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Henzi, S, Hawker-Bond, D, Stiller, J and de Sousa Pereira, L (2007) Look who's talking: developmental trends in the size of conversational cliques. Evolution and Human Behavior, 28 (1). pp. 66-74. ISSN 1090-5138


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Europe has listened - and said No to Cruel Cosmetics!
2013 was a truly historic year for the BUAV. Our long-fought campaign to end animal testing for cosmetics came to an end in Europe, with the implementation of the last phase of the European Union's ban coming into force on 11th March 2013.
However, there is still much more to do in order to ensure animals do not suffer in laboratories for cosmetics in other places across the world. We set up our sister organisation, Cruelty Free International, in 2012 to do just that. Cruelty Free International is using political, legal, scientific and campaigning expertise to achieve a ban on animal testing for cosmetics and household products across the globe.
You have helped us come so far. Please help us go the distance and achieve a worldwide ban. Visit Cruelty Free International's website to see how you can get involved with their work here.
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Letter to a Maladjusted Misotheist
November 2, 2006
Dear Mr. Harris,
Greetings to you. I am writing to you because I am in possession of your latest work, Letter to a Christan Nation, and I have been asked to deliver a detailed response to it, which I intend to do over the next few days. Before I begin writing you letters in earnest, however, I thought I ought to let you know when the first time was I ever heard of you: I saw your appearance in Brian Flemming's film, The God Who Wasn't There.
Now if you know this, you will understand why, quite frankly, I consider you a non-starter as an ideological opponent, rather than any sort of informed, worthwhile threat. For you see, it is my policy as a defender of the Christian faith to ignore those who show little or no interest in presenting a fair, accurate, and above all informed critique of Christianity.
Your decision to appear in a movie that posits the thesis that Jesus never existed - a position that credentialed, serious historians universally reject - speaks vastly of your lack of critical discernment when it comes to matters of religion. May I ask if you also intend to appear in films endorsing UFOs, the reality of the Bermuda Triangle, and the Loch Ness Monster? It is rather ironic that you critique Christians so readily for believing what they do uncritically, and yet deigned to appear in a film that endorsed such a blatantly counter-consensus position, one rejected by scholars of every religious persuasion; the contrary view endorsed by Flemming is the province of non-scholars. Is this supposed to indicate to us that you are some sort of credible authority to speak against Christianity?
You will not be able to say, "I didn't endorse the film's conclusions." Maybe you did not, but that you aided and abetted such a film and contributed to it does indicate your lack of discernment.
In reviewing your Letter, I find, not surprisingly, more of the same sort of uncritical presentation, and over the next few days I will be going over your book page by page, addressing these matters for the benefit of those who might be lulled into thinking that simply because you have written a book, you are to be taken at face value as an authority on your subject. You are not. You are an expert in neuroscience. Now I do not imagine you would have a great deal of patience with a theologian or a Biblical scholar who wrote a book "debunking" neuroscience, so what on earth gives you the nerve to think that you deserve any credence as someone writing on the Bible and religion?
This all might be well and good if you actually used credible sources to back up your claims, but I see in your bibliography only one relevant source: Bart Ehrman's Misquoting Jesus, which itself has serious problems (there is a general view here with links to more specific reviews). And as we will see, what you derive from there only shows, yet again, how uncritical you are when it comes to this subject.
But enough. Let us proceed to the content of your book, such as it is.
As a summation of what I believe as a Christian, much of what you start with is accurate, although I might query your claim that I believe "all other faiths are mistaken, and profoundly so." (3) If you are saying that I think all other religions are eg, 90-100% in the wrong about what they claim, then that is false. I would say that the degree of error varies according to the religion. But since you haven't been more specific, that's all I can say. You are also certainly right to indicate that it is not possible for both you and I to be right.
Not surprisingly, however, you get in over your head quickly. It may interest you to know that there is a view of hell—held by educated Christians—that does not match the one you apparently have in mind. As I report at http://www.tektonics.org/uz/2muchshame.html:
Is it really fair for one who does not accept Jesus to suffer in Hell forever?
Several authors…have set the pace for a new look at this question by dismantling the old-fashioned conception of Hell as a place of flesh being seared on sizzling grids, of torture devices and of extreme physical pain. In contrast Miller argues—even apparently without recognition of the Biblical world as an honor and shame society—that the components of eternal punishment in the Bible are shame and disgrace. Let's now look at some of his primary points and relate them to our own arguments:
* The 'logic' of hell in the bible is surprisingly simple: You receive back the treatment/effects you gave other agents (including God and yourself) with some kind of multiplier effect. [The bible is full of images of this reciprocity concept: reaping what you sow, being paid back, suffering loss as you had despoiled others, unkindness for unkindness shown, apathy for apathy rendered, 'eye for an eye', proportional judgement, etc] This is suited as well to what we have said of honor debts and shame as a response. You dishonor God; you receive dishonor in return. Appropriately your required response is to acknowledge your own need—in effect, giving up your "honor"—by admitting that you need God's help to pay the debt.
C. S. Lewis wrote a book titled The Great Divorce in which Hell is depicted as a microscopic world that is smaller than a piece of dirt in heaven (though inhabitants do not realize this except by a special "bus trip" to heaven). Within that microscopic world, people constantly get tired of the company of others and move themselves farther and farther out into the "boondocks" away from others. Napoleon is presented as having done this, and two modern travellers who go to his house arrive to find him pacing back and forth muttering over his failures, for which he blames everyone else. Lewis, we think, was on to something here, even though he did not mention an honor-shame dialectic. The person who is ashamed cannot come into the presence of God, but would indeed be driven away from it by the very nature of the dialectic, seeking to get as far away from the presence of the greatest glory and honor as possible. Literally speaking, "Hell" would be a life on the lam—always trying to get yourself further and further from God's holiness, but because God is omnipresent, and because in Him all things move and have their being, never being able to succeed.
An analogy I once used for my Skeptical friend Kyle Gerkin may help: God is like a magnet, and the "polarity" of sinners is all wrong.
* Miller cites sources indicating that the torment of hell is relational in nature and involves banishment from heaven. A source says, though again apparently without knowledge of the Biblical world as agonistic: Mental and physical anguish result from the sorrow and shame of the judgment of being forever relationally excluded from God, heaven, and so forth.
In this sense, someone with greater sins has more to "be ashamed of" than someone with lesser sins. Thus the lesser sinner may perhaps be able to withstand God's omnipresence to a greater degree than a greater sinner; to put it another way, the person who has greater sins finds themselves to run harder, more often, and farther than the person with lesser sins.
* Biblical passages support our thesis: Daniel 12:2 speaks not of everlasting pain, but of disgrace and everlasting contempt. The "weeping and gnashing of teeth" associated with punishment verses "describes a reaction of persons who have been publicly shamed or dishonored" (Malina and Rohrbaugh, Social Science Commentary, 76, emphasis added). Miller says of the passage in Luke, of the beggar Lazarus and the rich man: [The rich man's] "quality of life" is equated to the quality of life that the beggar Lazarus had during his lifetime (e.g. lack of getting all of his basic needs met in community). Note that a beggar was a person of the lowest social status, and therefore one of the most "shamed" individuals.
