Questioning the Resurrection, Part 3 (of 3)

By Robert Conner, with interpolations by David Madison

[Note from David Madison: This article was written by Robert Conner, who asked me to review it and add whatever comments I wanted. I contributed about 15 percent of what you’re about to read.]

Part 1 is here.

Part 2 is here.

In the era in which Christianity appeared, a clear majority accepted visions and the appearance of ghosts as real events, and lived in the expectation of omens, prophetic dreams, and other close encounters of the supernatural kind. Like many people of the present, they were primed for self-delusion, expecting the inexplicable, accepting the uncanny. Given the mass of contradictions and implausibility in the resurrection stories, who bears the greater burden of proof, the apologist who claims the gospels record eyewitness history or the skeptic who can point to modern “sightings” such as apparitions of the Virgin Mary?

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A Discussion with Marty Sampson, Gary Habermas, and Mike Licona On the Resurrection

Marty Sampson, formerly of the worship team "Hillsong" is in the throes of doubt. I know one other person who became a blogger here at DC, who eventually emerged from doubt as a Christian. Check his story out right here. So I don't predict how Sampson's journey will go. I wish him well on his journey. I know that belief is powerful and bolstered by a whole lot of very strong social ties that can be extremely hard to break away from, even if there are an overwhelming number of good solid reasons to walk away from it. So I won't accept praise or blame for his final decision even though I'm in contact with him.

I was honored to join in a discussion with apologists Gary Habermas and Mike Licona, known as experts resurrection apologetics, at Marty's request. I like Gary and Mike both as persons. I've met them both on two or three occasions. Habermas even recommends my last book to his PhD students LINK. But they are wrong. I think I made that case.

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Questioning the Resurrection, Part 2 (of 3)

By Robert Conner, with interpolations by David Madison

[Note from David Madison: This article was written by Robert Conner, who asked me to review it and add whatever comments I wanted. I contributed about 15 percent of what you’re about to read.]

Part 1 is here.

If you still have questions, that’s understandable. For starters, if a hoard of dead men proved Jesus had risen, why didn’t Jesus His Own Damn Self just show up in Jerusalem? What could have been more convincing than Jesus Himself back from the dead, clothed in shining raiment, appearing to the Jewish and Roman leaders? After all, when the high priest asked Jesus, “Are you the Christ, the son of the Blessed One?” didn’t Jesus finally break silence and tell the court, “I am! And you (plural) will see the son of man seated at the right hand of power and coming with the clouds of heaven!” (Mark 14:61-62) Whatever happened to all that I’ll-show-you-and-then-you’ll-be-sorry blow and jive from Jesus’ trial? Why didn’t Jesus appear post mortem to his persecutors and settle the question of his resurrection then and there, once and for all, as he promised at his trial?

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Questioning the Resurrection, Part 1 (of 3)

By Robert Conner, with Interpolations by David Madison

[Note from David Madison: This article was written by Robert Conner, who asked me to review it and add whatever comments I wanted. I contributed about 15 percent of what you’re about to read.]

Chronologically speaking, the first person in history to mention a certain Joshua from Nazareth is Paul of Tarsus. These days Joshua of Nazareth is better know as Jesus—Jesus is the Latinized form of Iēsous, the Greek rendering of Yehoshua, Joshua, meaning “Yahweh delivers.” Joshua, the hero of the conquest of Canaan, embodied the hope that Gentile overlords would be overthrown, so Joshua was understandably a popular name among the Jews in Roman-occupied Palestine. In point of fact, archaeologists have discovered over 70 occurrences of the name Joshua/Jesus in Judean burials.

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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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Green vs Engwer: Defending Visions

Green Answers Engwer: The Argument over Visions

On this blog, I have put forth an essay series on the visionary origins of Christianity. I have decided to make it a five-part series, beginning with an essay on visions and four subsequent posts defending objections to my visions. Jason Engwer of Triablouge has seen fit to compose a rebuttal of what I have written on the subject of visions. In what follows will be a point-by-point rebuttal to what Mr. Engwer has written.

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Myth Versus History: Playing hide-and-seek with Jesus, by Robert Conner

Given the ubiquitous superstition of his era and the festering resentment of the Jewish populace in Roman occupied Palestine, there was nothing particularly noteworthy about the message or career of a certain Joshua of Nazareth, better known as Jesus of Nazareth—Jesus is the Latinized form of Ihsouj (Iēsous), the Greek rendering of ciriiry (Yehoshua), Joshua, meaning “Yahweh delivers.” Joshua son of Nun, or Jesus son of Nauē (Ihsouj o Nauh),¹ the eponymous hero of the book of Joshua, represented the mythic triumph of Jewish theocracy over gentile paganism. The name, which embodied the very hope of salvation, of freedom, of rescue from the gentile Roman overlords, was understandably popular in 1^st century Palestine.

