2019-02-10

Historians on the Most Basic Laws of Historical Evidence

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by Neil Godfrey

The most basic laws of historical evidence are very straightforward.
Professor David Dumville, British medievalist and Celtic scholar, Chair in History & Palaeography in the School of Divinity, History & Philosophy, Professor in History, Palaeography & Celtic, University of Aberdeen.

The most basic laws of historical evidence are very straightforward. History must be written from contemporary sources or with the aid of testimony carried to a later era by an identifiable and acceptable line of transmission. Many texts which present themselves for our consideration as testimony to Anglo-Saxon history are creations remote from that age. Historical writing may be entertaining if an author chooses to cut corners or ignore the rules of evidence when assessing such works—but it will not be worth the paper it is printed on.

Dumville, 55

Professor Dumville’s words conclude a chapter addressing questionable practices and conclusions of a number of medieval historians that echo, at least in my ears, methods in biblical studies.

In the opening paragraph Dumville sets out a warning that no doubt many scholars of “biblical Israel” and Christian origins would enthusiastically offer lip agreement to:

[The historian] must excavate his texts, not in the spirit of a treasure-hunter seeking little more than the thrill of whatever finds may come to hand, but in as measured and scientific a fashion as possible. In the academic discipline of history, as in archaeology, the time for treasure-hunting has now passed. In spite of occasional lapses, methods and standards of criticism are rigorous and well advertized.

Dumville, 43

Excavating texts?

That image of “excavating texts” reminds me of James McGrath’s illustration of the way a historian supposedly reads a text compared with the way of a literary analyst:

McGrath, James F. 2008. The Burial of Jesus: History and Faith. BookSurge Publishing. p. 57

There is a significant difference, however. When Dumville speaks of “excavating” texts he makes not a single reference to any “criteria of authenticity” such as “criterion of embarrassment” or “criterion of double dissimilarity”; he makes no reference to “memory theory” as might have at that time been gleaned from Halbwach’s 1980 publication of The Collective Memory. What he means by “excavating” the texts is studying what can and can’t be known about their probable source material and any data (or absence of data) that establishes a clear line of record to the events written about. That is flatly opposed to the assumptions and implications of the diagram above. One cannot reason about the narrative style or presentation of a text in order to apply criteria or memory theory and thereby arrive at a “probable series of historical events”.

What excavating texts means to Dumville is establishing clear evidence of the use of sources that can be traced back to being contemporary with the events of the narrative or document. If the author does not set out the evidence that would enable readers to be assured that his or her story or record were derived ultimately from contemporary sources then the work is completely useless for historians who seek to reconstruct the earlier event.

Comparing hypothetical sources and traditions “behind” biblical texts

What if later narratives agree, though? Won’t that be some indication that they are at least close to accurately representing earlier events? No. Some medieval historians fell into that error (as Dumville would put it) when they concluded from agreements in later sources that those later source agreements indicated that they all used a much earlier set of documents from the very time of the events being studied.

Does anyone else at this point think of the arguments underlying the Q source? Or those that attempt to glimpse earlier memories? What of Bart Ehrman’s plethora of sources that, among others, add M and L to Q?

Contrast Dumville’s view of historians who worked back from agreements in later twelfth century sources to concluding that they were based on a hypothetical (surely actual) ninth century documents:

It was the implication of Pagan’s discussion of the Flores historiarum and Historia Dunelmensis ecclesie that such lists were maintained in ninth-century Northumbria. However, this view must be qualified by the knowledge that the unanimity of the twelfth-century Durham texts is sometimes in shared error or doubtful deduction. Continuity of accurate record is not therefore to be assumed, and any information with such an uncertain pedigree cannot sustain very confident use. (52)

Semantic seductions

Next, note the confusion of terminology, how sometimes the language of “documents” or “records” can so easily (I suggest even unconsciously) elide with sources that technically are not “documents” or “records” at all. (This was a criticism I once made of a discussion by James Crossley and that was the source of his outrage and, it seems at least to me, even some small ongoing obsession to denigrate this blog in subsequent publications. )