We may relate this point to that of the doctrine of theosis. Those who belong to God will grow in His grace; but those who reject him will never grow. Like Lewis' Napoleon, this will no doubt be a frustrating and shameful experience; especially if you can look through the window, so to speak, and see others growing. But it will not involve physical pain.
* A reader asked this question: I gathered from your response to Pendragon that the Jeffery Dahmer, who apparently repented before that unfortunate encounter with a mop handle, would be in the "nosebleed section" in heaven. Why would that be if Christ suffered the shame for everyone who is saved? I think the answer here relates to the concept of rewards in heaven as opposed to salvation. The rewards will be rewards of honor; obviously someone like Dahmer isn't going to have a lot of rewards, and nor would an Adolf Hitler who repented on his deathbed. So yes, to say they will be in the "nosebleed section" of heaven would be accurate.
So in conclusion on this tangent: The data would indicate that the primary focus of eternal punishment is the denial of the honor accorded to those who reject God's offer of salvation, and who bear themselves the shame and disgrace Jesus took in their stead. Therefore there is no inequality in the "suffering"—these persons have denied God His ascribed honor; they are denied in turn the honor that is given to human beings, who are created with the intent that they live forever in God's service, reigning with Christ and serving him. They choose rather the shame and disgrace of serving their own interests; they are also shamed in accordance with their deeds (i.e., Hitler obviously has more to be "ashamed of" than, say, a robber baron). By denying their ascribed place in the collective identity of humanity, they are placed outside the boundaries, exactly as they desire to be and to the extent that their deeds demanded.
Now Mr. Harris, knowing your work as I do I don't expect you to present any sort of informed answer to this understanding. Since you are not interested in the truth, you will only make some excuse such as, "Other Christians disagree, so this is more proof that Christianity is false." If so, I would point out to you that the scientific community is hardly united on each and every point, yet I am sure you would not take this as evidence that science is false. If you will, please try to actually engage interpretations and understandings rather than taking the "lazy way out".
You say, The fact that my continuous and public rejection of Christianity does not worry me in the least should suggest to you just how inadequate I think your reasons for being a Christian are. (4) I wouldn't doubt that. However, the fact that you manifest such primitive knowledge of Christianity means that I am not worried in the least about your rejection.
I will say little of your points concerning religious "liberals" and "moderates" since I am neither by your definition (4-5). You are certainly right about the dichotomy that exists between our two positions and the consequences for whoever is in error.
Rather more naive is your statement that "every devout Muslim has the same reasons for being a Muslim that you have for being a Christian." (6) Oh, really? May I ask what exactly you think those "reasons" are and how you arrive at the conclusion that they are the "same" (presumably, you mean, in quality, since it is silly to say that a Christian uses "Mohammed did X" as a reason for being a Christian). You don't explain any of these "reasons," and I certainly do not see you offering any survey of, or answers, to Muslim (or Christian) scholars or apologists. May I ask if in fact you have done any research concerning evidences for these or ANY religious systems? Have you in fact composed an argument promoting the "theft theory" for the body of Jesus? Have you indeed gone through the Koran showing it errs? Have you shown indeed that Moses did not exist as Jews claim? What exactly have you done? As far as can be told, virtually nothing—Letter, which is supposed to be your best foot forward on this account, is a mere 84 pages, and there are works by literally hundreds of religious scholars—all far more qualified than you—that you don't seem to have addressed. By chance, it isn't that you are simply reaching an arrogant conclusion about your own qualifications, is it?
For your information, I am not a Muslim because I have considered arguments for and against Islam and arrived at a rational decision. If you have the nerve, you may wish to check with such sources as the Answering Islam (answering-islam.org) website, so that you may see that there is more to the matter than simply saying from your armchair, "gee, they have reasons too just like you do" or just waving off other people's systems of beliefs as "absurd" (6) without giving any form of argument. That is the method of the bigoted and the lazy who do not have the wherewithal to do any real arguing against truth claims. Is that what you are, Mr. Harris? A lazy bigot?
By the same token, to be fair, Muslims have apologists who have indeed taken the time to fulfill the burden you put on them to prove their beliefs are valid, and it speaks for itself that unlike Answering Islam and others, you feel that it is simply enough to arrogantly dismiss them with a mere word, "absurd" and say that that are "simply not making claims about reality that can be corroborated". The same could be done to you and your beliefs with just as much validity. And it is just as well for me to say, to use your own words (7):
The truth is, you know exactly what it is like to be a Muslims with respect to the beliefs of an atheist. Isn't it obvious that atheists are fooling themselves? Isn't it obvious that anyone who thinks the universe was a cosmic accident has not considered the universe critically? Isn't it obvious that the doctrine of atheism represents a near-perfect barrier to honest inquiry? Yes, these things are obvious.
No, actually, they are not. What is obvious is that you are using sound bites as a substitute for informed argument. The fact is that you are not equipped in any way to answer the truth claims of ANY religion—Muslim, Christian, or otherwise.
As you continue your "you believe" recitation, you are spot on until you say, "You believe that…[the Bible's] contents have stood the test of time so well that it must have been divinely inspired." (7-8) I do? Perhaps this sort of argument is made in Chick tracts, but it isn't made by Christian academia. I suppose (especially given your association with Brian Flemming's film) that I can now fairly say to you as an atheist, "You believe that Jesus didn't exist, that Mithra was a source for the life of Jesus, and that Nazareth didn't exist." Maybe you do believe all this (in which case, you are even less worthy an opponent than I think). Maybe you don't. But in any event, it seems evident that your "you believe" list could stand a little broader data sample. One wonders if your knowledge of Christians extends only as far as what you watched on TBN last week.
And finally, we get to see you at work with Biblical "exegesis". I use the word loosely because it is apparenent from your use of the Bible that to you "exegesis" means "putting an X on a picture of Jesus". In attempting to criticize the moral teachings of the Bible, did it not at least occur to you that they were written to a specific context? And that the modern reader is expected to be a proper disciple, to know the meanings in their contexts, and determine the application for themselves? Is this too hard for you?
Let's look at how you abuse the Bible's teachings. You refer to Proverbs as saying children should be beaten with a rod. The first error you make is in assuming that a proverb is a universal. Do you KNOW what a proverb is, Mr. Harris? Wisdom and proverbial literature was a leading genre of the Ancient Near East. Much of the OT, and parts of the NT, fall into this category. (One of the best-known examples outside the Bible is the Egyptian Wisdom of Amenemope.) Wisdom literature was (and still is!) characterized by language of exclusivity. This is partially attributable to the fact that wisdom/proverbial literature was intended to be short, pithy, and easily memorized. Our modern literature of this type—- for example, the maxims in Poor Richard's Almanac—- can be described similarly. The wisdom genre has changed little over the years from a functional perspective.
Because of these characteristics of proverbial and wisdom literature, the genre has a high rhetorical function and cannot be read as though it were absolute. Much of what is written in the OT, and a good deal in the NT, is subject to these constraints. So for you to say that Proverbs is "straightforward" in advising the use of a rod for discipine is simply idiotic. Material in the Bible that belongs in the proverbial/wisdom genre cannot be read absolutely and used to claim error.
