buildings, and indeed no single understanding of Jesus. All of the elements we might consider essential to define Christianity did not yet exist. Far from being starting points, the Nicene Creed and the New Testament were the end products of these debates and disputes. They represent the distillation of experience and experimentation�and not a small amount of strife and struggle.

One consequence of these struggles is that the winners were able to write the history of this period from their perspective. The viewpoints of the losers were largely lost since their ideas survived only in documents denouncing them. Until now. The recent discoveries provide a wealth of primary works that illustrate the plural character of early Christianity and offer alternative voices. They also help us to understand the winners better because their ideas and practices were shaped in the crucible of these early Christian debates. The Nicene Creed, for example, was never intended to be the full statement of Christian faith�after all, it does not ask Christians to affirm anything in the teachings of Jesus even though they were of fundamental importance to faith and practice. Instead every article of the Creed was formulated as a hedge against views that were considered to be wrong.

[...]

Far from suggesting that religious claims are always true and can offer no errors, this perspective insists that communities of believers need to engage critically with their tradition and be held responsible for how they appropriate it. Although nothing can guarantee that people will live wisely and morally, an account that includes all the historical resources of tradition might create a surer basis upon which theological judgments are made. An accurate historical account will not ensure that the figure of Mary Magdalene won�t continue to be prostituted for polemical purposes as she has been for centuries�but it does restore some dignity to this important woman disciple of Jesus.

Finally, on a lighter note, Monica Belluci, who plays Mary Magdalene in Mel Gibson's The Passion, has recently been quoted as saying that the movie is very . . . um . . . well . . . Oh heck, go and read it yourself. I have not been able to verify the quote in the Mail On Sunday. As if Mel didn't have enough controversy on his hands.

NEW CONFIRMATION of the dating of Hezekiah's Tunnel and the Siloam Inscription which, surprisingly, is covered by the press only (so far) in the Arab Times:

Bible's tunnel vision gets scientific backing

PARIS, (AFP) - Modern science has thrown its weight behind Biblical historians, backing their account of an Old Testament king who drove a tunnel under Jerusalem to ensure water supplies for his besieged subjects. The underwater aqueduct is known as the Siloam Tunnel or "Hezekiah's Tunnel" in honour of the embattled Hebrew king reputed to have ordered its construction in order to bring water from Gihon Spring, outside the city, to Siloam Pool in Jerusalem's ancient heart. Historians have long contended that this event is described in two Old Testament texts, 2 Kings 20:20 and 2 Chronicles 32:3,4. These recount how Hezekiah (727-698 BC) had to grapple with denying water to the besieging Assyrian king Sennacherib, yet also provide water for the besieged:

. . . "It was Hezekiah who stopped up the spring of water of Upper Gihon, leading it downward west of the City of David." The historical record, however, was only indirect, and no evidence has ever been found that directly links the tunnel to Hezekiah.

Now, however, science has provided powerful backing, thanks to forensic evidence found buried in the tunnel's walls and the latest tools in chemical analysis. Israeli scientists took samples from a layer of ancient lime plaster that the tunnellers used to line the aqueduct to prevent the precious water from draining back into the Earth. They found the plaster -- since covered with other protective smotherings over the years -- included tiny pieces of bone, rare charcoal and ash to bind it, as well as chips of wood and "extraordinarily well-preserved" plant fragments.

Radiocarbon-dating at a laboratory at Oxford University put the age of the wood sample at between 822-796 BC, and that of two plant samples at 790-760 BC and 690-540 BC respectively. That gave a ballpark date of 700 BC which also tallied with a radioisotope estimate of an ancient stalactite found in the tunnel's ceiling."Our dating agrees well... with the date commonly assigned to King Hezekiah," the authors say. "The three independent lines of evidence -- radiometric dating, palaeography and the historical record -- all converge on about 700 BC, rendering the Siloam Tunnel the best-dated Iron-Age biblical structure so far."

[�]

This is a summary of a study by Israeli and British scholars which is scheduled to appear tomorrow in the journal Nature.

