Lost Cultural Foundations of Western Civilisation

"You worship what you do not know; we worship what we know, for salvation is from the Jews". (John 4:22)

Sunday, August 18, 2019

Islam not a ‘spontaneous product’



  
 


“The Koran is a text soaked in monotheistic thinking, filled with stories and references to Abraham, Isaac, Joseph and Jesus, and yet the official history insists that Muhammad,
an illiterate camel merchant, received the revelation in Mecca, a remote,
sparsely populated part of Arabia, far from the centers of monotheistic thought,
in an environment of idol-worshiping Arab Bedouins”.
 
Alexander Stille
 
 
 
 
According to the same writer, Alexander Stille:
https://www.nytimes.com/2002/03/02/arts/scholars-are-quietly-offering-new-theories-of-the-koran.html
 

Scholars Are Quietly Offering New Theories of the Koran

By Alexander Stille
  • March 2, 2002
     
To Muslims the Koran is the very word of God, who spoke through the Angel Gabriel to Muhammad: ''This book is not to be doubted,'' the Koran declares unequivocally at its beginning.
Scholars and writers in Islamic countries who have ignored that warning have sometimes found themselves the target of death threats and violence, sending a chill through universities around the world.
 
Yet despite the fear, a handful of experts have been quietly investigating the origins of the Koran, offering radically new theories about the text's meaning and the rise of Islam.
 
Christoph Luxenberg, a scholar of ancient Semitic languages in Germany, argues that the Koran has been misread and mistranslated for centuries. His work, based on the earliest copies of the Koran, maintains that parts of Islam's holy book are derived from pre-existing Christian Aramaic texts that were misinterpreted by later Islamic scholars who prepared the editions of the Koran commonly read today.
 
So, for example, the virgins who are supposedly awaiting good Islamic martyrs as their reward in paradise are in reality ''white raisins'' of crystal clarity rather than fair maidens.
 
Christoph Luxenberg, however, is a pseudonym, and his scholarly tome ''''The Syro-Aramaic Reading of the Koran'' had trouble finding a publisher, although it is considered a major new work by several leading scholars in the field. Verlag Das Arabische Buch in Berlin ultimately published the book.
 
The caution is not surprising. Salman Rushdie's ''Satanic Verses'' received a fatwa because it appeared to mock Muhammad. The Egyptian novelist Naguib Mahfouz was stabbed because one of his books was thought to be irreligious. And when the Arab scholar Suliman Bashear argued that Islam developed as a religion gradually rather than emerging fully formed from the mouth of the Prophet, he was injured after being thrown from a second-story window by his students at the University of Nablus in the West Bank.
 
Damien Mackey’s comment: I stand with those who do not accept that there actually was an historical Prophet Mohammed of the C7th AD. See e.g. my multi-part series:
 
Further argument for Prophet Mohammed's likely non-existence
 
commencing with:
 
https://www.academia.edu/36546771/Further_argument_for_Prophet_Mohammeds_likely_non-existence
 
In my opinion ‘Mohammed’ is, to a great extent, a biblical composite, based on the likes of Moses; Jephthah; David; Jeremiah; John the Baptist: and Jesus Christ.
 
Alexander Stille continues:
 
Even many broad-minded liberal Muslims become upset when the historical veracity and authenticity of the Koran is questioned.
 
The reverberations have affected non-Muslim scholars in Western countries. ''Between fear and political correctness, it's not possible to say anything other than sugary nonsense about Islam,'' said one scholar at an American university who asked not to be named, referring to the threatened violence as well as the widespread reluctance on United States college campuses to criticize other cultures.
 
…. ''The Muslims have the benefit of hindsight of the European experience, and they know very well that once you start questioning the holy scriptures, you don't know where it will stop,'' the scholar explained.
 
The touchiness about questioning the Koran predates the latest rise of Islamic militancy. As long ago as 1977, John Wansbrough of the School of Oriental and African Studies in London wrote that subjecting the Koran to ''analysis by the instruments and techniques of biblical criticism is virtually unknown.''
 
