Deuce of Clubs Book Club: Books of the Weak

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I'm a Lebowski, You're a Lebowski

Guy Debord: Revolutionary

No Place to Hide

Command of Office

The Christ-Myth Theory And Its Problems

The Christian Delusion

Lincoln's Wrath

How to Do Nothing with Nobody All Alone by Yourself

The Sexy Book of Sexy Sex


Zombie Spaceship Wasteland

Catching the Big Fish

Dig Infinity

The True Adventures of the Rolling Stones

Crazy for God

Basin and Range

Anarchy Evolution

The File

John Ringo

The Supremes

End the Fed

Burning Book

The Hohokam Millenium

God's Middle Finger


In Heaven Everything Is Fine

The Shunning

Wisdom Sits in Places

The Marvelous Country

Hamilton's Curse

The Secret Life of Houdini

The Trouble with Being Born

Schulz and Peanuts

First Into Nagasaki

Joe Miller's Jests

Human Smoke

Dirty Tricks Cops Use

A Futile and Stupid Gesture

All For A Few Perfect Waves


Death in the Desert

American Signs

Secret Proceedings and Debates of the Constitutional Convention

Secrets Of A Stingy Scoundrel

The Self-Made Tapestry

A Constitutional History of Secession

The Neurotic's Notebook

Interrogation Machine

Monster Midway

The Harlot by the Side of the Road

Forced Into Glory

Imperial Life in the Emerald City

J. G. Ballard: Quotes

The Compleat Practical Joker

Laugh with Hugh Troy


A Liar's Autobiography


Chasing Rainbows

Letters from Tucson, 1925-1927

The Five Fosters

The Giant Cactus Forest and Its World

How to Cheat Your Friends at Poker

World Famous Cults & Fanatics

That's Not All, Folks!

God's Problem

Will Christ Return By 1988?

Fragments of an Anarchist Anthropology

The Whiskey Rebellion

FDR's Folly

Wilson's War

Bully Boy

[If] I Did It

The Dark Side

Secret Origins of the Bible


The End of Faith

Why I Became An Atheist

"Life's Calendar for 1922"

Churchill, Hitler, and the Unnecessary War

The Negro Cowboys


Monty Python Speaks

Baseball Between the Numbers

The Psychopath's Bible


J. G. Ballard: Conversations

Days of War, Nights of Love

Gospel Fictions and Who Wrote the Gospels?

The Real Deadwood


The Revolution: A Manifesto


The Secret Man

Stormin' Mormon

From Psyche to Soma

I'll Gather My Geese

The Osama bin Laden I Know

Alias "Paine"

A Man Without Words

The Wild Trees

The World Without Us

Arizona's Changing Rivers

The Phoenix Indian School

Realm of the Long Eyes

John Dillinger: The Life and Death of America's First Celebrity Criminal

Buckey O'Neill: The Story of a Rough Rider

Thanks For Tuning In

Adventures in the Apache Country

Waylon: An Autobiography

My Life: Sunrise to Sunset

Mimes and Miners: A Historical Study of the Theater in Tombstone

The First 100 Years: A History of Arizona Blacks

Enter Without Knocking

City in the Sun: The Japanese Concentration Camp at Poston, Arizona

House by the Buckeye Road

Vanished Arizona

The Big Con

The Astronomy Cafe and Back to the Astronomy Cafe

A Handbook on Hanging

The Sinner's Guide to the Evangelical Right

A Mind Restored

Mr. Show: What Happened?!

Reclaiming the American Revolution

Stumbling On Happiness

Treasure Maps of the Superstitions

Sunny Slope

Did Genesis Man Conquer Space?