�����NEW EVIDENCE FOR CALIGULA'S "GOD COMPLEX,": excavations this summer indicate he may have connected his palace to a temple of Castor and Pollux. Also discussed earlier on PaleoJudaica here.

"HEBREW AND KONKANI": a linguistic sideline to the current closer relationship between Israel and India. This article compares the history of Hebrew with the history of Konkani, a language in India which I confess I've never heard of before. The parallels aren't all that close, but it's an interesting article. (You can read more about Konkani on the culture.konkani.com website.)

KFAR KEDEM - another living history project. I've already blogged on Nazareth Village. Kfar Kedem (which means roughly, "village of long ago") is a similar project, one where tourists can get some hands-on life experience of ancient village life in the Galilee. This is no doubt fun as long as you can still get antiseptic if you cut yourself and you can take a hot shower at the end of the day and drive to a nice restaurant, then e-mail home about your experience. (Despite my love of ancient history, I wouldn't want to live there, thank you.) I'm currently writing a chapter section on to what degree we can speak of ancient Galilean culture as something distinct from Jewish culture, and I ran across this site during a Google search.

MORE LARA CROFT DISSING, this time from the Chinese Government, which has banned Tomb Raider II for being culturally insensitive. (Via Archaeology Magazine News).

I guess this just goes to show that no movie is so stupid that it won't be taken seriously by somebody.

THE QUEEN OF SHEBA may not have existed, according to archaeologist Ricardo Eichmann (son of Adolph Eichmann - and I'm not making that up). He can't find any evidence that there was such a person. No matter: ancient Judaism and early Islam produced a rich cycle of legends about the Queen. To read some of them, go to the Solomon chapter of Ginzberg's Legends of the Jews and scroll down until you get to "The Queen of Sheba."

MORE BOOK REVIEWS IN TC:

Johann Cook, ed., Bible and Computer: The Stellenbosch AIBI-6 Conference: Proceedings of the Association Internationale Bible et Informatique "From Alpha to Byte," University of Stellenbosch 17-21 July, 2000.
(Thomas Hieke, reviewer)

David J. A. Clines, The Dictionary of Classical Hebrew, vol. 5: m-n
(Johan Lust, reviewer)

David L. Washburn, A Catalog of Biblical Passages in the Dead Sea Scrolls
(Robert F. Shedinger, reviewer)

BIBLE AND INTERPRETATION NEWS has published three new essays:

"Thoughts on the James Ossuary"
By Craig Evans

"Scholars, Journalists and the Ossuary"
By Bruce Chilton

"Conservative Scholarship-Critical Scholarship"
By Niels Peter Lemche

HERE'S MORE ON THE ORDER, another movie with Aramaic in it. Follow this link for The Order's website. You can view the trailer there and, if you have Flash installed, can waste lots more time looking at photos, clips, etc. The trailer claims to show a bit of Aramaic ("the language of Christ"), but it doesn't look much like Aramaic to me, and "blood in, blood out" is not a phrase that would be easy to say in Aramaic, which doesn't allow dangling prepositions. (They would need direct objects: "blood in something, blood out of something.") Oh well.

UPDATE: Boston.com reviews The Order and trashes it.

A NEW BOOK REVIEW FROM THE REVIEW OF BIBLICAL LITERATURE:

Bellia, Giuseppe and Angelo Passaro, eds.
Il libro del Qohelet: Tradizione, Redazione, Teologia

MORE ON THE GOSPEL OF JOHN:

'John' tells Gospel truth, word for word (GoErie.com - Erie Times News)

Carter Lumber

By RICHARD N. OSTLING
Associated Press

TORONTO � Mel Gibson take note: There's another new film about the life of Jesus that also depicts Jews' involvement in the events leading to the Crucifixion. But this one has several Jewish producers and has attracted much less controversy.

While Gibson's "The Passion" won't be released for months, Jewish and Christian commentators already are debating whether its gory treatment of Jesus' death will rouse anti-Semitism. By contrast, there's no advance acrimony surrounding "The Gospel of John," which premieres at the Toronto International Film Festival on a symbolically chosen Sept. 11.

