“Bible Secrets Revealed” Marathon to Re-Air on Friday, April 18, 2014

"Bible Secrets Revealed" Title Image (Courtesy Prometheus Entertainment)

Bible Secrets Revealed will be re-airing in marathon format on Friday, April 18, 2014 on History.

Here are the titles and times from the schedule:

The Forbidden Scriptures – 08:00-09:00 AM ET
Lost in Translation – 09:00-10:00 AM ET
The Promised Land – 10:00-11:00 AM ET
Mysterious Prophecies – 11:00-12:00 PM ET
Sex and the Scriptures – 12:00-01:00 PM ET
The Real Jesus – 01:00-02:00 PM ET

For the names of the scholars appearing in each of the episodes, and for more information about the program in general, visit the Bible Secrets Revealed IMDB page.

And visit Bible History Daily to read further in-depth discussion about the topics raised in each episode.

On the Christian Need for Relics: Holy Grail Edition

The Holy Grail, à la Monty Python

The Holy Grail, à la Monty Python

In the wake of yesterday’s post, “No, no, you DIDN’T find the Holy Grail,” I thought I’d take a moment to spell out what I believe to be the driving forces behind the constant need on the part of some to hunt for Christian relics.

For the purposes of this article, I define “relics” as both the physical remains of venerated individuals and the objects associated with them.

The reasons people seek out and claim discovery of relics can be boiled down to two general categories: money (including fame) and a confirmation of one’s faith (including hope and healing).

[Note: Much of what I say below was featured in my Inside Edition interview with Megan Alexander (Twitter) yesterday evening, where I responded to the most recent sensational, pseudoarchaeological claims made by a pair of Spanish authors claiming to have found the Holy Grail. And, Inside Edition was kind enough to post an extended version of the interview on their website, where I repeat some of what I say below.]

Let’s deal with the obvious reason first: money.

Religious relics are a HUGE business. Anyone who has ever traveled to Jerusalem or Rome can attest to just how influential religious tourism is in these regions, and how essential it is to their respective local economies. The spectrum of souvenirs sold by local shops ranges from ubiquitous pieces of artwork and religious literature on the one end, to much rarer objects like antiquities (both legal and illicit), and yes, relics and rumored relics on the other end.

But the money isn’t just made by shopkeepers and antiquities dealers; churches and museums (which are often one-in-the-same) bring in HUGE tourism dollars from pilgrims who will fork over large sums of money to view something that confirms their faith. (We’ll deal with confirmation of faith in a moment.) There are tickets to be sold and refurbishments of chapels to be paid for, and possession of a relic is one quick and easy way to attract both pilgrims and profits.

But money made from relics isn’t limited to those who possess the relics; authors of books and producers of television documentaries can make thousands, and sometimes millions of dollars producing literary and video content about the relics, even if they themselves do not possess them. Toss in an effective marketing strategy – one which almost always includes releasing the book or film (or both) on or around Easter or Christmas – and publishers can sell tens of thousands of copies of speculative books, and producers can sell sensationalized, factually-challenged documentaries to ratings-hungry cable networks, who are increasingly replacing substantive history programs with reality adventure fiction.

Thus, the business of relic hunts is one of the main driving forces behind the continued claims of holy relics.

The second reason relics are so popular is due to their role in confirming the faith of believers.

The fact is that people like to give their faith something tangible. In a world increasingly reliant upon evidence and verifiable data, relics offer a form of spiritual “evidence” that confirms one’s beliefs. People of faith crave evidence confirming the person of Jesus as well as the claims made about him.

But the desire for evidence is not a modern phenomenon.

We must remember that there is absolutely zero archaeological evidence that points to the existence of Jesus, and much less so that supports the claims made about him, such as his divinity, his miraculous powers, etc. And as for literary evidence, outside of the biblical text, there are no authentic references to Jesus from the first century CE. None!

