A couple of weeks ago when I first talking about my work on the next book dealing with Revelation, I was asked how I actually go about doing the research — in particular, how I take notes on what I read. It’s a big deal for any author: how does one keep track of the research? I discussed the issues a few years ago right after I had finished drafting my book Heaven and Hell, and thought it might be worth reposting now. Here ’tis:
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Now that I have finished writing the draft of my book on the afterlife – which I’m tentatively titling “Heaven, Hell, and the Invention of the Afterlife (that will be the title until my publisher changes it!!) – I have received several questions from blog members about aspects of the writing itself. One reader wanted to know how I keep track of all the things that I read in preparation for writing a book like this (or like anything else). Here is how:
When I decide what the next book is going to be, I start in on research by reading some of the most basic, thorough, and relatively recent discussions of the topic by competent scholars. I typically know already what those books are because, well, I’m a scholar in the field and one gets to know these things. Plus, if you want to write a book about something, you already know a good deal about it, including who has written what about it.
From there I start compiling a bibliography of everything of importance written about it (both by searching library catalogues and, more important, seeing bibliographies in the books I’ve read, noting the relevant books and articles cited, reading those, seeing what books and articles they’ve cited, and so on and on). For a trade book written for a general audience, I typically stick *mainly* to reading books – although if there are really important scholarly articles, I’ll read those too. I expand and expand and expand the bibliography until just about everything of importance is on there, and I keep reading and reading and reading.
The reading for the book typically takes a couple of years. But how do I keep track of it all?
I sometimes get asked if I have my graduate students do the reading for me and tell me what this, that, or the other scholar says about this, that, or the other thing. I think people who ask me that (or who claim that this is what I do without asking me!) simply don’t believe that I’d go to the bother of reading all this stuff myself. And, well, that’s completely wrong. I read everything myself and take notes on everything I read.
I do sometimes have graduate students do some work for me, and they can be very helpful indeed. I typically assign them one of two tasks. Both tasks are designed to train them in how to do research and do provide some useful assistance for me. The first task is I have them compile a bibliography for me. And so I’ll tell a student, “Come up with a bibliography of every book and article (in English, French, German, and Italian) written in the past 50 years about ancient Christian views of reincarnation” or “about Christ’s descent to hell” or about “Origen’s understanding of universal salvation” etc. I then use those bibliographies as a *starting* point for my work – I read what’s on them and use them to build up even bigger bibliographies (since I can’t trust that even my very fine graduate students have found everything).
The other task is I’ll have them do is read articles and books and write summaries of them. Usually I’ll tell them I want a one-page single-spaced summary of an article, or a two-page summary of a book. I let them choose which articles/books from my bibliography they want to do. This is a fantastic assignment/exercise for them, because it teaches them how to find the core of the argument of an article or book, and to summarize the evidence and logic that the author uses to establish the argument, in a short amount of space. Terrific for the grad student to acquire these skills.
But I never trust what my graduate students’ summaries tell me. I use them to decide which books and articles I probably don’t need to bother with myself, and which ones I need to read quickly, and which ones I need to read in depth. I read everything I need myself, even if I have a summary from a student in hand.
And I myself take notes on everything I read and summarize it for myself. If you do this enough, you realize that there are some books and articles that are so important that you have to take copious notes on them, pages of notes. Others are pretty important but you don’t need to make note of all the play-by-play, because the author is not telling you much that you don’t already know. Others are not so important, and you can simply say in a few sentences what the book/article is about. Others are of almost no importance, and you can just write a sentence about what the book/article does and why it’s of no use (to you).
I do all the above, and I do it the old fashioned way. I know that a lot of scholars/writers use software programs to help them take and organize their reading and notes. Not me. Way too much fuss. One of my few actual skills as a researcher is an inherent sense of how to organize things. My system is very basic, very simple, and very effective. I simply take notes on a word processor (the one I’m using this moment to write this blog); I save each file by author’s last name and a short title of the book/article; and I put it in an appropriate folder, or subfolder.