"John" is a Canadian-British production made for $15 million, roughly half the cost of Gibson's film. It opens in four U.S. markets Sept. 26, then 75 others through the autumn, mostly in cinemas across the southeastern Bible Belt.

Gibson's movie, which he funded, co-wrote, produced and directed, puts all the dialogue into the ancient Aramaic and Latin languages. "John" has a different oddity. The script is in English but consists entirely of John's Gospel, word for word.

[...]

Garth Drabinsky, the Canadian producer who heavily shaped "John," is Jewish. He thinks John's Gospel, which most scholars believe was written around the end of the first century, is an inspirational masterpiece in which one of the themes is the conflict over Jesus among Jews.

[...]

In making the film, Drabinsky hired University of Toronto retiree Peter Richardson to enlist an advisory board of scholars consisting of five Protestants of varying views, a Roman Catholic sister and two Jews.

One of the Jewish scholars, Alan Segal of Barnard College, told a Toronto media preview that "it's a stunning and illuminating film." But Segal also acknowledged that, of the four Gospels, John is "the most Jewish in its subject matter, and the most anti-Jewish in its perception."

[...]

There's lots more; read it all.

BIBLICAL ARCHAEOLOGY REVIEW has a new issue online. Hershel Shanks responds to the summary of the IAA report on the "James Ossuary." I don�t have time to read it all right now, but here it is. And he has an editorial on the subject here. (And I thought I was sarcastic!) There are also articles on the Exodus and two reviews of a book that claims to locate one of the lost ten tribes.

GARY LEUPP has e-mailed a reply to my comments on his Counterpunch essay on Mel Gibson and The Passion. He writes:

Jim Davila posted my Counterpunch on the controversy surrounding �The Passion� on this site, generally praising it (thanks, Jim) but indicating that he had �serious problems� with three points in particular. I�d like to briefly respond to those below, at his invitation.

8. Mel Gibson is a devout, if dissident, Catholic. Anti-abortion, pro-death penalty, and accused of hostility to feminists and gays, Gibson is no model of tolerance.

Davila found this unfair, and on reflection I basically accept the criticism. Being anti-abortion or pro-death penalty is not to lack tolerance but merely to have an opinion. And I don�t know how Gibson relates to feminists and gays in his personal life. Feminists and gays have criticized aspects of some of his films (for example, the depiction of the homosexual relationship between the prince and his lover/advisor in Braveheart, and its impact on his princess-bride, although I personally have no problem with it). What I wanted to say is that Gibson is associated with conservative views that are in fact held by many anti-Semites, and for the ADL or anyone else to be concerned about his intentions in his film is thus especially understandable.

11. Objective historians consider the "real" history underlying the Passion storyline unclear. Most concede (although some scholars contest this) that there was a Jewish man living in the Roman province of Judea in the early first century CE who, killed ca. 30, became an object of worship of the Christian faith.

Davila says he knows �of no living, serious scholar in historical Jesus studies (and by �serious� I mean people who publish in the major peer-review journals and present papers at the major conferences) who holds the view that Jesus never existed�. If Professor Leupp has specific people in mind, I'd be interested in hearing names and references.�

First of all, my piece, appearing on a political website, was not intended as a thoroughly scholarly discussion, which I (as a Japan historian) am not best-qualified to produce. My point was to encourage a dispassionate approach to the question of Jesus and his representation by people holding different points of view. In that context, I think it was reasonable to include the parenthetical note that not all scholars concede Jesus� historicity. I did not specify that I referred to contemporary, peer-reviewed scholars. But Albert Schweitzer was surely a �scholar,� and he wrote that the Jesus who said he was the Messiah and preached the kingdom of heaven upon earth �never had any existence.� G. A. Wells (who is, whatever else, surely a scholar) in several works challenges the thesis that a Jesus remotely similar to the figure in the Gospels ever existed. One may dispute their scholarship, and it isn�t my point to uphold it. (My own view is more along the lines of Crossan�s.) But the alternative to expressing myself as I did would be to say, �All scholars agree that there was a Jesus such as is depicted in the Gospels.�

32. This concept of a god undergoing a horrible death, descending to the netherworld, the rising from the dead, offering salvation to humankind (or to select believers), is not unique to Christianity but occurs in other religions once popular in the Middle East. The Babylonian god Tammuz (earlier, the Sumerian god Dimmuzi) rises from the dead, due to the actions of the goddess Ishtar, on the third day.