Mr. Wansbrough insisted that the text of the Koran appeared to be a composite of different voices or texts compiled over dozens if not hundreds of years. After all, scholars agree that there is no evidence of the Koran until 691 -- 59 years after Muhammad's death [sic] -- when the Dome of the Rock mosque in Jerusalem was built [sic], carrying several Koranic inscriptions.
 
These inscriptions differ to some degree from the version of the Koran that has been handed down through the centuries, suggesting, scholars say, that the Koran may have still been evolving in the last decade of the seventh century. Moreover, much of what we know as Islam -- the lives and sayings of the Prophet -- is based on texts from between 130 and 300 years after Muhammad's death.
 
In 1977 two other scholars from the School for Oriental and African Studies at London University -- Patricia Crone (a professor of history at the Institute for Advanced Study in Princeton) and Michael Cook (a professor of Near Eastern history at Princeton University) -- suggested a radically new approach in their book ''Hagarism: The Making of the Islamic World.''
 
Since there are no Arabic chronicles from the first century of Islam, the two looked at several non-Muslim, seventh-century accounts that suggested Muhammad was perceived not as the founder of a new religion but as a preacher in the Old Testament tradition, hailing the coming of a Messiah. Many of the early documents refer to the followers of Muhammad as ''hagarenes,'' and the ''tribe of Ishmael,'' in other words as descendants of Hagar, the servant girl that the Jewish patriarch Abraham used to father his son Ishmael.
 
In its earliest form, Ms. Crone and Mr. Cook argued, the followers of Muhammad may have seen themselves as retaking their place in the Holy Land alongside their Jewish cousins. (And many Jews appear to have welcomed the Arabs as liberators when they entered Jerusalem in 638.)
 
The idea that Jewish messianism animated the early followers of the Prophet is not widely accepted in the field, but ''Hagarism'' is credited with opening up the field. ''Crone and Cook came up with some very interesting revisionist ideas,'' says Fred M. Donner of the University of Chicago and author of the recent book ''Narratives of Islamic Origins: The Beginnings of Islamic Historical Writing.'' ''I think in trying to reconstruct what happened, they went off the deep end, but they were asking the right questions.''
The revisionist school of early Islam has quietly picked up momentum in the last few years as historians began to apply rational standards of proof to this material.
 
Mr. Cook and Ms. Crone have revised some of their early hypotheses while sticking to others. ''We were certainly wrong about quite a lot of things,'' Ms. Crone said. ''But I stick to the basic point we made: that Islamic history did not arise as the classic tradition says it does.''
 
Ms. Crone insists that the Koran and the Islamic tradition present a fundamental paradox. The Koran is a text soaked in monotheistic thinking, filled with stories and references to Abraham, Isaac, Joseph and Jesus, and yet the official history insists that Muhammad, an illiterate camel merchant, received the revelation in Mecca, a remote, sparsely populated part of Arabia, far from the centers of monotheistic thought, in an environment of idol-worshiping Arab Bedouins. Unless one accepts the idea of the angel Gabriel, Ms. Crone says, historians must somehow explain how all these monotheistic stories and ideas found their way into the Koran.
 
''There are only two possibilities,'' Ms. Crone said. ''Either there had to be substantial numbers of Jews and Christians in Mecca or the Koran had to have been composed somewhere else.''
 
Indeed, many scholars who are not revisionists agree that Islam must be placed back into the wider historical context of the religions of the Middle East rather than seeing it as the spontaneous product of the pristine Arabian desert. ''I think there is increasing acceptance, even on the part of many Muslims, that Islam emerged out of the wider monotheistic soup of the Middle East,'' says Roy Mottahedeh, a professor of Islamic history at Harvard University.
 