Lyon has laid some stress on the date 854 in Northumbrian historical record, observing that it ‘is explicitly mentioned in several documents, so it cannot be lightly rejected’. The first essential point is that it is not mentioned in any document at all, for we have none surviving from early Anglo-Saxon Northumbria. That very absence speaks volumes for the nature of institutional discontinuity in the Anglo-Scandinavian period. The date 854 is mentioned in a number of twelfth-and thirteenth-century literary texts. In discussing a historical subject, we must not lapse into the loose language of the archaeologist who is unaccustomed to written sources: not all written texts are documents; documentary and literary texts have a different status and require somewhat different handling. (52)

What they deride as “minimalism” in OT studies

A contemporary source, even if consisting of but one single coin, must outweigh tomes of written sources that offer no certain derivation from the time of the events they point to:

The instinct displayed by Hugh Pagan in 1969—for the numismatist to dispense with the apparent information of the written sources for much of ninth-century Northumbrian history and rely on evidence derivable directly from coinage—must, I think, command the assent of the historian. Hopeful manipulation of the twelfth-century literature serves little purpose. (53)

We are aware of difficulties and debates over efforts to reconcile various archaeological finds in the region of Palestine with Biblical narratives.

Compare an outsider review of Nazareth archaeology

I was further reminded of René Salm’s analysis of the published archaeological reports of pottery finds around Nazareth and the virulent attacks many have directed against him as a consequence — on the grounds that he is “not an archaeologist”. Dumville is not an archaeologist, either, but that does not render him incapable of reading thoughtfully, commenting on, and disagreeing with conclusions drawn by specialists and many peers who concur with them.

  • The silver penny’s location, and the name on it, lead to the “obvious” conclusion that it must derive from a certain period well documented in the literary sources.
  • The physical differences from other coins known to be related to those literary sources therefore raise questions.
  • “Extraordinary hypotheses” are advanced to explain these physical differences. Why is one coin so different from the others “surely from the same provenance”?
  • The “minimalist” view: Stripped from the problematic literary sources, the coin is more simply interpreted as evidence that our literary sources are incomplete and that they even fail to inform us of the existence of entire kingdoms.

The other problem of procedure concerns the now famous silver penny—from the Trewhiddle hoard, buried in Cornwall c. 875 x c. 895—bearing the name of a King Earned. Careful study of this coin has allowed the seemingly secure conclusion that it is to be compared with the coinage issued by Æthelwulf of Wessex in the 850s and Berhtwulf of Mercia in the 840s. The only known king of the name is the ruler of Northumbria to whom our twelfth- and thirteenth-century sources attribute a lengthy reign within the period 806-42. This king is well represented by an appropriate coinage. Neither the form nor the style of the Eanred silver penny seems to suit an equation with a Northumbrian king of the first half of the ninth century. Furthermore, G. C. Brooke gave it as his opinion that ‘the style of the coin seems . . . to prove it to be an issue of the Canterbury mint.

To meet this difficulty, extraordinary hypotheses have been advanced. It may not be wholly unfair to suspect that it provided much of the fuel powering Pagan’s radical reassessment of Northumbrian chronology. Alternatively we have been invited to allow the existence of ‘a historically unknown king, who was ruling, possibly in the Midlands, about 850’. (54)

The historian, for all his wish to know more about his research area, is obliged to confess ignorance, that the literary sources available sometimes simply do not justify conclusions we would like to make about our question of interest.

The Historian’s Conclusion

There are no back-up methods to fill in the gaps left by the absence of contemporary sources. There are no appeals to criteria of authenticity in the literary texts. There are no speculative exercises, however “intelligently guessed”, in memory theory. There is only the humble admission of ignorance.

After all, the most basic laws of historical evidence really are very straightforward.