Davila says the Sumerian god was not the object of a resurrection cult. But it�s my understanding that his cult led to that of Tammuz, who was dead & resurrected. A scholar of classical Egypt wrote me in response to that piece that �one might make the case that� the dead-god-rising �is the standard pattern,� listing also the cults of Adonis and Antinous. I happily leave the details to specialists. My modest point (which I think Christians in particular need to hear) is that the death and resurrection drama is not unique to their faith and that the latter may have borrowed from pre-Christian cults.

I�m glad these issues are being debated on this site. Gary Leupp

I am grateful to Professor Leupp for taking the time to write this response. I concur that it is very much a mainstream view, although certainly not a universal one, that the historical Jesus wasn't remotely similar to the Christ of faith in the Gospels. My understanding is that it has also been called into question whether the Tammuz and Adonis cults involved resurrection (see Jonathan Smith's article in my previous post). But I am assured in an e-mail by someone who knows about such things that the dying and rising god category is still of some use as an interpretive construct. I should mention also that some people think that the ancient Davidic king may have engaged in a cultic drama of dying and rising at the annual enthronement festival (and I think this is a real possibility, although not one that can be proved with the current data). Since elements of the early Jesus movement used the Davidic royal tradition as a template for understanding Jesus, one could make a similar argument using it.

Thanks again, Gary.

I'M BACK. The conference was excellent and I want to thank Mark Goodacre, the University of Birmingham, and Mark's postgraduate assistants Catherine Smith, Helen Ingram, Kuyseok Han, and Richard Goode, who not only made everything run incredibly smoothly, but also made it look effortless. Having held a couple of conferences myself at St. Andrews, I know just how much hard work goes on behind the scenes to make one successful. Mark and team, your efforts are much appreciated.

I'm in a hurry this morning and I'm not going to try to blog the conference in any detail. But I do want to mention two things. First is the Mingana Collection, a collection of hundreds of Syriac and thousands of Arabic manuscripts (with a few in Ethiopic, Coptic, Greek, Persian, cuneiform, etc.) at the University of Birmingham. Some of us were given a tour of it and there's a great deal of fascinating material in it. We were shown codices of the Acts of Thomas in Garshuni (Arabic written in Syriac script) and Syriac, among many other things. Alphonse Mingana was an Iraqi Chaldean Christian who gathered the collection in the 1920s. See the web page for lots more information.

Second is Friday evening's presentation by an international team of scholars on "Digital Editing: A New Generation of Greek New Testaments." This team is currently producing an incredibly ambitious new edition of the Greek Gospel of John, eventually to be expanded to include the whole Greek New Testament. Spin-off projects include an edition of the Old Latin Gospel of John and an edition of the Byzantine text of the New Testament for Orthodox scholars and lay people. You can read about their work at the Institut f�r neutestamentliche Textforschung INTF website. The site is mostly in German, but a number of very interesting pages are in English. These people are the Special Forces of New Testament textual criticism and anyone interested in the subject should keep a close eye on their work. It promises to change the face of the field in years to come.

UPDATE: Mark Goodacre is blogging the conference at length. Start at the link and just keep scrolling up.

I LEAVE FOR BIRMINGHAM first thing tomorrow morning for the annual British New Testament Conference. Follow the link to see the program. Most of the papers are represented at least by abstracts. (I'll be responding to a paper in the Second Temple Judaism Seminar, but since the full paper isn't online, I'm not going to post my response either. Sorry.) Some of the papers are given in full in PDF format. Some of these are marked as such, while for others you need to click on the paper title to access the full paper. Poke around in all the sections; there are plenty of papers scattered throughout which are of considerable relevance for ancient Judaism. If you want to read any of the complete papers, be sure and download them right away. They're generally taken down not long after the conference.

