“Bibliolatry is the worship of a book, idolatrous homage to a book, or the deifying of a book. It is a form of idolatry. The sacred texts of some religions disallow icon worship, but over time the texts themselves are treated as sacred the way idols are, and believers may end up effectively worshipping the book.” So says Wikipedia, and adds that, “Historically, Christianity has never endorsed worship of the Bible, reserving worship for God.” I suspect this is just flat-out wrong.
Other words come to mind as well: indifferent, complacent, gullible. Quite bluntly: There is a lack of curiosity. If the church says that the Bible was inspired by a god, isn’t that good enough? In fact, it is one of the great ironies in the ongoing debate between believers and atheists that the Bible is one of Christianity’s biggest embarrassments. Atheists—anyone outside the faith, for that matter—can point to countless passages in the Bible and ask, “Is that really the god you believe in? Why do you follow/adore/worship Jesus when so much of his advice in the gospels is so bad?” Professional Christian apologists work very hard to make the Bible look good—make it look like it came from a divine author. But the huge problem is that so much of the good book is just awful.
Two years ago yesterday, Dr. Hector Avalos passed away. He was a distinguished scholar and a cherished friend, and he passed away much too early. In the current issue of MAARAV, I wrote an "in memoriam" regarding him. I have pasted it in below.
In addition, I should like to mention that in this issue of Maarav, one of Hector's final articles (perhaps his final article....I'm not entirely sure) is published, one entitled "By Him" or "Against Him/Them" in El Amarna 364:23?: Implications for the Destruction of Hazor. It's a very fine article and I sort of look at this as a core love of Hector's: history and philology. I'm so glad that this article appeared in Maarav. He had hoped to live to see it in print....this was not to be...but I'm so glad that it appeared within our pages. And again, the full "In Memoriam" is pasted in below.
“The Evangelical Resurrection Industrial Complex (ERIC) has churned out scores of scholarly tomes, hundreds of erudite disquisitions in professional journals, dissertations and commentaries, as well as debates and conferences beyond numbering, and the tsunami of dishonest verbiage shows know sign of receding.”
I'm happy to clarify for Dr. Avalos what I meant by "printer's errors;" the rest of his remarks hardly merit comment.Dr. William Lane Craig
Since I don't type, I've written all my books and articles longhand, including the book in question. The hand-written manuscript was delivered to a typist, who produced the typescript using an IBM Selectric typewriter with "golf balls" for different fonts. Later this typescript was re-done on a computer. Edwin Mellen Press used the camera-ready copy which I supplied to print the book. Somewhere in the transmission of the text letter-substitutions crept in, resulting in several misspellings. As I said in the debate, I take full responsibility for these spelling mistakes, since it was up to me to proof-read the text. These misspellings have, of course, no impact on the argument of the book. But then Dr. Avalos is less interested in the argument than in impugning the integrity of his opponent.
Such extraordinary ad hominem attacks by Dr. Avalos are unseemly and highly unprofessional and serve, I'm afraid, only to sully his own reputation.
Dr. Avalos' handling of my argument concerning the expression "the first day of the week" (Mark 16.2) well illustrates his modus operandi of half-truth and distortion. As I explained in the debate, the use of the cardinal number rather than the ordinal number violates the conventions of Hellenistic Greek, but not of Aramaic. I even supplied a reference to an Aramaic targum where the very phrase "the first day of the week" is found (Targum Esth. II 3.7) as an illustration. Now the half-truth mentioned by Dr. Avalos is that this targum comes from the period of late Aramaic (A.D. 200-700+). In the scant literature in middle Aramaic (200 B.C. - A.D. 200) we don't have any surviving texts that happen to mention the first day of the week. But we do have texts illustrating in middle Aramaic the convention of substituting the cardinal number for the ordinal number, as in, e.g., "the first month." The fact that no text survives having the very words in Mark 16.2 is thus inconsequential, an accident of historical preservation. That Mark's phrase is a Semitism is widely acknowledged and often remarked on by commentators.
I have been using the Internet Infidels for about 15 years now. The essays therein has helped me in my philosophical path from "angry antitheism" to a more moderate nontheism. And in all those time I have thought JJ Lowder is a philosopher. I don't know why I had that impression, but I did. Maybe subtle hints in his online writings made me believe that he is one. If you had not exposed his actual academic background, I would still think he is a PhD-toting analytic philosopher. LINK.