Now, I should note that text of Josephus’ Antiquities (18 and 20) as we now have it does possess two references to the Jesus mentioned in the Bible. But, anyone who can read Greek (well) will quickly notice that these references to Jesus – commonly referred to as the “Testimonium Flavianum” – are Christian additions to the original text of Josephus that were added in an attempt to remedy the obvious (and somewhat embarrassing) problem that the best known, most prolific, and most knowledgeable historian of Jewish life from first century CE Palestine that we know of, Flavius Josephus, never once mentions Jesus. In all of his detailed histories of the events surrounding Herod and the Jews and all of the messianic pretenders he mentions, he never once mentioned Jesus of Nazareth. This was obviously a problem for early Christians, whose story of Jesus (with the dead being raised, and the earthquakes, and the eclipses, and healing stories, and the thrashing of the temple, and the crucifixion, and the resurrection, etc.) should have certainly merited mention in Josephus’ exhaustive chronicles had they actually taken place. (For more on this subject, see Richard Carrier’s blog post and JECS article.)

But there is silence about Jesus in the extra-biblical literature from the first century CE. That is, outside of the handful of Christians, who were producing literature about Jesus, there is no mention of him in the first century CE. (It’s also the likely reason for the apocryphal Letters of Paul and Seneca, which seek to elevate Paul to a status of a revered Roman philosopher in order to remedy the fact that he was never mentioned by any of his Jewish or Roman contemporaries. Cf. Bart Ehrman, Forged, 90-92.)

Thus, because of the lack of outside literary and physical evidence of Jesus and of the claims made about him in the biblical texts, early Christians sought out other various forms of “evidence” that could prove, at least to them, that Jesus was who he claimed to be. And this desire to find and confirm relics associated with Jesus was not limited to the poor Christian populace, but was an endeavor undertaken at that highest levels of authority, exemplified perhaps no better than by Helena, the mother of the Emperor Constantine, who made pilgrimages to Jerusalem for the express purpose of acquiring Christian relics and memorializing the locations of significant moments in the life of Jesus by building chapels on them.

For this reason, Christian relics – especially those associated with Jesus like the “nails of the cross“, pieces of the “true cross“, the “holy spear” used to pierce his side, his burial shroud, and even fragments from his supposed tomb, etc. – have been the focus of scrutiny (and many, many books and documentaries) over the years. Relics allow Christians to touch what they believe to be evidence of Jesus, thereby confirming their faith.

Included within this confirmation of faith is the ancient belief that objects associated with Jesus possessed miraculous powers, and principal among them, healing powers. This tradition that objects associated with Jesus possess healing powers may stem from the biblical story of Jesus healing the bleeding woman found in Mark 5:24b-34, and paralleled in Matthew 9:19-22 and Luke 8:43-48.

Mark’s version of the story reads:

Mark 5:24b  And a large crowd followed him and pressed in on him.
Mark 5:25  Now there was a woman who had been suffering from hemorrhages for twelve years.
Mark 5:26  She had endured much under many physicians, and had spent all that she had; and she was no better, but rather grew worse.
Mark 5:27  She had heard about Jesus, and came up behind him in the crowd and touched his cloak,
Mark 5:28  for she said, “If I but touch his clothes, I will be made well.”
Mark 5:29  Immediately her hemorrhage stopped; and she felt in her body that she was healed of her disease.
Mark 5:30  Immediately aware that power had gone forth from him, Jesus turned about in the crowd and said, “Who touched my clothes?”
Mark 5:31  And his disciples said to him, “You see the crowd pressing in on you; how can you say, ‘Who touched me?’”
Mark 5:32  He looked all around to see who had done it.
Mark 5:33  But the woman, knowing what had happened to her, came in fear and trembling, fell down before him, and told him the whole truth.
Mark 5:34  He said to her, “Daughter, your faith has made you well; go in peace, and be healed of your disease.”

