Quest Magazine

How Jesus Became God: The Exaltation of a Jewish Preacher from Galilee

Bart D. Ehrman
San Francisco: Harper One, 2014. 416 pp., hardcover, $27.99

It’s hard to write a cliffhanger about Jesus. But in a way the noted New Testament scholar Bart D. Ehrman did that with his previous book, Did Jesus Exist? (reviewed in Quest, Spring 2013). Discussing the evidence for  the historical Jesus, Ehrman stopped short of saying what he thought about the resurrection—the central claim of Christianity.

As he promised, however, he has dealt with this topic in his newest book, How Jesus Became God. Ehrman regards Jesus as an apocalyptic prophet much as many scholars have for the last 125 years. In this, he stresses, Jesus was nothing special; there were plenty of such prophets around. But, Ehrman writes, “what made Jesus different from all the others teaching a similar message was the claim that he had been raised from the dead.”

In saying this, Ehrman steers a middle course between the faithful, who say that Jesus really did rise from the dead, and the skeptics, who say that the resurrection was a legend that grew up after Jesus’s time. About the veracity of the resurrection itself, Ehrman points out, academic scholarship can say nothing. “When it comes to miracles such as the resurrection, historical sciences are of no help in establishing exactly what happened.”

Hence Ehrman argues not that Jesus was actually resurrected—this is a religious issue that he believes the historian cannot settle—but that the disciples had certain experiences that they equated with visions of the risen Jesus. And this, he contends, is all you can say when you are working with the rules of historical analysis. Such rules do not admit the possibility of miracles; at best, they can say that people believed that a given miracle had occurred.

This, in essence, is Ehrman’s argument. Taken this far, it is persuasive. Christianity cannot be understood, even historically, without accepting that the disciples must have had some experiences of this kind. After all, there were plenty of other messiahs running
around, and their followers were never able to create great world religions. Only the “Easter event,” as theologians sometimes call it, could explain this fact.

This issue takes up over half of How Jesus Became God and is by far the most interesting part. But the rest of the book has real value as well. It explores how over the centuries Jesus came to be proclaimed as fully God and fully man.

This question is a bit more difficult than you might think. Usually this process is seen as the gradual creation of a myth: little by little, Jesus grows from being a mere man (albeit a very special man) into the Second Person of the Trinity. But, as Ehrman shows, the picture is not so clear. For example, there is the problematic passage in Philippians 2:6–11, which may be dated as early as AD 56, and which speaks of Christ as a divine or semidivine being before he was incarnated on earth. Most scholars agree that this was a hymn that existed before Paul wrote this letter and that he is quoting it (probably with some side comments here and there). If so, this means that Jesus had been accepted as a semidivine being (an angel, say) very soon after his death—at least by some of his followers.

Ehrman takes his discussion forward to later parts of the New Testament and (briefly) to the theology of the church fathers, culminating in the proclamation of the Council of Nicea in 325 of Jesus as fully equal to and coexistent with the Father. But it is clear
that the Christology of the New Testament period is his chief interest, and it is in many ways of most interest to us.

Ehrman discusses how he personally went from being an evangelical Christian to becoming an agnostic, and his forthrightness about this fact is refreshing. I myself think his view of Jesus as an apocalyptic prophet is deeply problematic, but that is a subject for something much longer than a review of this length. All in all, in How Jesus Became God, Ehrman again shows that he is among the most balanced as well as among the most readable of New Testament scholars.

Richard Smoley

Healing without Medicine: From Pioneers to Modern Practice; How Millions Have Been Healed by the Power of the Mind Alone

Albert Amao, PH.D.
Foreword by Mitch Horowitz
Wheaton: Quest Books, 2014. xi + 323 pp., paper, $19.95.

There is much more to healing than surgery or the prescribing of specific medications for certain disorders. So asserts Albert Amao, a clinical hypnotherapist and holistic counselor with a Ph.D. in sociology. In fact he boldly declares that all healing is self-induced:
“Conventional medicine can be said to heal [only] because it removes obstacles so that the body can begin its recuperative capacity.”