And so, for example, I have a folder on the Afterlife. In it will be subfolders – one for scholarship, one for notes on all the primary texts, one on ideas/thoughts/reflections I’ve had while doing all the research, one on sketches/outlines of what I’m imagining the book will look like, one for the actual chapters I’m writing, and so on. Each subfolder will have its own sub-subfolders, by topic: but very basic ones. For example, under “Scholarship,” for this project, I had a sub-subfolder for “Greek and Roman” (meaning scholarship that discussed Greek and Roman views of the afterlife) one for “Jewish and Christian” one for “Near Death Experiences” (since at one point I thought about having a lengthy discussion, maybe an entire chapter on NDE’s in antiquity) and so on.
All these files are searchable, of course, and so it’s very easy for me to locate anything that I need to refresh my memory on them. Suppose I seem to remember an article that I read on the church father Origen’s understanding of reincarnation: I just go to “Scholarship/Jewish and Christian” and do a word search for “reincarnation” and boom, I get the file.
I am much better at taking notes on what I read than on remembering everything I read. And so when I have read just about everything of relevance for a book, my next step is to read through every single note I’ve taken on every single thing I’ve read, and decide then how to structure the book, what to include, what to exclude, how much depth to go into each thing, how to structure it, and so on and on.
Whatever the final product looks like, I have my hundreds of notes on everything I’ve read (primary texts; scholarship) for perpetuity. Over time, that adds to a lot of scholarship, all available to me.
I consider this aspect of writing a book the real grind. Some people (my wife) relish the reading part of writing. For me it’s hard work. As I look back on a project, the only part I genuinely relish is having it finished!
,, In fact, fascinating topics, both the concept of reincarnation and NDE.
Reincarnation in a Christian concept has (strangely enough) been a fairly well-known possibility, and (strangely enough) not far from how I perceive it deep down. I do not even remember where this idea first originated, but it led to some scientific work on the subject early on, including a few books by Dr. Ian Stevenson, from University of Virginia School of Medicine, including “Reincarnation and Biology”. Very interesting!
NDE can be interesting, especially from a teacher’s perspective where you will find scientific approaches to this topic, such as for example Dr. Raymond Moody from Georgia, Peter Fenwic from England.
I also find the ideas in Dr. Eben Alexander from North Carolina who had such experiences himself, and in his book called “Living in a Mindful Universe” ties the topic to an evolving conciousness.
Mr. Ehrman, is there any particular book in your expertise that you wish you had written yourself?
I suppose any of the books that I find amazing, from Bauer’s Orthodoxy and Heresy in Earliest Xty to Raymond Browns commentary on John to Bruce Metzger’s book on the early versions of the NT…. ANd lots of others!
Why is it you limit yourself to period sources, especially when the material– spirituality– is tough to understand even without the problems of changing sensibilities, language, and outlook? You might determine what a Gospel may be trying to say about an event or happening, but learning that, “I, if I be lifted up, will draw all men unto me” hasn’t a thing to do with being crucified, but rather raising one’s consciousness, is only going to happen if you read a contemporary expert’s explanation of it. Learning that John 1:1-13 are about JOHN, and not Jesus at all, giving “power to become children of God” would not occur unless reading what a real Master recently wrote — or that Judas and not Jesus is “the man who bears me.” I only learned these important things myself from reading contemporary sources. Without them I would be as clueless as you and everyone else about what Christianity itself really IS — a coverup of other Saviors!
How does your purity of methodology serve you now? It has led you into an orthodox trap you cannot see your way out of. Only by being circumspect will you learn truth.
Historians deal with historical sources; but of course they do not need to derive from eyewitnesses. But if you want to know what the situation was in, say, first-century Rome or 18th century Paris — you need sources of information for those specific times and places. Otherwise you’re not doing history. If you’re not interested in doing history, then of course you can follow any resources you like.