 


Dumville, David N. 1987. “Textual Archaeology and Northumbrian History Subsequent to Bede.” In Coinage in the Ninth-Century Northumbria: The Tenth Oxford Symposium on Coinage and Monetary History, edited by D. M. Metcalf, 43–55. BAR British Series 180. Oxford: B.A.R.


 


Vridar Maintenance

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by Neil Godfrey

This blog has grown in numbers of posts and topics like wild weeds all over the place and is long overdue for a some serious organization. The Categories and Tags have been unwieldy, untidy, inconsistent, and I hope to maintain the energy with Tim’s help to tidy everything up. So expect changes and probably in the short term (not too many months, hopefully) even more inconsistency and chaos as we try to restore weeds and desert into a Garden of Eden.


2019-02-09

The Problem of the Reconstruction of the Life, Deeds, Words of Jesus

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by Neil Godfrey

Spot the problem here:

The problem of the reconstruction of the course of life, deeds, and words of Jesus Christ is undoubtedly one of the most fascinating issues in modem biblical scholarship. In order to cope with this issue, scholars devised various reconstructive methods and procedures, which are usually presented today under the labels of several ‘quests for the historical Jesus’. In this way, notwithstanding all the differences between various scholarly proposals, a more or less coherent image of the historical Jesus as a particular Jewish religious and social ‘activist’, who lived in first-century Galilee, emerged and became more or less widely accepted in mainstream scholarship.

However, all reconstructions of the deeds and words of the historical Jesus, which were presented at various stages of the ‘historical Jesus research’, were formulated on one fundamental assumption, namely that the Gospels more or less directly refer to the life of the historical Jesus. Even if numerous modem scholars regarded various parts of the Gospel material as most probably unhistorical, this basic assumption concerning the referential character of the Gospels was in fact never challenged. Consequently, scholars still generally believe that the Gospels in an at least fundamental way reflect the features of the life and person of the historical Jesus: his early activity in Galilee, his challenging interpretation of the Jewish law, his clashes with the Pharisees, his travel to Jerusalem, his conflict with the chief priests in the Holy City, etc.

The most recent research on the hypertextual features of the Gospels has revealed that this basic scholarly assumption is not necessarily true. In general, it can be argued that the Gospels were not written with the aim of recording the course of life, deeds, and words of the historical, ‘fleshly’ Jesus. The Gospels are results of hypertextual reworking of the letters of Paul the Apostle and of other early Christian writings, which were regarded by the evangelists as the sources for the knowledge of the real, ‘spiritual’ Jesus Christ, who came to be known to the world in the course of life, in the person, and in the writings of his particularly chosen Apostle, and who still lives in his Church. The research on the historical Jesus ought to take this basic feature of the Gospels into serious consideration.

Consequently, in order to deal with the issue of reconstructing the life of the historical Jesus in a truly scholarly way, the hypertextual features of the Gospels should be properly investigated.

(Adamczewski 2013, 11 f.)

What Bartosz Adamczewski says there is all very fine as far as it goes but there is something vital missing. And it is that missing element that has opened up opportunities for some rather savage reviews of his work.

Yes, it is fine to present the “case for” a proposition. But unless one addresses systematically the flaws in the existing or alternative viewpoint, especially if that alternative is the prevailing conventional wisdom, one is not likely to persuade anyone to jump ship, at least not with justifiable reason. Simply declaring the alternative to be resting ultimately upon unfounded assumptions won’t work any magic unless one accompanies that claim with clear demonstrations.

That won’t persuade most to change their minds overnight; it will probably engender unscholarly responses. But it will at least leave material for other, most likely new, scholars to notice and work with into the future.

 


Adamczewski, Bartosz. 2013. Hypertextuality and Historicity in the Gospels. Frankfurt am Main: Peter Lang GmbH, Internationaler Verlag der Wissenschaften.


 


2019-02-08

Imagine No Interpolations

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by Neil Godfrey

What if the Testimonium Flavianum, the passage about Jesus and his followers, in Antiquities by Josephus was written in full (or maybe with the exception of no more than 3 words) by Josephus? I know that would raise many questions about the nature of the rest of our sources but let’s imagine the authenticity of the passage in isolation from everything else for now.