In Healing without Medicine, Amao offers a sweeping history of mind healing from the late 1700s to the present. The story begins with Franz Anton Mesmer, father of mesmerism, who posited the existence of an invisible universal energy that permeates all living beings.

While Mesmer was German, and many of the more well-known psychotherapeutic pioneers were Viennese, Amao finds particular significance in the fact that many other mind healing innovators have hailed from the United States, especially New England. Included among the earliest American mind healers is Phineas Parkhurst Quimby, an autodidact whose studies led him to this countercultural hypothesis: “Disease being in its roots a wrong belief, change that belief and we cure the disease.” Quimby supposedly described the principle of a subconscious or Universal Mind long before William James or Sigmund Freud.

Other American historical figures whose work Amao discusses include Mary Baker Eddy, a beneficiary of Quimby’s methods who later founded the Christian Science church; Charles and Myrtle Fillmore, founders of the Unity movement; Ernest Holmes, founder of Religious Science; and other prominent figures in the New Thought movement. 

Into his argument, Amao manages to insert some interesting twists on conventional thought. Where in the past it was believed that genes and DNA determine the biology of a human being, Amao asserts that, on the contrary, thoughts and the environment have a direct influence over genes. I was particularly intrigued by his assertion that “the genius and extraordinary talents expressed by some people are the manifestations of their ability to tap into the Universal Consciousness.”

Amao’s bottom line is that a sick person must regain his or her inner power as a spiritual being in order to heal. While I am certain this is correct to an extent, I believe the contribution of physicians and surgeons should be allowed some degree of credit in the healing equation.

All throughout Healing without Medicine, I kept hoping a book so named would have provided less historical detail and more specific “how to” advice. That is, until I got to the epilogue, where the true genius of this book shines through. Here Amao explains that conventional wisdom has always portrayed our human existence as being defined by various “outer” determinants. Religious determinism tells us that a faraway God dictates our life and destiny, and human suffering is due to original sin. Economic determinism claims that the economic structure of a society determines the nature of all other aspects of life. Freud’s psychological determinism has told us that human behavior and mental health are dictated by repressed desires and sexual drives. But all these outer determinisms are based upon a flawed theory, and on numerous fronts we humans are now—finally—moving toward the more complete understanding that our true power comes from within. Amao has helped me see how our conventional medical precepts impose a genetic or biological determinism and discourage people from recognizing their power to heal themselves.

I applaud Amao’s efforts. We need more works like this designed to free people from fear-based dependence upon outer authority and direct them toward a personal empowerment based on security and trust in their own personal resources.

Gathering wisdom from divergent corners, and synthesizing seemingly independent, random theories into a coherent whole, as Amao has done, lends momentum to progressive ideas, and helps society move beyond injurious and outmoded conventional beliefs. Many factors are converging now that point to a societywide transformation toward a unitive enlightenment. The more ways people can come to acknowledge their personal power, and the degree of personal responsibility involved in the version of reality we manifest, the more likely our society will come to experience this transformation.

Margaret Placentra Johnston

The reviewer is author of Faith beyond Belief: Stories of Good People Who Left Their Church Behind.

The Deal: A Guide to Radical and Complete Forgiveness

Richard Smoley
New York: Tarcher/Penguin, 2015. 164 pp., hardcover,
$16.95

With The Deal: A Guide to Radical and Complete Forgiveness, Quest editor Richard Smoley has created what most writers dream about: an accessible book that will make a difference for a long time to come. If you’re a spiritual writer, you might even go as far as thinking, “Why didn’t I write this book?”

Forgiveness may seem simple, but the hurts, resentments, and grievances we hold on to and the complex psychological, emotional, and social reasons behind them are anything but simple. Smoley assures us that there is something each and every one of us can do
about it if we are willing to forgive and be more forgiving. He tells us forgiving will make our lives freer, better, and more creative, and we in turn will also be forgiven. Smoley shows how often we identify with our hurts and grudges, believing that holding on to them is of value to us, or protects us in some way. But, he stresses, it is in our own best interest to forgive. Only in this awareness
can we become more fully present in our lives and useful to ourselves and humanity.

