William F. Albright: The Father of Biblical Archaeology
As a constant reader and growing up in a minister's home, he was thoroughly acquainted with the Old Testament. These ancient stories inspired him to study the history of the ancient Near East. When he was 10, his parents bought him R.W. Rogers's 'History of Babylonia and Assyria,' which left a lasting impact.
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Epoch Times
17-07-2025
- Epoch Times
William F. Albright: The Father of Biblical Archaeology
William Foxwell Albright (1891–1971) was born to financially modest American Methodist missionaries in Coquimbo, Chile. His life as a child was anything but easy for various reasons. He grew up under tight budgetary constraints, in a country not his own, combined with poor eyesight and a crippled left hand due to a farming accident. These issues often made him the brunt of jokes among the local schoolchildren. Albright, however, was a voracious reader and inquisitive thinker, and his affinity for ancient history led him to become known as the father of Biblical archaeology. As a constant reader and growing up in a minister's home, he was thoroughly acquainted with the Old Testament. These ancient stories inspired him to study the history of the ancient Near East. When he was 10, his parents bought him R.W. Rogers's 'History of Babylonia and Assyria,' which left a lasting impact. Becoming a Scholar
National Geographic
30-06-2025
- National Geographic
Where is Noah's Ark? Here's why it will never be found
A painting of Noah's Ark. The Old Testament tale has not only inspired countless generations of artists, but also more than a century of 'scientific' attempts to locate remains of the fabled vessel. Painting by Simon de Myle via Fine Art Images/Heritage Images/Getty For more than a century, people have sought the precise location of Noah's Ark. Archaeologists say it's a fool's errand. Noah's Ark is among the best known and most captivating of all Old Testament stories. After creating humans, God became so displeased with them that he struck Earth with an all-encompassing flood to wipe them out. But there was one noteworthy (and seaworthy) exception: the biblical patriarch and his family. Accompanied by pairs of each of the planet's animals, all rode out the deluge in an enormous wooden vessel. For people who accept the religious text as a historically accurate account of actual events, the hunt for archaeological evidence of the Ark is equally captivating. It's inspired some intrepid faithful to comb the slopes of Mount Ararat and other sites in eastern Turkey for traces of the wooden vessel among the rock formations. In 1876, for example, British attorney and politician James Bryce climbed the mountain, where biblical accounts say the Ark came to rest. There he claimed a piece of wood that 'suits all the requirements of the case' was in fact a piece of the vessel. More modern 'discoveries' exclaiming 'Noah's Ark found' take place on a regular basis. Most recently, a group called Noah's Ark Scans, led by Andrew Jones, claims that soil samples taken from the Durupinar site in eastern Turkey contains organic matter that differs from the surrounding area. However, many argue the boat-shaped site is a natural geological formation. A shepherd tends his flock near Mount Ararat in eastern Turkey. Many people have looked for evidence of the Ark on the mountain's slopes, despite the fact that the Book of Genesis describes the Ark as coming to rest in a yet-unidentified range of mountains in western Asia. Photograph by John Stanmeyer, Nat Geo Image Colllection Such searches for the Ark site draw everything from exasperation to disdain from academic archaeologists and biblical scholars. 'No legitimate archaeologist does this,' says National Geographic Explorer Jodi Magness, an archaeologist at the University of North Carolina at Chapel Hill, of modern searches for evidence of Noah. 'Archaeology is not treasure hunting,' she adds. 'It's not about finding a specific object. It's a science where we come up with research questions that we hope to answer by excavation.' (Which animals were on Noah's Ark? Here are a few theories.) Was the Old Testament flood fact or fiction? Stories of destructive floods and those who survive them predate the Hebrew Bible, the oldest parts of which are thought to have been written in the 8th century B.C. Legends about a deluge that destroys civilization at the behest of a supernatural deity appear in multiple Mesopotamian texts. They run the gamut, from the Epic of Gilgamesh written around the early second millennium B.C. to a recently deciphered Babylonian cuneiform tablet from about 1750 B.C. describing how the ark was built. Flood and ark accounts very similar to that of the Old Testament predate biblical accounts. One from the early second millennium B.C. Epic of Gilgamesh, shown in this Assyrian depiction, was recorded more than a thousand years before the Bible. Photograph by CM Dixon, Print Collector/Getty Could these flood myths be based in fact? 