The conference lasts for three days and I expect to be home late on Saturday night, with blogging resuming on Sunday. I don't plan to do any blogging while I'm away. If you want something to look at in the meantime, go to Mahlon Smith's website "Into His Own: Perspectives on the World of Jesus", which contains a wealth of information on ancient Judaism, including excerpts from numerous primary texts, introductory material on Josephus, on the Dead Sea Scrolls (including a timeline of the story of their discovery and publication), and on rabbinic literature, and much more. It could be a very useful resource for your undergraduate and even postgraduate students. Also, of course, keep an eye on the blogs in my weblog links section to the right.

And if we're lucky, maybe Mark Goodacre, whose institution is holding the conference, will blog it some.

Look for me again on Sunday. Have a good week.

"FROM CHINA TO THE MEDITERRANEAN � AND BACK":

Traveling the Silk Road (by "S.B." in Archaeological Odyssey via Archaeologica News)

Excerpts:

In the 1870s, the German geographer Ferdinand von Richthofen coined the name die Seidenstrasse�the Silk Road�to refer to the 5,000-mile-long trade route that connected China and the Mediterranean in ancient times.

Richthofen thus imbued the immense terra incognita of Central Asia with romance. But he also created something of a misnomer: There was not just one route connecting East and West, but several; and silk�craved especially by Roman women�was just one of the treasured commodities transported along these routes. Intrepid caravans carried spices, gems, gold, ivory, works of art, furniture, garments, perfumes, exotic animals and much else across the Eurasian steppes.

Even more important, the great east-west highway carried knowledge: ideas about medicine, printing, engineering and cosmology. Along these routes, monks traveled side-by-side with merchants, instructing those they met in the secrets of Buddhism, Zoroastrianism, Judaism, Christianity or Islam. From about 200 B.C. to the 15th century A.D., the oasis towns of Central Asia witnessed an exchange of cultures that had no precedent in human history.

[...]

The Silk Road�s greatest legacy is the exchange of religious beliefs and ideas that took place along its caravan routes�the teachings of Buddhism, Judaism, Christianity, Islam, Manichaeism, Zoroastrianism, Taoism, Confucianism and others. Who knows how long it would have taken Buddhism, which originated in India, to reach Central Asia and China had it not been for the merchants and monks, those early cultural ambassadors, who stopped at the oasis towns on the Silk Road�places such as Bukhara, Samarkand, Tashkent, Bactra and Kashgar�bearing scriptures and winning converts?

THE TWENTY-THIRD PSALM is the subject of a new book by Rabbi Harold Kushner, profiled and excerpted by MSNBC. Excerpt from chapter one:

I would guess that there is one, and only one, chapter of the Bible that most people in the English-speaking world know by heart. We may remember a lot of stories about Adam and Eve, Noah, Joseph, and Moses. We may be able to recite the Ten Commandments, parts of the Sermon on the Mount, and other passages that have entered into our literature. But when it comes to an entire chapter, I suspect that the only one we remember completely is chapter twenty-three of the Book of Psalms, the Twenty-third Psalm, �The Lord is my shepherd, I shall not want. . . .�

Even if you cannot recite the entire psalm perfectly, you know it well enough to say it along with a congregation, the way many of us sing along with �The Star-Spangled Banner� at a baseball game. We are so familiar with the Twenty-third Psalm that when a new translation of the Bible comes along, using archaeological and linguistic evidence to help us understand more accurately what the original Hebrew and Greek meant to say, we are uncomfortable with the �improvements.� We welcome the rewording of the stories, stripped of the Elizabethan vocabulary of the four-hundred-year-old King James translation (done in the time of Shakespeare). We don�t miss the use of �begat� and �wouldst� and �thee� and �thou.� But when it comes to our favorite psalm, we crave familiarity more than accuracy.

