The Critical Review of Tom Holland: Great Errors in Apologetics and Historiographies

January 16, 2025
  This blog article is Buch, Neville (2025; a plan for a book). Why the Disciplines and No Apologetics? Part 3: Understanding Historiography: defeating the culture-history warfare over the false binary in ‘religion’ and ‘secularity’, Dr Neville Buch ABN: 86703686642, January 2025.       I am sending out one of my past articles (link […]

 

This blog article is Buch, Neville (2025; a plan for a book). Why the Disciplines and No Apologetics? Part 3: Understanding Historiography: defeating the culture-history warfare over the false binary in ‘religion’ and ‘secularity’, Dr Neville Buch ABN: 86703686642, January 2025.

 

 

 

I am sending out one of my past articles (link below) since it has become increasingly obvious to me that a lack of critical understanding in the field of historiography distorts an understanding of arguments in other fields. It is the insight of interdisciplinary studies. No discipline in itself can achieve a reasonably comprehensive layered worldview.

 

 

 

Certainly, grounding in a discipline of learning is required, and one discipline where the grounding is sorely missing is the history; history of religion, religious history, sociology of religion, and the historiography of religion fields. For those still attached to the secularisation thesis (Bruce 2011), it will be apparent that nothing can be achieved without those fields. For those still attached to any of the religion paradigms (Pal 2022), the point should be obvious.

 

 

 

However, it is the historiography of religion field of learning which is most lacking in the thinking; and the lack which form nonsense binary arguments. The reason is the how historiography is not being taught in our schools (both secondary and higher education). Sound historiographies defeat the nonsense apologetics which get the histories so wrong  (and there is no forced choice; on this case, the binaries are nonsense).

 

 

 

To give the technical demonstration of this scholarly fact, read:

 

 

 

Buch, Neville (2023). A Critical Review of 2022 Theos Annual Lecture by Tom Holland, published by Humanist Australia Inc. on the Medium platform. https://medium.com/australian-humanist/a-critical-review-of-2022-theos-annual-lecture-by-tom-holland-d4268e11e7c0

 

 

 

A FORTHCOMING BOOK

 

 

 

 

This blog article is not to refresh the readers’ memories of the critique of Tom Holland’s approach but to signal a forthcoming book, from this final paper in the  series, “Why the Disciplines and No Apologetics?”, and combining the three-part series into an edited manuscript. This is the plan for the book which can be referred to as:

 

 

 

Buch, Neville (2025; plan for a book). Why the Disciplines and No Apologetics? Part 3: Understanding Historiography: defeating the culture-history warfare over the false binary in ‘religion’ and ‘secularity’, Dr Neville Buch ABN: 86703686642, January 2025.

 

 

 

What follows in a “preview”, a summary of the book plan:

 

 

 

  1. SCHEMA

 

 

 

The term “schema” was prominently discussed in philosophy by Immanuel Kant (1724-1804). The term was introduced into psychology. Three main academic schools translate into the other schooling as 1) the basic idea and practice in unchurched Christian ‘dogma’; 2) churched instruction into schools; and 3) the education known as ‘religion’. At this point, it will be clear that the history has been a matter of contentious theories and schemas, and, importantly, that the three approaches in education or instruction (‘propaganda’ in the legitimating meaning of the old Catholic Church) are never tight compartments; concepts overlap in practice. The skepticism that the state mechanisms has not taught anything more than education or propaganda for the Christian faith and belief will be returned to at the end, and considers what could be an alternative for the space of belief and doubt in a large scope.

