History: Fiction or Science? (Chronology, No. 1)

Book Description

Recorded history is a finely-woven magic fabric of intricate lies about events predating the sixteenth century. There is not a single piece of evidence that can be reliably and independently traced back earlier than the eleventh century. This book details events that are substantiated by hard facts and logic, and validated by new astronomical research and statistical analysis of ancient sources.

Customer Reviews:

Calculations are only as good as your numbers.......2007-08-03

Yes, we can all agree that mainstream history is nearly 100% BS due to politics, economics, ego, problems with dating techniques, and various conspiracies. Agreed. But, I've been researching the distinct possibility that human history (in terms of civilizations) are much more ancient than we've been told, so coming across this book was very interesting to me. I wondered how Fomenko could be wrong (if at all) because he is very persuasive in his presentations. Then it dawned on me. If at previous times in prehistory, due to the various catastrophies that are well documented (comets, asteroids, planetary disruptions, plasma discharge, pole reversals, etc) the Earth was in a different position in relation to the sun, different tilt on its axis, different orbit, different rotation (in terms of velocity and DIRECTION), and the continents were in different positions, then would this not cause the ancients to see the sky (constellations) differently? In other words, is Fomenko making erronious assumptions about the physics of the Earth in pre-history, which then corrupt his data with regards to dating the relevant astrology? The last event to seriously disrupt our planet occured roughly 3500 years ago, according to other good researchers, so is it possible Fomenko has been confused by this? The vastly different physics of our planet in the not so distant past may explain this confusion, which is not to say the "mainstream" version of history is correct; on the contrary. I am not an expert in these fields, but wanted to see if this idea could spark discussion.

Pants on fire?.......2007-07-19

Will people ever read before spamming? Yes, Jesuits could not rewrite world history alone, they had help. Anyway, Dr Prof Acad A.Fomenko does not point to jesuits as the driving force of world wide history manipulation in published volumes 1,2,3;, actually he barely mentions the poor devils. Check it with 'Search inside' feature, please. China is rarely mentioned either, in fact, Dr Fomenko is completely eurocentric. Right, his theory contradicts all mainstream schools of history, because in their actual state they are all built on blatantly erroneus chronology. You don't need a mysterious cabal (conspiracy) to falsify history, the falsification is its modus operandi. It is inherent to history(ians) to falsify (distort) events, as it is inherent to humans to boast as it is inherent to power (authority) to legimize itself by referrring to glorious past made to its own order. Dr Prof Fomenko and team have identified scores of instances of such manipulation in Russian, European, etc.. history, and delivered valid statistical proof thereof. His own 'reconstruction' is completely another story. Forget c14 as a valid method of dating. W.Libby has initially discovered a brilliant method of INDEPENDENT dating. Too bad, c14 method has become a joke after a forced marrige with dendrochronology with consensual chronological scale inbuilt. Radiocarbon method can't stand blind tests, but is so very productive as a rubberstamp.

Accepted History & Chronology Must Be Changed. .......2007-04-09

There is no doubt that history as most know it is a sham, & institution's version of History both University & Church is fradulent & inaccurate. Everything was established with an agenda, The real "Dark Ages" are now when we have access to incredible amounts of information past authorities & more important 'common folk' didn't have but our institutions & educators are slow to evolve because of what has ignorantly & arrogantly been taught for too long. This is on many subjects not just Chronology.

For anyone to question "Why would a Mathematician have anything credible to say of History?" The answer is from Dr. Fomenko's preface in the book: "It would be worthwhile to remind the reader that in the XVI-XVII century Chronology was considered to be a subdivision of Mathematics." These volumes could possibly be some of the most important works to date & should be read by everyone with an interest in History, especially professors & educators who have a duty to the public. I have read both books & must say that 'Chronology 1' has some very eye opening & revolutionary information. Even if these volumes are part true the implications are profound & opens the doors to further investigations & questions which must be done. I speak several different lanquages & must say the logic Dr. Fomenko uses with "inflection" of words & words being read from left to right in one region & right to left in another then written backwards, the removal of vowels & get down to basics of words, or different cities & locations having the same name etc. is correct. Vowel usage has always been optional & varied, actually complicating linquistics & study. The first thing one has to understand is that words never had a fixed spelling in history like we do now, the spelling of words was mutable & regional, as well as names & titles of people were vast, varied & changed, NOTHING WAS FIXED or understood linear. Matters of Life & Death as well as financial profiteering yesterday & today were & are made with ignorant, illogical & conspiratorial views of history & reality, it's time people get closer to the Truth & society collectively grow up.

