It's obvious he was in 'dumb-it-down' mode, laying out simple catch-alls for even the most basic of layman to understand. If there was ever a time to be condescending and trumpet his tertiary background, this was it. In a room full of academics, I'm sure he would be more careful about the intricacies of those credentials.
That may be the case, which would explain why he said what he said, but would not make it any more a legitimate claim.
But what I was implying was that your quibbling over this matter speaks to a kind of insecurity on your part that I assume is about your own academic career.
In defence of a guy questioned on his motivations for talking about something you question a guys motivations about talking about something.
And, hey, I understand where that comes from. Aslan treads the same ground as many (but not all) well-known non-fiction writers with an academe background: he's more interested in becoming a popular authority than an academic or especially innovative one. (And given the state of play for those lucky enough to have a PhD in the humanities, probably a wise career move.)
Yes, maybe, but that trend has led to a general degradation in both the quality of scholarship and the accountability of those with academic credentials (even relevant ones) to peer review. Pop histories can be done well (see: 'After Tamerlane', or the aforementioned 'History of Christianity') but they can also be journalistic and pretty bad, (see Peter Fitzsimmons et al.) and most people aren't really equipped to tell the difference.
I'm confused, is this a debate about the literal meaning of the term "historian" or whether or not the author is qualified to write the book he wrote? Because he is clearly qualified as his background in the New Testament, religion, sociology, and the history and political climate of the middle east during the time of Jesus is exactly the background one would want when writing about Jesus the human being in his social and political context.
This is a discussion, at least at my end, about whether or not people should claim to be academic historians, when they aren't. I think that he certainly was qualified to write the book, though the appeal to authority was unnecessary. I just would have preferred that his appeal to authority was based on actual authority, for example 'I am an academic in the sociology of religions and have been given a PhD by my peers', rather than non-existent authority.
He's written books on history that are well regarded and well researched (with comprehensive citations), that seems like enough qualification to me. Sure he might not be an 'academic historian' whatever strict definition you might want to assign to the phrase, but he's a historian nonetheless.
If we take historian at its literal definition, one who writes history or compiles chronicles, then I have been a historian since I wrote a shockingly bad essay on William the Conqueror when I was 9.
This discussion, at least at my end, is about the authority conveyed when one presents themselves as an academic historian, which, when one is obviously not using the literal meaning (which was always problematic anyway) seemed to be being conveyed.
And I cannot imagine how a PhD on the sociology of religions wouldn't have a signficant component of studying historical religious societies and comparing and contrasting them. Found a quote from his thesis advisor:
A core element of what makes a historian is not just studying history, but studying historiography. Many disciplines, as I mentioned earlier, have history built into their curriculum, from maths to science to sociology. What distinguishes history as a separate discipline is that one is trained in the work of history, the theory behind it. Without that, every single discipline becomes history because people will necessarily concern themselves with history when studying it.