'There does seem to be geological evidence that there was a major flood in the Black Sea region about 7,500 years ago,' says National Geographic Explorer Eric Cline, an archaeologist at George Washington University. But scientists disagree on the extent of that event, just as historians of the era differ on whether real life inspired writings about a deluge. It seems likelier that floods were simply experienced in different places and at different times—and that those events naturally made their way into the world's oral and written lore, like the Genesis flood narrative. (What do the Dead Sea Scrolls reveal about the origins of Christianity?) Where is Noah's Ark? It's complicated. Scholars differ on the precise location of Noah's Ark according to the Hebrew Bible. In the Book of Genesis, the ark came to rest 'upon the mountains of Ararat' located in the ancient kingdom of Urartu, an area that now includes Armenia and parts of eastern Turkey and Iran—not the single, iconic peak that bears its name today. 'There's no way we can determine where exactly in the ancient Near East it occurred,' says Magness. Both Cline and Magness add that even if artifacts from the Ark have been or will be found, they could never be conclusively connected to historical events. 'We have no way of placing Noah, if he really existed, and the flood, if there really was one, in time and space,' says Magness. 'The only way you could determine that would be if you had an authentic ancient inscription.' Even then, she points out, such an inscription could refer to another Noah or another flood. That hasn't stopped the proliferation of pseudoarchaeology that upholds the Bible as literal truth. The fruitless searches are often aligned with adherents of 'young-earth creationism,' the belief that, despite evidence to the contrary, Earth is only thousands of years old. (Inside the search for the oldest pieces of Earth) Same evidence, very different conclusions Such groups use secular archaeological evidence to bolster their literal interpretation of Scripture—and simply disregard or attempt to disprove evidence to the contrary. But they don't all share the same tactics. Answers In Genesis, a self-described apologetics ministry that focuses on scientific issues and even runs a Noah's Ark-themed amusement park in Kentucky, acknowledges the ubiquity of flood-related myths beyond the Old Testament story of Noah, and even concedes that the Ark could never be found. 'We do not expect the Ark to have survived and been available to find after 4,350 years,' says Andrew A. Snelling, a geologist and Director of Research for Answers In Genesis who has spent decades attempting to prove Earth's youth. Snelling differs from archaeologists, however, about why the vessel's remains will never be found. 'With no mature trees available for Noah and his family to build shelters after they got off the Ark, there is every reason to expect they dismantled the Ark (which they didn't need anymore) to salvage timber from it,' he says. While the ministry does not rule out the potential of one day finding the Ark, Snelling rues what he calls 'questionable claims' by Ark-seekers that 'blunt the potential impact of a true discovery.' For Magness, who currently leads excavations at a late-Roman synagogue in Galilee. the search for Noah's Ark not only confuses the public, but diminishes excitement about actual archaeological finds, even ones that offer support for parts of the Bible, such as the existence of the House of David. Cline says when he was younger, he attempted to rebut the purported biblical evidence that enchants the public year after year. Eventually, he quit. Now he focuses on both his expeditions and translating his research for those willing to accept the results of the scientific process. 'People are gonna believe what they want to believe,' he sighs. That won't change any time soon. For now, he's focused on unearthing an 18th-century B.C. Canaanite palace at Tel Kabri in what is now northern Israel. 'For us, [the floor] is incredibly important, because it shows international relations and contacts from almost 4,000 years ago,' he says. 'It's not Noah's Ark, but it's a painted floor,' the archaeologist says, 'which is good enough for me.' This article originally published on November 22, 2022. It was updated on June 30, 2025.
