Dr. Hector Avalos On Giving Christianity Credit for Charity

A Catholic Christian named kenneth asked a question:

What would the documentary "a day without a christian" be like? Or "a day without religion". Certainly the bombings and violence in the middle east would come to a halt. But who would feed the world's poor, care for the sick, educate the children, and care for the orphans? People would like to say "the state", but the state does an overall aweful job at accomplishing these goals. The lionshare of the world's charitable contributions are made by christians. The Roman Catholic Church feeds more hungry, cares for more sick, educates more children, and cares for more orphans than any other institution on the planet. The secular world simply doesn't carry it's own weight. Where are the great infidel soup kitchens? Why aren't the debunkers caring for the sick in africa? Simply put, the violence may come to end but far more lives would be lost the moment the religious left the planet.

The following is Dr. Avalos's most excellent and unique reply.

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A Response to Professor Paul Allen: The Supposed Myth of Religious Violence and Religionism in Secular Academia

Prof. Paul Allen of Concordia University

Religionists are those who see religion as beneficial or necessary for human existence and, therefore, something that should be preserved and protected. I recently visited Montreal, Canada, where the divide between secularists and religionists in academia is very much alive, at least in some institutions.  

                   

Some of these religionists are theologians or professors trained in theology who occupy positions in secular universities. When some of them feel religion is threatened, they respond more as part of an ecclesial-academic complex than as secular analysts of religion. One example is Professor Paul Allen, an associate professor in the Department of Theological Studies at Concordia University in Montreal. His response to religious violence offers an excellent case study of how Christian and religionist apologetics represents itself as scholarship.

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The Politics of Duggar Family Values

I have written a newspaper column about the Duggar sex scandal and the decline of American Christianity, especially among the so-called Millennials.  The defenses of the Duggars by Sarah Palin and Mike Huckabee, a current presidential hopeful, are briefly addressed.

Bad Boy, Bad Jesus, Bad Bad Jesus: Reviewing “The Bad Jesus” by Dr. Avalos, Part 2

The Bad Jesus: The Ethics of New Testament Ethics is a 461 page monster of a book written by biblical scholar Dr. Hector Avalos. It's unlike any other scholarly book on the market today. It tells us the rest of the story of the Jesus we find in the four gospels, the dark side, the raw side that biblical scholars try to whitewash over because they think Jesus deserves special treatment. Dr. Avalos by contrast takes off the blinders, forcing readers to see what Jesus was really like.

My guess is that people won't like Jesus after reading his book. I don't. He's not a guy I would want living next to me, or being around my children, or writing a column in a magazine, or politically involved in America that's for sure. No one should. Let's even have done with the notion Jesus was an over-all good person. I would want little to do with him. You might too after reading this wonderfully researched, one-of-a-kind book on an essential issue in disabusing Christians of their faith.

In the future when someone says Jesus was sinless, respond by saying "Bad Jesus." If someone holds up Jesus as an example of a good life, hold up Hector's book "Bad Jesus" in response. If someone asks, "What would Jesus do?," respond by asking them to read "Bad Jesus." It is the antidote to people who indefensibly think Jesus was a perfect human being. It is the corrective to believers who think we need a red-letter edition of the New Testament. It tells us the rest of the story, a story that most people and most Christians have never heard before.

Having said this I want readers to take a look at the contents of his book below, including selected quotes I've chosen from what Avalos writes in each chapter. Keep in mind I make no pretense to summarizing these chapters, only providing a few quotes that might provoke you to read it, which you should. See for yourselves:

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The Indiana Religious Freedom Fiasco

Mike Pence, Governor of Indiana

Dr. Avalos has published a newspaper column on the Indiana Religious Freedom Fiasco. These types of laws are a recipe for a perpetually sectarian society. "Religious freedom" really refers to the religious freedom of the proponents' religion, and not to the religious freedom of every other religion.

A New Series of Podcasts on Dr. Avalos' The End of Biblical Studies

 Dr. André Gagné, an Associate Professor in the Department of Theological Studies at Concordia University (Montreal, Canada), and Brice Jones, a doctoral student, have begun a series of podcasts devoted to my book, The End of Biblical Studies (2007). They are excellent discussions insofar as they highlight the very points that I would have chosen if I produced a podcast on that book. In addition, their podcasts are a welcome sign that more academic biblical scholars are willing to engage in a constructive discussion of my frank critique of the religionist orientation field of biblical studies. For the two podcasts (#5 and #7) already available on the book, and for podcasts on other interesting topics in religious and biblical studies (including their own journeys away from fundamentalism), see their Inquisitive Minds Podcasts.

W. L. Craig as a Pick-and-Choose Supernaturalist: A Response to Travis James Campbell

About a year ago, I began a series of responses to Dr. Travis Campbell, who wrote a critique (“Avalos contra Craig” = ACC) of my chapter on the historical Jesus in The End of Biblical Studies. See abbreviated Google version of the book.