Note that the woman in the story merely touched Jesus’ cloak, and that the text says that Jesus felt power go out of him. Luke 11:46 says, “But Jesus said, ‘Someone touched me; for I noticed that power had gone out from me.’”

This detail in the text implies that Jesus’ healing power can affect people who merely touch objects that touch him, and can do so even when he’s not consciously intending to perform a miracle. Again, in this story, Jesus is like a statically charged doorknob, whose power can be discharged by anyone wearing Uggs on a shag carpet making contact with him. In the story, the woman receives the healing simply by touching only his clothes, and Jesus confirms the act of touching by acknowledging that he felt power go out of him.

Because of stories like this, people likely began searching for objects, any objects, said to be associated with Jesus, hoping that they too might be the recipients of the unconsciously administered residual miraculous healing powers of Christ contained within the relics, thereby further confirming faith in Christ to them and to all who might witness the healing.

And when we add this story to Old Testament accounts of healing that arise from touching relics, such as the account of a man being resurrected from the dead after coming into contact with the bones of the prophet Elisha as recorded in 2 Kings 13:21, we can begin to understand how the obsession with discovering relics was not just about money, but about a confirmation of a faith that relies on miraculous accounts in the absence of archaeological evidence.

On Claims of the Holy Grail

Specifically addressing the recent claims of the discovery of a Holy Grail, let me remind readers that we know what common and industrial use cups from first century Palestine look like. There have been a number of archaeological discoveries that show us what common cups look like, including cups eligible for ritually pure meals. Such vessels can be found in the remains of the Burnt House in Jerusalem, and at Qumran – the site associated with the discovery of the Dead Sea Scrolls – where both stone and ceramic cups have been discovered, and most recently in the Mount Zion excavations in Jerusalem.

Stacked, V-shaped drinking goblets from Qumran made of Pottery dating to between the 1st C. BCE and the 1st C. CE. Height 26.5 cm (10 7/16 in.), diameter 16 cm (6 1/4 in.) Courtesy of the Israel Antiquities Authority (65-72). More at: http://www.loc.gov/exhibits/scrolls/art2.html

Stacked, V-shaped drinking goblets from Qumran made of Pottery dating to between the 1st C. BCE and the 1st C. CE. Height 26.5 cm (10 7/16 in.), diameter 16 cm (6 1/4 in.) Courtesy of the Israel Antiquities Authority (65-72). More at: http://www.loc.gov/exhibits/scrolls/art2.html

Limestone cup dating to the 1st C. CE. Cup (A): height 7.5 cm (3 in.), diameter 8 cm (3 1/8 in.) Cup (B): height 12.8 cm (5 in.), diameter 19.4 cm (7 1/2 in.) Courtesy of the Israel Antiquities Authority (38,39). Cylindrical cups of this type are frequently found in sites of the Second Temple Period. It is believed that their capacities correspond to the dry and liquid measures mentioned in the Mishnah, a collection of rabbinic laws governing all aspects of Jewish life.  The surfaces of these vessels were pared with a knife or adze, and their surface was left un-smoothed. The vertical handles rule out the possibility that they might have been produced on a rotating lathe. More at: http://www.loc.gov/exhibits/scrolls/art2.html

Limestone cup from Qumran dating to the 1st C. CE. Cup (A): height 7.5 cm (3 in.), diameter 8 cm (3 1/8 in.) Cup (B): height 12.8 cm (5 in.), diameter 19.4 cm (7 1/2 in.) Courtesy of the Israel Antiquities Authority (38,39). Cylindrical cups of this type are frequently found in sites of the Second Temple Period. It is believed that their capacities correspond to the dry and liquid measures mentioned in the Mishnah, a collection of rabbinic laws governing all aspects of Jewish life. The surfaces of these vessels were pared with a knife or adze, and their surface was left un-smoothed. The vertical handles rule out the possibility that they might have been produced on a rotating lathe. More at: http://www.loc.gov/exhibits/scrolls/art2.html