Why do we love this psalm so much, more than any of the other 149 psalms in the Bible? Why do we reach for it at moments of personal distress, cherishing its recitation at funerals and memorial services? It is a beautiful literary creation, but the anthologies are full of beautiful writings, and they don�t capture our hearts as the Twenty-third Psalm does. In just a few lines, it conveys the distilled wisdom of generations, offering us a way of seeing the world that renders it less frightening, teaching us to deal with the loss of people we love and with conflict with people who don�t like us or who treat us badly. It shows us how to recognize the presence of God at times and in places where we might think God was absent or when we might be so distracted by our own concerns that we would overlook God�s presence. It has the power to teach us to think differently and, as a result, to act differently.

ASSIMILATED TO THE BLOGOSPHERE:

Dr. Mark Goodacre has just started the NT Gateway Weblog as a supplement to his superb New Testament Gateway website. Bookmark it now!

MORE ON THE MANDEANS IN IRAQ:

Dwindling sect attempts to rebuild in Iraq

By Pamela Hess
UPI Pentagon Correspondent
Published 9/2/2003 7:43 AM

BAGHDAD, Iraq, Sept. 2 (UPI) -- The end of the short war brought long-awaited news for the Mandeans, an obscure religious sect that follows the teachings of John the Baptist and takes a somewhat dim view of Christ and Mohammed though it respects all religions.

Documents recovered from the vaults of former Iraqi President Saddam Hussein provided answers for what happened to 69 of the sect's members who disappeared. They were executed. A mass funeral laid their souls to rest Aug. 8.

The Mandeans, or Sabeans as they are known in Iraq, are still awaiting news of 73 others, all of who disappeared during the 40 years Saddam's Baath Party was in power. It's a paltry number compared to what other groups have lost to political violence in Iraq, but when you are among 20,000 like-minded believers, each one counts, says Alaa Dhlh Kamar, the spokesman for the church in Baghdad.

The U.S. led war exacted its own toll -- 31 Mandeans died in the bombing of Baghdad, 13 of them in a single house, Kamar said.

Despite the losses, which are felt grievously, it is a great relief for the Mandeans to be free of Saddam. The regime made a big show of allowing the Mandeans to practice their religion unfettered, as they were considered "people of the book" -- actually mentioned in the Koran -- but Kamar says it was just that: show.

"We practices freely in the public media only," he said.

The Mandeans were a periodic stop for the international media as it trouped through pre-war Baghdad. Their unusual baptismal ritual -- often once weekly, with the adherents in glowing white robes -- and multiple simultaneous weddings made for good television and good public relations for the regime, which systematically slaughtered Kurds, Shiites and political opponents.

[...]

The Mandeans were not allowed to have schools for their children to teach them the ancient Aramaic in which their sacred texts are written. Al-Ginza Raba, which means "the greatest treasury," their holy book was translated into Arabic by a famous Iraqi poet two years ago after more than 2,000 years in the lost language. The religion will have a hard time recovering from 40 years of oppression.

[...]

The article has lots more interesting details, so read it all.

PROFESSOR GARY LEUPP has published a piece on Mel Gibson's The Passion in Counterpunch. He is a specialist in Japanese history, but his essay, entitled "Gibson's Christ on Trial: Dispassionate Notes on the 'Passion' Controversy," is overall well informed and informative and you should take the time to read it in full. He has his own agenda, which is fair enough, but he does make a real effort to treat the matter dispassionately and the piece is a contribution to the debate. That said, I also think he gets it seriously wrong just in terms of fairness in one place, and in at least two others he gets some facts wrong. There are other places where I think the emphasis goes too far in a particular direction or where I want to quibble about details or where my opinions differ, but let those go.

The section I have serious problems with is the following:

8. Mel Gibson is a devout, if dissident, Catholic. Anti-abortion, pro-death penalty, and accused of hostility to feminists and gays, Gibson is no model of tolerance.