 

 

 

The modern general theory of religion begins in Otto’s universalisation of the ‘Holy’ – the belief that all world religions express and interpret the same Christian ‘Holy God’/ holiness, achieved differently through distinctively shaped cultural filters. From this schema comes the task of religionists to develop models to explain diverse religious beliefs and practices.  Ninian Smart (1927 – 2001), with other scholars, formed the Shap Working Party on World Religions in Education in 1969. There was a concerned that the phenomenology of religion had taken over the field and had placed an emphasis on description rather than critical analysis. The alternative was to see ‘theology’ as being central to a given ‘religion’, and the emphasis for belief reflected the socio-political agendas of 1960s Britain. Smart was very much the driving force. In 1967 he established the first department of religious studies in the United Kingdom at the new University of Lancaster. Smart had come to the enterprise from the department of theology at the University of Birmingham. The enterprise was a better, more philosophical, formation to what had been, in the theology discipline, comparative studies in ‘religion’. Smart was the first J.F. Rowny Professor in the Comparative Study of Religions at University of California, Santa Barbara. Smart’s textbook, The World’s Religions (1989), achieved this by giving the category a sevenfold scheme of study:

 

  • Doctrinal
  • Mythological
  • Ethical
  • Ritual
  • Experiential
  • Institutional
  • Material

 

It was helpful for the field, but it became apparent that the schema defined the perspective which could be taken but it still did not touch the problem of the categorisation. The approach took liberal Western Protestantism as its baseline and interpreted these different ‘religious’ traditions through the framework of liberal Protestant norms and values. As a result, the utility of the World Religions Paradigm had experienced a sustained and rigorous critique from many scholars of religion. In 1978 Jonathan Z. Smith called it a ‘dubious category’. Two other criticisms followed. The paradigm is rooted in the discourses of modernity, including the disproportionate power relations present in modern society. The paradigm is ultimately an uncritical and sui generis model of ‘religion’.

 

 

 

Further theoretical schemas came from very different philosophical sources – Peter Berger (1929 – 2017) with inclusive humanistic sociology of religion, situational ethics of Joseph Fletcher (1905 – 1991), and Paulo Freire (1921 – 1997) with critical theory and Marxist class analysis. The work of Joseph Fletcher, who had been an Episcopal theologian before becoming a humanist ethicist, had been picked up by the Victorian Methodist, Presbyterian, and Church of Christ churches. The work of Peter Berger was popular in the 1970s in the Christian sociology movement based in Adelaide. The work of Paulo Freire was formative among evangelical and Catholic left communities in Brisbane, Sydney, and Melbourne.

 

 

Nevertheless, the average person’s approach to history is generally limited to the sense of place. The professional historian goes beyond the inherit schema to the work of history-making, or thinking historiographically. What is at stake is a reflection on an interpretative framework or schema, the relationship between those aspects within the interpretative process, and also the various relationships that link up in a sense of place, and across time. This last set of relationships – earth time – is the unique factor in the historian’s work. The important caveat is thinking historiographically does not equate to a denial of either scientific or common-sense realism. All that historiography admits is that our ideas shape our memory of the past, as well as how we project a view of the past beyond any memory. Factors, scientific or otherwise, are the cognitive “material” which are shaped, or even constructed, but this does not make most factors appear fluid or malleable, as the realist often fears in admitting intellectual approaches to our way of thinking.

 

 

 

The interpretative framework arises from the corpus of our intellectual disciplines. From a broad understanding of the humanities and sciences, it is obvious there is no one framework, but a wide range of debates between various schemas, some arising from particular disciplines, and others which have developed a life across several disciplines. The historian is not force to make an even treatment over all schemas, as she is not required to take an even treatment over the categories of place. Each question or topic to hand will determine the extent and focus at the level of interpretation and the sense of place.

 

 

 

1.0 History

 

 

 