Scholars like Mr. Luxenberg and Gerd-R. Puin, who teaches at Saarland University in Germany, have returned to the earliest known copies of the Koran in order to grasp what it says about the document's origins and composition. Mr. Luxenberg explains these copies are written without vowels and diacritical dots that modern Arabic uses to make it clear what letter is intended. In the eighth and ninth centuries, more than a century after the death of Muhammad, Islamic commentators added diacritical marks to clear up the ambiguities of the text, giving precise meanings to passages based on what they considered to be their proper context. Mr. Luxenberg's radical theory is that many of the text's difficulties can be clarified when it is seen as closely related to Aramaic, the language group of most Middle Eastern Jews and Christians at the time.
For example, the famous passage about the virgins is based on the word hur, which is an adjective in the feminine plural meaning simply ''white.'' Islamic tradition insists the term hur stands for ''houri,'' which means virgin, but Mr. Luxenberg insists that this is a forced misreading of the text. In both ancient Aramaic and in at least one respected dictionary of early Arabic, hur means ''white raisin.''
 
Mr. Luxenberg has traced the passages dealing with paradise to a Christian text called Hymns of Paradise by a fourth-century author. Mr. Luxenberg said the word paradise was derived from the Aramaic word for garden and all the descriptions of paradise described it as a garden of flowing waters, abundant fruits and white raisins, a prized delicacy in the ancient Near East.
In this context, white raisins, mentioned often as hur, Mr. Luxenberg said, makes more sense than a reward of sexual favors.
 
In many cases, the differences can be quite significant. Mr. Puin points out that in the early archaic copies of the Koran, it is impossible to distinguish between the words ''to fight'' and ''to kill.'' In many cases, he said, Islamic exegetes added diacritical marks that yielded the harsher meaning, perhaps reflecting a period in which the Islamic Empire was often at war.
 
A return to the earliest Koran, Mr. Puin and others suggest, might lead to a more tolerant brand of Islam, as well as one that is more conscious of its close ties to both Judaism and Christianity.
 
''It is serious and exciting work,'' Ms. Crone said of Mr. Luxenberg's work. Jane McAuliffe, a professor of Islamic studies at Georgetown University, has asked Mr. Luxenberg to contribute an essay to the Encyclopedia of the Koran, which she is editing.
 
Mr. Puin would love to see a ''critical edition'' of the Koran produced, one based on recent philological work, but, he says, ''the word critical is misunderstood in the Islamic world -- it is seen as criticizing or attacking the text.''
 
Some Muslim authors have begun to publish skeptical, revisionist work on the Koran as well. Several new volumes of revisionist scholarship, ''The Origins of the Koran,'' and ''The Quest for the Historical Muhammad,'' have been edited by a former Muslim who writes under the pen name Ibn Warraq. Mr. Warraq, who heads a group called the Institute for the Secularization of Islamic Society, makes no bones about having a political agenda. ''Biblical scholarship has made people less dogmatic, more open,'' he said, ''and I hope that happens to Muslim society as well.''
 
But many Muslims find the tone and claims of revisionism offensive. ''I think the broader implications of some of the revisionist scholarship is to say that the Koran is not an authentic book, that it was fabricated 150 years later,'' says Ebrahim Moosa, a professor of religious studies at Duke University, as well as a Muslim cleric whose liberal theological leanings earned him the animosity of fundamentalists in South Africa, which he left after his house was firebombed.
 
Andrew Rippin, an Islamicist at the University of Victoria in British Columbia, Canada, says that freedom of speech in the Islamic world is more likely to evolve from within the Islamic interpretative tradition than from outside attacks on it. Approaches to the Koran that are now branded as heretical -- interpreting the text metaphorically rather than literally -- were widely practiced in mainstream Islam a thousand years ago.
 
''When I teach the history of the interpretation it is eye-opening to students the amount of independent thought and diversity of interpretation that existed in the early centuries of Islam,'' Mr. Rippin says. ''It was only in more recent centuries that there was a need for limiting interpretation.''
 
