- Glenda Guest, Siddon Rock, Vintage Australia 2009
- Iain McDowall, Cut Her Dead, Piatkus 2007
- Sue Grafton, T is for Trespass, Macmillan 2007
Certainly Siddon Rock has many fine moments and does evoke a rural setting and its period (the 1940s) very well, even if Persia is referred to as Iran and Pakistan, then non-existent, mentioned. Perhaps too I am tiring of magic realism, or, in our Australian context, the Wintonesque; when people wander around with blue spots floating above their heads I tend to turn off. Nonetheless, the novel is well worth reading.
Cut Her Dead is an effective crime fiction, but the best of this lot is the witty T is for Trespass.
- Bart Ehrman, Lost Christianities, Oxford (USA) 2003. See also Lost Christianities & Intolerant Christians.
In a field where pseudohistory is rampant – think Da Vinci Code – this intelligent, well-written introduction is a must read. It is so refreshingly no-nonsense.
Introduction: Recouping Our Losses
It may be difficult to imagine a religious phenomenon more diverse than modern-day Christianity. There are Catholic missionaries in developing countries who devote themselves to voluntary poverty for the sake of others, and evangelical televangelists who run twelve-step programs to ensure financial success. There are New England Presbyterians and Appalachian snake handlers. There are Greek Orthodox priests committed to the liturgical service of God, replete with set prayers, incantations, and incense, and fundamentalist preachers who view high-church liturgy as a demonic invention. There are liberal Methodist political activists intent on transforming society, and Pentecostals who think that society will soon come to a crashing halt with the return of Jesus. And there are the followers of David Koresh — still today — who think the world has already started to end, beginning with the events at Waco, a fulfillment of prophecies from Revelation. Many of these Christian groups, of course, refuse to consider other such groups Christian.
All this diversity of belief and practice, and the intolerance that occasionally results, makes it difficult to know whether we should think of Christianity as one thing or lots of things, whether we should speak of Christianity or Christianities.
What could be more diverse than this variegated phenomenon, Christianity in the modern world? In fact, there may be an answer: Christianity in the ancient world. As historians have come to realize, during the first three Christian centuries, the practices and beliefs found among people who called themselves Christian were so varied that the differences between Roman Catholics, Primitive Baptists, and Seventh-Day Adventists pale by comparison.
Most of these ancient forms of Christianity are unknown to people in the world today, since they eventually came to be reformed or stamped out. As a result, the sacred texts that some ancient Christians used to support their religious perspectives came to be proscribed, destroyed, or forgotten — in one way or another lost. Many of these texts claimed to be written by Jesus’ closest followers. Opponents of these texts claimed they had been forged.
This book is about these texts and the lost forms of Christianity they tried to authorize…
It is worth the price of admission for Chapter 4 alone, on Morton Smith and the “Secret Gospel of Mark”. Is it a forgery, and if so, whodunnit? Fascinating, whatever your own religious views. Ehrman delivers an open verdict.
See also Gospel Secrets: The Biblical Controversies of Morton Smith by Anthony Grafton in The Nation January 7, 2009. “The sexual undertones of the document have led some to suggest, explicitly or by innuendo, that Smith, a gay man, forged the text for personal reasons…”. From Grafton’s article:
In 1973, Morton Smith, professor of ancient history at Columbia University, shook the world–or at least the world of scholars who work on early Christianity. Fifteen years before, Smith had found an unknown document in the Mar Saba Greek Orthodox monastery, fifteen kilometers southeast of Jerusalem–an ancient Christian text that no one before him had ever mentioned. A letter in Greek, originally composed in the second century by a church father, Clement of Alexandria, and addressed to one Theodore, it was handwritten in ink, in an eighteenth-century hand, on the blank end pages of a seventeenth-century printed book. Less than a thousand words long but rich in detail, the text attacked one of the wonderfully named sects that made the early centuries of Christianity so complex–the followers of Carpocrates, or Carpocratians. These heretics, as Clement and Theodore saw them, claimed that they possessed a secret version of the Gospel of Mark. Jesus, they believed, had taught his followers that they were freed from the law and could do whatever they wanted without sinning. According to one of their Christian critics, Irenaeus, they actually thought they earned salvation by "doing all those things which we dare not either speak or hear of, nay, which we must not even conceive in our thoughts."
Clement assured Theodore that he had been right to silence these "unspeakable teachings." But he also admitted that there was a secret version of Mark’s Gospel–a version that the Church of Alexandria made available only to initiates. In a passage that Clement quoted, Jesus raised a rich young man from the dead in Bethany. "And after six days Jesus told him what to do and in the evening the youth comes to him, wearing a linen cloth over his naked body. And he remained with him that night, for Jesus taught him the mystery of the kingdom of God. And thence, arising, he returned to the other side of the Jordan"–a passage that suggests a libertine interpretation of its own, at least to the twenty-first-century reader. At the same time, Clement denied that an inflammatory phrase, "naked man with naked man," which the Carpocratians had cited, came from the true secret Gospel. The evil Carpocrates had obtained a copy of the text and "polluted" it with lies.
It was an astonishing discovery…