Now this brings up the question you no doubt also wish to implcitly ask, as to whether a beating with a rod is even a fair punishment, ever. Well, let me ask you a question, Mr. Harris, you, as you live in an air-conditioned housing unit, eat three full, healthy meals a day and have vast amounts of leisure time at your disposal: Do you know what it is like to live in a world where anarchy and chaos were constant threats, where life could be stolen from you at any moment? Ancient people did. As a creampuff society, we have lost the realization that for the ancients, education wasn't simply a matter of teaching times tables so we can get a job selling timeshares: Education was a matter of survival, of ensuring that what there was of civilization did not slip over that fine line from order into chaos. Thus all of the Ancient Near Eastern wisdom literature is filled with pithy sayings like this one you cite from Proverbs, along the lines of, "A student's back is his ear." Even as today students had to be taught to want to learn—the only differences are that the options for distraction have become more diversified (i.e., video games, versus, i.e., trips to the prostitute's house), and most of us aren't perceptive enough to see through our society's complexity to know that chaos is just as possible here and now. We don't see a reason to associate severity with education, but if we wait long enough and have enough school shootings, perhaps we will.
So you fail to contextualize Proverbs, and thus err. Now let us consider your next error. You refer to stoning people to death for things like heresy and adultery (8-9). Allow me to explain a few things to you that you are obviously unaware of.
The laws of the Old Testament fall into three categories. First, some laws are universal moral laws. This includes do not steal, do not kill, and others. Some of these are laws that even you agree should be obeyed today, and we will not discuss them further.
Second, some laws are cultural universals. By this we mean laws geared to Israel's culture that have a universal moral law behind them. As an example, Deut. 22:8-9 states, When you build a new house, make a parapet around your roof so that you may not bring the guilt of bloodshed on your house if someone falls from the roof. An ill-informed person like you may say that one would be hard-pressed to find home builders who follow this rule. But actually they do follow the modern equivalent. In ancient Israel, the flat roof of a house would be used for many purposes, such as sleeping, household chores, and entertaining. These chores included drying and storage of produce; even today the roof is used for such things in modern Arab nations. We don't use our roof the same way—the modern equivalent is a balcony. Our builders certainly do make sure that they follow the point of this rule.
Finally, there are ceremonial laws: Instructions for building the Ark of the Covenant, for example, are definitely in this, as are sacrificial laws and dietary laws.
Put simply, you err in your assumption that every single bit of the legal strictures of the Bible are of the first sort: Universal morals. They are not. The Old Testament law is embodied in the book of Deuteronomy. (You cite other books, but the same laws are repeated in Deuteronomy.) The book of Deuteronomy is laid out in the form of an ancient treaty between a king and his vassals. It is in essence a contract between God and Israel. They "signed on" and agreed to enforce the penalties.
Modern Christians believe that we now have a new covenant or contract between Christ and the individual and the believer. The sins are paid for by Christ's blood, and he takes on the punishment for the transgression of those who break God's law and accept his payment. The old covenant and our enmity with it is now abolished (Ephesians 2:15).
Our new contract, so to speak, does not contain specifications of enforcement—that is now considered God's domain, with regard to each individual, on the basis of the new covenant terms. God will judge and punish moral crimes of the sort that are not prohibited by law, not men. Put another way, you are looking at the terms of a contract that was declared null and void some time ago. Christians have no mandate to execute persons who work on the Sabbath. (It is an open question indeed whether God requires observance of a Sabbath today, but that is beside the point of this letter and your claims.) Only those who signed on to the covenant of Deuteronomy did. Your claim that the Bible demands that we must now stome people to death is simply paranoid, misinformed nonsense.
I realize that you quote—in ignorance—Matthew 5:18-19 (10) as some sort of evidence that Jesus would expect us today to stone people who violate the Sabbath, and so on. This simply shows that you do not know how to exegete Matthew 5:18-19 properly: You fail to differentiate between law and judicial penalty. Judicial penalties are not "commandments".
Moving on, I find your appeal to allegedly peaceful religions like Jainism a curious one, for several reasons. First, if we wish to pursue that sort of fallacy, then it is fair to point out (just as readily) that your system—atheism—has been responsible for widepsread torture, death, and atrocity in atheist regimes like Cuba, China, and the former Soviet Union. Second, it is curious that you would cite Jainism's teaching to not do harm, while at the same time listing George Smith's rather amateurish volume, Atheism: The Case Against God, as a source. Smith was quite adamant that passages like Matthew 5:39-41 were poor moral sense, for "such precepts require the obliteration of one's capacity to distinguish the good from the evil." Taking them just as badly out of context, perhaps, one might say the same of the Jainist teachings you cite. May I ask indeed if there is any pleasing atheists?
You mention only briefly the Inquisition and that the teachings of the Bible are "muddled and self-contradictory." [11] Not that you provide any examples, but as it happens, you are once again ignorant: It was not inability to get a clear message from the Bible that allowed the Inquisition. Indeed I wonder just how much you know about the Inquisition, for I am accustomed to atheists who claim that it killed millions of people—more than the number who actually lived in most countries in Europe at the time.
Since you seem to be very adept at not discussing specifics, allow us to enlighten you somewhat using credentialed historians of the Inquisition as sources. Oddly none of these historians seems to think that the Inquisition was enabled by "muddled and self-contradictory" Bible passages, but rather, conclude that the Inquisition was an honest attempt to implement a particular view (not against a contrary one).
Why was there an Inquisition? Stalcup asks the honest question, "How could the leaders of the church reconcile the terror and destruction wrought by the Inquisition with the doctrine of mercy taught by Christ?" The answer she gives is a familiar one—one we have also seen given in answer to such questions as, "Why would a God of love order the Canaanites exterminated?" or "Why does Proverbs teach corporal punishment?" Eventually different forms of the Inquisition grew up in different places for different reasons. But in terms of why and started, the simple answer is that the Inquisition was seen as an instrument of social survival.
Stalcup notes that the Catholic Church (CC) in the Dark Ages "was the one stable institution that provided leadership and order" and quotes historian Bernard Hamilton as saying that "as the sole vehicle of a more civilized tradition in a barbarous world" the CC "became involved in social and political activities which formed no part of its essential mission, but which it alone was qualified to discharge." With the exception of a few Jews and Muslims, all people in Western Europe depended on the CC for meaning and survival. Any undermining of this social construct was a threat to the physical, mental, and spiritual well-being of the whole. (Kamen likewise says of the Spanish variation, "It fulfilled a role…that no other institution fulfilled." [K82])
In this light, enter Catharism—a heresy from the east that taught a spiritual dualism (which made Satan the creator of the material world, and in a reversal of Mormonism, argued that Satan made man, and that God pitied man and gave him a soul!), poverty, vegetarianism, honesty, and abstention. Not a bad mix of principles at the end, but they also managed to nab the Jim Bakkers of the CC of that day and used it as a bludgeon, to the point of calling the CC a tool of Satan "designed to trick Christians into thinking that they had obtained salvation." The Cathars also refused to swear oaths of loyalty, "a stance that had the potential to undermine the authority of both the Catholic Church and the secular government."
By now the average Skeptic is saying, "Why didn't they just leave the Cathars alone?" If the Cathars had left things alone themselves, that may indeed have been the result. But their work was the moral equivalent in that day not of merely protest, but of laying bombs under the Capitol building. As in OT cases we have no perception of how seriously Cathar actions undermined the social order and threatened to cut the links of the chain of survival, as well as (from that view) security in eternal life. The society of this time did not yet have the leisure to allow such powerful dissent and yet still be able to survive. The Inquisition's actions would be excessive today because we have the leisure to tolerate dissent with no threat to our survival—not as yet, at any rate. As European society progressed, there indeed came to be less threat of heretics undermining corporate survival, so naturally the Inquisition process died out.