From my perspective, there are really only 3 alternatives for what is now called biblical studies.Dr. Avalos argued it's unreasonable to think biblical scholars could achieve alternative #1. Like the automobile it's here to stay, so long as there are Christians. Likewise, when it comes to the philosophy of religion. So long as there are Christian philosophers in defense Christian theism, they aren't going away either. Option #2 is already being done in seminaries. They actually consider biblical studies to be an extension of Anselm's dictum, "faith seeking understanding." When it comes to the philosophy of religion, merely acknowledging that it's a religionist faith-based enterprise made subservient to apologists is not good enough. For then we'd be found to enable foolish, delusional thinking, with the dubious goal of having a discussion for discussion's sake when we need to change minds.
1. Eliminate biblical studies completely from the modern world.
2. Retain biblical studies as is, but admit that it is a religionist enterprise.
3. Retain biblical studies, but redefine its purpose so that it is tasked with eliminating completely the influence of the Bible in the modern world.
I prefer the third option. The sole purpose of biblical studies would be to help people move toward a postscriptural society...What I seek is liberation from the very idea that any sacred text should be an authority for modem human existence. Abolishing human reliance on sacred texts is imperative when those sacred texts imperil the existence of human civilization as it is currently configured. The letter can kill. That is why the only mission of biblical studies should be to end biblical studies as we know it. LINK to Excerpt.When it comes to debunking Christianity I seek to use all the tools available, all of them, including the philosophy of religion. Just take a look at two books I had published AFTER I wrote the book Unapologetic: The Case against Miracles along with God and Horrendous Suffering. They have sections in them that fall squarely in the philosophy of religion area. My goal in them, my focus, is to change minds. I seek to help reason people out of their faith, even though I know it's extremely hard to reason people out of that which they were never reasoned into, who have a tribal motivation to stay within the confines of their cultural indoctrination. I also know such a goal gets tougher and tougher the more educated people become in their delusion.
Natural Atheism was an explanation, examination, and defense of atheism on the premise that humans are born without any religious ideas or beliefs and hence “natural” atheists. Atheism Advanced Further Thoughts of a Freethinker, as the name suggests, pushed atheism in new directions, especially beyond argument about the Christian god, for instance, emphasizing that there are many other theisms and many other gods than Christianity and its god, and noting how arguing about god(s) in a Christian context still has us “speaking Christian.” This current book pushes further still, envisioning a future when we no longer fight about god(s) because we are free of god(s)....TWO) Some people might conclude I advocate ridicule to the exclusion of reasoned arguments, and that this would be counter-productive toward my goals of reaching believing Christians. I have documented the effectiveness of ridicule in several blog posts. But the evidence of my writing on this blog and in my books should dispel this confusion easily, since in them I exclusively reason with believers. I advocate telling our debate opponents the truth even though it may offend them, but only if it's based on good sound arguments, something philosopher Dr. Stephen Law has argued in an essay I agree with completely. He offers five morals that should guide debates between atheists and believers. I don't advocate ridiculing people to their faces, and I almost never do so. But as a general rule ridicule is good and effective. Comedians do it all the time. It can even be considered venting, and in that case why should we not do it in public? If people don't want to come to the show they don't have to do so.
The first step in this process, in theism-dominated societies, is atheism—saying no to god(s). The eighth chapter describes the profound damage that religion has done to philosophy, the oldest form of rational inquiry. It condemns the academic field of philosophy of religion as little more than an adjunct to Christian theology and apologetics. An ultimate betrayal of the commission to analyze and critique our pet ideas and concepts, as well as a colossal waste of brainpower and resources, philosophy of religion is encouraged to liberate itself from its role as a defender of Christianity to become a genuine philosophical approach to the question of religion. The tenth chapter provides some practical advice on how to change people’s minds from theism to atheism, taking advantage of the best knowledge and practices in psychology, education, marketing, and behavioral economics. The chapter invites us to think in terms of “attitude change” and away from conventional confrontational tactics like argument and debate.
The next step is liberatheism—getting free of god(s). The final step is not talking about god(s) at all. The goal is to accelerate toward the day when we no longer argue about god(s) but live free from god(s), when god(s) are simply not worth talking about anymore.
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| Dr. Herbert Marbury |