What if the passage about Christ in Tacitus was indeed written by Tacitus? Ditto about that raising more questions as above, but the same.

What if even the author attribution studies that have demonstrated the very strong likelihood that Pliny’s letter about Christians to Trajan was not written by Pliny were wrong after all?

What if that “pocket gospel” in the early part of chapter 11 of the Ascension of Isaiah were original to the text and not a subsequent addition? (I think that the most recent scholarly commentary by Enrico Norelli on the Ascension of Isaiah does actually suggest that scenario but I have not read any of the justifications if that is the case.)

What if 2 Thessalonians 2:13-16 which has Paul saying the Jews themselves killed Jesus in Judea was indeed written by Paul thus adding one more inconsistency of Paul’s thought to the already high pile?

What if, contrary to what has been argued in a work opposing (sic) the Christ Myth hypothesis, the passage about Paul meeting James the brother of the Lord was originally penned by Paul after all?

Would the above Imagine scenarios collectively remove any reason to question the assertion that Christianity began ultimately with a historical Jesus?

I don’t think so. Continue reading “Imagine No Interpolations”


2019-02-07

From Adapa to Jesus

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by Neil Godfrey

Adapa Sumerian deity of healing, with healthy catch of fish
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That the gospels recycled themes, motifs, sayings, can be found across the Middle East from Mesopotamia to Egypt and stretching back millennia to before the Neo Babylonian empire and even before the time of any Jewish Scriptures will be of no surprise to anyone who has read The Messiah Myth by Thomas L. Thompson.

Of the myth of Adapa and the South Wind “the earliest known version is a Sumerian text from Old Babylonian Tell Haddad”, made available by Cavigneaux in 2014. I have part translated, part paraphrased the opening section of Cavigneaux’s French translation of the often broken Sumerian text, and added a distinctive note on one comment that I found particularly interesting.

In those distant days …

After the Flood had swept over,

and brought about the destruction of the land …

The world is reborn

A seed of humanity had been preserved …

Four legged animals once again widely dispersed …

Fish and birds repopulated the ponds and reedbeds …

Herbs and aromatic plants flowered on the high steppe …

The state is born

An and Enlil organized the world …

The city of Kish became a pillar of the country …

Etana becomes king

Then the elected shepherd …

Founded a house …

The South Wind during his reign brought blessings …

Humanity without a guide

Humanity did not have a directive …

[Nobody knew how to give or follow orders]

The Story of Adapa begins

[A loyal devotee of Enki he goes fishing in the quay to supply his master’s temple in Eridu.]

In later exorcistic texts … the quay (Akk. kārum) is a trope for the liminal space between worlds.

At the New Moon he went up to go fishing

Without rudder he let the boat go with the flow

Without pole he went up the stream

On the vast lagoon …

[He is capsized by the South Wind]

He curses the South Wind …

And broke the wings of the South Wind …

Jesus stills storm. Interestingly the South Wind was said to be beneficial; it appears to me that Adapa’s technology, apparently directed by the power of his words, was being frustrated by the South Wind.

The narrative is thus a reference to the destruction of the old world and the restoration of the new, through a Flood or through water bringing about the end of one world and nourishing the emergence of the new. As Thompson observes in The Mythic Past new worlds emerge through parting waters (Creation, Noah, Exodus, Elijah-Elisha, Jesus’ Baptism/heavens divided).

Adapa has a special gift. Though mortal, he has power over words, or rather his words have power over the world. Adapa will become the great mythical sage of scribes, of all who can with the magic of words change the face of the earth and the organization of society: engineers, architects, legislators, ….

We are familiar with astronomy and astrology being all one branch of knowledge in these times; similarly magic and medicine were indistinguishable at this stage. The skills of the scribes, the amazing feats they accomplished with words, appear to have been supernatural gifts.