W. L. Craig

Three posts were planned to address three issues that I had raised about William Lane Craig’s defense of the historicity of the resurrection. As Campbell (ACC, p. 290) summarizes my arguments:

“A. Craig has misused C. Behan McCullagh’s criteria [for the resurrection];

B. a case can be made for the apparitions of Mary using McCullagh’s criteria (thus, we have a disproof by counterexample); and

C. Craig is a selective supernaturalist.”

I addressed the first issue here. The second issue is addressed here.

The debate between myself and W. L. Craig is found here.

This post discusses how Craig is a selective supernaturalist insofar as his attack on methodological naturalism betrays an appeal to supernaturalism only for events he favors and not because of the application of some consistent criterion.

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Dr. Hector Avalos On "Who Was the Historical Jesus?"

LINK.

The Solid Sky in Genesis: A Response to Rev. Juan Valdes

One composite reconstruction of biblical cosmology

This is the second installment in a series of responses to comments made by Rev. Juan Valdes in the debate and in his post-debate webpost responses.

In my last post, I refuted his contention that Genesis 1:1-3 does not speak of water as the primeval substance that pre-existed light, the earth, the sky, and all heavenly bodies.

In this post, I concentrate on showing that biblical authors believed that the sky was a solid structure, probably metallic, in which the stars, moon, and sun are embedded.

If so, that certainly does not accord with our observations of how the universe is structured. His relevant webpost is here.

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Was the Cosmos Formed out of Water? Response to Rev. Juan Valdes

Rev. Juan Valdes

On February 16, 2014, I engaged in a formal debate in Indianola, Iowa with Rev. Juan Valdes, the pastor of the Iglesia Centro Evangélico Pentecostal in Miami, Florida. He is part of Reasons for Hope, an apologetics organization headquartered in Kentucky.

The topic question was: “Is Genesis 1-3 a Scientifically Reasonable Account of the Origin of our World?”
Rev. Valdes argued for the affirmative, and I argued for the negative.                                                       
You can see the debate here, and I will be referencing any precise time references (Hour:Minute:Second) in this version of the debate. Rev. Valdes has responded to some questions he did not answer at the debate here.

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Sour Tidings and Wretched Festivities: How Christmas is Destroying the Heart of our Christian Commonwealth

 DC readers may be interested in my latest essays published this month. 

The first, titled The Puritan War on Christmas, explains why Puritans, who are often considered the model of America’s Christian foundations, hated Christmas so much.

The second essay, titled In Praise of the Evil Kings: Latino Ethnic Identity and Biblical Scholarship, outlines why claims that the representative teachings of the Bible are social justice, love, and anti-imperialism, reflect the bibliolatrous and religionist bias of modern biblical scholarship and liberation theology.

Iowa Biblical Scholars Issue Statement on the One-Man-One-Woman Claim

In light of an imminent Supreme Court decision on two cases involving gay marriage issues, the influential The Des Moines Register today published what may be an academic landmark statement, at least in our state of Iowa. 

Biblical scholars from all three regents universities in Iowa published a joint statement challenging the popular claim that the only acceptable definition of biblical marriage is that between one man and one woman.  An appeal to the Bible has been endemic among those who oppose gay marriage. This is the first time that biblical scholars from all three major state universities in Iowa have joined together to issue such a statement.  See Statement.

The co-authors of this statement are Dr. Hector Avalos, Professor of Religious Studies at Iowa State University, Dr. Robert Cargill, Assistant Professor of religious studies at The University of Iowa, and Dr. Kenneth Atkinson, Associate Professor of History at The University of Northern Iowa.

Such a joint statement may mark a new emphasis on activist biblical scholarship that seeks to go beyond writing only for academic publications that the general public rarely reads. Academic biblical studies can be more relevant when it can educate the public and refute misinformed views on the Bible that are often used to enact social policies.

Iowa has been a leader in the use of faculty statements in the past, including during the Intelligent Design controversies at Iowa State University in 2005 and 2007 (see Intelligent Design Controversy). Iowa is also one of the first states to legalize gay marriage.

Jesus’ Resurrection and Marian Apparitions: Medjugorje as a Living Laboratory

In a previous post, “Craig versus McCullagh,” I argued that William Lane Craig’s tests for historicity could be satisfied by other events that he might otherwise reject as historical.  See: Craig v. McCullagh

As DC readers may recall, I was responding to Travis James Campbell’s “Avalos Contra Craig: A Historical, Theological, and Philosophical Assessment,” in a book titled Defending the Resurrection. I henceforth abbreviate Campbell’s chapter as ACC.

Campbell challenged my comparison of the Jesus resurrection stories to the reported apparitions of the Virgin Mary at Medjugorje, a town in what is now Bosnia-Herzegovina. Since 1981, millions of people have reported having all sorts of visionary and other types of miraculous experiences there.

In particular, I contended that the experiences at Medjugorje satisfied McCullagh’s criteria for historicity used by Craig in the case of the resurrection of Jesus. Medjugorje amply illustrates how people can use the most objective and physical language to describe encounters with persons others would regard as non-existent.

I am an anthropologist by training, as well as a biblical scholar. So, I am always  looking for good living examples from around the world of phenomena that apologists for the resurrection deem to be not credible or comparable. 