Look Homeward, America

Radicals for Capitalism

Kayaker's Little Book of Wisdom

God Is Not Great

The Echoing Green

The Secret Life of the Lonely Doll

K Foundation Burn a Million Quid

The Facts of Life and Other Dirty Jokes and The Tao of Willie

Just Six Numbers and Our Cosmic Habitat

Wild Goose Chronicles

Behind Bars: Surviving Prison

Silent Night: The Story of the World War I Christmas Truce

The Gang They Couldn't Catch


A History of the End of the World

Al Sieber: Chief of Scouts

Apaches & Longhorns

Deep Survival




Bo: Pitching & Wooing

You Are Worthless

You And Your Hand

Access All Areas

Field Guide to the Apocalypse

The War on Terrorism

Those Idiots From Earth

September 11: An Oral History

Mortal Questions

The Heresy of Self-Love

The White Flag Principle

Medieval Panorama

An Honest President

Those Words

À rebours

Peterson's Incident Report Book

Boo! Culture, Experience, and the Startle Reflex

Victory Denied

Nothing, Arizona

A Porcine History of Philosophy and Religion

O Holy Cow!: The Selected Verse of Phil Rizzuto


¿Hablas conmigo

Thirty-three Candles

Black Monk Time

Men of Distinction

Alexander the Corrector

Space Viking

Mark These Men

Hallucinogenic Plants

Prohibition: An Adventure in Freedom

JESUS! He's Our President


How to Watch Football on Television

Merrill Markoe's Guide to Love

Lincoln: The Man and The Car

Whatever Men Know About Women

Biographies of Italian War Heroes

ABC of Espionage

Art Colony Perverts


Starting Right with Bees

Planet Earth is a Cult

Baseball Letters


Dopey Doings

Democracy: The God That Failed

Handgrenade Talk

Hi, How Are You?

het zingen van het ijs

The Museum of Jurassic Technology Jubilee Catalogue

The Rector and the Rogue

Colorful Cacti of the American Deserts

Odd Jobs: The World of Deviant Work

The Hungry Man's Outdoor Grill Cookbook

How to Get Invited to the White House

How to Work for a Jerk

Never Work for a Jerk!

The Mentality of Apes

Your Vigor for Life Appalls Me

Dr. Strange: Sorceror Supreme

Nautical Notions for Nibbling

A Short Introduction to the History of Human Stupidity

The Fake Revolt

Coup D'Etat

History of the Town of Felicity

Hood of Death

Dolls' House Bathrooms: Lots of Little Loos

Border Security / Anti-Infiltration Operations

Living on Light

God is for Real, Man

Did the Apostle Paul Visit Britain?

Twin Peaks


Power Phrases

The Truth About Wagner

The Life of the Bee


Science Looks at Smoking

The Chiricahuas

The New Dark Ages Conspiracy

The Big Question

Everybody's Book of Epitaphs

The Death of the Fuhrer


Gorbachev! Has the Real Antichrist Come?

The World's Worst Poet

Alyssa Milano: She's the Boss

Home is the Desert

Nine Lives: From Stripper to Schoolteacher

How to Start Your Own Country

How to Found Your Own Religion

Sex Objects in the Sky

Indian Oratory

Bastard Without Portfolio

The Bedside Book of Bastards

Hopeless -- Yet There Is Hope

Bible in Pocket, Gun in Hand

Margie Asks WHY

Death of a Hippie

Wake Up or Blow Up

Feeling and Form


A Mile in His Moccasins

Mojave Desert Ramblings

Passing of the Outhouse

This Way to Happiness

The Happy Life

Young Only Once

The Monkey Gland Affair

Bert Bacharach's Book for Men

The Two Babylons

For Good and Evil: The Impact of Taxes...

Why Christians Crack Up!

Why Do Christians Break Down?

Hava Nagila!

Beethoven or Bust

How to Abandon Ship

Livin' in Joe's World

The Last Democrat

Salvation Mountain

The Varmint and Crow Hunter's Bible

Love in the Western World

Jack the Ripper: Light-Hearted Friend

Little Men of the NFL

No One May Ever Have The Same Knowledge Again

The Secret Museum of Mankind

James Bond's World of Values

We Did Not Plummet Into Space

The Boy Who Didn't Believe IN CHRISTMAS

The Great Escape From Your Dead-End Job

All About Tipping

My Loser Godfrey

A Haircut in Horse Town

Mucusless Diet Healing System

Jefferson Returns

Lincoln Returns

Churchill Returns

Corporation Freak

Null Bock auf DDR

So You're Going on a Mission?

Nudes in My Camera

Why I Hate the Nazis

Flesh, Metal & Glass

The James Beard Cookbook

Mortal Refrains


Amy Grant: A Biography

The X Cars

We Were Five

Mr. Wilson's Cabinet of Wonder

Hello ... Wrong Number

I'll Kill You Next!