With his literate and fluent discourse, Smoley may even be creating a new language of compassion, awareness, love, and peaceful coexistence. Smoley does not ignore or minimize the horrors and sufferings of the world. Time and again he examines and writes with originality and depth about difficult subjects and illuminates them through his clarity of thought. As he navigates through difficult waters touching on deep historical grievances, he shows us how such grievances can be used to manipulate groups and nations.

During the twentieth century, many lives were shattered by two major wars, racism, genocide, ethnic cleansing, and displacement. As I have learned from my own experience of working with Holocaust survivors and their testimonies, the events of the last century have left permanent scars on many psyches. In the aftermath, how individuals have dealt with forgiveness—in the many forms forgiveness can take—has been partly responsible for how they lived the rest of their lives. Consequently it has also affected the lives of their children and grandchildren.

More recently, as Smoley points out, after the end of apartheid in the early 1990s, the South African government explored a new model of justice. With the Truth and Reconciliation Commission the world was able to hear the grievances and testimonies of victims, as well as requests for amnesty by some of the perpetrators of atrocities. The terrible bloodbath that was predicted by many did not happen. Smoley discusses this and other historical examples “because they illustrate on a large scale what forgiveness may accomplish.”

On the spiritual dimensions of forgiveness, Smoley observes, “We as humans can forgive sins or debts that are owed to us personally. But it seems to be true that we can only receive total forgiveness from a higher level of consciousness and being than we are used to in daily life. We often identify this higher level with God.” Whether that is a more personal form of God, as it is for some, or impersonal, as it is for others, is left up to the individual to determine. Smoley, who is no stranger either to the Eastern or to the Judeo-Christian traditions, believes “that forgiveness can be offered and received in a much wider range of contexts than many religions teach.” He opens the door of forgiveness for people of all faiths and also for those who are atheist or agnostic.

The Jewish mystical tradition known as the Kabbalah speaks of Hesed, or “mercy,” and Gevurah, or “severity,” and says they need to be kept in balance. It’s important to be generous, giving, and even indulgent, but there comes a time to exercise boundaries and draw the line. As Smoley writes, “Keeping these in balance is crucial to any mature and decent life.” We often make the mistake of thinking that forgiving something means condoning it, and therefore we are not willing to forgive. But a refusal to forgive does not bring about justice, and forgiveness on a personal level doesn’t mean letting people trample on you, nor does it even necessarily mean forgive and forget. You may remember, but you can still be free of the anger and resentment that initially came with the hurt.

The author of The Deal offers a way of life that is more empowering and freer of grievances over our own mistakes and shortcomings as well as the trespasses of others. In my opinion, one of the best arguments this rare book makes is that “your actions today will have consequences far beyond those you may have expected, and they will benefit and heal, not only yourself and the people you have thought of, but many others you do not know and may never even meet.”

In today’s commercial culture, in which almost everybody is caught up in the frenzy of getting a great deal, forgiveness could, as Smoley claims, be the best deal of your life.

Adelle Chabelski

The reviewer is a translator and human rights advocate. She was historical adviser and interviewer for two award-winning
documentaries, one on the former Soviet Union and the other, produced by Steven Spielberg, entitled Survivors of the Holocaust.

Beyond Mindfulness: The Direct Approach to Lasting Peace, Happiness, and Love

STEPHAN BODIAN
San Bernardino, Calif.: Waterfront Digital Books, 2014.
136 pp., paper, $9.99.

We live in a world of benefits. With everything we do, we want to know: what will I gain from it? But spiritual practice does not talk about benefits. The Bhagavad Gita says, take action but do not expect any fruits. My revered Thai Buddhist teacher told me, “Your job is to only practice.” My Zen teacher threatened to hit me thirty times if I asked once more about benefits.

