By Robert Adams
New Dawn Magazine.com
6-21-5
When I first spoke to a close Christian friend of mine about the publishing of Tony Bushby’s The Bible Fraud, her reaction was one that many Christians have expressed, and one that made me aghast. She didn’t want the book available because it would “persuade them away from the Bible and the word of God.” Further discussions with her and many other Christians around the world about The Bible Fraud all result in the Bible being quoted as the ultimate reference for the apparent “words of God,” and therefore the basis for their arguments. The problem lies in that they believe the Bible is infallible. […]
As Tony points out, the history of our ‘genuine’ Bibles is a convoluted one. Firstly we cannot be sure that we have the full version as it was originally intended. In 1415 the Church of Rome took an extraordinary step to destroy all knowledge of two second century Jewish books that it said contained the true name of Jesus Christ. The Antipope Benedict XIII firstly singled out for condemnation a secret Latin treatise called “Mar Yesu” and then issued instructions to destroy all copies of the book of Elxai. The Rabbinic fraternity once held the destroyed manuscripts with great reverence for they were comprehensive original records reporting the life of Rabbi Jesus.
Later, Pope Alexander VI ordered all copies of the Talmud destroyed, with the Spanish Grand Inquisitor Tomas de Torquemada (1420-98) responsible for the elimination of 6,000 volumes at Salamanca alone. Solomon Romano (1554) also burnt many thousands of Hebrew scrolls and, in 1559, every Hebrew book in the city of Prague was confiscated. The mass destruction of Jewish books included hundreds of copies of the Old Testament and caused the irretrievable loss of many original handwritten documents.
The oldest text of the Old Testament that survived, before the discovery of the Dead Sea Scrolls was said to be the Bodleian Codex (Oxford), which was dated to circa 1100 AD. In an attempt by the church to remove damaging Rabbinic information about Jesus Christ from the face of the earth, the Inquisition burnt 12,000 volumes of the Talmud. In 1607, forty-seven men (some records say fifty four) took two years and nine months to re-write the Bible and make it ready for press. It was, by the order of King James, issued with a set of personal ‘rules’ the translators were to follow. Upon its completion in 1609, it was handed over to the King James for his final approval. However, “It was self evident that James was not competent to check their work and edit it, so he passed the manuscripts onto the greatest genius of all time… Sir Francis Bacon” The first English language manuscripts of the Bible remained in Bacon’s possession for nearly a year. During that time … “he hammered the various styles of the translators into the unity, rhythm, and music of Shakespearean prose, wrote the prefaces and created the whole scheme of the Authorized Version. At the completion of the editing, King James ordered a ‘dedication to the King’ to be drawn up and included in the opening pages. He also wanted the phrase ‘Appointed to be read in the churches’ to appear on the title page. The King James Bible is considered by many today to be the ‘original’ Bible and therefore ‘genuine’ and all later revisions simply counterfeits forged by ‘higher critics’. Others think the King James Bible is ‘authentic’ and ‘authorized’ and presents the original words of the authors as translated into English from the ‘original’ Greek texts. However, as Tony points out, the ‘original’ Greek text was not written until around the mid fourth century and was a revised edition of writings compiled decades earlier in Aramaic and Hebrew. Those earlier documents no longer exist and the Bibles we have today are five linguistic removes from the first bibles written. What was written in the ‘original originals’ is quite unknown. It is important to remember that the words ‘authorized’ and ‘original’, as applied to the Bible do not mean ‘genuine’, ‘authentic’ or ‘true’.
By the early third century, it became well noted that a problem was occurring . politics! In 251AD, the number of Presbyter’s (roving orator or priest) writings had increased dramatically and bitter arguments raged between opposing factions about their conflicting stories. According to Presbyter Albius Theodoret (circa 255), there were “more than two hundred” variant gospels in use in his time. In 313, groups of Presbyters and Biscops (Bishops) violently clashed over the variations in their writings and “altar was set against altar” in competing for an audience and territory. […]
Comment: Laura has recently written an excellent review of The Book of Q and Christian Origins by Burton Mack. Here the reader will learn that “Q” is short for the German word Quelle (which is source). Q is one of the two sources for Matthew and Luke, the other being old Mark, but the unknown lost source is now named Q. While this subject comes up under the subject heading of Q hypothesis - (synoptics criticism), since the discovery of the Gospel of Thomas, it really isn’t a hypothesis anymore.
Read that last bit again: It really isn’t a hypothesis anymore. In the analysis of the Q Document, you can discover what has the highest probability of being the truth of Christianity available today. In short, this is probably the real scoop on the so-called “Bible Fraud.”