As time passed and as the Cathars disappeared, the Inquisition spread to other countries and acquired other targets, including, in Spain, Jews and Muslims who had professed to convert, but secretly had not (the former in some cases being denounced by other Jews!—and being targeted not for religious reasons per se, but for social reasons. In Germany it targeted a sect called the Waldenses, and pantheists. Beyond this point we will delve no further into the Inquisition's many manifestations outside of Spain, as it becomes complex enough to write entire books; it is enough to know that the roots of the Inquisition were not as simple as the Skeptics would care to paint it.
Whence the "inquiz" of the Inquisition? Pope Innocent III did try to be nice at first, sending Cistercian monks to the region of France in 1198 where Catharism was getting a foothold. Their mission was to preach to the populace and identify the leaders of the heresy. Obviously one had to "ask around" to find the leaders, hence the "inquis-" in the Inquisition, Part 1.
Catharism made the "inquis-" part a little hard, however. You would no doubt guess that the average Joe wasn't too keen on abstention, poverty, and vegetables, so most "believers" didn't take the official, saving rite to join Catharism until they were on their deathbeds. Meanwhile they still also participated in normal CC services. This made it difficult to discern between almost all Cathars and non-Cathars, so that the movement was more insidious in its spread than it appeared, and also gave the religious officials a tough moral choice, since they considered themselves to be responsible before God for the spiritual well-being of their flock, "answerable before God for the souls" of all in their charge.
Ironically enough it was the Cathars, not the CC, who struck the first mortal blow in 1208 when a local noble assassinated one of Innocent's special representatives. Innocent, more than a little peeved, began the Albigensian Crusade and for 20 years scoured the land for Cathars. The common people, however, helped the leading Cathars escape or protected them; at the same time, the Crusade evolved into a political battle that Innocent lost control of. Thus a new tactic was developed—the official "Inquisition" established in 1215. (A similar act helped turn popular sentiment towards the Spanish Inquisition when Christianized Jews assassinated one of the Inquisitors in a cathedral, engendering a reaction one might compare to sentiment against Arabic peoples after the 9/11 bombing.)
What was the process? The simple form was that Christians (or in Spain at one point, Jews) were required to "seek out heretics and deliver them to a special church tribunal for trial." Those convicted would be excommunicated, then handed over to secular authorities for punishment, which was usually "banishment and the confiscation of their property." [18] Note well, not execution, but a punishment that would remove them from the social order they were threatening, though in Spain, execution by burning did become a normal sentence for the unrepentant.
Over the next 25 years the Inquisition worked in France, and followed a typical procedure which was also roughly followed in Spain:
1. One or more inquisitors arrived at a town or village and preached against the heresy.
2. They offered a grace period of 7 to 30 days for heretics to recant and receive a "relatively light penance." At the same time citizens were ordered to turn in any known heretics; refusal to comply would result in excommunication—again, disconnection from the social order, an appropriate reply to one who would assist in undermining the social order upon which everyone's lives depended.
As might be expected, some people abused this system and reported the nosy neighbor (with the loud goat who brayed at 3 AM) as a heretic, just to try and get rid of them. Kamen notes examples of witnesses using the Inquisition to "pay off old scores". The Inquisitors of course didn't use modern legal safeguards, and did accept testimony from others uncritically in a way that would make modern legal experts blanch, but that was the norm for jurisprudence even in secular realms of the day, and still is in some countries. Kamen writes of the Spanish variation: "Judicially, the Inquisition was neither better nor worse than the secular courts," but did hurt itself in the publicity department by not making public its methods. Fear was the product not just of the authority figures, but of one's own neighbors: "The fear generated by the tribunal…usually had its origins in social disharmony." In this light people reported all manner of odd things as "crimes" (i.e., in 1492 in Spain, "not knowing the creed, or eating meat in Lent, were taken as signs of Judaism"; later in the 1560s, eating meat on forbidden days was taken as a sign of Lutheranism!) and testified to alleged offenses some 30 or even 50 years in the past. Blame Christianity? No, blame human nature and incompetence.
3. Blame also eons before the advent of a working legal system. After the grace period anyone suspected of heresy was brought before a tribunal and asked to confess. If the confession did not match what had been reported about them by others, they went to prison where they were advised to think it over. The same was done to those who protested their innocence. Following this various methods were used to gain a confession, including intense interrogations, pleas from family members, and at the extreme end, starvation and torture. Blame Christianity? No—this was the modus operandi for ancient legal systems as far back as Rome, differing only in specifics of application: "To some degree, the Inquisition's use of torture mirrored a trend in the secular judicial system—during the twelfth century, the courts of Europe started to revive the old Roman legal procedures, including the application of torture to extract confessions." [Emphasis added.] Some of this came from Justinian's code, which was in turn derived from earlier pagan law. The CC moreover believed that the eternal soul's fate was of more importance than the body—which runs as a match to what we have observed elsewhere that the short-term destruction of peoples like the Amalekites and Canaanites are understandable in light of the long-term goals of social survival for people as a whole. To the Inquisitors, a few moments of pain on earth was a necessary price for saving someone from eternal torment. Skeptics may claim that their priorities were wrong, but they can't fault them as much for their motives (though again, system abuses in plenty also took place).
4. Once a confession was made, punishment ranged from fasting and prayer (the equal to writing "I will not be a heretic" 100 times) to a brief imprisonment. Those who had committed serious crimes were given life imprisonment (perhaps such as the one who assassinated Innocent's rep). Execution was reserved "for unrepentant or relapsed heretics" under a view that heresy was a form of treason against eternal security. The description given by Strayer and Munro sounds just right from any work by Malina and Rohrbaugh or Crenshaw on survival of society in the ANE or Greco-Roman world:
Heretics destroyed the bonds of society by weakening the basic authority on which all institutions rested; their mere existence brought down the vengeance of heaven on the regions in which they lived. Heresy was a disease which had to be wiped out; the heretic must either be cured or destroyed.
The regular reader will recognize that this very description could have described the Roman attitude towards Christianity as a superstition which broke down loyalty to the Roman gods who kept the world in order. This is not a Christian issue, but a social survival issue and a pattern followed by societies to preserve themselves—until they reach our stage, where a fall is much harder to envision.
What About the Torture? The shame of the Inquisition is the use of torture, and we need not explore the details, but here, human nature trumped and caused the worst of the problems. Torturers were only allowed to torture a prisoner once but got around the rule by "suspending" a torture session until the next day to continue it. On the other hand, compared to methods used by the secular penal system of the day—which included being burned alive for counterfeiting and execution for thievery, and later being disemboweled or boiled to death—the Inquisition wasn't as serious a threat to health and well-being as its secular counterparts. One of its more odious practices was posthumously denouncing persons, publicly burning their exhumed remains, and confiscating their property, leaving their family—even if they were not heretics—destitute. Imprisonment may well have been the most cruel of the Inquisition's penalties: Like in all ancient jails, cells were cramped and unlit, so that prisoners at times could neither lie down nor stand; only a "very tiny minority" [67] of persons withstood such treatment for months or even (up to 30) years without "confessing". [71] (On the other hand, in the Spanish variation, the prisons of the Inquisition were generally—not always—better than those of the secular courts, so that, for example, a friar "made some heretical statements simply in order to be transferred from the prison he was in to that of the Inquisition.")