Actually, I thought that "tolerance" meant tolerating the views of people who disagree with you. Unfortunately, the politically correct meaning of tolerance is adhering to a particular political agenda and a particular set of political views and no others. It sounds suspiciously as though that is the operating definition here. Professor Leupp evidently is pro-choice and anti-death penalty. Fine. But are people who disagree with him by definition intolerant? Let's make it personal with a single example. I disagree with him on capital punishment. Am I intolerant as a result? I respect his view. Does he respect mine? I recognize that the issue is heavily debated and problematical and I regard my view as coming to terms with necessary evils. I have had many discussions with people who disagree with me and almost always I find them to have thoughtful and respectable reasons for their view. That sort of mutual respect and agreement to disagree is what I think of as tolerance. If Professor Leupp is labeling people who disagree with him on the issue of capital punishment as "no models of tolerance," well, he has the right to say and think whatever he likes, and I don't care if he approves of me or not, but I think that is an Orwellian and provincial opinion. If that's not what he was saying, I think he needs to speak more clearly. And if Gibson has said something outrageous about these subjects, let's hear it. Let's have links to the quotations in full context so we can judge it for ourselves.

But that is a minor point. It's the rest of the sentence that really crosses the line: "and accused of hostility to feminists and gays, Gibson is no model of tolerance." Being accused of something makes someone "no model of tolerance"? Since when? I challenge Professor Leupp either to show (again, links to quotes in full context, please) that Mel Gibson has actually said or done something disrespectful to feminists or gays or else to retract this statement. As it stands now, this just won't do.

The other two points are the following.

11. Objective historians consider the "real" history underlying the Passion storyline unclear. Most concede (although some scholars contest this) that there was a Jewish man living in the Roman province of Judea in the early first century CE who, killed ca. 30, became an object of worship of the Christian faith.

I know of no living, serious scholar in historical Jesus studies (and by "serious" I mean people who publish in the major peer-review journals and present papers at the major conferences) who holds the view that Jesus never existed. I'm not a historical Jesus specialist myself, but I do publish on Jesus sometimes, and I can tell you that the scholarly debate is on how much we can tell about the historical Jesus from our problematical sources, not whether he existed at all. If Professor Leupp has specific people in mind, I'd be interested in hearing names and references.

32. This concept of a god undergoing a horrible death, descending to the netherworld, the rising from the dead, offering salvation to humankind (or to select believers), is not unique to Christianity but occurs in other religions once popular in the Middle East. The Babylonian god Tammuz (earlier, the Sumerian god Dimmuzi) rises from the dead, due to the actions of the goddess Ishtar, on the third day.

It's been awhile since I've tried to keep up with Sumerology (although, again, I have published in the area in the past). But it's common knowledge that the idea that Dumuzi (not Dimmizi) was a dying and rising god has been refuted by better Sumerian sources. Samuel Noah Kramer talked about this long ago in The Sumerians, 153-60, and Thorkild Jacobsen reinforced it in The Treasures of Darkness, chapter 2. More recently, Jacobsen has an article on "Dumuzi" in the Encyclopedia of Religion. The whole category of "Dying and Rising Gods" is dubious. See the article with that title in the Encyclopedia of Religion by Jonathan Z. Smith. This point bears on #49 as well.

I hope at this point I don't really need to repeat that I am not defending The Passion; that I haven't seen it yet and won't have an opinion until I do; that the trailer gives me causes for concern; that I just think that the debate should proceed as accurately and fairly as possible; that my criticisms of what others say about it are intended to be constructive to those ends; and blah, blah, blah. I don't need to repeat all that, do I?

ROGUE CLASSICISM has its official launch today, with a very ambitious agenda. Later today we are promised an introduction to blogging and the nonsordid story of how David's blog came to be. This is one to bookmark. (Either that or click on the convenient PaleoJudaica link to the right, under weblogs, since you'll be visiting here already. Right?)

THE MINIMALIST-MAXIMALIST DEBATE is summarized for a popular audience in the article "The Old Testament wars: Is the Bible history or fiction?" in the Baltimore Sun, with mention of a number of recent books that bear in one way or another on the Bible's historical accuracy. Excerpt:

The extreme revisionist position, as summarized by William G. Dever in the March/April issue of Biblical Archaeology, is that the Hebrew Bible is the product of the religious and cultural identity crisis of Judaism in the Hellenistic era, dating from the fourth to the first centuries B.C.