Mack writes:
In Q there is no hint of a select group of disciples, no program to reform the religion or politics of Judaism, no dramatic encounter with the authorities in Jerusalem, no martyrdom for the cause, much less a martyrdom with saving significance for the ills of the world, and no mention of a first church in Jerusalem. The people of Q simply did not understand their purpose to be a mission to the Jews, or to gentiles for that matter. They we re not out to transform the world or start a new religion.
Q’s challenge to the popular conception of Christian origins is therefore clear. If the conventional view of Christian beginnings is right, how are we to account for these first followers of Jesus? Did they fail to get his message? Were they absent when the unexpected happened? Did they carry on in ignorance or in repudiation of the Christian gospel of salvation? If, however, the first followers of Jesus understood the purpose of their movement just as Q describes it, how are we to account for the emergence of the Christ cult, the fantastic mythologies of the narrative gospels, and the eventual establishment of the Christian church and religion? Q forces the issue of rethinking Christian origins as no other document from the earliest times has done. […]
With Q in view the entire landscape of early Christian history and literature has to be revised. […]
The narrative gospels can no longer be viewed as the trustworthy accounts of unique and stupendous historical events at the foundation of the Christian faith. The gospels must now be seen as the result of early Christian mythmaking. Q forces the issue, for it documents an earlier history that does not agree with the narrative gospel accounts. […]
The issues raised are profound and far reaching. […] They strike to the heart of an entrenched reluctance in our society to discuss the mythic foundations for attitudes and values, both shared and conflictual, that influence the way we think, behave, and construct our institutions. Q can hardly be discussed without engaging in some honest talk about Christian myth and the American dream. [The Lost Gospel by Burton L. Mack]
Mack’s discussion shows how the Jesus movement was a vigorous social experiment that was generated for reasons other than an “originating event” such as a “religious experience” or the “birth of the son of God.”
The Jesus movement seems to have been a response to troubled and difficult times. Mack outlines and describes the times, and shows how the pressures of the milieu led to thinking new thoughts about traditional values and experimenting with associations that crossed ethnic and cultural boundaries. The Jesus movement was composed of novel social notions and lifestyles that denied and rejected traditional systems of honor based on power, wealth, and place in hierarchical social structures. Ancient religious codes of ritual purity, taboos against intercourse across ethnic boundaries, were rejected. People were encouraged to think of themselves as belonging to the larger, human family. Q says: “If you embrace only your brothers, what more are you doing than others?”
The Jesus people not only rejected the old order of things, they were actively at work on the questions of what ideal social order they wanted to manifest and promote. The attraction of the Jesus people to its followers was not at all based on any ideas to reform a religious tradition that had gone wrong, nor was it even thought of as a new religion in any way. It was quite simply a social movement that sought to enhance human values that grew out of an unmanageable world of confusing cultures and social histories. It was a group of like-minded individuals that created a forum for thinking about the world in new ways, coming up with new ideas that included the shocking notion that an ethnically mixed group could form its own kind of community and live by its own rules.
In addition to reconstructing the times in which the Jesus people lived, Mack presents the Q document itself, showing that it was built up in three layers, each layer being additions made in response to external pressures on the group. What is most interesting is the analysis of the first layer, the one that must be composed of the actual teachings of the man called Jesus. It seems that Jesus’ challenge to his followers was to take a deeper look at their world and challenge it in how they lived their lives.
Seven clusters of teachings, or sayings, emerged from the study of Q, and each of these express a coherent set of issues. These sayings comprise a comprehensive set of sage observations that delight in critical comment on the everyday world and unorthodox instructions that recommend unconventional behavior! The ever-present theme of Jesus’ teachings was a review of life and conventional values that promoted the idea that customary pretensions are hollow, wealth, learning, possessions, secrets, rank, and power are meaningless in terms of the true value of a human being. Jesus was promoting the idea that the Emperor is naked, though in no way did he propose any idea of changing the system. Implicit in his critique is the idea that there is a better way to live. The challenge was to be able to live without being consumed with worry even if one was fully aware that the world “out there” was a dangerous jungle that required care to navigate.
When fully analyzed and compared with other norms of the time, Jesus emerges as a man living the life of the popular philosophy of the Cynic. This is striking because the Cynics are remembered as distinctly unlovable because they promoted biting sarcasm and public behavior that was designed to call attention to the absurdity of standard conventions.