It is worth noting that there are examples of the church officials wanting to be lenient, and mobs, fearing this leniency, breaking into a prison where Cathars were held and taking matters into their own hands, killing the Cathars themselves! Strayer identifies this as an example of the "feelings of fear and hatred among the mass of the people because [the Cathars] dissociated themselves completely from all the values on which society was based." [41] For a parallel consider Sosthenes the synagogue ruler being beaten, and yes, Joseph Smith! However, where Catharism originally spread in France, the sympathies of the people were with the Cathars. This extreme of "solutions" by the people made it necessary for the church to take responsibility for instituting a uniform solution. The mixed response "was not a situation the Church could responsibly allow to continue."
Kamen reports that the threat of the Spanish Inquisition has been particularly overblown. Without minimizing the atrocities that were committed, it is nevertheless a fact that many Skeptical sites (relying at times on Helen Ellerbee, a notoriously unreliable source) frame the Spanish Inquisition particularly as one might elsewhere frame Mao's Great Leap Forward. Kamen notes that, "Taking into account all the tribunals of Spain up to about 1530, it is unlikely that more than two thousand people were executed for heresy by the Inquisition….for most of its existence that Inquisition was far from being a juggernaut of death either in intention or in capability." By Kamen's estimate, for example, "it would seem that during the sixteenth and seventeenth centuries fewer than three people a year were executed in the whole of the Spanish monarchy from Sicily to Peru, certainly a lower rate than in any provincial court of justice in Spain or anywhere else in Europe."This was weighted against people of Jewish and Muslim origin, but let it never be said that the numbers themselves are anything to be flabbergasted about. It is also notable that the impetus for the Inquisition in Spain came first not from the church, but from the king and queen of Spain who asked for an Inquisition to be conducted.
Statistically, over the life of the Spanish Inquisition and in spite of spurts of major use, torture was "used infrequently" and only in cases of heresy; despite possible claims of Skeptics, there was not enough sophistication in the Inquisitors to use torture for the purpose of brainwashing. "A comparison with the cruelty and mutilation common in secular tribunals shows the Inquisition in a relatively favourable light. This in conjunction with the usually good level of prison conditions makes it clear that the tribunal had little interest in cruelty and often attempted to temper justice with mercy." One may as well credit Christianity for making the Inquisition less severe than it would have been had it been conducted by secular authorities addressing the same social fears and concerns! Prison sentences were often not literally observed; a "life sentence" could amount to only 10 years of incarceration and the term could be served at home, in a monastery, or in a hospital when prison space was limited. Kamen also notes that (despite Skeptical desires to see every Spaniard as cowering in fear awaiting a knock at the door from Torquemada himself!) that "over long periods of time and substantial areas of the country, [the Inquisition] quite simply did nothing." "In many Christian communities throughout Spain where internal discord was low and public solidarity high, fear of the Inquisition was virtually absent." A priest in Urgell, Spain in 1632 said that "he didn't recognise the Inquisition and didn't give a fig for it"—and the Inquisition was "unable to take any action against him, nor indeed was it able to impose its authority on the people of that diocese." Resistance was not a matter of fighting off the Pope's armies, but of public cooperation: "Because the information available to inquisitors came not from their own investigations but almost exclusively from members of the public, it was in effect the public that dictated the forms of inquisatorial justice….where [ordinary people] refused to cooperate the tribunal was impotent and incapable of inspiring fear."
So, in conclusion: Blame Christianity for the Inquisition? Hardly. Blame human nature, yet again, which humanists are so proud of, and blame also a propaganda machine that was so effective that "even today it is difficult to separate fact from fiction."
One wonders, Mr. Harris, if you actually know of any of this. I very much doubt it. It looks rather like you are merely repeating standard canards about the Inquisition learned from non-credible sources. But at any rate, even if you are right, the record of your system of belief (again, if we wish to pursue fallacy) is much worse.
You seem to think you have a trump card when you say cite the likes of Luther saying that heretics, etc. should be executed, and then say we may read the Bible differently, but "isn't it amazing that you have succeeded in discerning the true teachings of Christianity, while the most influentuial thinkers in the history of your faith failed?" (12) Well, to put it bluntly, NO. If you were more than a hack you would certainly realize that there is no shortage of criticisms of "influential thinkers" like Luther, Calvin, Aquinas, etc.in Christian literature. You would also be aware that no one expects someone living in medieval Germany, like Luther, to have a full grip on the concept of Ancient Near Eastern suzerainty treaties. The more pointed question is, "Isn't it amazing that you, Sam Harris, are so ignorantly indifferent to finding out the truth that you merely noted (but did not quote) statements from the likes of Luther on burning heretics, and thought that represented the 'last word' on exegeting Scripture, when there are literally hundreds of scholars who have written on the same texts today?" Would you have patience with someone who tried to refute one of your theories about neuroscience by quoting the statement of a contemporary of Isaac Newton?
An even more apparent flaw in your approach is that you seem to think merely citing passages like John 15:6 with no explanation (13)automatically proves bad morality in the Bible. You present no actual argument showing this, you merely present and assume—this is what I call "argument by outrage" (if you like Latin phrases, call it argumentum ad cerebrosus and it runs more or less like this:
1. You find some event or passage in the Biblical text that you personally find morally offensive.
2. You merely recounts this passage or event in such a way as to imply that by itself, the event or passage is enough of a moral outrage that there can be no argument or counter to it.
Or as Glenn Miller has put it, similarly:
....an individual's personal moral intuitions, if they run counter to moral intuitions of other experts and peers, may need further analysis and qualification, before they could function plausibly in constructing a logical argument of God's non-existence.
In other words, the argument that I THINK someone might make about this might look like the following:
1. The biblical God CANNOT commit any unjust act (Authority: theological tradition)
2. God ordered the killing of children (Authority: biblical text)
3. The killing of children can never be a 'just' act, regardless of competing ethical demands in a given situation. (Authority: someone's personal moral intuition)
4. God, therefore , ordered an 'unjust act'. (authority: substitution of terms)
5. The ordering of an 'unjust act' is itself an 'unjust act' (authority: not sure—this is somewhat controversial in ethical theory, but I will grant it here for the purposes of illustration)
6. The biblical God, therefore, committed an unjust act. (authority: substitution of terms)
7. Therefore, the biblical God CAN commit an unjust act. (authority: from the actual to the possible)
Mr. Harris, simply stating outrage is not a sufficient form of argument. It is merely a substitute for true argument, with the intention to win over the prospective convert by means of tugging on their heartstrings like an orchestral harp. If the reader finds the God of the Bible cruel, unjust, bloodthirsty, etc., as you do, then that is your own personal problem. What must be done—but I have still not seen done by you—is an analysis proving that a given action/directive by God was indeed unfair and/or cruel. No doubt the reason I have not seen you do this is that you are not actually informed enough to make such judgments. Your tendency is simply to assume, "the punishment is undeserved, and can never be justified." Such naivete amounts to all that can be gotten from you. Again as Miller tells us:
But notice the problem—the whole thing stands or falls on the accuracy of the personal moral intuition in Step 3. It there is no reason to believe it applies WITHOUT EXCEPTION, then our attempt at constructing a hard contradiction this way fails….This, of course, puts the ball back in the individual's court to do one of two things: (1) show that these exceptions do NOT hold… or (2) show that although there ARE legitimate exceptions, there could not be any valid exceptions that would be operative in our biblical case.