Large limestone goblet dating to the 1st C. CE from Qumran. Height 72 cm (28 1/4 in.), diameter 38.5 cm (15 1/8 in.) Courtesy of the Israel Antiquities Authority (37). This large goblet-shaped vessel was produced on a lathe, probably in Jerusalem, and is extremely well crafted. It is surprising that an ancient lathe was capable of supporting and working such a large and heavy stone block. More at: http://www.loc.gov/exhibits/scrolls/art2.html

Large limestone goblet dating to the 1st C. CE from Qumran. Height 72 cm (28 1/4 in.), diameter 38.5 cm (15 1/8 in.) Courtesy of the Israel Antiquities Authority (37). This large goblet-shaped vessel was produced on a lathe, probably in Jerusalem, and is extremely well crafted. It is surprising that an ancient lathe was capable of supporting and working such a large and heavy stone block. More at: http://www.loc.gov/exhibits/scrolls/art2.html

Stone cup from the

Stone cup from the “Burnt House” in Jerusalem, which was destroyed in the Great Jewish Revolt in 70 CE. These implements were likely used for industrial purposes. For more: http://www.jewish-quarter.org.il/atar-saruf.asp

A 22-faceted, pared stone cup discovered in the Mt. Zion excavations in Jerusalem, inscribed with cryptic writing. For more: http://www.uhl.ac/en/resources/media/

A 22-faceted, pared stone cup discovered in the Mt. Zion excavations in Jerusalem, inscribed with cryptic writing. For more: http://www.uhl.ac/en/resources/media/

Let us also recall that Jesus and his disciples were poor, and that Jesus taught a renunciation of wealth (cf. Matt. 6:19, 24; 19:21; Mark 6:8-9; Luke 12:33; etc.). Thus, Jesus and his disciples most likely did not carry with them the sort of bling that is often the focus of grail claims.

And let us also remember that the “upper room” mentioned in Mark 14:15 and Luke 22:12 was likely a rented room (some even argue a Sukka) for two reasons. First, Passover was a pilgrimage festival in first century Palestine. They needed to find a place because Jesus and most of his disciples were said to have lived in Galilee and were not from Jerusalem.

Second, the Synoptic Gospels all record the story of Jesus instructing his disciples to find a man carrying a jar in Jerusalem who would lead them to an upper room where they were to prepare the Passover meal. Thus, according to the Synoptic Gospels, the room did not belong to Jesus or one of the disciples, but was a room made available to them for the Passover meal during their pilgrimage to Jerusalem.

Thus, the cup that was used during the Last Supper was either provided by the owner of the rental room, or by Jesus’ disciples. The latter is not likely because the disciples were not likely to carry expensive objects as Jesus preached a message of the renunciation of wealth. And the former is unlikely because the owners of rooms rented to poor Passover pilgrims in Jerusalem were not likely to lay out the fine China. Next time you stay in a hotel room, look at the quality of the coffee cup provided to you. I’m guessing it’s not made of agate or gold.

Thus, if we accept a historical Jesus and a historical Last Supper, the cup used by Jesus would most likely be a nondescript stone cup – the likes of which archaeologists have uncovered in Jerusalem and Qumran and other sites throughout Roman Palestine time and again over the years. These stone cups are usually made of limestone (which is ubiquitous throughout Jerusalem), and are usually carved by paring facets in the cup from top to bottom, forming a roundish cup with handles sometimes carved from the stone.