Apparently many responded to the movement and associations of like-minded people began to form. And then, something very interesting happened… Suddenly, in the next layer of Q, a heightened sense of belonging to a movement becomes obvious because injunctions given as aphorisms now become rules supported by arguments. At this point, the idea of the “Kingdom of God” enters the picture. This “Kingdom” was, apparently, a realm or domain in which the rule of God is actualized. The rule of God is what the Q people said they were representing in the world. For the Jesus people, this meant something quite different from what Christians now assume it to mean. First of all, there was nothing at all apocalyptic about it (all that came later). For the Jesus people, the Kingdom of God was compared repeatedly to the natural process of growth as witnessed in Nature. Everything about this “Kingdom of God” was practical, having to do with things that can be accomplished in contrast to the conventional life.
The match between the Cynics and the Jesus people is not exact in all cases because the Jesus people DID have an interest in the “Divine” aspect of “God.” Unfortunately, there is little in the Q document that explains this Divine source other than the fact that the Jesus people represented it as a “Father” and those who could successfully resist the ruin of social evils were the “children of God.” The way the Jesus people referred to God was a bit more serious than the way the Cynics referred to such ideas. The Q people were concerned with the care of their members as a “family.” I would suggest that there was a perception of differences in human beings among the Q people, though Mack does not make a special point of analyzing that issue.
Mack continues to examine and identify the stages in the Jesus movement, including the point at which the movement experienced rejection, criticism, and censure. A sudden shift in tone is noted in the third layer of Q. This is one of the more interesting parts of the book which describes an extremely troubled phase of the movement. There is a concern with loyalty noted, which suggests that there had been pressure from some outside authority, and betrayal from within. At this point, the role of Jesus was expanded, and this seems to have been related to mutual recognition of other “Jesus people.” The movement must have been growing quite fast and threatening the authorities, and some action must have been taken which resulted in the need to find criteria for who was or was not a real follower of the teachings. So it was that concern for loyalty to the teachings resulted in the need to recast Jesus as the authoritative founder of the movement whose teachings must be “kept”. That is to say, the shift in focus was from the teachings to the teacher. The next step was, of course, loyalty to Jesus himself.
The question is, of course, what happened? The document doesn’t tell us, though it hints at the nature of the problem by virtue of the additional text that dealt with the issues. There were, obviously, painful experiences that were turned to a lesson. Mack suggests that the formation of Jesus people “families” must have seriously offended certain authorities.
It seems that families were being split, and ethnic conventions were being personally challenged over loyalty to the movement. The evidence indicates that this occurred in relation to Judaism.
Here we find the most fascinating twist of all in the development of Christianity. If the Jesus people had not been attacked by the Jewish authorities, they would not have sought to justify their movement in terms of the Jewish religion. It was only in defense that they did this. They ran afoul of the Pharisaic code, probably because they had Jewish members whose families were horrified at the participation of their children or relatives in the new movement. The issue of loyalty came to be phrased as a “Jewish” question, and the Jesus people felt they had to answer it in Jewish terms.
And so it was that the Jesus people turned to the labor of mythmaking. They had to find ways to best their critics by turning their own words against them. They began to search for self-justifying arguments, examples in support of their own movement. They were only doing it in the sense of the Cynic system of argumentation, but the results were nonlinear. What they presented as their arguments was then adopted as REAL, and the Jesus people made an implicit claim on the cultural heritage of the Jews.
It is clear that the individuals who did this were not well versed in the Jewish writings. They made no appeals to such obvious things as the promises to the patriarchs, the priestly covenants, the Mosaic law, the Davidic covenant, and so on. Most of the allusions to Judaism were taken from popular oral traditions that would have been available to non-Jews of the time.
Mack next takes the reader through the process of exactly how the subsequent myth was built, layer by layer, and it is fascinating. Effectively, what happened was that a group of people created a myth of broad - even global - horizons by elaborating on the sayings of an unlikely sage of Cynic persuasion who was reconceived as a wisdom teacher, an apocalyptic prophet, the son of God, and the means of atonement for all the world’s sins if people would just “believe.” By degrees, Jesus was saying things that only the wisdom of God could reveal. An amazing accommodation with Jewish piety against which earlier battles had raged was made, and Jesus was now quoting scriptures as proof texts that he was the son of God whose kingdom would only be revealed at the end of time.
This brings us back to the fact that Christians don’t like myths. At some level they surely know that Christianity based on the narrative gospels is a myth, but they are in denial. They cannot deal with the fact that, for the original followers of the teachings of Jesus, there was no need to claim any epic legitimacy. To them, Jesus was simply a Cynic sage whose insights were tried and tested and found to be good. His success was in his masterful Cynic discourse that challenged others to try a different way of living.