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Ten Things Christians Wish Jesus Hadn’t Taught

The popular practice of ignoring Jesus

Increasingly, in recent decades, core Christian beliefs have been subjected to withering criticism and analysis. The problem of suffering keeps getting in the way of accepting that there is a caring, competent God in charge, as I discussed in my article here last week, God’s Credibility Is Running on Empty. But specifics of Christian doctrine also appear, after all, to be untenable: careful study of the Easter stories in gospels demonstrates that they fail to qualify as history. See especially, (1) Jonathan MS Pearce, The Resurrection: A Critical Examination of the Easter Story; (2) Michael J. Alter, The Resurrection: A Critical Inquiry; (3) John Loftus’ essay, “The Resurrection of Jesus Never Took Place,” in his anthology, The Case Against Miracles; (4) Richard Carrier’s essay, “Dying-and-Rising Gods: It’s Pagan, Guys. Get Over It.”

 

I suspect that many Christians themselves sense that suffering—especially when it arrives calamitously in their own lives—damages their faith in God’s goodness. But the resurrection stories probably are naively accepted because the faithful have been conditioned to tolerate the high levels of fantasy and magical thinking in the gospels. They may stumble a bit if they read Matthew’s story about a lot of dead people walking out of their tombs on Easter morning, but the acclamation, “He is risen!” is usually not diminished. The apostle Paul seems to have locked in this belief: “…if you confess with your lips that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.” (Romans 10:9)

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Jesus the Cult Fanatic, At It Again

Christians pretend not to notice…

In a recent article Richard Carrier didn’t mince words about Jesus: “…he is actually quite loathsome and rarely gives anything but really bad advice…” This probably has greater shock value than Christopher Hitchens’ famous subtitle, “religion poisons everything.” Believers can shake their heads in alarm and accuse Carrier of having gone over the edge with atheist snark; they’re accustomed to hearing white noise about Jesus from the pulpit—only good stuff. He’s the guy they worship, after all. How could Jesus possibly give bad advice?

Well, it’s not hard at all to figure out. For starters, how about actually reading the gospels? I recently fell into impromptu conversation with a devout Catholic, and I dropped Luke 14:26 on her: How can you be a follower of Jesus? He expects you to hate your family to be his disciple. She had never read that verse, had not even heard of it. That was not part of the white noise. She’s one of those in-the-dark-Christians so highly valued by priests and preachers.

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Adam Vigansky Deconverts, Writes Excellent Letter Explaining To Family & Friends Why He Did

Dear friends,

I want to let you know about some important things which have transpired in my life over the past four years. But before I begin, I only ask that you read the entirety of this letter before replying to me, if you do. As you know, I was a devoted believer in Christianity. I was raised in a very religious environment. I went to a Christian school. I was in church a few times a week. At the age of twenty I made a serious commitment to Jesus Christ. I soon moved to Pensacola, FL to earn a degree from the Brownsville Revival School of Ministry (now called F.I.R.E. School of Ministry). I went on mission trips to Uganda, Kenya and Greece. I toured Israel and Jordan. I lead street evangelism teams for two years in Pensacola. I was an active part of the Evangelism Team at my home church. After that, I married, moved to Kansas City, MO. to be a part of a house church plant team. We were actively a part of this for seven years and having four amazing children along the way.

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The Religious Condition (rough draft) part 01

Over the next few weeks, I'll be posting a rough draft of my upcoming book (in about 10-15 parts) that should be out early next year. I would appreciate comments, corrections (grammatical and other), and evaluations. I don't have much time to get involved in the discussion of comments on this blog, but I'll definitely read all of them. If it's boring, say so!

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How to Tell If You’re a Real Christian

The fast-track answer in Mark’s gospel

New Yorkers in a rush tend to be impatient with strolling tourists gawking at the skyscrapers…“Welcome to New York, now go home.” No, we don’t say it. But then there was the tourist I saw recently, whose t-shirt was a testimony: “You‘all Need Jesus.” So many things I wanted to say to him…but didn’t. I wanted to bang by head against the nearest wall…but didn’t.

Christians especially seem be clueless about the problem of Jesus. The glaring negatives about Jesus are on full view in the gospels. Is this the Jesus we need? Which Jesus are we supposed to believe?

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GUESSINGS ABOUT GOD: Robert Conner’s review of new book by David Madison, PhD Biblical Studies

Books that question the validity of Christian belief and the historicity of New Testament stories appear regularly these days and they raise quite a few uncomfortable questions. Did Jesus really say the things attributed to him? Was Jesus even a real person? Did the gospel writers simply make up accounts of miracles like the virgin birth? Can we harmonize the contradictory resurrection stories? Do the gospels, written decades after the life of Jesus, record any eyewitness evidence? Who actually wrote the gospels? The gospel authors never identify themselves in their texts or speak in the first person—did they even meet Jesus? Over a century of critical study of the New Testament has raised many such thorny problems.

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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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