Then you should be all over the Gospel of Judas and Nag Hammadi Apocalypses. They were contemporaneous with other Gospels. I show them to be even earlier in my book, Misreading Judas. Why was James’s gnostic “Hail, BROTHER!” changed to “Hail, MASTER!”? It surely would not be changed to ‘Brother’ from ‘Master,’ would it? Virgin birth came late.
No Gnostic would ever borrow from an orthodox story of human sacrifice. I think the Gospel of Judas itself makes that plain to see — especially of the beloved Master, of which there were at least TWO: Jesus and James.
If you want to do history, don’t import foreign meanings from other sources, even if contemporary. Judas is clearly the one being sacrificed. Jesus answers his question, “What will those baptized in your Name DO?” with, “You will sacrifice the man who bears me.” He would not shift so casually to talking about what will happen TO HIM after telling the disciples what will happen TO THEM before answering Judas’s question. And the lacunae on page 56 are too short to contain that answer. The answer is JUDAS will “bear” him, spiritually. Judas was James.
No, the Gospelof Judas was written later than the canonical Gospels. This is not a disputed point. As you probably know, there is considerable scholarship on the Gospel now, that is well worth reading.
Let me see if I’ve got this straight. You do history. So if you want to understand something like the New Testament you are only interested in sources that are historical in nature — specific to the time you are interested in. The fact that the material itself is esoteric, mystical, spiritual, religious, requires no sources of information that just might shed light on what that esoteric, mystical, spiritual, or religious material is saying. Am I correct? As long as the names, exchanges, and events have support, comprehending the material DOESN’T MATTER.
Because you have no clue, evidently, that the entire New Testament is disinformation, not information. It is NOT a handbook for salvation. It is church propaganda to hide the existence of other Saviors besides ‘Jesus.’
That’s a heck of a way to learn. It’s only a wonder more didn’t drop out of University like I did.
Mysticism as practiced by a 12th century monk in what we now call Germany was very different from mysticism practiced by a 1st century Jew in Judah. THere will, of course, be similarities. And that’s why we refer to both practices as mysticism. But if you assume the XN monk’s well-documented experiences will necessarily tell you about the Jew’s experoiences 1200 years earlier, you will make a serious mistake. THere is, as you know, very serious scholarship on mysticism in different periods. THe reason you need the periodization is that all experiences in all contexts are not in fact the same, but may be radically different.
All I can say is that you are so wrong! If God is one, the Way back is one. The mystic experience IS THE SAME. Another commenter mentioned five seals. The gnostic five seals, five Shabds of Sikh mystics. Get this also: ‘five smooth stones in the brook,’ mantra of David and Goliath — meditation ‘hurled at’ the EYE center (Matt. 6:22, ‘eye be SINGLE’) of Goliath, David’s ego-self. Numbers 24:3: ‘Oracle of him who’s EYE is opened.’ Doing history to learn Spirituality isn’t going to teach it to anyone. May as well be advanced Physics. Do you teach physics, too?
Judas goes INTO the ‘luminous cloud’ to merge into Master Jesus, not watching from outside. He is ‘replaced’ by “someone.” If Matthais was KNOWN to replace Judas, why not mentioned? THIS came first, The five combatants are same five as Sant Mat; lust, anger, greed, attachment and vanity, pursuing the six ‘star’-attributes. Anami Desh: No-name region of Judas. All four vows we take, in the Law: 10% tithing, TIME meditating (Abraham, Jacob), vegetarianism (JB and James, well-known vegetarians, St. Francis lover of animals), celibacy (Jesus, James), and no drugs (James, teetotaler).
There is an entire Library, Scienceofthesoul.org, proving you wrong. I get 200 words.
The whole OT is Spirituality set in history of Jews. It isn’t history. The NT is the opposite, but historians DON’T KNOW. It was a Pauline rebuff of Jewish Law and Masters. You will only recognize this after learning Spirituality. Every single OT story is deep mysticism. Whole Books, one by Randolphe Stone, detail it in depth.
You keep touting the ‘established’ scholarship. What?That gave you April DeConick’s ‘demon’- Judas betraying Jesus! You are all confused. This is pure mystic mythmaking of a mastership succession! You think it’s history! The entire Bible is myth — first true in the OT, then Pauline falsehood. What of it is historic? Nearly nothing.