Medjugorje offers a living laboratory for these reasons:

A. The alleged witnesses are still alive.

B. The Marian visions reported there have been better documented than any in history. Reports were audio-recorded and written down almost immediately after the first events. Audio-visual documentation overall is abundant.

C. A Scientific team examined the visionaries during some of the alleged apparition events. No such systematic and thorough scientific study ever been performed for prior famous Marian apparitions (e.g., at Lourdes, Fatima).

D. Millions of believers were produced within a decade.

I published a study of these apparitions in my article “Mary at Medjugorje: A Critical Inquiry,” Free Inquiry (1992). An abbreviated version appears on-line at: Avalos on Medjugorje.

I believe that they have a natural explanation. However, here I will show how I could easily defend their claimed supernatural character if I used some of the theological assumptions and biblical concepts that Campbell, Craig and other Protestant apologists use to defend the resurrection of Jesus.

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Alexander the Great, Jesus, and David Marshall: A Simpleton's Approach to History

Alexander Mosaic at Pompeii (ca. 100  BCE?)

If you ever engage in arguments about the historical Jesus, it will only be a matter of time before someone invokes Alexander the Great or some other ancient figure to charge those who doubt claims of Jesus' supernatural activities with undue skepticism.

Those who cite Alexander the Great often assume that his acts are so well established historically that doubting them is a sign of undue skepticism. And if you doubt that Alexander the Great performed certain feats, then any doubts about Jesus’ supernatural activities can be dismissed because of similar undue skepticism.

This essay will show that those who think that Jesus’ activities are as well established as those of Alexander simply don’t know Alexander scholarship well. In addition, I will show that many or most of Alexander’s exploits cannot be verified because they depend on secondary and tertiary sources whose claims are difficult to corroborate.

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David Marshall and Guillermo Gonzalez: How Untruth Becomes Gospel Truth

My post on “Craig versus McCullagh”  noted William Lane Craig’s inconsistency in using “consensus” as a measure of the validity of an historical claim. See Craig v. McCullagh.

When the consensus agrees with Craig, then he deems consensus as a sound barometer of truth. But when the consensus does not agree with him (e.g., the acceptance of evolution by some 99% of scientists; the consistent use of non-supernaturalism by nearly all academic historians), then he deems consensus as something akin to the Party Line of totalitarian regimes.

Part of my response to Craig showed that, if there has been anything akin to a Party Line, it has been one administered by Christian institutions that have disemployed, persecuted, and killed scholars that did not agree with orthodox positions for about the last 2,000 years. 

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Craig versus McCullagh: A Response to Travis James Campbell

   

                  It is not often that I express pleasure at reading critiques of my work. That is because criticisms of my work by Christian apologists are seldom devoid of ad hominem and vitriolic comments.

                 So it was, indeed, a pleasure to read the critique from Travis James Campbell in a chapter titled “Avalos Contra Craig: A Historical, Theological, and Philosophical Assessment,” in a book titled Defending the Resurrection. I henceforth abbreviate Campbell’s chapter as ACC.

                Defending the Resurrection is edited by James Patrick Holding, and published in 2010 by Xulon press, which describes itself as a “Christian self-publishing company.” See Xulon Press.  See also: Google book version.

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Obama and Atheists

I am glad to see President Barack Obama re-elected.  He certainly has sought to include open atheists, such as myself, in his campaign from the beginning. I served on his Iowa Latino outreach committee in 2007, when this photo was taken in Des Moines, Iowa.  But he still has much more work to do to ensure that open atheists can feel more accepted in political office.

¿Se puede saber si Dios existe? es EL libro ateo para personas de habla hispana

A pesar de un aumento enorme de recursos para ateos, existe todavía una escasez de recursos ateos para personas de habla hispana, y los cuales consisten de cerca de 500 millones de personas.

¿Se puede saber si Dios existe? (Prometheus, 2003), un libro escrito por el Dr. Héctor Ávalos, es, según lo que yo entiendo, el único libro escrito originalmente en español por un erudito bíblico ateo de habla hispana.

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Dr. Hector Avalos vs Keith Darrel: "Is The Bible the Source of Absolute Moral Rules for Today?"

The debate was held on April 12, 2012, at Iowa State University. Q & A below:

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Is Richard Dawkins the Liar?: “Doctor” Jim West’s Dishonesty Revealed

Psychoanalysis is a common method for delegitimizing atheists. For example, Paul Vitz's Faith of the Fatherless: The Psychology of Atheism (2000) tries to show that atheism correlates with absent fathers. Jim Spiegel, a professor at Taylor University, gives us his psychoanalytic theory of atheism in the title of his book, The Making of An Atheist: How Immorality Leads to Unbelief (2010). Aside from offering poor and arbitrary evidence, this type of psychoanalysis also deflects attention from the merits of any case that atheists themselves express for their views. So, instead of actually listening to reasons atheists give, it is enough for such theists to couch their explanations for atheism in psychoanalytic jargon that features anger, bitterness, and immorality.

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