After Adapa by merely speaking causes the wind to cease the supreme god is astonished and invites him up to heaven. Adapa’s personal god, however, warns Adapa not to accept certain gifts [bread, drink, a coat] that will be offered to him there but to only accept an anointing. The chief god laughingly tells Adapa that he has just refused the gifts that would have given him eternal life.

And so forth.

We see here a story opening with the water, a flood, separating the old and the new. We see the wise hero wielding power over the elements, even stilling a “storm”, by his mere commands. Others are amazed at his ability. In this case, it is the gods who are amazed.

The plot of the story begins with the sage “going fishing”, a scene that is found to have mythical or metaphorical significance of life and death, entering a space between two worlds.

I find such literary comparisons interesting. I’m not saying the evangelists were adapting the myth of Adapa, of course. I am thinking about the way certain mythical tropes have been recycled and refashioned through changing human circumstances and experiences.


Cavigneaux, Antoine. 2014. “Une Version Sumérienne de La Légende d’Adapa (Textes de Tell Haddad X).” Zeitschrift Für Assyriologie Und Vorderasiatische Archäologie 104 (1): 1–41. https://www.academia.edu/26276183/Une_version_sum%C3%A9rienne_de_la_l%C3%A9gende_d_Adapa_Textes_de_Tell_Haddad_X_

Sanders, Seth L. 2017. From Adapa to Enoch: Scribal Culture and Religious Vision in Judea and Babylon. Tübingen, Germany: Mohr Siebeck. 42


 


2019-02-06

Australia’s Refugee policies: (1) women without male escorts; (2) male sports stars

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by Neil Godfrey

We learned only this week that in 2014 the Tony Abbott government, in contravention of international obligations, authorized border officials to turn back to Saudi Arabia any Saudi Arabian woman arriving without a male escort and who, under questioning, gave indications that she would seek asylum in Australia. Further details are addressed in an interview with an Amnesty International representative from about 40 minutes into ABC’s The Drum.

If you are male and fled torture in Bahrain and happen to be a famous soccer player everyone right up to the Prime Minister will be calling for your return to Australia. Which is a good thing, of course. But inconsistent application of goodness…., barbaric.

 


2019-02-05

Common Sense — Then and Now?

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by Neil Godfrey

Something brought to mind a few days ago Thomas Paine’s Common Sense arguments against hereditary monarchy . . .

One of the strongest natural proofs of the folly of hereditary right in kings, is, that nature . . . turn(s) it into ridicule by giving mankind an ass for a lion.

. . . . 

But it is not so much the absurdity as the evil of hereditary succession which concerns mankind. Did it ensure a race of good and wise men it would have the seal of divine authority, but as it opens a door to the foolish, the wicked; and the improper, it hath in it the nature of oppression. Men who look upon themselves born to reign, and others to obey, soon grow insolent; selected from the rest of mankind their minds are early poisoned by importance; and the world they act in differs so materially from the world at large, that they have but little opportunity of knowing its true interests, and when they succeed to the government are frequently the most ignorant and unfit of any throughout the dominions.

So how is it that a supposed democracy or republic produces the same?

 


2019-02-04

Tragic Reminder of Christianity’s Power to Alienate and Crush Life

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by Neil Godfrey

Chris Terry is a Christian in love with Christ. For me his post Amazement was a tragic reminder of how life-destroying that devotion can be. No doubt if Chris were to see this post he would respect that statement as containing a hidden irony: yes, I imagine he might say, we must become “dead” so that Christ can live in and through us.

“Apart from Christ”, he says, “there is absolutely nothing in me that was good.”

I don’t know if Chris is a parent. But I find it hard to imagine any healthy parent thinking their newborn babe, their growing child, having nothing good in or about them. Indeed, in Leaving the Fold, a book about deconversion from fundamentalism, psychologist author Marlene Winell suggests one activity that recovering believers might find helpful is to have a baby doll that they should come to see as themselves when they were an infant, and that whenever they feel overwhelmed by guilt or shame they should project themselves into that babe and reassure them that they are loveable and are loved. As a believing Christian one may, like Chris, be convinced that one does not “deserve God’s grace, mercy, and favor”, but that’s not how any sane parent rears their child. Of course our children are deserving of grace, mercy and favour. Growing up believing anything else is to grow up a psychological wreck.