The “sword” striking Malchus is the same as the good ‘Shepherd’ is striking WITH a few verses before. It is so badly translated, they reversed who was striking! It is Word, that can be HEARD, like the “rushing wind” coming out of nowhere. This isn’t history! It’s a lesson in Spirituality. And you’ll not understand it until you go to the Teacher — a living Master. Rssb.org
I’d like us to stick with the historical study of the NT and early Christianity on the blog. I have no objection to other interests, but not in this context. If you have some historcal comments to make, they would be more than welcome.
You say you are doing the study of “the NT and Early Christianity.” You are saying that this is done by studying its HISTORY. But this isn’t movements on a battlefield, or the development of trade in the Levant. This is deep, esoteric theology. Unless you understand it, how is studying its history going to help inform us?
I’m trying to help. Don’t misinderstand me!
Biblical scholars carry on day after day, year after year, asserting important things that can be SHOWN to be problematic — and from period sources. Just because it involves a spiritual or esoteric component or aspect is no reason to discount it as useful. We have to understand what the material is saying to determine which sources are straight with us and which, like the NT Gospels, are messing with us.
You don’t think that’s important? You’lll know what an anonymous author said about a character that may or may not be true, embedded in a spirituality-infused narrative concerning which you have no comprehension without expert help from outside your discipline.
I think you should broaden your source material. You do us all a disservice if you persist in this futile exercise.
OK, I think we should probably stop this back anbd forth because it is futile. THe study of the historical Jesus is not an esoteric excercise by definition. If you have other interests (outside of history), that’s fine. But the blog is not about esoteric views. It is a about history. If you wabnt to address hsitorical questions by following established histoircal criteria, feel free to make some comments about the NT and earliest Christianity.
Bart,
I’ve made myself an informed player on what has been written on the gnostic collection, especially the Gospel of Judas. I wrote my own two books on it. One, Misreading Judas, winning a minor book award. I talked with both Elaine Pagels and late Marvin Meyer. I met Robert Eisenman and Doug Del Tondo. I’ve corresponded with dozens of experts, and none has a grasp yet of mystic Judas, and how important his role is in understanding the Gospel Jesus narrative.
This is history! But you need to understand the material to place the history in context. I try to get you to revisit the climax passage and Jesus’s response to Judas to get you to see the positive dynamic between them and how similar this is to JAMES and Jesus in context of the James Apocalypse mastership installation narrative. By recognizing this, you will understand the tendentious inversion written by Gospel authors, designed intentionally to eliminate James’s succession and message from history. Only by knowing the theology will you recognize the history!
Judas ‘was’ James. This was his only reason for being. Scholars missed it! They’re nearly all orthodox believers or orthodox biased.
I can tell you with some certainty that there is no expert on the Gospel of Judas that you have conferred with who agrees with your views on this matter, and the facct that you have conferred with them does not make your view historical. YOu are welcome to think what you do and youyou are welcome to claim it is a histoircal view. But it runs counter to every piece of survivine evidence. On the most basic level, no expert on Gnosticism, early CHristianity, or the Gospel of Judas in particular (at least none that I”ve ever heard of) thinks that you can use the Gospel of Judas for historically reliable information about Judas Iscariot. So, again, if you want to think that, that’s fine, but for the purposes of the blog, I think we now need to move on to other topics. So if you’d like, let us know what else you might be interested in, something unrelated.
What’s the opening bid for access to all your scholarly notes?
Ha! THey are priceless. (Literally. 🙂 )
Thank you Dr Ehrman. Have you ever had problems losing valuable research material from your computer because of a software failure or similar? It’s certainly happened to me and so frustrating when you have to go back and retrace your steps!
Ha! I lost a chapter of my dissertation. Maybe I”ll post about that: it’s an interesting anecdote.