This was a period in which Judaism came into full contact with Greek culture, and needed desperately to form a clear sense of its own identity in order to survive. According to the revisionists, the Torah is essentially literature, and is a "social construct" reflecting the religious interests and propaganda of a late, elitist theocratic party within Judaism.

According to these critics, there was not an "early Israel" as a distinct ethnic entity from the 13th to the 11th centuries B.C., as described by the Torah, no Judahite state before the late eighth century, and no significant political capital in Jerusalem before the second century B.C.

Even Dever himself, once thought of as a traditionalist, does not believe in the full accuracy of Hebrew text. In his Who Were the Early Israelites and Where Did They Come From? (William B. Eerdmans Publishing Co., 280 pages, $25), Dever says that while the Exodus stories "may rest on some historical foundations, however minimal," the Israelites did not spring primarily from the people who fled Egypt, as the Bible maintains.

THE TEN SEPHIROT are a theological construct integral to the Kabbalah. Eliezer Segal explains them at this link.

����������HE'S BACK! Indiana Jones will be limping through a fourth adventure. No word on what archaeological treasure he'll be raiding this time. Via Archaeology Magazine News, although I also saw it somewhere else earlier but I forget where.

UPDATE: It was in Phluzein.

MY SABBATICAL BEGINS TODAY. I have the whole academic year off to finish the book I'm writing on Christian transmission of Jewish Pseudepigrapha. Regular readers will be familiar with some of the work I have done in this area from draft papers here, here, and here. I intend to post more draft material from the book as the year progresses, so stay tuned.

All this means that the summer is over and I shall be very, very busy from now on. I still intend to post something here most every day, except when I'm out of town or have a cold or other major distraction, but I'm not going to allow myself to waste much time on the blog during the day. Longer, more analytic posts will have to wait for evenings and weekends � and then only as time and family permit, so commentary on really interesting articles and such may come with a certain time lag.

Still, as I said, I mean to provide you with something new here daily under normal circumstances. So do keep coming.

THE JERUSALEM POST has an editorial on Mel Gibson's The Passion:

Editorial: This battle is Christian, not Jewish (via Bible and Interpretation News)

It concludes:

Uncouth threats notwithstanding, stifling this film strikes one as wrongheaded and counterproductive. The best way to combat potential anti-Semitism here is to turn to our Christian friends.

It is they who should be trying to influence Gibson into removing from the movie elements which perpetuate the canard of deicide and eternal collective Jewish guilt. Failing that, they should be teaching the faithful that a true Christian rejects doctrinal anti-Semitism and all that comes with it. It is Christianity that must come to terms with its own theology and history, and decide whether it wants to allow Mel Gibson to steer it back to another era.

Leading Christian Zionist Rev. Elwood McQuaid strikes just the right note: For Christians, the Crucifixion "was a crime of humanity. Scapegoating Jewry is only a cop-out for the rest of us."

MAYBE NOT. According to this New York Times article, 20th Century Fox has declined to distribute Mel Gibson's The Passion. " Many executives in Hollywood say that Mr. Gibson's movie, which chronicles in bloody detail the last hours of Jesus' life, is potentially inflammatory and not commercial enough for a high-profile mainstream studio like Fox."

HERE'S WHAT'S BEEN HAPPENING lately on the Temple Mount.

THE LINKS COLUMN on the right has just been thoroughly updated. I have made small changes and corrections to the "About PaleoJudaica.com" page and (the space provider did this, not I) it also now has a slightly different address (http://www.flyservers.com/members4/paleojudaica.com/About%20PaleoJudaica.com.html - the "%20" can also be written as a single blank space). In the unlikely event that you have a link to it, you will need to update the link to get the latest version. In addition, in the links to other sites I have corrected a dead link and added about thirty new links, mostly to things I mentioned in the blog over the last few months, bringing the grand total to around 150. If you encounter any dead or incorrect links among them, please let me know.

I've already found several other pages I meant to add and I have a number of things in the queue to be profiled on the blog. I will add them as time permits. Meanwhile, there's a lot of new content in the links section. Enjoy.