Murder in Vegas

Did MAN Just Happen?

Terror at the Atlanta Olympics

Criswell Predicts

Your Next Ten Years

They Pay Me to Catch Footballs

The Phantom Menace

Just For Fellows

The Lopsided Gal

Astrology and Horse Racing

The Cokesbury Stunt Book

The Origin of Things

Remarks on the History of Things

U.S. Government Sewing Book

Funeral Tributes II

Blinky, the Friendly Hen

The Serbs Choose War

My Mystery Castle


Funeral Customs the World Over

The Right to be Let Alone

Mormonism and the Negro

The Church and the Negro

Preacher with a Billy Club

Fighting Parson of the Old West

Invisibility: Mastering the Art of Vanishing

How to Disappear Completely

The Gentle Art of Making Enemies

How to Catch a Man, How to Keep a Man, How to Get Rid of a Man

Langenscheidts Konversationsbuch

Marlene Dietrich's ABC

The Bible in the Hands of Its Creators

God's Problem: How the Bible Fails to Answer Our Most Important Question—Why We Suffer

Bart D. Ehrman - (2008)


For Paul there is a relatively simple formula for how God provides eternal salvation for his people: sin leads to punishment; Christ took the punishment upon himself; therefore, Christ’s death can atone for the sins of others.
This entire view of atonement is rooted in the classical understanding of suffering: sin requires suffering as punishment. Otherwise, God could simply forgive people whenever he wished, and there would be no reason for Christ to die. The Christian doctrine of atonement, and salvation for eternal life, is rooted in the prophetic view that people suffer because God is punishing them for disobedience. (85)

Authors like Paul focus on the significance of Jesus’ crucifixion (1 Cor. 2:2; Gal. 3:1), but to the surprise of many modern readers, they say almost nothing about the event itself. Not even the Gospels, which tell stories of Jesus’ life and death, indicate what happened at the crucifixion other than to say “and they crucified him” (see Mark 15:24). This seems odd to people who have seen movies about Jesus-most notoriously, Mel Gibson’s The Passion of the Christ-that, we are told, give an “accurate account” of what the Gospels have to say about Jesus’ death. But in precise contrast to the Gospels, such movies focus on the blood and gore, the torture and the torment, the pain and agony—exactly those aspects of Jesus’ death that the Gospel writers never deal with, let alone explicate in long, detailed narratives that give a blow-by-blow account. One reason the biblical authors do not explain what happened at the crucifixion may be that their readers knew full well what crucifixion meant and how it was done, and so didn’t need to be told about it. It is striking that the Gospel writers are not alone in that. We have no detailed descriptions from the ancient world of what it meant for someone to be crucified. And so the modern ideas and portrayals of the crucifixion have to be based on scattered references and allusive statements found here and there in ancient sources. (107)

This view of hell was driven into me and deeply burned, so to say, onto my consciousness (and, probably, my unconscious). As a result, when I fell away from my faith—not just in the Bible as God’s inspired word, but in Christ as the only way of salvation, and eventually from the view that Christ was himself divine, and beyond that from the view that there is an all-powerful God in charge of this world-I still wondered, deep down inside: could I have been right after all? What if I was right then but wrong now? Will I burn in hell forever? The fear of death gripped me for years, and there are still moments when I wake up at night in a cold sweat. (127)

Another aspect of the pain I felt when I eventually became an agnostic is even more germane to this question of suffering. It involves another deeply rooted attitude that I have and simply can’t get rid of, although in this case, it’s an attitude that I don’t really want to get rid of. And it’s something that I never would have expected to be a problem when I was still a believer. The problem is this: I have such a fantastic life that I feel an overwhelming sense of gratitude for it; I am fortunate beyond words. But I don’t have anyone to express my gratitude to. This is a void deep inside me, a void of wanting someone to thank, and I don’t see any plausible way of filling it. (128)