Hi there Dr. Ehrman! I am 17 years old and from South Africa and I absolutely LOVE your work!! This question is quite unrelated to the post, but I wasn’t sure how else to get it to you.
Right now I am particularly enthralled by How Jesus Became God- and the real context of the Jewish man Jesus (particularly because we can now see the emphasis he placed on being a good person rather than simply being saved by faith and damned without it, no matter how good you are)
So my question is:
What does Jesus mean in Mark 8:35?
Since he saw himself as the Messiah (king of the kingdom to come) would his predictions of his own death not indicate a shifting criteria for the Messiah in his own mind? (Instead of a shift in criteria established after his supposed resurrection by his disciples)
And does stating that one must give up one’s life for the gospels to save it not point towards his belief in faith based salvation (over salvation through being a loving human as seen in the parable of the sheep and the goats)
Essentially, I am just struggling with reconciling this verse with the premise of the book.
Thank you so much!!
Scholars have long thought that this passage, Mark 8:34-35, is Mark’s own wording of his understanding of Jesus, placed on Jesus’ lips, rather than something the historical Jesus himself said. It does indeed present an alternative understanding of things — that the messiah has to die and htat his followers should be willing to do so as well. I myself do not think this was Jesus’ own view. But once his followers came to think he had been raised from the dead, they concluded that he really was the messiah even though he had been crucified, and so developed the idea that hte Messiah had to die and be raised — a view not found in Judaism before this.
I see! Thank you!!
Bart,
Replying to your comments on history and the ‘real’ Judas, I don’t see Judas, or most of the Gospels, as more than literary invention. I think Jesus is a literary fiction, too. You surely know there is still no scholarly consensus on Gospel of Judas, good or bad guy. But, sure. I’ll stop. Hard to discuss facts confused with religious propaganda! Maybe when you come back to Judas again, I can show why good guy Judas is provably James — inverted to hide him. Biggest story of all time. Not joking. I’m a daily praticing mystic.
In Forged you say that the Pastorals mandate church leaders must be married. What verse are you citing, exactly?
Don’t I cite the verse? Weird! 1 Timothy 3:2; the Greek says that “the bishop” is to be “the husband of one wife.”
Sorry, question off topic.
Please briefly the meaning of the parable of Luke 16?
Thank you very much.
I have an extended discussion of it in my book Heaven and Hell. Short story: it’s a parable placed on Jesus lips by a later story teller who is trying to emphasize JEsus’ teaching that fabulous wealth in this world may lead to punishment after death, and poverty now may lead to abundant reward later.
Dr Ehrman,
Few Off topic questions:
1. How much of 4 NT Gospels and Paul’s Epistles are preserved in writing of early Church Fathers? and can we honestly re-create substantial portion of NT from early church fathers’ writings?
2. Has there been an effort to “recreate” as such and what would be its date then if it is re-created as such? Would such re-created NT older than earliest manuscripts ?
3. Why early Xns faced East while praying? Is there a reference to it NT or writings of early Church father?
1. If by “early” church fathers you mean writers from teh first two centuries, then we could not reconstruct much of the NT at all. Books occasionally get qoted,but usually without being told which books there were or where the quotations occurred in them. That begins to change aroudn 185 with Irenaeus and then TErtullian, but if we had only them, no, we could not reconstruct most of the NT.
2. YEs, that’s what my dissertation was about. I took the quotations of the Gospels in a fourth-century Alexandrian church father, Didymus the Blind, and tried to reconstruct what we could of the Gospel manuscripts available to him. I also did a co-authored work using the same process for the Gospel of John wiht Origen. THese fathers help us to see what hte mss looked like in certain times and places, a real help if we want to know how and where scribes changed the texts in their locales.
3. Great question. I can’t remember!
Thank you for sharing this. For someone who didn’t complete college but loves and continues to read and learn new things even at 60, it is invaluable and a testimony to your dedication to learning and teaching. – Lauren
That helped
I’m going to Heaven and Hell to find it.
Thank you
p.s.
Don’t give up on Split, Dalmatia !!!
Next June, I hope!