But in any event, someone would still have much, much work to do, to be able to even offer the 'it is a contradiction' position as an argument. Without such work, this objection is simple assertion, unsubstantiated opinion (e.g, 'hunch'?), or emotional statement.
To make your "argument by outrage" more than just an emotional spin-doctoring, you must do more than simply throw quotes around. Mere statement of data on a broad level argues for nothing; a moral hierarchy must be examined and established. Take these two statements:
* Hitler exterminated 6 million Jews.
* Blethkorp exterminated 6 million Refrons.
We are rightly filled with moral outrage at the first one. But why? The obvious reason is that we know about Hitler and we know about his Master race schemes; we know about his attempt to seize power; we know from the data that he was morally wrong. The core of your "argument by outrage" is to take something like the second item, however, and shake out the "least common denominator" so that the moral equivalency is made to seem to be the same. However, what if we start defining out the second one so that:
1. "Blekthorp" is the leader of the Harlanian race, a peaceful people who only wish to be left alone.
2. The "Refrons" are a predatory and parasitical race—say like Star Trek's Borg—whose only goal is to assimilate others into their culture or destroy those they consider inferior.
Now that we have the context, whence is the "argument by outrage"? I have chosen a clearly extreme illustration, but between these extremes of black and white lie shades of gray which are a combination of black and white. We would suppose that you would agree that the Harlanians have a right to defend themselves. If the Refrons refuse to give up—are willing to fight to the last to achieve their goal—is it a moral outrage that the Harlanians exterminated 6 million of them? How indeed if the total population of Refrons was somewhere around 70 billion and executing 6 million was the only way to get the Refrons to decide that the cost of conquest was too high? Lest you think this a fanciful idea, consider the key parallels to the arguments over whether or not to drop a nuclear bomb on Japan.
One final irony, Mr. Harris. You seem rather pleased by the use of nonviolent protest as a form of social chance, but as we will see in the next letter, you condemn the New Testament for commending slaves to obedience. Such is your ignorance of the social world of the Bible that you fail to recognize that such NT adomitions are an ancient mode of the very sort of non-violent protest and undermining of the social system that Gandhi and King taught! But we will expose that aspect of your lack of education next time. For now, please, if you will, present some actual arguments—not merely unexplained quotes or references. If indeed you are capable of such. And please, learn something both about history (the Inquisition in particular) and about Biblical interpretation.
J. P. Holding


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He destroys overs the bak and no foul
Ugh. That cannot happen. Can't get overpowered so easily. Gotta use every bit of length, get leverage. Can't let him go over the top like that.
That was far from a good pass.
PelicansReport.com Sim League
New Orleans Hornets General Manager
What a shot. Oh my
He sealed! Damn when will Vasquez see that?
Good run hornets
I've kinda forgotten Rivers is out there.
that three by vasquez was b/c he's been in the whole second half
Coming out of this timeout Anderson should take this shot... Nobody else should be an option
Dell Demps PLEASE get us some scorers!
I'd consider putting in Mason over Rivers.
I really like what Lance is giving us at the 3. Grabbing some good rebounds.
And Ryan Anderson is insane.
AD needs to take notes on rebounding position from Lance.
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text:
First Known Use: 13th century
verb \ˈklōz\
: to move (a door, window, etc.) so that things cannot pass through an opening
: to cover the opening of (something)
: to bring together the parts or edges of (something open)
Full Definition of CLOSE
transitive verb
a : to bring to an end or period <close an account>b : to conclude discussion or negotiation about <the question is closed>; also : to consummate by performing something previously agreed <close a transfer of real estate title>c : to terminate access to (a computer file or program)
a : to bring or bind together the parts or edges of <a closed book>b : to fill up (as an opening)c : to make complete by circling or enveloping or by making continuous <close a circuit>d : to reduce to nil <closed the distance to the lead racer>
intransitive verb
a : to contract, fold, swing, or slide so as to leave no opening <the door closed quietly>b : to cease operation <the factory closed down> <the stores close at 9 p.m.>
a : to draw near <the ship was closing with the island>b : to engage in a struggle at close quarters : grapple <close with the enemy>
a : to come together : meetb : to draw the free foot up to the supporting foot in dancing
: to enter into or complete an agreement <close on a deal>
: to come to an end or period <the services closed with a short prayer>
: to reduce a gap <closed to within two points>
— clos·able or close·able \ˈklō-zə-bəl\ adjective
— close one's doors
: to refuse admission <the nation closed its doors to immigrants>
: to go out of business
— close one's eyes to
: to ignore deliberately
— close ranks
: to unite in a concerted stand especially to meet a challenge
— close the door
: to be uncompromisingly obstructive <closed the door to further negotiation>
See close defined for kids
Examples of CLOSE
- We had better close the windows; it looks like it's going to rain.
- I forgot to close the gate.
- She was having trouble closing the drawer.
- Close the lid on the box tightly.
- The door opened and closed so quietly that I didn't notice he had come in the room.
- The box's lid closed with a bang.
- Remember to close the box of cereal when you're done.
- Please close your books and put them under your desks.
- Close your eyes and go to sleep.
- I closed my fists and got ready to fight.
Origin of CLOSE
Middle English, from Anglo-French clos-, stem of clore, from Latin claudere to shut, close; perhaps akin to Greek kleiein to close — more at clavicle
Synonym Discussion of CLOSE
close, end, conclude, finish, complete, terminate mean to bring or come to a stopping point or limit. close usually implies that something has been in some way open as well as unfinished <close a debate>. end conveys a strong sense of finality <ended his life>. conclude may imply a formal closing (as of a meeting) <the service concluded with a blessing>. finish may stress completion of a final step in a process <after it is painted, the house will be finished>. complete implies the removal of all deficiencies or a successful finishing of what has been undertaken <the resolving of this last issue completes the agreement>. terminate implies the setting of a limit in time or space <your employment terminates after three months>.
noun \ˈklōz\
Definition of CLOSE
a : a coming or bringing to a conclusion <at the close of the party>b : a conclusion or end in time or existence : cessation <the decade drew to a close>c : the concluding passage (as of a speech or play)
: the conclusion of a musical strain or period : cadence
archaic : a hostile encounter
: the movement of the free foot in dancing toward or into contact with the supporting foot
First Known Use of CLOSE
14th century
noun \ˈklōs, United States also ˈklōz\
Definition of CLOSE
a : an enclosed areab chiefly British : the precinct of a cathedral
chiefly Britisha : a narrow passage leading from a street to a court and the houses within or to the common stairway of tenementsb : a road closed at one end
Origin of CLOSE
Middle English clos, literally, enclosure, from Anglo-French clos, from Latin clausum, from neuter of clausus, past participle
First Known Use: 13th century
adjective \ˈklōs\
: near in space : not far away or distant
: near in time
: very similar : almost the same
Full Definition of CLOSE
: having no openings : closed
a : confined or carefully guarded <close arrest>b (1) of a vowel : high 13 (2) : formed with the tongue in a higher position than for the other vowel of a pair
: restricted to a privileged class
: hot and stuffy <a room with an uncomfortably close atmosphere>
: not generous in giving or spending : tight
: having little space between items or units <a close weave> <a close grain>
a : fitting tightly or exactly <a close fit>b : very short or near to the surface <a close haircut>
: being near in time, space, effect, or degree <at close range> <close to my birthday> <close to the speed of sound>
: decided or won by a narrow margin <a close baseball game>
: difficult to obtain <money is close>
of punctuation : characterized by liberal use especially of commas
— close·ly adverb
— close·ness noun
— close to home
: within one's personal interests so that one is strongly affected <the speaker's remarks hit close to home>
— close to the bone
: within a sensitive or personal area <the criticism cut close to the bone>
— close to the vest
: in a reserved or cautious manner
Examples of CLOSE
- We're not there yet, but we're getting close.