So while gold and silver cups are mentioned in the Bible in connection with the Temple (1 Chron. 28:17) and various palaces (Gen. 44:2), while Roman and Egyptian glass vessels were made at the time, and while expensive precious and semiprecious stone cups were made from onyx, agate, jasper, chalcedony, sardonyx, and carnelian, it is most likely that these expensive cups would not have been used by Jesus and his disciples at the Last Supper. Rather, ceramic, or more likely, limestone cups would have been used for ritually pure meals like the Passover. Mishnaic regulations taught that stone vessels were insusceptible to impurities (m. Kel. 10:1; m. Oh. 5:5, 6:1; m. Par. 5:5; m. Miq. 4:1; m. Yad. 1:2; cf. m. Betz. 2:3), while ceramic vessels could potentially absorb impurities into the bodies of the vessels. Thus, because stone vessels were thought not absorb impurities like ceramic vessels, and were therefore preferable for the storage and pouring of liquids, especially in a ritually pure state, one might suspect that the cup used in a Passover meal in Jerusalem in the first century CE would have been made of common limestone, and not of the semiprecious and precious stones that would have been prohibitively expensive to Jesus and his disciples. Likewise, the cup would have been of simple design like the cups we find in archaeological excavations in Jerusalem and Qumran.

Finally, because the room was a rented room, the cup was either left in the room (if provided by the room’s owner), or taken with the disciples (if provided my them) after the meal. Either way, we have absolutely no record whatsoever of a chain of custody of any cup used in the Last Supper – an essential piece of evidence necessary to prove the provenance of an archaeological object, and therefore to confirm any credible claim of a “Holy Grail”. So even if – and this is a big IF – there were a Holy Grail, we would have absolutely no way of proving a cup was, in fact, the Holy Grail. Thus, the entire endeavor is sheer and unadulterated speculation.

Lest we forget, Easter is approaching. And thus ’tis the season for those who prey on the hopes of the honest faithful to make money by making sensational pseudoarchaeological claims related to Jesus…money made from those eagerly seeking a confirmation of their faith.

 

No, no, you DIDN’T find the Holy Grail

I was interviewed as part of a story this morning on Good Morning America (Twitter) about recent sensational claims about the “discovery” of the Holy Grail in Spain. Yes…that Holy Grail.

ABC’s Paula Faris highlighted the claim made by two Spanish historians. Video is here.

Two historians, Margarita Torres and Jose Manuel Ortega del Rio, authors of the book, “Kings of the Grail,” claim a jewel-encrusted goblet, which has been inside the San Isidoro Basilica, in Leon, Spain, for the last 1,000 years, is the Holy Grail. And just in time for Easter (and I’m guessing a planned renovation of the church in which the cup was ‘discovered’).

Because Jesus was all about golden, jewel encrusted bling. Right?

Of course, claiming to find the Holy Grail is as silly as other pseudoarchaeological claims, like purporting to find the nails of the cross, pieces of the true cross, the Ark of the Covenant, Noah’s Ark, the route of the Exodus, Atlantis, and Jesus’ family tomb. These are fools errands and the realm of the sensationalized absurd.

I’ll be appearing tonight on a segment with Megan Alexander (Twitter | Web ) for Inside Edition (Twitter) on this supposed discovery of the Holy Grail. The segment should air tonight. Thanx Megan and Tyler for the smooth setup and interview!

[UPDATE: Here is Megan Alexander's interview with me on the "discovery" of the supposed Holy Grail. And, Inside Edition was good enough to post a 3 min. extended clip from our interview on their website. Thanx to Megan!]

And if you’re interested in doing REAL archaeology, join us at Tel Azekah, where you can dig (and smash) to your heart’s content.

 

 

 

Review of Aronofsky’s ‘Noah’ by Robert Cargill on ‘Friends of ASOR’ Podcast

Friends of ASORI recently reviewed Darren Aronofsky’s Noah movie for the first ever American Schools of Oriental Research (ASOR) “Friends of ASOR” podcast. My thanks to Andy Vaughn for hosting.

Via ASOR:

**WARNING: MAY CONTAIN SPOILERS**

Listen to Dr. Robert Cargill talk about Noah (yes, the one who built an ark).  We asked him about the biblical and ancient Near Eastern descriptions of Noah, as well as his reactions to the movie (of the same name) released this past weekend.