Very Interesting.......2007-03-07

It is a good proposal and I believe it will mature into something even better in the future. I think it deserves to be read.

History as Science Fiction.......2007-01-10

Anatoly Fomenko has written a very intriguing book, full of pictures, charts, and computer 'proof' of his thesis: backwards of AD900 we don't really know what happened or when. Between AD900 and AD1600 there is more certainty, but there is still a lot of fuzzy ground, and things don't get reliable until we get past the 1600's where the printing press made it very difficult for the perpetrators of this timeline manipulation to change anything that had been committed to print. The Dark Ages did not happen. Books were burned for a reason. One organization has doubled the actual length of its existence by expanding the real chronology. Read why.

I had always wondered why Christ died about AD33 and yet men waited until the 11th century to form the Knights Templar, the Cathars, etc and go after the Holy Land by force. Why the 1000 year gap? Turns out there wasn't more than a 10-12 year gap and he proves it using astronomy. This also implies that the planet is not as old as we have been told, and current Christian and other creationist scientists are already championing that idea without being aware of Fomenko's book. The two groups, creationist scientists and the Russian mathematical analysts corroborate each other. Fascinating.

Of course, all this flies in the face of what we have been told traditionally is the 'proper' chronology of western civilization, and most readers will experience 'cognitive dissonance' in reading this book. It means that our history going backwards from AD1600 becomes progressively more incorrect and unreliable until it cannot be trusted at all... in the space of 700-800 years.

Naturally, the curious, open-minded reader will want to know WHO did this, WHY, and did any of the events we think of as really ancient ever happen?
Dr. Fomenko is a respected scientist/mathematician at Moscow State University who has already answered these questions to the satisfaction of his initially skeptical colleagues. Most of them are now believers, a few still refuse to believe (the usual diehards), and of course the western press has ignored Fomenko's work -- for obvious reasons when you read the book. The ones who perpetrated this chronology ruse have a lot to answer for. They are still with us. That's why this book is a well-kept secret.

I gave the book a 4-star rating because I was unable to check out some of his claims; those I checked were as he said. But if even 1/3 of his claims are true, this punches a big hole in what we think is our history, the meaning of western civilization, our educational process (for repeating the ruse as gospel), and the trustworthiness of the organization that perpetrated this ruse, well-intentioned or not.

This book relates to current research into a Young Earth paradigm, to John Keel's discoveries about our planet, and Fr Malachi Martin's insights (in his now out-of-print books). We are indeed sheep who are manipulated and kept ignorant -- for a reason. While knowing what these men have to say may be the "booby prize" (as in: 'what can you do with this knowledge?'), it will provide interesting reading. Didn't someone say: "...and the Truth will set you free."?? For you to judge if this book contains the truth.

The Meaning of Creation: Genesis and Modern Science

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Excellent
Syncretistic, modern approach throws out too much
towards a exegetical solution in the creation evolution mess
Good read for everyone
Probably the finest book ever written on this topic

The Meaning of Creation: Genesis and Modern Science
M. Conrad Hyers
Manufacturer: Westminster John Knox Press
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ASIN: 0804201250

Customer Reviews:

Excellent.......2006-01-04

A refutation of "scientific creationism" from a Christian standpoint with integrity towards the text.

Syncretistic, modern approach throws out too much.......2004-07-27

Conrad Hyers's slim volume, *The Meaning of Creation*, attempts to put an end to the Creation / evolution debacle by offering a fresh but purportedly conservative approach to Genesis 1 and 2.

According to Hyers, the actual conflict is not between Creation and evolution (both of which can be and are true), but between two ideologies, both of which are false : atheistic evolutionism («dinosaur religion») and «scientific» creationism («religion as dinosaur».) Though it is «neither good Bible nor good science» (p20), the latter has sought to impose itself as *the* orthodox approach to Genesis, outside of which lies heresy. Its literalist demands have thereby been «brought to the text, confused with the text, given the authority of the text, and absolutized along with the text, requiring the same allegiance as the text itself.» (p23)

Even though they may seem to be diametrical opposites, these two ideologies share the same premise : a projection of modern science onto Scripture. Both substitute «certain modern categories and concerns for those actually present in the biblical texts, and imagine ... that these contemporary problems are what the texts are about.» (p8.)

Instead, Hyers offers what he considers to be a truly conservative approach to Scripture, one which actually tries «to conserve ... the primary and original meaning of the text, in its own terms and historical milieu» (p8.) Seen in this light, Genesis does not contradict science because it is shown to «belong to a different literary genre, type of knowledge and kind of concern» and therefore to have «little to do» with science : it is not concerned with what arch-Creationist Henry Morris ludicrously calls God's «methods of creation», but with «the ultimate source of ... being, meaning and direction» (p33.)