Posted by AMAIC at 4:34 PM 0 comments
Labels: AMAIC, Australian Marian Academy of the Immaculate Conception, biblical identifications Damien F. Mackey Revised History Era King Hezekiah Judah post-graduate Tiglath-pileser John R. Salverda

Thursday, August 8, 2019

“STEALING FROM A CHILD: The Injustice of ‘Marriage Equality’”


David van Gend

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Reviewed by John Elsegood

 The great German historian of the 19th century, Leopold von Ranke (1795–1886), believed the historian had a duty to describe the past “as it was” and how it “really happened” rather than from a party or doctrinal viewpoint.
Toowoomba doctor David van Gend is not an historian, but his book “Stealing from a Child” is an attempt to warn society about the social disruption inherent in the redefinition of marriage.
Like von Ranke he takes a wholeof-state view, not one that pedals an ideological or party partisan view, and he critically analyses the impacts on society that the introduction of same-sex marriage will have that the “wishers and
hopers” ignore.
Dr van Gend correctly identifies the importance of marriage for the state as that it is the foundation stone of society. It has nothing to do with “love”. The state has no interest in the love life of individuals, of whatever inclination.
In a speech full of clarity, at a wellattended meeting at the University of Western Australia in Perth on 7 October,
Dr van Gend gave cogent reasons why the population, if ever called to vote in a plebiscite, should have no truck with
redefining marriage.
He uses examples from many people who grew to maturity in the homes of gay unions. The common denominator
is the regret those children express at not having had either a father or mother. The loss of a parent is always distressing for a child, but it can be even more so if the state downgrades the importance of the parent for whom the child yearns. As Dr van Gend says, the redefinition of marriage does not concern only individuals; it also fundamentally alters the family structure by denying children a great part of their birthright – either a mother or a father.
The fruits of the ideologues are already being sighted on the withered vine of political correctness with students, journalists, and cartoonists under attack due to section 18C of the Racial Discrimination Act, simply for expressing opinions against group identity, the new orthodoxy of state-sanctioned zealots.
Dr van Gend’s book is replete with examples giving the lie to Senator Penny Wong’s “disingenuous words to the
National Press Club, in Canberra, in July 2015 that nothing will really change with same-sex marriage”
In the United States, bakers, florists and photographers have already been slapped with draconian financial penalties imposed on them by the new star chambers. Yet in the full blaze of a “change” in society of the very type that Senator Wong promised would not be brought about by the legalisation of same-sex marriage, a lazy media did not see fit to pick her up on her blatant untruth.
The author cites the case of Catholic Archbishop of Hobart Julian Porteous. Gay lobbyist Rodney Croome took offence at a “gracious, beautifully written booklet” that conveyed traditional Catholic teaching. Croome called on his “foot soldiers” to lodge a protest to the Anti-Discrimination Commission and a transgender Greens candidate duly
complied.
Why a Christian leader, faithfully and respectfully applying the teaching of his church, should be subjected to this treatment makes one wonder what level of intimidation will be incurred if same-sex marriage is enshrined in law.
Croome asserted that the booklet said homosexuals are “a grave threat to others”. This is “simply false” (p201), as
Dr van Gend states.
On education, the author states emphatically that “gay marriage will mean gay sex education and parents will
have no say”, unlike at present.
On the misleading Safe Schools program, which is not an anti-bullying program at all, but is rather a brazen
attempt to radicalise every child’s mind, van Gend is scathing, as is former PM John Howard, who believes it should be consigned to the dustbin.
The doctor makes it clear that asking 11-year-olds to imagine that they are 16-year-olds and going out with a person of the same sex that you are “really into”, is inappropriate education. So too is directing them to a site advertising sadomasochistic workshops; to areas that are clearly LGBT pornographic sites; to advise them how to hide their viewing of such sites from parents; whose associated sites encourage chest binding and penis tucking to disguise unwanted sexual characteristics; and that frown on the terms “boys” and “girls”, instead teaching that gender is fluid and to be explored along a rainbow spectrum.
All this is part of the Marxist dream that Italian communist Antonio Gramsci (1891–1937) yearned for – to smash the traditional family unit. The only criticism I have of this book is that it needs an index; but there is no doubt it is a timely book, written by a courageous man of medicine, who has given a factual account of the problems in redefining marriage to accommodate a minority of social activists.

http://acna-aus.com/stealing-from-a-child-the-injustice-of-marriage-equality/
 
Posted by AMAIC at 4:51 PM 0 comments
Labels: AMAIC, Australian Marian Academy of the Immaculate Conception, biblical identifications Damien F. Mackey Revised History Era King Hezekiah Judah post-graduate Tiglath-pileser John R. Salverda