If I have food because God has given it to me, then don’t others lack food because God has chosen not to give it to them? By saying grace, wasn’t I in fact charging God with negligence, or favoritism? If what I have is because of what he has given me, what about those who are starving to death? I’m surely not all that special in the eyes of the Almighty. Are these others less worthy? Or is he starving them, intentionally? Is the heavenly Father capricious? or mean-spirited? What would we think of an earthly father who starved two of his children and fed only the third even though there was enough food to go around? And what would we think of the fed child expressing her deeply felt gratitude to her father for taking care of her needs, when her two siblings were dying of malnutrition before her very eyes? There is a lot of starvation in the world. According to reports released by the United Nations (see, e.g.,, about one out of every seven people in the world—that’s 850 million people- does not have enough food to eat. Every five seconds a child dies of starvation in the world. Every five seconds. A child. I, on the other hand, have way too much to eat. (129)

But what happens when the prophetic view comes to be disconfirmed by the events of history? What happens when the people of Israel do exactly what the prophets urge them to do—return to God, stop worshiping idols and following other gods, commit themselves to following the laws of God given to Moses, repent of their evil ways and return to doing what is right? The logic of the prophetic solution to the problem of suffering would suggest that then things would turn around and life would again be good.
The historical problem was that there were times when the people did return to God and it made absolutely no difference in their lives of suffering. In fact, there were times when it was because they returned to following the ways of God that they suffered, when foreign powers oppressed them precisely because they insisted on following the laws that God had given Moses for his people. How could one explain suffering then? The people must not be suffering for their sins—they were now suffering for their righteousness. The prophetic answer could not handle that problem. The apocalyptic answer arose to deal with it. (203)

[A]ncient Jewish apocalypticists . . . also recognized the historical reality that Jewish people sometimes behaved righteously but suffered nonetheless. These thinkers did not take the views of Job, however, that it was all a test or that it was not a matter that can be explained to mere mortals by God Almighty. These thinkers believed that God had, in fact, explained the matter to them. And that is why scholars today call them apocalypticists. The word comes from a Greek term, apocalypsis, that means a “revealing,” or an “unveiling.” Jewish apocalypticists believed that God had revealed or unveiled to them the heavenly secrets that could make sense of earthly realities. In particular, they believed that God had shown them why his righteous people were suffering here on earth. It was not because God was punishing them. Quite the contrary, it was because the enemies of God were punishing them. These were cosmic enemies. They were obviously not making people suffer for breaking God’s law. Just the opposite: as God’s enemies, they made people suffer for keeping God’s laws.
For apocalypticists, cosmic forces of evil were loose in the world, and these evil forces were aligned against the righteous people of God, bringing pain and misery down upon their heads, making them suffer because they sided with God. But this state of affairs would not last forever. Jewish apocalypticists thought, in fact, that it would not last much longer. God was soon to intervene in this world and overthrow the forces of evil; he would destroy the wicked kingdoms of this world and set up his own kingdom, the Kingdom of God, one in which God and his ways would rule supreme, where there would be no more pain, misery, or suffering. And when would this kingdom arrive? In the words of the most famous Jewish apocalypticist of all, “Truly I tell you, some of those standing here will not taste death before they see the Kingdom of God having come in power” (Mark 9:1). Or as he says later—to those who were standing right in front of him—“truly I tell you, this generation will not pass away before all these things take place” (Mark 13:30). These are the words of Jesus. Like other apocalypticists of his day, Jesus believed that evil forces were causing suffering for the people of God but that God was about to do something about it—soon, within his own generation. (204-5)

How was one to make sense of this horrifying situation [under Antiochus Epiphanes]? Here was a case of people suffering not because God was punishing them for breaking the Law but because God’s enemies were opposed to their keeping the Law. The old prophetic view seemed unable to accommodate these new circumstances. A new view developed, the one that scholars today call apocalypticism. (208)

[Daniel's] is a vision with bizarre symbolism, explained by an angel, in which the “future” is allegedly predicted to a sixth-century prophet; in reality, though, most of the “future” events that are described are past events for the actual second-century writer. The value of this kind of fictitious prediction is that when the author then goes on to describe what is to happen next, in his own time, it does not seem that he has shifted from talking about what has already happened, historically, to what he anticipates is going to happen now, in the future. The reader reads everything as a future prediction; and since everything else described has already come true (as well it should have, since the author knows what happened in the past), then the predictions of what comes next seem to be sure to come true as well. (213)