Quite perceptively, Hyers remarks that under a show of strict adherence to the text, literalism actually «misses the symbolic richness and spiritual power of what *is* there» (p29), a flaw one encounters even in solid old-earth creationist writers like Glenn R. Morton.

To access that richness, we must understand Genesis as a «*theological* picture of the universe, and the respective places of nature, humanity and divinity within the *religious* order of things» (p38), a picture which attacks idolatry by demythologizing nature and showing the creatureliness of the sun, moon and stars deified by the Pagans.

Both scientific literalism and scientific symbolism must therefore be rejected in favour of religious symbolism. Genesis is a cosmological account, interested in God's imposition of order on chaos through the separation of entities from one another (p89.) In particular, it uses numbers numerologically, not numerically ; the six days are neither 24-hour periods nor geological eras, but «a liturgical-calendrical model based on the sacred division of the week and the observance of the sabbath» (p75.)

Hyers does not seek to reduce the Genesis accounts to a set of legends or fairy tales. He considers them to be myths, i.e. «vehicles of supreme truth» (p107), figurative expressions of «the most basic and significant truths of all, which give meaning, purpose and value to existence» (p104.) He does claim that «stories such as Cain and Abel, the Flood, and the Tower of Babel ... have a strong historical base» (p125), but when he actually spells out that base however, it turns out to be less than strong. For instance, «Eve's first eating of the tree of knowledge, which led to farming and eventually to urbanization, may have some historical basis in the probable origins of agriculture in simple plantings by women» (p101.) « Similarly, the flood story... is based in the flood experiences of the Tigris and Euphrates river valleys... It is quite possible that some people escaped into boats and took animals with them» (p102.)

The serpent itself is seen as a personification of the Baal-worshipping Canaanites, leading Hyers to a far from Catholic interpretation of God's promise about Eve's seed : «While Israel bruised the head of the Canaanites in conquest, the Canaanites continued to bruise the heel of Israel in corrupting its pastoral faith and desert virtues» (p123.)

As for Biblical inerrancy, little is left of it after Hyers' remark that «the Cannanites and their agricultural rites are given a long and dubious history» (p124) as the descendants of Cain.

Much is made of the opposition between Genesis 1 (the Priestly account), which Hyers believes was composed in the 6th century BC (p51) and Genesis 2 (the Yahwist account), which is said to be from the Solomonic period (10th century BC) and is therefore much earlier. The latter reflects pastoral, nomadic values and is critical of the abandonment of the ways of the Patriarchs which followed settlement and urbanization, and more especially the corruption of monotheism through the cosmopolitan polygamy of the «royal and palatial» Solomon (p142.)

By combining the Priestly and Yahwist worldviews, «Genesis... offers contrasting portraits of human existence : the urban and pastoral Adam and Eve, the royal couple and the servant pair... This very juxtaposition suggests that to acknowledge both sides of our Adamic nature is to be whole, to be fully human» (p151-2.) The resulting text therefore avoids both cynic and promethean extremes. Indeed, «the Priestly author, though positively related to civilization, is not a radical progressivist ; and the Yahwist, though critical of civilization and its evils, is not a radical primitivist» (p162)

The last chapter of the book tries to defend a vision of Creation as a «controlled accident», God using chance as part of the very process of Creation rather than controlling every single step. Creation is thus redefined as an artsy, avant-garde mix of «design and arbitrariness» (p181), a kind of jam session where God lets things happen as much as He makes them happen (p175), almost as if He wanted to be surprised by His Creation.

It is at this point that Hyers departs most from conservative positions, as he falls into some frankly blasphemous sort of feministic theology : «Divine foreknowledge, let alone divine predestination, would have no absolute place in this vocabulary. These are masculine concerns, attributed to a masculine god» (p175.)