Wednesday, August 7, 2019

True wealth is found in Jesus Christ, not money, Pope Francis says



By Hannah Brockhaus

Vatican City, Aug 7, 2019 / 04:26 am (CNA).- Pope Francis Wednesday criticized those who give more consideration to money than the sacraments or helping others find true wealth – a relationship with Jesus Christ.
“How many times do I think of this when I see some parishes where it is thought that money is more important than the sacraments! Please! A poor Church: let us ask the Lord for this,” the pope said Aug. 7.
The Gospel teaches to not put trust in financial resources, but in “the true wealth” that is a relationship with Jesus Christ, he said. “We are indeed – as St. Paul would say – ‘poor, but capable of enriching many; as people who have nothing and instead possess everything.’”
“Our all is the Gospel, which manifests the power of the name of Jesus who performs wonders.”
“Here the portrait of the Church appears, which sees those in difficulty, does not close its eyes, knows how to look humanity in the face to create meaningful relationships, bridges of friendship and solidarity instead of barriers,” he said.
After a month-long break from general audiences, Pope Francis resumed his catechesis on the Acts of the Apostles, reflecting on the book’s first account of disciples performing a miraculous healing.
In the episode, Peter and John are going to the temple to pray when they encounter a crippled man who had been carried to sit outside the gate called “the Beautiful Gate” to beg for alms.
Francis explained that at that time, people with physical disabilities were not allowed to offer sacrifices inside the temple, or even to enter, because it was believed their infirmity was due to their sin or sins of their parents.
Then Peter took him by the hand and raised him up. The man, crippled from birth, “leaped up, stood, and walked around, and went into the temple with them, walking and jumping and praising God.”
“This is the ‘art of accompaniment,’” Pope Francis said. “This [is what] the two disciples do with the cripple. They see him, they say look at us, they give a hand, they help him rise, and they heal him.”
“This is what Jesus does for all of us,” he added. “When we are in bad moments, in moments of sin, in moments of sadness. We say to Jesus: Look at me. I am here. And we take Jesus’ hand and we let ourselves be raised.”
The goal should be a Church “which knows how to take by the hand and accompany to lift, not to condemn,” he said, adding that “Jesus always, always holds out his hand, always trying to lift, to make people heal, to be happy, to meet God.”
https://www.catholicnewsagency.com/news/true-wealth-is-found-in-jesus-christ-not-money-pope
Posted by AMAIC at 3:42 PM 0 comments
Labels: AMAIC AUSTRALIAN MARIAN ACADEMY OF THE IMMACULATE CONCEPTIONBIBLICAL IDENTIFICATIONS DAMIEN F. MACKEY REVISED HISTORY ERA KING HEZEKIAH JUDAH POST-GRADUATE TIGLATH-PILESER JOHN R. SALVERDA

Thursday, August 1, 2019

Favouring Venus for Magi Star


Depiction of three magi and the Star of Bethlehem. Credit: Flickr user Waiting For The Word
Magi guided by prophecy of Balaam and by Venus

 



Part Two:
Some more favouring of Venus for Star

 



 

 

 

“It is surprising that a writer like Molnar recognises that the text speaks of a heliacal rising, and of retrograde motion, but then mistakes these clear indications for Venus and insists on Jupiter”.

 

Dieter Koch

 

 

 

 

Dieter Koch has, in his compelling article “The Star of Bethlehem”, assembled a strong series of arguments in favour of Venus as the ‘Star’ of the Magi. See e.g. his chapters:

ON THE IMPORTANCE OF VENUS IN ANCIENT TIMES (pp. 222-);

VENUS AS THE STAR OF THE MESSIAH IN ANCIENT ISRAEL (pp. 248-)

On p. 101 Dieter Koch will prefer Venus over the often-fancied Jupiter:

https://www.academia.edu/37910510/The_Star_of_Bethlehem_-_Dieter_Koch

 