Boston Globe
19-06-2025
- Boston Globe
Walter Brueggemann, theologian who argued for the poor, dies at 92
His best-known book was 'The Prophetic Imagination' (1978), which has sold more than 1 million copies, according to Publishers Weekly. But there were dozens of others, including collections of his sermons and guides to studying the Old Testament. Dr. Brueggemann's work, while little known to the general reading public, is widely used in seminaries. Get Starting Point A guide through the most important stories of the morning, delivered Monday through Friday. Enter Email Sign Up Jim Wallis, a progressive evangelist and theologian who heads Georgetown University's Center on Faith and Justice, said in an interview that Dr. Brueggemann was 'our best biblical scholar of the prophets -- and he became one himself.' Advertisement 'There are court prophets, prophets who just speak to what the king wants them to say,' Wallis said, 'and then there are the biblical prophets who speak up for the poorest and most marginal.' Dr. Brueggemann, he said, was akin to the second kind. Born to a pastor in the Evangelical and Reformed Church, an ancestor of the latter-day United Church of Christ, Dr. Brueggemann grew up in modest circumstances. His grandparents were Prussian immigrants, and his family arrived in the Midwest via New Orleans. He remained an active member of the church throughout his career, speaking frequently at conferences. Advertisement A small-town Missouri boyhood baling hay and working at service stations gave him a natural sympathy for the underdog, Conrad Kanagy wrote in 'Walter Brueggemann's Prophetic Imagination: A Theological Biography' (2023). Dr. Brueggemann's reading of Scripture was unusually pointed and critical of establishment churches, shaped by what Kanagy called his 'German evangelical Pietism.' 'The contemporary American church is so largely enculturated to the American ethos of consumerism that it has little power to believe or to act,' Dr. Brueggemann wrote in 'The Prophetic Imagination.' For him, Yahweh, the God of the Hebrew Bible, is 'a real character and an active agent,' he said in a lecture in 2023 -- a God that is disappointed in mankind's failings and yet promises 'a new world that is possible.' In 'The Prophetic Imagination,' Dr. Brueggemann drew a sharp contrast between this God and the gods of the empire. The God of Moses, he wrote, 'acts in his lordly freedom' and 'is extrapolated from no social reality.' Unlike pharaoh's gods -- who were invented to legitimize power and preserve the status quo -- Yahweh disrupts it, calling people toward justice, liberation, and hope. Yahweh 'is captive to no social perception but acts from his own person toward his own purposes,' Dr. Brueggemann wrote. 'At the same time,' he added, 'Moses dismantles the politics of oppression and exploitation by countering it with a politics of justice and compassion.' For Dr. Brueggemann, Kanagy wrote, 'the biblical text was meant to be a free document that told the story of a free God who related to a free people past and present.' Advertisement The church's role thus seemed clear to the theologian. 'The task of prophetic ministry is to nurture, nourish and evoke a consciousness and perception alternative to the consciousness and perception of the dominant culture around us,' Dr. Brueggemann wrote. It was, in his view, the church's role not to reinforce established social realities but to question systems of power and inequality at every turn -- just as, say, the church leaders of the American Civil Rights Movement had done by invoking Scripture to confront racism and injustice. A passage in the Book of Jeremiah had a particular impact on Dr. Brueggemann, Kanagy wrote. God says: 'To care for the poor and the needy, is this not to know me?' according to Jeremiah. Understanding these words 'was a crystallizing moment for Walter, as he recognized that the text did not say, if one has knowledge of God, then they will care for the poor,' Kanagy wrote. 'Or that if one cares for the poor, they will get knowledge of God. Rather, it simply declares that 'the care of the poor is knowledge of God.'' Dr. Brueggemann taught generations of seminarians, first at Eden Theological Seminary in St. Louis and then in Decatur. On a blackboard, he would lay out patterns and repetitions of biblical text for his students. 'He was famous among students for jumping up on tables, mimicking the Almighty, and doing just about anything to help students make connections with the text,' Kanagy wrote. Walter Albert Brueggemann was born March 11, 1933, in Tilden, Neb., the youngest of three sons of August and Hilda (Hallman) Brueggemann. He grew up in rural parsonages in Nebraska, Kansas, and Missouri, according to his website, but mostly in Blackburn, Mo., where his high school had 30 students and one shelf of books, which he 'read and read again,' Kanagy wrote. Advertisement He received a Bachelor of Arts from Elmhurst College (now Elmhurst University) in Illinois in 1955; a bachelor's in divinity from Eden Theological Seminary in 1958; a doctorate of theology degree from Union Theological Seminary in Manhattan in 1961; and a doctorate in education from Saint Louis University in 1974. He taught at Eden from 1961 to 1986 and also served as dean there. He became a professor of the Old Testament at Columbia in 1986 and retired in 2003. He leaves his second wife, Tia (Ehrhardt) Brueggemann; two sons, James and John; and five grandchildren. His first marriage, to Mary Bonner Miller, ended in divorce in 2005. Throughout his career, Dr. Brueggemann called for a questioning of, and a pushing back against, the status quo, with a focus on those on the margins of society. 'It was a biblical matter for him, to be ignoring the poor while rewarding the rich,' Wallis of Georgetown said. 'We will not understand the meaning of prophetic imagination unless we see the connection between the religion of static triumphalism and the politics of oppression and exploitation, " Dr. Brueggemann wrote in 'The Prophetic Imagination.' He added, 'It is the marvel of prophetic faith that both imperial religion and imperial politics could be broken.' This article originally appeared in
