What a response R. Joseph Hoffmann writes to my critique of his thesis (Hoffmann’s Mamzer-Jesus solution) about Paul’s “born of a woman” phrase in Galatians 4:4!
- He makes the most fundamental errors over the meaning of the Greek word involved — errors that anyone can correct by consulting any Greek concordance or dictionary —
- and even makes flat wrong claims about what words are found in all the manuscripts.
- He ignores my arguments as if I wrote nothing about the complete irrelevance of his point to mythicism
- or the historical problems his “solution” raises,
- and attributes to me arguments I have never made.
One does begin to wonder about the legitimacy of Carrier’s belief that something tragic has happened to Hoffmann that enables him to respond with such incompetence and falsehoods.
Hoffmann published an essay under the aegis of The Jesus Project (C) arguing that Paul was mindful of a rumour in his day that Jesus’ birth was illegitimate when he wrote “In the fulness of time God sent forth his son, born of a woman, born under the law” (Galatians 4:4). I decided to address what I considered were some critical flaws in his argument. I also had wondered if this might be a test case to see if and how The Jesus Project would engage with critical arguments from an amateur. Hoffmann’s reply is not from The Jesus Project. So far, then, it appears that TJP is not going to engage in dialogue with this quarter at least.
Hoffmann is clear. He has no need or interest in engaging with any mythicist arguments, period. Mythicist arguments have all been adequately addressed in 1912 by Shirley Jackson Case, he informs his readers. His loathing for mythicists is transparent by his regular use of his derogatory epithet, “mythtics.” “Ticks” fits comfortably into his denigration of mythicists as “disease-carrying mosquitoes” and “buggers”.
Hoffmann, who once sat comfortably with mythicism, has had his Damascus Road conversion and now seeks to destroy that which he once entertained. (See, for example, the way R. Joseph Hoffmann has turned from hot to cold in his dealings with D. M. Murdock.)
So all Hoffmann does by way of rejoinder to my post is imply that I merely “use arguments cobbled together from” mythicists. That (false) claim settles the matter in his view, it seems, and means he has no need to address anything I argued. He cannot even bring himself to use my name, so he calls me “Vridar” (– and on his own blog he regularly misspells my name, apparently deliberately, for some curious reason).
In other words, he is not interested in dialogue or engaging with mythicist arguments.
In actual fact I used arguments and quotations from earlier books by hostile anti-mythicist Ehrman, and even Hoffmann’s himself, as a supporting springboard from which to make my own points. At one point I quoted from mythicist Zindler’s unique tackling of the legitimacy of the claims that the Talmudic literature has relevance for genuine traditions about the historical Jesus. If Zindler’s arguments are correct then Hoffmann’s case is seriously undermined. Hoffmann, of course, completely ignored those arguments. I also mentioned in passing a minor point or two by Doherty but I did not present any of Doherty’s own in-depth (chapter-length) addressing various questions surrounding Galatians 4:4.
So Hoffmann ignores or pejoratively labels the arguments in my post and does little more than use his “reply” to repeat his own case and toss more invective at mythicists.
That’s hardly dialogue. And it’s certainly not dialogue with TJP. If we had any earlier misgivings about the tone, intent and tactics of TJP we can begin to have confidence we were not misled.
Hoffmann begins:
Rather than being an exegesis or explanation of the passage, it is predictably–in the style of mythtic assessments–an attempt to show how the interpretation is wrong, using arguments cobbled together from other mythicists, namely Earl Doherty and Frank Zindler and a gratuitous salute to a not very cogent passage from Bart Ehrman’s The Orthodox Corruption of Scripture. Continue reading “Reply to Hoffmann’s “On Not Explaining ‘Born of a Woman’””