Dr. Cargill is Assistant Professor of Classics and Religious Studies at The University of Iowa. He is a biblical studies scholar,classicist, archaeologist, author, and digital humanist. His research includes the study of Qumran and the Dead Sea Scrolls, literary criticism of the Bible and the Pseudepigrapha, and the ancient Near East. He has appeared as an expert on numerous television documentaries and specials and is an advocate for social justice and public higher education. He previously worked and taught at UCLA. For more information on Dr. Cargill, check out his blog bio.

Stay tuned for a review of the movie Noah by Dr. Cargill.

 

 

Some Old Articles about Noah in Anticipation of the New Movie about Noah

In honor of the nationwide premier of Darren Aronofsky’s new Noah movie, I’m reposting some pieces I’ve written in the past about the subject.

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I’ll actually be providing a review of the movie for ASOR sometime in the next few weeks.

For the time being, allow me a few introductory remarks about some of the reactions we’re beginning to see about the movie.

Religious conservatives always freak out whenever anyone messes with their ancient myths. Well, allow me to clarify: as long as you retell the myth as it is preserved in the Bible, you’re praised as a good and faithful servant and an excellent producer/director/actor.

But should you explain the origins of the myth, or offer your own mythological interpretation of the ancient biblical myth, or vary it in any way, well then you’re a heretic destined for burning flames of hell and the movie is immediately dismissed as the fanciful ravings of a godless atheist.

Remember, a worldwide flood has been disproved time and again. It’s a myth preserved in the Bible, which was based upon much earlier flood myths that were incorporated into the biblical narrative.

So why can’t a modern director offer his own interpretation of the ancient myth? When Baz Luhrmann reinterprets the Descent of Orpheus myth as “Moulin Rouge!“, or the Coen brothers reinterpret Homer’s Odyssey as “O Brother, Where Art Thou?“, everyone cheers (including conservative Christians). But when Darren Aronofsky retells the biblical flood myth as “Noah”, religious conservatives weep and gnash their teeth. And why are biblical myths so sacrosanct?

Because many religious fundamentalists still believe the account of the Flood in the Bible is historical. They believe it really happened, regardless of what science says. The myth is to be believed over science, but only when the myth is preserved in the Bible. If it’s a myth of another religious tradition, then it’s OK to accept science, and even to use science to disprove the myth. But if the myth is in the Bible, science suddenly sucks.

Look, they are myths. And this is modern motion picture art reinterpreting ancient literary art. So relax and enjoy the movie. And trust me, there will be plenty of scholars pointing out the places where the movie deviates from the biblical text and takes artistic liberties. Just please don’t confuse those of us who do this with the religious fundamentalists who criticize the movie because they believe the worldwide flood actually happened.

Cheers.

Robert Cargill to give AIA lecture tonight on “New Approaches in Digital Archaeology at Tel Azekah, Israel”

Tel Azekah digital model, University of Iowa.

Tel Azekah digital model

I’m giving a lecture tonight for the Iowa chapter of the Archaeological Institute of America entitled “New Approaches in Digital Archaeology at Tel Azekah, Israel.”

Info for this AIA Iowa Society Lecture Program is as follows:

Title: “New Approaches in Digital Archaeology at Tel Azekah, Israel”
Presenters: Robert R. Cargill, Ph.D., Asst. Prof of Classics and Religious Studies, University of Iowa
Cale Staley, MA Student, Department of Religious Studies, University of Iowa
Location: Room 116 of the Art Building West, University of Iowa, Iowa City, IA
Date: Feb 24, 2014
Time: 7:30 PM

Abstract: This presentation examines the University of Iowa’s 3D, virtual reconstruction of Tel Azekah, located in the Elah Valley just west of Jerusalem after its initial two seasons of excavation. The presentation offers a new methodology for the systematic digital cataloging, visualization, and reconstruction of archaeological excavations as they progress.