  1. Many readers becomes so obsessed with numbers, that they have trouble interpretating religious statistics for the history semantics conveyed.
  2. The tendency among the social-media minded is to blame the historians for distorting conclusions to defend religious convictions. Such allegations might be true in particular cases, but professional historians are more sophisticated than to easy fall into such error.
  3. Australia’s leading historians have been far more perceptive than the social media critics understand.
  4. The historian here is demonstrating in this article a far more intelligent understanding of culture, religion, and ‘secular’ knowledge than most Australian politicians. They are paid to make decisions on these matters and I am a historian who is financially broke and very much under-engagement by the society.
  5. Americans, although under-performing in general education, value history education. The problem is that the American curriculum has been constructed with national agendas at the forefront, which means Americans (generally) perform very poorly in recalling, accurately, historical markers and themes. Furthermore, if you have a poor knowledge of global history, you will never know correctly your own national history. A fish does not know the water it is in. Europeans, Asians, Africans, Islanders, and those of the Italian-Portuguese-Spanish and British “commonwealths”, have been trying to tell Americans this truth; but most will not listen.
  6. Since 1987 this historian has examined attitudes on ‘religion’ and secularity.
  7. The historian “discovered” that most attitudes are shaped by American paradigms.
  8. This fact about American culture, as well as poor history education openly examined, has led to the conclusion that the Americanised apologetic models have destroyed mindsets for correctly (in many ways) approaching to the understanding of history comprehensively.
  9. This is the mission of the forthcoming paper: to add the blind, the foolish, the stupid, to correctly understand history, outside of all dogmas.
  10. The work here and in the forthcoming paper acknowledges the foundational insight of Marion Maddox and Wayne Hudson, Michael Macklin and Neil Peach.

 

From here on, the preview will only extend to the headings of the forthcoming full manuscript:

 

 

 

  1. Religion

 

  1. Theory as Schema. Understanding Religion

11.A Belief

11.B Faith

11.C Ritual

11.D Service

11.DA Rescuing

11.DB Gospel

11.DC Outreach

11.E Problem

11.F Wisdom

11.GA Comprehensive Perspective and Worldview(s). Catholicity

11.GB Comprehensive Perspective and Worldview(s). Culture

11.GC Comprehensive Perspective and Worldview(s). Insider-Outsider

11.GD Comprehensive Perspective and Worldview(s). Humanism

11.GE Comprehensive Perspective and Worldview(s). Competition

11.GF Comprehensive Perspective and Worldview(s). Community

11.GG Comprehensive Perspective and Worldview(s). Education

12.A Theory as Schema. End of False Binaries in the appropriate context

12.B Theory as Schema. Anti-Religion and Anti-Secular

  1. Theory as Schema. Theology

14.A Theory as Schema. Philosophy

14.B Realism

14.C Naturalism

14.D Manufacturing or Construction

14.E Post-Post-Modernism

15.A Theory as Schema. Sociology

15.B The State, The Public, The Communications, and Modernity

15.C Power, Pietism, Violence: Thinking in too-tight ideology

16.A Theory as Schema. American Paradigms

16.B Theory as Schema. Australian Paradigms

16.C Theory as Schema. Not an Australian Paradigms. Neo-Pentecostalism

 

 

 

 

  1. Secularity

 

 

 

17.A The State, The Public, The Communications, and Modernity

17.B Theory as Schema. American Paradigms

  1. Theory as Schema. Secularisation

19.A Theory as Schema. Theological Responses

19.B Service

20.A Theory as Schema. Secular Education

20.B Humanism

20.C Theory as Schema. Post-Christian

20.D Post-Secular

 

 

  1. APPLICATION

 

 

 

My knowledge of policy, including academic policies, is well above your best academics, and it is well placed in my ‘academic’ work, and I have the profile to prove it (https://uq.academia.edu/NevilleBuch). What makes my applications for a job at universities so excellent, is that I am a prime example of University’s mission and ethos in its vision of multidisciplinary education

 

 

 

  • Education

 

21.A Paulo Freire and Ivan Illich

21.B Australian Global Models in Education

21.C Local Applications in Education

 

 

  • Curriculum

 

21.CD Local Applications in Education

 

2.1 Schema

 

22.B Theory as Schema. Australian Paradigms

 

2.2 Ideology

 

  1. Ideology

 

2.3 Orthodoxy

 

24.A Doubt

24.B Moralism

 

2.4 Sectarianism

 

  1. Sectarianism

 

3.1 Metaphysics and The Other

 

26.A Metaphysics has not disappeared and influential as ever

26.B Metaphysics has not disappeared and influential as ever. Materialism

26.C Metaphysics has not disappeared and influential as ever. Spirituality

26.D Plurality and Overlap

 

3.2 Semantics, Ontology, and Cognition

 

26.EA Ontology

26.EB Cognition

26.EC Semantics

 

 

3.3 Politics and Rhetoric

 

