Daily Archives: 2014-10-11 14:22:08 UTC

A Secular Approach to Christian Origins Compromised by Faith and Theology


This post concludes my series on Crossley’s Why Christianity Happened: A Sociohistorical Account of Christian Origins (26-50 CE).

The previous post is here.  All posts on this book, both the recent ones from 2014 and those from 2010-11, are archived here.


Misguided equivalence

How is one meant to respond to the words of a secular historian who says it would be “foolish and arrogant” to claim that his approach is “inherently superior” to one used by a Christian apologist? How is it possible for a secular rationalist to engage with a faith-grounded apologist as if both perspectives should be evaluated on an equal footing? Does the virtue of “mutual tolerance” require persons with opposing intellectual agendas to somehow find a way to exchange views constructively and productively? Does the pointlessness of “preaching to the converted” mean one’s efforts to exchange ideas among others with a similar philosophical outlook is also pointless?

Imagine the impact if more and more nonreligious, secular-minded historians were to become NT scholars. But if such a hypothetical collection of scholars were to make its impact felt, there must be mutual tolerance and the avoidance of . . . preaching to the converted. It would be foolish and arrogant to claim that one approach is inherently superior to opposing ones. . . . (p. 32)

How can a nonreligious, secular-minded historian possibly not claim his or her approach is inherently superior to an opposing one that “proves” the bodily resurrection of Jesus?

How can a leopard change its spots? How can the Christian apologists ever agree that their methods and faith-assumptions are not superior to those of the secular-minded nonreligious rationalist? What would be the point of being a secular-rationalist if one did not believe that such an outlook was indeed superior to the methods that are justified by faith?

Screen Shot 2014-10-11 at 11.13.56 pmCrossley confuses particular historical methods and approaches with the philosophical underpinnings most of them have in common: a belief that testable knowledge is more reliably accumulated through secular-rational methods rather than through enquiry guided by and seeking to serve the agenda of religious faith:

Richard Evans has pointed out that the history of history is littered with examples of different hegemonic claims by a given historical theory or practice wanting to dominate the world of historical study but usually ending up as legitimate subspecialities. 

Richard Evans was not addressing faith-histories versus secular histories. He was referring to the various approaches within secular history: postmodernists, psychohistorians, Marxists, feminists, social historians. Crossley has badly misunderstood and misapplied Evans’ point. (See Kindle version of Evans’ In Defence of History, locations 2744 and 3688)

It is not a question of one new method claiming hegemony only to be sidelined to a subspeciality. The real issue is well expressed by Niels Peter Lemche: read more »