- We stood close together to stay warm.
- Christmas is getting closer and will soon be here.
- Their daughters are close in age.
- close in size and shape
Origin of CLOSE
Middle English clos, from Anglo-French, from Latin clausus, past participle of claudere
First Known Use: 14th century
adverb \ˈklōs\
: at or to a short distance or time away
Full Definition of CLOSE
: in a close position or manner
Examples of CLOSE
- Don't drive so close to the car in front of you.
- He told me to stay close as we walked through the crowd.
- The time for a decision is drawing closer.
- My teammate came in third, and I finished close behind.
- They sat close together at the dinner table.
First Known Use of CLOSE
15th century
biographical name \ˈklōz, commonly ˈklōs\
Definition of CLOSE
Chuck 1940– Charles Thomas Close Am. painter
Learn More About CLOSE
Next Word in the Dictionary: close–at–handPrevious Word in the Dictionary: closAll Words Near: close
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Seen & Heard
What made you want to look up close? Please tell us where you read or heard it (including the quote, if possible).


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Journey back to 19th century London and the birth of the Rozen Maidens to witness the cruel and tragic origin of Rozen's first doll, and how, even when left abandoned and unfinished, she still fought her own way to the Rosa Mystica and the Alice Game! But leave what you think you know behind, for this is Suigintou's story, and what she has to say may surprise you.
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Muslim Brotherhood | Khairat al-ShaterPosted: May 28th, 2012 | Author: doug | Filed under: dougKIM photography, Egypt, Film, Leica
It is only because of the recent election in Egypt and the preceding disqualification of the leading candidates that I discovered whom it was that I had photographed behind the stage at Tahrir Square in Cairo.
It had been two weeks after Mubarak had fell, the second Friday, a day full of celebrations and protests, the nation and the city still full of hope.
I had forced my way backstage to shoot some high level photos of Tahrir Square and some of the presenters. Al-Shater then appeared, due to speak later in the day. The crush around him was madding. I managed to only get this photo before opting for more breathing space.
For more on Khairat al-Shater, click here.
Tags: 35mm summicron, Cairo, Egypt, Khairat al-Shater, Kodak Tri-X, Leica MP 0.58, Muslim Brotherhood, Street Photography, Tahrir Square | No Comments »


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So many of my favorite things about disc golf came together this weekend to make an awesome event. It was great to see a community of disc golfers working together to make the biggest event in Louisville such a great success.
Thanx to Nate, Steve, and Josh for running the AM side of the event. Thanx to my wife for giving up a holiday weekend to help with something that's so important to me. To Adam Higdon for the caddy books and moral support. To Martin for the most successful fund raising event I can remember. To Ross and Larry Cave for support at CV. To Jim and Brian Pierce for food and drink. To Greenwell, Rief, and Sammy for showing such hospitality to Climo and Feldberg. And a HUGE thanx to all of our sponsors!!! Any one I forgot to mention...you were important too...it's late....I'm tired.
You guys have helped to build an amazing event. Keep it alive in 2011 and all the years to come. I've decided that 2010 will be my last year of being the head TD at the CVO but plans are already in motion to keep the event growing in the future. Thanx for the great times and great memories. C-ya on the course.


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Chevrolet Camaro SS
- Stock #
- 133086
- Body Style
- Hardtop
- Engine
- Exterior Color
- Black
- Interior Color
- Black & Gray
- Miles
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- 502 cubic inch GM Performance Parts crate engine
- Rebuilt suspension that's augmented by sub-frame connectors, traction bars and Hotchkis leaf springs
- 18 inch front and 20 inch rear billet Intro Design wheels
- Vintage Air conditioning
- Strengthened Turbo-Hydramatic 400 transmission that's complete with a 2,400 RPM B&M holeshot stall converter
- Power steering that's complete with a quick-turn gear box
- Correct Tuxedo Black exterior paint that's accented by a silver bumble bee stripe
- Ford nine inch limited slip rear end that's complete with a Currie third member and tall 3.70 gears
- Master Power four wheel disc brake system that's complete with drilled and slotted rear rotors
- Color-correct interior that's been upgraded with many modern pieces
By now you've probably realized the folks here at RK Motors Charlotte enjoy finding killer first generations Camaros. The faster, the scarier, the more unique: THE BETTER! In the past few months, we've brought you some of the most mind-blowing, potent and flat-out nasty pro-touring muscle in the world. And based on the countless times I've watched these cars roll out of our showroom almost as fast as they roll in, you guys seem to enjoy them just as much as we do! Then again, how could anyone not love a classic muscle car that can outrun, out turn, out stop and out class machines that are half its age and twice its price? Combining the best of yesterday, with the best of today and tomorrow, this 1967 Camaro Super Sport, with its 502 cubic inch V8, top notch driveline and upgraded interior, was built for the muscle car fan who wants the absolute best. If you've been languishing at your desk debating a purchase while watching your favorite F-bodies quickly disappear from our inventory, here's a chance at redemption!
The beneficiary of a professionally finished frame-up restoration, this slick '67 Camaro Super Sport features a clean and classic appearance that's highlighted by a familiar Tuxedo Black and silver color combination. Take one look down the sides of the car's rock solid body and you'll find that great care was taken to ensure all seams are both narrow and precise. Step closer to the car's mirror-like paint and check out flat surfaces that are a product of both rust-free OEM sheetmetal and high quality replacement panels. Grab the car's well-adjusted hood and feel how smoothly it closes to provide an excellent fit that's set off by a glossy clearcoat shell which looks right at home reflecting a summertime car show. It all adds up to over $75K in restoration costs and one very well done resto-mod built to exacting specifications via a great combination of skilled workmanship and first-rate finishing.
When it comes to purity of form, I really can't think of a better looking car than the first generation Camaro. It's a solid and straightforward design that continues to age exceptionally well, especially in the company of its extroverted and exaggerated competitors. At the front of this super cool F1, a stainless trimmed egg crate grille hangs '67 Camaro-exclusive parking lights inside of bright halogen headlights. At the bottom of that grille, an optional Trans Am style chin spoiler perfectly complements a showroom fresh chrome bumper; and at the top of that grille, a Goodmark fiberglass cowl induction hood reflects newly tinted glass and well-maintained stainless trim. The car's profile presents a mostly monochromatic appearance which allows the basic design of its body panels to be the focal point of attention. Naturally, there's dent-free rocker a wheel lip moldings, a couple of chrome door handles, detailed "Camaro" and "SS" emblems and a retrofitted bowtie mirror; but you won't find any of the large jewelry or loud graphics that seem to be so common on lesser pony cars. And out back, a clean trunk lid props an option D80 decklid spoiler above two '67 Camaro-exclusive tail lights, an "SS" branded fuel cap and a second show-worthy chrome bumper.