26.F Politics and Rhetoric

 

4.1 Culture

 

27.A Australian Political Culture

27.B Australian Religious Culture

27.C Australian Intellectual History

27.D Queensland Culture

 

4.2 Gender and Transgendered

 

27.EA Feminism

27.EB Transgendered and religious interpretation

 

 

4.3 Race

 

27.EC Race as Culture

27.ED Race as Personal Experience

 

5.1 Social Service Mission

 

28.A Ministry as Transreligious

28.B Ideas of Welfare and Faith

28.C Idea of Hospitality

28.D Social Service as a systematic modernity

 

5.2 Community

 

28.EA Community and Capital

28.EB Community Boundaries

 

6.0 Apologetics and Historiographies

 

 

29.A Power, Pietism, Violence: Thinking in too-tight ideology

29.B The collapse of Apologetics as anything useful for intelligence, as opposed to interdisciplinaries of learning.

 

 

 

REFERENCES AND FURTHER READING:

 

 

 

Adam, R. (2008). Relating Faith Development and Religious Styles: Reflections in Light of Apostasy from Religious Fundamentalism. Archiv Für Religionspsychologie / Archive for the Psychology of Religion, 30, 201-231. Retrieved April 29, 2020, from www.jstor.org/stable/23907899

 

 

Ahlstrom, Sydney E (1972). A Religious History of the American People. New Haven/London. Yale University Press.

 

 

Almond, P. (1983). Wilfred Cantwell Smith as Theologian of Religions. The Harvard Theological Review, 76(3), 335-342. Retrieved April 29, 2020, from www.jstor.org/stable/1509527

 

 

Almond, Philip C. & Woolcock, P. G.  (1978).  Dissent in Paradise : Religious Education Controversies in South Australia.  Magill, S.A :  Murray Park College of Advanced Education

 

 

Berger, Peter L (1973). The Social Reality of Religion, Harmondsworth, Penguin.

 

 

Bergesen, A. (1984). Swanson’s Neo-Durkheimian Sociology of Religion. Sociological Analysis, 45(3), 179-184. doi:10.2307/3711475

 

 

Bilimoria, P. (2003). What Is the “Subaltern” of the Comparative Philosophy of Religion? Philosophy East and West, 53(3), 340-366. Retrieved May 6, 2020, from www.jstor.org/stable/1400222

 

 

Black, A. (1985). The Impact of Theological Orientation and of Breadth of Perspective on Church Members’ Attitudes and Behaviors: Roof, Mol and Kaill Revisited. Journal for the Scientific Study of Religion, 24(1), 87-100. doi:10.2307/1386277

 

 

Black, A. (1990). The Sociology of Religion in Australia. Sociological Analysis, 51, S27-S41. doi:10.2307/3711672

 

 

Borer, M. I., & Murphree, A. (2008). Framing Catholicism: Jack Chick’s Anti-Catholic Cartoons and the Flexible Boundaries of the Culture Wars. Religion and American Culture: A Journal of Interpretation, 18(1), 95–112. https://doi.org/10.1525/rac.2008.18.1.95

 

 

Bouma, Gary  (2007). Australian Soul : Religion and Spirituality in the 21st Century, Cambridge University Press

 

 

Bowler, Kate, and Wen Reagan (2014). ‘Bigger, Better, Louder: The Prosperity Gospel’s Impact on Contemporary Christian Worship,’ Religion and American Culture: A Journal of Interpretation, vol. 24, no. 2, pp. 186–230.

 

 

Brennan, Damien & Barry, Graeme. 1997. A syllabus for religious education for Catholic schools : Brisbane Archdiocese : years 1 to 12. Brisbane Catholic Education.

 

 

Brennan, Damien & Barry, Graeme. 1997. Religious education : a curriculum profile for Catholic schools. Brisbane Catholic Education. Select

 

 

Briscoe, G. (2010). Racial theory and a religious solution, 1920s to 1945. In Racial Folly: A Twentieth-Century Aboriginal Family (pp. 31-46). ANU Press. Retrieved May 6, 2020, from www.jstor.org/stable/j.ctt24hdc1.8

 

 

Bruce, Steve (2011). Secularization: In Defence of an Unfashionable Theory, Oxford  University Press.

