One who identifies himself as an Irish Anglican here has asked me if I would like to address the arguments of John A. T. Robinson in Redating the New Testament. While I have had such an exercise on my list of “to-do” items for some time, it is unlikely that I will get around to doing anything in depth for quite some time. I would have thought, from the fact that Robinson’s arguments for early dates seem to have made little significant impact on mainstream scholarship, we can see the arguments have not been overwhelmingly persuasive — apart from the more apologetically inclined who have a theological interest in seeing the gospels dated as early as possible to the events they narrate. (But not being a part of academia I might be misinformed on this point.)
As if the narrative is itself some external historical reality and not, indeed, just a lot of creative words making up the theological parable or story. Sound historical method, at least as found practiced outside the sheltered ranks of historical Jesus studies, and as well recognized by the likes of Albert Schweitzer himself, requires that there be some indisputable reference point or control that is external to the narrative itself before one can rightfully assume any narrative has some historical basis. But Schweitzer lost that battle and it appears that today many mainstream believers in the historical Jesus can only respond with insult in place of reasoned argument when challenged with this basic premise. That’s understandable. There is no reasoned rebuttal available to them.
Well, let’s see. I’m digressing. Back to dating the gospels.
There is one simple reason John A. T. Robinson’s dating arguments fail. There are a number of more detailed reasons. But one overall methodological reason undermines his entire effort. Continue reading “How to date the gospels”