*The Meaning of Creation* is at its best when trying to recapture the mindset of the inspired writers of Genesis, but it errs on the side of modernism in the interpretations it offers. It should therefore be read not as a final answer to the problem, but as an introduction to a more empathetic exegesis for all those whose minds are entrapped in scientific literalism.

towards a exegetical solution in the creation evolution mess.......2003-02-10

it is one of those drop everything and read now type of books. very much appropriate to a discussion of gen 1 and 2, and the extended discussion of creation evolution, with attention to the relationship of religion and science.

his thesis is that the first two chapters of genesis are polemic against the neighboring cultures of the hebrews. simply put genesis has nothing to do with modern science at all. we impose our catagories of thought, but more importantly we impose what we want to hear onto these chapters.

just a few quotes will help:
it is quite doubtful that these texts have waited in obscurity through the millennia for their hidden meanings to be revealed by modern science. it is at least a good possibility that the "real meaning" was understood by the authors themselves. pg 3

and in response to henry morris who wrote "the creation account is clear, definite, sequential and matter-of-fact, giving evey appearance of straightforward historical narrative"

---hyers writes on pg 23 "this may indeed be the way things appear to certain modern interpreters at considerable remove from the context in which the texts were written, living in an age so dominated by scientific and historical modes of thought. It may also be the way things appear to those for whom modern science and historiography offer the criteria by which religious statements are to be understood and judged to be true or false. Yet it is by no means obvious that this represents the literary form or religious concern of the Genesis writers"

the problem of the debate over origins from genesis is like pogo said in the widely quoted cartoon "we have met the enemy and he is US".
the reason we have so much smoke over genesis is that we forgot the first rule of hermenutics. approach the text as the first readers did, with their assumptions, their world and life view. with the issues they were interested in understanding in the forefront. NOT OURS. the extension of scripture to all times and ages is done after this culture and historic criticism. not before.

therefore genesis is a religious not a scientific document addressed to the questions of that time. polytheism, and sacralization of the physical world. this is in alignment with _battle for god_ by karen armstrong and her analysis of logos and mythos. our problem is that we so depreciate mythos as being NOT TRUE that we very much miss the point of the first two chapters of Genesis....

Good read for everyone.......2002-06-06

This book presents the argument that Genesis 1 and 2 should not be taken as scientific or historical fact. Instead these two passages should be viewed within the context they were written. For example, Genesis 1 is not an historical account of creation but a polemic against the gods of other nations. The author's arguments are convincing. If everyone accepted this view of Genesis 1 and 2 there would be no creation/evolution debate.

Probably the finest book ever written on this topic.......2001-09-04

Probably the finest book ever written on this topic. Hyers points out the hermeneutical dilemmas associated with the reading of the Genesis creation accounts. The Creation/Evolution controversy should never have arrived at a scientific level, and Hyers wants his audience to understand why. This well written work separates itself from the hodgepodge of works that have come out the past several years attempting to integrate theology and science. Hyers' work does not add another trumpet to that redundant performance. Rather, he looks at the literary genre and how it is being violated by the literalists. He also examines how our modern literalistic culture places a harmful interpretive shade over our eyes as we read ancient texts written during a time rich with allegory. And he explains the neglect of authorial intent in the Genesis creation accounts--texts which appear to be more of a response to one or both of the ancient cosmologies neighboring the Hebrews.

Hyers is sensitive to those who cling to traditional interpretations of the creation accounts in Genesis, and is careful not to insult the intelligence of anyone. Hyers is a conservative theologian, but his definition of conservative is to conserve the original meaning of the text, as opposed to conserving a traditional interpretation of the text.

Customer Reviews:

Stunningly Original Scholarship.......2006-07-30

Syncretism in the West: Pico's 900 Theses (1486): The Evolution of Traditional Religious and Philosophical Systems With a Revised Text, English Translation, and Commentary by Stephen A. Farmer, Giovanni Pico Della Mirandola (MRTS: Medieval and Renaissance Texts & Studies) Born to the noble family of the Counts of Miran¬dola and Concordia near Modena, Pico lived on the edge of two distinct cultural periods, the former rooted in medieval scholasticism, the latter charac¬terized by the humanistic revival of classical thought. Pico's bright intellectualality and strong curiosity led him to study thoroughly both medieval and classical traditions in the most renowned cultural centers of learning of his time.. His multifaceted interests in all kinds of knowl¬edge, his peculiar life, as well as his precocious death constituted the basis for the rapid flourishing of his fame and for the spreading of his legendary biography also beyond Italian borders.
The myth of the "phoenix of his time", as the young Count was designated already by his con¬temporaries, has affected scholarly interpreta¬tions of Pico's intellectual speculation. Throughout the centuries, Pico's system of thought has been viewed as one of the earlier, more faithful, and most complete expressions of humanism. But his true originality actually becomes in Christianizing the Jewish kabbala and beginning a long line of Christian kabbalaistic speculation and magic.
Of scrupulous significance in this regard is the role played by hermetic theosophy in Pico's attempt to create an all-inclusive system of comprehension, deliberate to embrace and merge the most diverse philosophical and theological authorities. His plan of launching a concurrent syncretism (concordia) between a variety of religions and philosophical canons was unquestionably based upon scholarly fundamentals of his day.
Pico realized he had found in Jewish kabbala one of the major links between rational and religious systems of thought.
In 1486, while composing his famous 900 Theses, he resorted for the first time to a wide range of Jewish kabbalistic works, which had been trans¬lated on his request by the Jewish convert Flavius Mithridates (ca. 1450-1489). Pico plan was to submit and discuss all his Theses (which he had printed at the end of 1486) during a conference to be held in Rome early in 1487. A committee appointed by Pope Innocent VIII stopped Pico's plans, declaring that six of the the¬ses were suspect and condemning seven others. Most of the condemned Theses deal with Kabbalah. Pico immediately wrote his Apology in order to declare his innocence, but the result of this further attempt was that the Pope eventually denounced all the theses.
In one of the Conclusions condemned by the Church, Pico affirmed that 'no knowledge gives us more certainty about Christ's divinity than magic and Kabbalah'. In order to defend this ambiguous claim, Pico made an effort in his Apology to distin¬guish a good from an evil form of magic, as well as a positive from a negative Kabbalah. Accord¬ing to this distinction, the term Kabbalah was employed by the Jews to point out two distinct hidden disciplines, one dealing with a method for combining letters of the Hebrew alphabet (such a device, according to Pico, was not dissimilar from Ramon Llull's Ars), the second dealing with an investigation of the celestial beings dwelling above the sphere of the Moon; this second discipline was considered by the humanist as the higher form of natural magic. Thus, if investigation of supernal entities could be carried out by means of natural magic, this sort of kabbalistic magic would cer¬tainly allow the initiate to penetrate the mysteries of the divinity of Christ. In of the many ways his 900 Theses was a work that never received the explication it deserved and was planned, because it was aborted by the church, suspicious of syncretic systems as corrosive to dogma, and hence, to faith.
Farmer has come a long way in reconstructing the probable systems that Pico would have used to synthesize all knowledge as represented by these Theses arranged historically. Besides being the first full and only modern translation of the 900 Theses, using the special numbering system and a computer analysis of the language, Farmer makes a strong case for a much more original synthesis than has been conjectured by other modern scholars who have tended to look at the 900 Theses in a piecemeal fashion.
According to Farmer, `By the time of Pico's proposed the Vatican debate, the cumulative effects of over 2000 years of syncretistic processes had reached their most extreme levels ever. In the 900 Theses scores of earlier correlative principles of the warring subtraditions of Latin, Arabic, and Hebrew scholasticism, of Greek neo-Platonism and Aristotelianism, and of a wide range of esoteric traditions - Neo-pythagorean numerology, "Chaldean" and "Orphic" magic, pseudo-Hermetic mysticism and Pseudo-Mosaic Cabbalism - each a product of the repeated inbreeding of traditions of a still greater antiquity, emerged to give birth to the abstract concept of cosmological correspondents at the center of Pico' "new philosophy." The cumulative pressures of thousands of years of reconciling books in traditions of eventually lead to the elevation of the ultimate syncretic strategy as "the greatest of all" cosmic principles. Exegeses had completed its metamorphosis into cosmology; correspondents now lay at the very essence of reality: "whatever exists in all worlds is contained in each one"!'

Definitive Pico.......2006-03-19

The most important book ever published on the most gifted philosopher of the Italian Renaissance has been given to us by Stephen A. Farmer. His superb introductory essay is followed by a masterful translation of Pico's most significant writings. How lucky we are to be the beneficiaries of this truly marvelous scholarship!

The Evolution of the English Churches, 15002000

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The Evolution of the English Churches, 15002000
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Manufacturer: Cambridge University Press
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Binding: Paperback

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This book tells the story of the English churches in language comprehensible to non-specialists. Unlike some general histories which concentrate on church leaders, it is interested in the lives of ordinary church-goers and of the local clergy who ministered to them. The author traces changes in church life over a period of five hundred years, charting the emergence and distinctive characteristics of different denominations. She gives full weight to recent developments, bringing the story up to date by examining the growth of new independent churches in the late twentieth century. The book will therefore be of value not only to students of church history but also to readers who want to understand the religious background of past societies. Church-goers curious about their heritage and anyone interested in the changing role of religion in English life should also find this account lucid and illuminating.

Creation, Evolution, and Modern Science: Probing the Headlines (Probing the Headlines That Impact Your Family)

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Evangelism and Apostasy: The Evolution and Impact of Evangelicals in Modern Mexico (Mcgill-Queen's Studies in the History of Religion)
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