 

 

Buch, Neville (1987).  Protestant Churches and their Attitude to Public Issues in Queensland 1919-1939, Honours Thesis, Department of History, University of Queensland, November 1987

 

 

Buch, Neville (1995).  American Influence on Protestantism in Queensland since 1945, Ph.D. thesis, Department of History, University of Queensland, August 1994, Awarded April 1995

 

 

Buch, Neville (1997). ‘‘…many distractions confronting the Church’: The Responses of Protestant Religion to Popular Culture in Queensland 1919-1969,’ Everyday Wonders Popular Culture: Past and Present’, 10th International Conference, Crest Hotel, Brisbane, June.

 

 

Buch, Neville (2007). Religion Remain a Problem. The Skeptic. Summer.

 

 

Buch, Neville (2007). The Value of the Secular, Quadrant, 51 (1), March 2007.

 

 

Buch, Neville (2021).  The Intellectual Ethos of Charles Strong in Queensland 1855-1917, in Marion Maddox, Charles Strong’s Australian Church: Christian Social Activism, 1885–1917, University of Melbourne Press, 2021.

 

 

Buch, Neville (2023). A Critical Review of 2022 Theos Annual Lecture by Tom Holland, published by Humanist Australia Inc. on the Medium platform. https://medium.com/australian-humanist/a-critical-review-of-2022-theos-annual-lecture-by-tom-holland-d4268e11e7c0

 

 

Buch, Neville (2023). Research Note: Anglo-American Major Belief-Doubt Systems. https://www.academia.edu/104984588/Research_Note_Anglo_American_Major_Belief_Doubt_Systems , 27 July 2023.

 

 

Buch, Neville (2023). Why the Disciplines and No Apologetics? Part 1: The Collapse of Schaefferan Apologetics, Dr Neville Buch ABN: 86703686642, June 7, 2023.

 

 

Buch, Neville (2023). Why the Disciplines and No Apologetics? Part 2: The History and Future of Apologetics Courses in Christian colleges: The Historiographical Challenges from Marc Bloch (1886-1944), Dr Neville Buch ABN: 86703686642, May 9, 2024.

 

 

Buch, Neville (2024). Damien B. Schlarb, Melville’s Wisdom: Religion, Skepticism, and Literature in Nineteenth-Century America, Journal for the Academic Study of Religion, 37(1), Special Issue: New Perspectives on Religions and Traditions, 135-7, ISBN 978-0-197-58556-6 (hbk).

 

 

Buch, Neville (2024). John Carroll’s The Saviour Syndrome Thesis and the Thesis of the Level Playing Field, Australian Association for the Study of Religion, Canberra, 28-30 November 2024.

 

 

Buch, Neville (2024). Queensland History, Religious Education, and Belief, in Socio-Anthropological Approaches to Religion: Environmental Hope, Edited by David W. Kim and Duncan Wright, London: Lexington Books.

 

 

Buch, Neville (2025; this blog article, a plan for a book). Why the Disciplines and No Apologetics? Part 3: Understanding Historiography: defeating the culture-history warfare over the false binary in ‘religion’ and ‘secularity’, Dr Neville Buch ABN: 86703686642, January 2025.

 

 

Buckham, J. (1929). Beyond Science. The Journal of Religion,9(4), 505-522. Retrieved May 7, 2020, from www.jstor.org/stable/1195898

 

 

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Byrne, Cathy  (2014). Religion in Secular Education: What, in heaven’s name, are we teaching our children, Brill, Leiden.

 

 

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Neville Buch (Pronounced Book) Ph.D. is a certified member of the Professional Historians Association (Queensland). Since 2010 he has operated a sole trade business in history consultancy. He was a Q ANZAC 100 Fellow 2014-2015 at the State Library of Queensland. Dr Buch was the PHA (Qld) e-Bulletin, the monthly state association’s electronic publication, and was a member of its Management Committee. He is the Managing Director of the Brisbane Southside History Network.

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