When this killer '67 Camaro rolled out of the restoration shop it was equipped with a traditional 396 cubic inch big block V8. However, the car's current owner is a firm believer that bigger is always better and Chevrolet's venerable rat motor was swapped for a 502 cubic inch GMPP monster block which looks good, sounds mean and kicks major ass! At the top of that 1,200 mile engine, air flows through a milled air cleaner into a Holley 770 Street Avenger carburetor which is bolted between high quality braided hoses, a new Edelbrock fuel pump and an aluminum Chevrolet intake. The big engine's fires are lit by an aftermarket HEI distributor which utilizes a new American Autowire harness to sequentially spark neatly loomed Accel Ferro-Spiral Race Wires. Lubrication is provided by a high performance oil pump that siphons liquid from a deep sump oil pan. Cooling is provided by a giant aluminum radiator that's equipped with both fresh hoses and a polished cap. Charging comes courtesy of a color-keyed alternator which, along with a chrome AC compressor, a chrome power steering pump and a chrome Tuff Stuff water pump, is spun by an aesthetically pleasing March pulley system. And spent gases are whisked through a slick pair of Kooks Custom ceramic coated headers which perfectly complement the block's flawless high temp black paint. The car's engine compartment is exceptionally clean featuring a satin black firewall behind fully finished inner fenders. And details such as milled aluminum valve covers, a Mr. Gasket fuel pressure gauge, a K&N crankcase breather, chrome brace bars, a chrome hood latch, and trick dipsticks add a healthy dose of both form and function.
Bolted into a big block Camaro and all, this F1's stalwart Turbo-Hydramatic 400 was certainly up to the task of twisting all the hot 502's fury into a mile long torque curve. But, for good measure, the car's current owner decided to strengthen and re-seal all the transmission's vitals, install a B&M Holeshot 2,400 RPM stall converter and bolt up a durable, finned aluminum pan. Behind that buff 3-speed, a fresh driveshaft spins a familiar Ford nine inch limited slip rear end which hangs pavement melting 3.70 gears between a new Currie third member, Hotchkis three leaf springs, fresh Monroe shocks and Caltracs style traction bars. At the front of the car, a complete sub frame rebuild saw the addition of two more fresh Monroe shocks, a quick-turn steering box and high quality subframe connectors. And at the corners of the car, red Master Power brake calipers clamp solid front rotors and drilled and slotted rear rotors. Exhaust flows from the afore mentioned Kooks Custom long tube headers into a 2.5 inch true dual system that's complete with stainless pipes, aggressive dual-chamber Flowmasters and rear mounted turn downs. Power is put to the pavement through razor-sharp Intro Design billet aluminum wheels which spin 215/40ZR18 front and 245/35ZR20 rear Toyo Proxes 4 performance radials. And the car's fresh satin black floors have been restored to better than new condition and feature a full array of finishing components which include a Powermaster mini starter, a new stainless fuel tank, new stainless fuel and brake lines and a full set of spotless stainless hardware.
Inside this slick F1 Camaro you'll find a color correct interior that's been fitted with an attractive array of modern pieces which enhance both the car's visual appeal and drivability. At the front of the cockpit, a crack-free dash hangs a custom instrument panel, which is packed full of Auto Meter Pro-Comp Ultra-Lite gauges, above a great sounding Sony Xplod CD player and controls for the car's Vintage Air climate system. At the center of the cockpit, a standard issue Camaro console anchors a chrome T-shifter between supple leather seats that were donated by a 2002 F4 Camaro. At the bottom of the cockpit, like-new carpet rides under rubber, "Camaro" branded floor mats. And at the sides of the cockpit, standard black door panels frame correct "Camaro" emblems, straight armrests and mirror-like chrome door and window handles in pristine stainless trim. In front of the driver, a half-wrap billet steering wheel spins around a factory steering column and stainless trimmed foot pedals. And behind the passengers, a custom package tray rides above a completely restored and fully carpet trunk.
Included with the sale of this intimidating resto-mod is a few build receipts and a few component manuals.
In summary, this '67 Super Sport represents creative engineering at its very finest, combining stunning design and execution with no-excuses, no-limits performance. Put it on a pedestal and stare at it… Take it to the local cruise… Take it on the Hot Rod Power Tour… Whatever you elect to do with this cool Camaro, it's sure to be the centerpiece of your collection, the focal point of your garage, and, most importantly, the car you most look forward to driving and being seen in!
- Year
- 1967
- Make
- Chevrolet
- Secondary Make
- n/a
- Model Name
- Camaro
- Secondary Model
- Vehicle Type
- Passenger Car
- Hobby Segment
- Resto-Mod
- Mileage
- 7141
Engine / Transmission
- Engine Type
- Gasoline
- Engine Size
- Engine Number
- n/a
- Heads
- n/a
- Fuel Specification
- n/a
- Fuel Delivery System Type
- Single 4 Barrel
- Transmission Type
- 3 Speed Automatic
- Transmission Spec
- Turbohydramatic 400
- Transmission Number
- n/a
- Entertainment System Type
- AM/FM Single CD
- Battery Location
- RH Engine Compartment
- Battery Shut Off
- None
- Battery Charger
- None
- Power Steering
- No
- Air Conditioning
- No
- Interior Color
- Black & Gray
- Seating Type
- Bucket
- Seat Material
- Leather
- Shifter Type
- Floor
- Center Console
- Yes
- Body Style
- Hardtop
- Doors
- 2
- Safe Body Color
- Black
- Paint Type
- n/a
- Stripes
- Yes
- Front Suspension Type
- Double A-arm
- Rear Suspension Type
- Leaf Spring
- Axle Specification
- Ford 9" 3.70
- Front Wheel Specification
- n/a
- Rear Wheel Specification
- 20x8.5"
- Front Tire Specification
- n/a
- Rear Tire Specification
- n/a
- Front Brakes Specification
- Power Disc
- Rear Brakes Specification
- Power Disc
- Spare
- n/a
- Exhaust Type
- Dual Exhaust
- Muffler Type
- FlowMaster
- Restoration Status
- Restored
- Mileage Since Restoration
- 3500
- Awards Summary
- n/a
- Historical Documents Summary
- Some build receipts; Some component manuals;
Contact Us Regarding this Vehicle
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- 704.596.5211
- 704.596.5980
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GasBuddy Blog
The thirst for petroleum in the United States continued to slow down in 2012, as witnessed by data recently released by the United State Energy Information Administration. The average daily consumption of petroleum products in 2012 was nearly 18.7 million barrels per day, the lowest since 1997, when average consumption was 18.54 million barrels per day, and well off the average daily consumption of 20.9 million barrels in 2007.While it is certainly noteworthy that consumption continues to decline in the U.S., it is certainly offset by the continued rise in consumption in developing countries like China, and prices remain high domestically as U.S. based refineries continue to send product overseas. In 2012, the amount...
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