Throughout most of the Hebrew Bible there is no idea of a future resurrection. Some authors (most) thought that death led to a shadowy existence among the shades in Sheol; others seemed to think that death was the end of the story. But not the apocalypticists. They invented the idea that people would live eternally, either in the Kingdom of God or in a kingdom of torment. The first expression of this view comes, in fact, in the book of Daniel (chapter 12). (218)

We live nearly two thousand years after Jesus is said to have spoken these words, and, of course, the end has not come. Still, throughout history there have always been people who have expected it to come—within their own generation. In fact, nearly every generation of Jesus’ followers, from day one until now, has had its self-styled prophets—there are many on the scene yet today—who believed they could predict that the end, this time, really was imminent.
One of the times that I saw this for myself, most graphically, was when I moved to North Carolina to take up my teaching position at the University of North Carolina at Chapel Hill. That was in August 1988, and there was a bit of a media frenzy at the time involving the imminent end of the world with the reappearance of Jesus. A former NASA rocket engineer named Edgar Whisenant had written a book in which he claimed that Jesus would soon return to earth and take his followers out of the world (the so-called rapture), leading to the rise of the Antichrist and the coming of the end. The book was entitled, cleverly enough, Eighty-eight Reasons Why the Rapture Will Occur in 1988. [See also] (225)

During the seminar, yesterday, a student asked if I was writing anything now, and I told her yes, I was writing a book on biblical answers to the problem of why there is suffering. As I expected, she was ready and eager to tell me “the” answer: “There’s suffering,” she said, “because we have to have free will; otherwise we would be like robots.” I asked her my standard question: if suffering is entirely about free will, how can you explain hurricanes, tsunamis, earthquakes, and other natural disasters? She wasn’t sure, but she felt pretty confident that it had something to do with free will.
As we have seen, the “free will” answer is not nearly the focus of attention for the biblical authors that it is for people today. (229)

What did it mean for Paul to be an upright Pharisee? Sometimes people—even trained scholars—speak almost glibly about the Jewish party known as the Pharisees, as if we knew all about them and what they stood for. The reality is that we do not know much about the Pharisees from Jesus’ or Paul’s day, since our sources of information are for the most part later—in most instances, well over a century later.3 We have the writings of only one Jewish Pharisee produced before the catastrophic destruction of Jerusalem in 70 CE; strikingly enough, these are the writings of Paul, written after he had converted to faith in Christ. One thing we do know with relative certainty is that Pharisees, unlike other Jewish groups and people (like the Sadducees), were firm believers in the future resurrection of the dead. This shows that Pharisees were by and large apocalypticists, thinking that at the end of the age people would be raised from the dead to face judgment and to be rewarded if they had sided with God or to be punished if they had sided with the forces of evil. This appears, then, to have been Paul’s belief before his conversion to being a follower of Jesus. (237)

[T]he entire passage presupposes an ancient cosmology in which the universe we live in consists of three levels (sometimes called the three-storied universe). There is the level where we human beings now live, on the flat earth. There is the realm below us where the dead exist (e.g., in Sheol). And there is the realm above us, where God—and now Christ—lives. In this understanding, Christ was once with us on our level, then died and went to the lower level. But he was raised from the dead, to our level, and then ascended to the level above us. He is coming back down here, though, and when he does, those below us will go up, and we too will be caught up with them, to meet the Lord above, in the air.
That’s how Paul thought—completely like an ancient person who didn’t realize that this world is round, that it is simply one planet in a large solar system of planets circling a single star out of billions of other stars in our galaxy, which is only a moderately sized galaxy among billions of others. In our cosmology, there is no such thing as up and down, literally speaking. And God certainly doesn’t live “up there” or the dead “down below.” We have a different universe from Paul’s. It’s hard to imagine how he would have conceptualized his apocalyptic message if he had known what we know about planet Earth. (245)