About the Presenter: Robert Cargill is Assistant Professor of Classics and Religious Studies at the University of Iowa, where he has taught since 2011. He came to Iowa from the University of California, Los Angeles Department of Near Eastern Languages and Cultures. While at UCLA, he also served as the Instructional Technology Coordinator for UCLA’s Center for Digital Humanities. He is part of the Public Humanities in a Digital World cluster of faculty.

Sponsored by: The AIA Iowa Society Lecture Program, with the support of the Office of the State Archaeologist, the University of Iowa Departments of Anthropology, Classics, Religion, Art and Art History, and the University of Iowa Museum of Natural History.

Audience Type: General public

Tel Azekah digital model, University of Iowa.

Tel Azekah digital model, University of Iowa.

Episode Six of Bible Secrets Revealed – “Sex and the Scriptures” – airs today at noon/11 central

Don’t miss episode 6 of the six-part series “Bible Secrets Revealed” on History.

The final installment, entitled “Sex and the Scriptures“, debuts today, January 23, 2014 at noon/11 c. (And fair warning: it pulled a TV14 S-D rating.)

The episode explores:

“Millions of people around the world look to the Bible for moral guidance about marriage, faith and family. But could the Bible contain contradictions, or hidden meanings, that challenge our beliefs about what is right–and what is wrong–when it comes to human sexuality?”

If you missed the first five episodes, you can watch them for free online at History‘s “Bible Secrets Revealed” website.

Remember to tweet your feedback with the hashtag #BibleSecretsRevealed.

And send your questions to Bible History Daily, where I’ll be answering some of them and providing more in depth explanations of the material covered in the show.

Summaries and expanded discussions of Bible Secrets Revealed Episodes 1-4 available at Bible History Daily

Bible History Daily
I have provided episode summaries of History‘s documentary series “Bible Secrets Revealed” episodes 1-4 at the Bible History Daily website. I’ve also included expanded discussions of many specific issues, as well as answers to many questions posed by Biblical Archaeology Society readers.

The discussions range from the origin of Jesus’ title “Son of Man”, to the origin of the virgin conception of Jesus, to how translators of the Bible fixed the problem of who really killed Goliath.

"Bible Secrets Revealed" Title Image (Courtesy Prometheus Entertainment)

The summaries are here:

Episode 1: Lost in Translation

Episode 2: The Promised Land

Episode 3: Forbidden Scriptures

Episode 4: The Real Jesus

I shall be providing a summary for Episode 5: Mysterious Prophecies soon, and will do the same for Episode 6: Sex and the Scriptures once it airs.

I may also pull some excerpts from those discussions and repost them here on occasion in order to highlight certain points and promote discussion.

Enjoy!

Explaining -41 degrees wind chill to my SoCal friends

The weather in Iowa City, IA on Jan 6, 2014 was -15 with a wind chill of -41.

The weather in Iowa City, IA on Jan 6, 2014 was -15 with a wind chill of -41.

The weather in Iowa City, IA on Jan 6, 2014 was -15 degrees Fahrenheit, but with the wind chill, the temperature feels like -41 degrees.

Let me explain to all my friends and colleagues in southern California what -41 degrees actually means.

It means that you have to add 73 DEGREES (41 + 32 = 73) just to get to freezing!

Look at it this way: the difference between the wind chill right now in Iowa City and the point at which water freezes is the same as freezing (32) +73 degrees = 105 degrees!

To put that into perspective, where I used to live in SoCal, it’s the difference between the coldest day of winter and one of the hottest days of summer.

You have to add THAT MUCH HEAT just to get to freezing right now.

That’s what -41 wind chill means: adding the range of ALL WEATHER in Los Angeles just to get to freezing.

This makes going to the local grocery store a little more treacherous.

Going to Hy-Vee Tauntaun meme

GO HAWKS!

Archaeology is Sexy!

I found this video on YouTube and thought I’d share.

Don’t forget to register for the 2014 season at Tel Azekah. It is THE place to be doing archaeology in Israel this summer!

Only six months to go…

(And yeah, it’s a lot like this!)

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