So I am a little leery when spiritual approaches are compared in terms of their benefits. Dilution of spirituality scares me. Mindfulness practice is getting more attention than any other meditative approach today. The popular show “Sixty Minutes” aired a segment on a three-day mindfulness retreat attended by the television anchor Anderson Cooper. California’s Spirit Rock Meditation Center offers on-line courses on the subject. Companies like Google hold conferences on it that are attended by thousands of employees. Of course, this could not happen if people did not feel some benefits in their day-to-day lives.

Mindfulness practice is a continued attention to the arising and passing away of experiences at all levels of sensation and feeling. It is said to lead to a penetrating insight into the impermanent nature of the material world. Mindfulness retreats allow one to delve deeply into the “sure heart’s release” from suffering. Seeing things as they are from moment to moment, and not as we want them to be, is the key. In addition to reducing stress, offering relief from depression and anxiety, and creating more harmonious relationships, mindfulness practice has been shown to change the brain in significant and positive ways. The therapeutic benefits for chronically ill patients have been proved by research papers. 

Stephan Bodian, author of Meditation for Dummies and former editor-inchief of Yoga Journal, is a well-known meditation teacher. In this book he points out that mindfulness practice has its pitfalls. The practice can become laborious and stagnant, and one may start to look for more spontaneous ways to be present. The practice of deliberate attention may introduce a new type of ego identity as a detached observer, giving one a sense of separateness. One may also use mindfulness to avoid or suppress uncomfortable emotions, so that it turns into a kind of escape from life’s challenges. Instead of using penetrating insight towards a deeper understanding, the practice turns into a sort of addiction (not a bad one to have, but an addiction nonetheless!). Bodian argues that these obstacles can stop you from experiencing abiding peace, spontaneity, freedom, and authenticity. 

The next natural step after mindfulness, Bodian says, is “awakened awareness.” In the Buddhist tradition, it is called “True Self” or “Big Mind” or “Clear Light.” Here is the big difference, as Bodian sees it: awakened awareness is not a state of mind, because states of mind come and go. Awakened awareness abides all the time.

The author uses two terms in this regard: “ground of awareness” and “awakened awareness.” The ground of awareness is the openness in which everything arises (somewhat like your computer screen). Awakened awareness
dawns when you realize that this ground awareness is your natural state. That is what you truly are. This is your background of everyday living, unchanging and self-sustaining. 

The key attributes of living with awakened awareness, as Bodian describes them, are: no sense of center, periphery, or self; no sense of separation between self and others; an awareness that everything is perfect and meaningful just as it is; the absence of effort; responding only to the situation at hand; and, finally, an experience of mystery beyond description.

There is a paradox here. How can you become what you already are? If awakened awareness is your natural
state, then why do you need to approach it? The answer is that you continue to suffer because you do not consciously recognize that you are this awareness. Awareness has to awaken to itself.

Basically the author makes this distinction: mindfulness emphasizes objects of awareness; the “direct approach,” as he calls it, emphasizes the ultimate subject, awakened awareness itself. The book includes a chapter devoted to practicing awakened awareness in everyday life. Suggestions include spending time each day sitting quietly; enjoying your time with loved ones; spending time away from digital devices; and finding time away from e-mail and social networks to be still. These guidelines brought a smile to my face as I wondered what the ancient teachers would have thought of them.

The Upanishads taught this perennial truth: I am That (aham brahmasmi). The Vedantic teachings concern the
ultimate identity of the individual soul with the Supreme Soul. Vedanta is intended to enable the seeker to have
the direct experience of his or her true nature, and it holds that each and every one of us is qualified to have that highest illumination, if we are willing to put forth sincere and intense effort. J. Krishnamurti spoke about “choiceless
awareness.” Is this any different from what Bodian is talking about? I ask the question under the eternal threat of
thirty hits from my Zen teacher.

Dhananjay Joshi

The reviewer, a professor of statistics, has studied Hindu, Zen, and vipassana meditation for the past forty-five years. He is a regular contributor to the Indian periodical Lokmat.