But the sad reality is that I don’t think the book of Revelation—or any other book of the Bible—was written with us in mind. It was written for people living in the author’s own day. It was not anticipating the rise of militant Islam, the war on terror, a future oil crisis, or an eventual nuclear holocaust. It was anticipating that the end would come in the author’s own time. When the author of Revelation expected that the Lord Jesus “was coming soon” (Rev. 22:20), he really meant “soon”—not two thousand years later. It was only a later bit of sophistry that devised the idea that “soon” with God meant “the distant future”—that “with the Lord a day is as a thousand years and a thousand years as a day,” as the author of 2 Peter put it (2 Pet. 3:8). This redefinition of what “soon” might mean makes sense, of course. If the author of Revelation, and other ancient Christian prophets like Paul, thought the end was to come right away, and it never did come, what else could one do but say that “right away” meant by God’s calendar, not by earthly calendars? (247)

There is no book of the Bible more focused on suffering than the book of Revelation. Here we read of war, famine, epidemics, natural disasters, massacres, martyrdoms, economic hardship, political nightmares, and, eventually, Armageddon itself. No wonder people have always—from day one—assumed it was referring to their own time. For every generation, it sounds precisely like their own time. (247)

What happens to an apocalyptic worldview when the expected apocalypse never comes? In Mark’s Gospel Jesus indicates that some of his disciples “will not taste death” before they see the “Kingdom of God having come in power” (Mark 9:1). Even though he says that no one knows the precise “day or the hour,” he does indicate that the end of all things is sure to come “before this generation passes away” (Mark 13:30). Paul himself seems to have expected to be among those “who are alive, who are left” until the Lord appeared in fiery judgment from heaven. The prophet John, in the book of Revelation, heard Jesus say that he was “coming soon,” and so he prayed, “Yes, come Lord Jesus.” But what happens when he doesn’t come? (255)

What happens to a belief that is radically disconfirmed by the events of history?
What happened in this instance was that the followers of Jesus transformed his message. In some ways the apocalyptic hope can be understood as a kind of divine time line in which all of history is divided into two periods, this wicked age controlled by the forces of evil and the coming age in which evil will be destroyed and God’s people will rule supreme. When the end did not come as expected, some of Jesus’ followers transformed this temporal dualism (this age versus the age to come) into a spatial dualism, between the world below and the world above. Or put differently, they shifted the horizontal dualism of apocalyptic expectation of life in this age versus life in the age to come (horizontal dualism because it all takes place on this plane, here on earth) into a vertical dualism that spoke instead of life in the lower world versus life in the world above (with an up and down). In other words, out of the ashes of failed apocalyptic expectation there arose the Christian doctrine of heaven and hell. (255-6)

To be sure, there have always been prophets to tell us that it is sure to come very soon. Every time there is a major world crisis, these prophets arise in force. They write books (many of them make lots of money doing so, which has always struck me as ironic). They tell us that events in the Middle East, or in Europe, or in China, or in Russia, or in our own country are fulfilling what was predicted by the prophets of long ago. But then time goes on, nothing changes except the rulers in power and their policies and, often, the borders of the countries they control. And a new crisis arises: instead of Nazi Germany it is the Soviet Union; instead of the Soviet Union it is Islamic fundamentalism; instead of Islamic fundamentalism it is . . . whatever comes next. Each new crisis generates a new set of books, which again assure us that recent events are now fulfilling the prophecies. And so on, ad infinitum, world without end.
There are problems with these points of view. Most obvious is the problem that everyone who has ever made a prediction of this sort—every single one of them—has been absolutely and incontrovertibly wrong. Another problem is that this kind of perspective tends to breed a religious complacency among those who “know” what the future holds and are unwilling to examine their views critically. There are few things more dangerous than inbred religious certainty.
Still another problem is that “knowing” that all things will eventually be made right by a supernatural intervention can lead to a kind of social complacency, an unwillingness to deal with evil as we confront it in the here and now, since it will be dealt with later by Someone far more capable of handling it than we are. But complacency in the face of real suffering surely is not the best approach to dealing with the world and its enormous problems. There must be a better way. (260)

The idea that God himself suffers is based on the theological view that Jesus was God and that since he suffered, therefore God suffered. But the view that Jesus was himself God is not a view shared by most of the writers of the New Testament. It is, in fact, a theological view that developed rather late in the early Christian movement: it is not to be found, for example, in the Gospels of Matthew, Mark, or Luke—let alone in the teachings of the historical man Jesus. For me it is an interesting and important theological development, but not one that I find convincing. (273)

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