The most ironic thing about the development of Christianity as a global religion is that it has aligned itself with Judaism as a “daughter” when the facts indicate that the adoption of a “Jewish” heritage was merely the result of a defensive maneuver. The Jesus people simply usurped the epic of their main detractors and used it against them. “Get off our backs. Your own history should tell you that what we represent is a critical voice in unhealthy times and has always been needed. See, we are OK even on your own terms.” It was never intended to be a serious alignment. Mack writes:
“Q puts us in touch with the earlier history of the Jesus movements, and their recollections of Jesus are altogether different. The first followers of Jesus did not know about or imagine any of the dramatic events upon which the narrative gospels hinge. […] All of these events must and can be accounted for as mythmaking in the Jesus movements, with a little help from the martyrology of the Christ, in the period after the Roman-Jewish war. The narrative gospels have no claim as historical accounts. The gospels are imaginative creations whose textual resources and social occasions can be identified. The reasons for their composition can be explained. They are documents of intellectual labor normal for people in the process of experimental group formation. […]”
From the above, we can almost understand why so many must insist on denying these conclusions. So much energy, for two thousand years, has been put into this mythology, into related mythologies, including an entire industry that today tries to come up with novel and alternative explanations for who Jesus was, whether or not he was married, did he die of a blood clot, is the Shroud of Turin authentic, and so on and so on. It seems, based on the Q document, that it is unlikely that Jesus was even Jewish.
Mack is NOT saying that there was not something going on at that period of history. Clearly there was. Clearly, there WAS a teacher and a teaching and followers. Of that, there can be no doubt.
Biblical scholars, of course, work very hard trying to find ways to “enhance” the picture of Jesus. For a very long time, they (and even alternative writers such as Bushby, Lincoln, Leigh, Baigent, and others) have assumed that Jesus was a unique individual, and his teachings and life must have been novel. But even this approach has failed to save the story told in the narrative gospels. When scholars reveal the results of their work outside scholarly circles, there is generally an anguished public outcry. People cannot bear to be told that Jesus did not say what Matthew, Mark and Luke say he said, and the scholars who are trying to save the buns from the fire don’t seem to be able to adequately explain to the public how they arrive at their conclusions. There is a complete lack of basic knowledge on the part of the general public about the formations of early Christianity, generally encouraged by the purveyors of the “religion” itself. “Thou shalt not ask questions,” they intone solemnly, and the threats of hell-fire and damnation are intimated for those who even open the cover of a book on the subject.
The average Christian is horrified to think that Matthew was either lying, or was mistaken, or he made it all up and didn’t bother to inform the reader that he was making stuff up. Mack deals with this issue in some detail and even if the explanation will produce discomfort in many Christians, the explanation is “eminently understandable.” The fact is, the authors of early Christian texts, following a tradition of Greco-Roman attitudes and practices with regard to sayings or maxims of a teacher, felt perfectly free to attribute new sayings, and even deeds, to Jesus. At various points in the history of these early groups, when certain tensions arose, it was seen as necessary and useful to recast the character of Jesus by speech attribution and narrative changes. This is exactly what was done, and the evidence is in the textual analyses. It was in this sense that the history of the Q community was traced.
At the first stage, the discourse was playful and the behavior public. The people of Q were challenging one another to live a life of integrity despite the social repercussions.
The second stage was that of forming groups. Apparently, these experiments in behavior produced satisfying results and more and more people were attracted to the idea. Human relationships became a particular focus, and there was no evidence of any idea of reforming society or any demand for conversion of outsiders.
And then, the third shift: apparently, when groups were formed, this attracted very negative attention. The distress signal in the text is evident, and it is also evident that it was not a consequence of weariness with reproach or discouragement, but rather that there was a definite and dangerous social conflict relating to certain members of the Q groups.
And then, another stage occurred, a period during which the people of Q began to see themselves as carriers of a social movement with a purpose in the grander scheme of things.
It was in this context that the ideas of the Christ cult of northern Syria overshadowed and even erased the memories and importance of Jesus, the Cynic teacher. As Mack points out, the cost of surviving the Roman-Jewish war must have been very high. This part of the discussion is particularly interesting, and one can speculate on the possibility of an esoteric tradition being combined with the social experiment and converted into a history. The “real” Jesus disappeared from the story because the narrative gospels told a more exciting tale that promised wonderful things in terrible times, and Jesus became the “lynchpin” of all history.
After reading Mack’s book, Tony Bushby’s The Bible Fraud is even sillier than I originally thought. It will have to join a host of others - including Holy Blood, Holy Grail, the Da Vinci Code, The Templar Revelation, The Jesus Conspiracy, Jesus the Magician, and just about everything that assumes a priori that there is ANYTHING even remotely historical in the narrative gospels - on the trash heap.
Yes, it’s all a fraud, no doubt about that, but not exactly the way so many are claiming nowadays when they create their equally ridiculous “New Age” or “alternative” mythologies to replace the Dead Man on a Stick nonsense.
I say good riddance to all of it.