Most writers consider Jupiter to be the Star of the Messiah. However, after the previous discussion, Jupiter clearly cannot be considered. Immediately after mentioning the heliacal rising, Matthew speaks of the retrograde motion and only then of a station. In the case of Jupiter the reverse is the case. At its heliacal rising it moves directly and takes four months until it becomes stationary. It becomes retrograde only then. And then it takes another couple of months until it becomes stationary again and resumes its direct motion. As has been stated already, it is improbable that the Holy Family would have remained in Bethlehem this long! It is surprising that a writer like Molnar recognises that the text speaks of a heliacal rising, and of retrograde motion, but then mistakes these clear indications for Venus and insists on Jupiter. The question to be answered by Molnar is: Where does the text mention the first station of Jupiter, which would have had to have taken place before its retrograde motion? The answer is: nowhere. It never took place, and therefore, the Star of Bethlehem cannot have been Jupiter, it must have been Venus. Jesus was born at a heliacal rising of Venus! ….

 

Regarding another estimation of Dieter Koch’s, however, concerning Daniel 9:24-27’s ‘70 Weeks’ “that the 490 years very roughly ended in the time of Jesus”:

 

There is talk of “70 weeks”, reckoned from an edict of a Persian king by which he commanded the rebuilding of Jerusalem and its temple. Both Christian and Jewish traditions agree that the 70 “weeks” must be so-called “year weeks” or heptads, i.e. time units of seven years each, so that one arrives at a total of 7 x 70 = 490 years. However, the exact date of the edict is controversial. The Bible states in several places that Cyrus the Great, when he allowed the Jews to return home from their Babylonian exile in 538 BCE, also told them to rebuild Jerusalem and its temple.130 Otherwise, Daniel could refer to an edict of Darius in 521 BCE, where he confirmed the earlier edict of Cyrus and commanded that the rebuilding should be brought forward. Five years later, in 516 BCE, the temple was consecrated and the temple service begun. 131 However, some believe that the prophecy fits better with Jesus’ appearance as Messiah if 490 years of 360 days each are counted from an edict of King Artaxerxes, who in 445 BCE instructed the prophet Nehemiah to maintain Jerusalem, which apparently was in a desolate state. 132 However, by this time, the temple had long been completed and was in operation. 133 So did the edict refer to other works? Whatever solution one prefers, it is obvious that the 490 years very roughly ended in the time of Jesus.

 

I would now have to say very roughly, indeed, considering my more recent - albeit tentative - view, as expressed in my article:

 

Historical and chronological ramifications of inaccurately interpreting Daniel chapter 9

 

https://www.academia.edu/37418287/Historical_and_chronological_ramifications_of_inaccurately_interpreting_Daniel_chapter_9

 

that: “My choice for the “cut off” anointed one of Daniel 9 has to be king Jehoiachin of Judah. He is “cut off” even in name in the Book of Jeremiah, which reduces his name, sans theophoric, to “Coniah” (Jeremiah 22:24-28)”.
Posted by AMAIC at 6:13 PM 0 comments
Labels: AMAIC, Australian Marian Academy of the Immaculate Conception, biblical identifications Damien F. Mackey Revised History Era King Hezekiah Judah post-graduate Tiglath-pileser John R. Salverda
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What is the Australian Marian Academy of the Immaculate Conception (AMAIC)? The Australian Marian Academy [AMA], as it was initially known, was formed in the early 1980s largely by a group of academics and teachers devoted to the Blessed Virgin Mary, particularly under her title of Our Lady of the Rosary (at Fatima). In May of 1988 this was the description of the Australian Marian Academy written into our Constitution (p. 19): As a recognized “aggregate of persons” [CJC Can. 115] the Academy “is a private association of Christ’s faithful striving with common effort to foster a more perfect life … and to promote Christian teaching” [Can. 298]. Its Constitution has been reviewed by the competent authority [Can. 299 §3]. It chooses to exercise its juridical personhood through an Executive of 7 members. [ Can. 115, §2].
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     Lain, Yahoo! Contributor Network Apr 20, 2011 "Share your voice on Yahoo! websites. Start Here." Taken from : http://v...
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    Taken from: http://home.ptd.net/~msteen/benintende_macbeth.htm Emma Benintende Mr. Steen AP Literature and Composition ...
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