The Bible is brought out, that book of often fascinating ancient literature that has had such a cultural impact throughout our history, and grotesquely seriously applied personally to the extent that a modern believer will come to see they are “dead in sins” and under the sway of Satan merely by being a part of wider society. If ever the believer comes close to a moment of sanity and begins to wonder what can be so wrong with being a normal and healthy part of the community just as themselves, without any put-on act of trying to be a light for Jesus, and then begin to think that their “sins” are miniscule compared with the mass murderers and child abusers out there, they will devoutly remind themselves as does Chris that that is the sin of pride “downplays their depth of guilt and corruption apart from Christ”. As Chris says,

The mistake is seeking to understand these issues through our own reason, rather than understanding all of life as God views it.

Such a God was responsible for biblical genocides. Even literally sacrificing one’s own children is something he has said is both an unspeakable evil and an ultimate sign of heroic righteousness – the trick is knowing which god to do it for.

No, Chris. You are not as evil and wicked and worthless as your god wants you to think you are without him. Without him you can flourish as a wholesome, good human being. Yes, with faults, some that can be quite harmful. But you are mature enough to know how to manage those potentials and to be a good force for liberation and humanity for others and even yourself, as many other humans really do without suppressing in fear one’s own nature and trying to replace it with some alien “put on” (the Bible’s expression for the process).

 


Hermann Detering – Future of his work?

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by Neil Godfrey

There’s a lot covered in René Salm’s second part on Hermann Detering: In memoriam: Dr. Hermann Detering—Pt. 2

Some of his last personal correspondence; discussions of the future of his work with respect to preservation, publication, . . .


2019-02-03

Luke-Acts as form of history-writing (Luke-Acts Explained . . . Part 2)

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by Neil Godfrey

Continuing from Luke-Acts Explained as a form of “Ideal Jewish History” (Part 1)

The reasons Luke-Acts has been considered a form of ancient history writing:

  1. Like other ancient historiography the work begins with a prologue announcing its superiority over what has gone before;
    • Steve Mason notes that unlike the preceding gospels Luke-Acts, as a two volume work, narrates a changing or developing historical movement (see p. 9 of the article for details; I think of the way the author has restructured the events in the gospels in order to )
  2. Like Xenophon, Plutarch, Tacitus and others the author of Luke-Acts fuses “biography with a quasi-biographical history”;
  3. Like other historical writing of the day Luke-Acts constant changes of scene, notes on geographical and  political details, episodes of high drama such as storms at sea and encounters with murderous enemies, and speeches.

Mason addresses works of Richard Pervo (Profit with Delight) and Loveday Alexander (The Preface to Luke’s Gospel) — there are posts on Pervo and Alexander here and here — that dispute the ‘historical’ character of Luke-Acts. In response Mason observes that the line between ancient historiography and ancient novels may not be so easy to discern given, in addition to the nature of ancient historiography, the difficulty in “defining” the ancient novel. Perhaps, but I think that’s another question for another chapter or article. In short, to Mason nothing can be gained by assigning Luke-Acts to another genre since writers were simply too willing to innovate and mix elements that we think of as belonging to separate genres.

The reasons against considering Luke-Acts as a form of historiography:

  1. The prologue of Luke-Acts does not identify the author and anonymity defeated the whole point of ancient prologues to historiography. The point was establish “the author’s character and unique moral assessment of the past.” (I have set out my view that the historian used his identity in order to establish confidence among readers of his work that he was in a position to know and to give his work authoritative status.)
    • Josephus did not identify himself in the prefaces to his later works but he certainly did “introduce himself magnificently” in his first work (and again in his closing section). The author of Luke-Acts does nothing like that.
  2. The next point has long been decisive for me: “The effect of the missing author-identification in Luke-Acts is greatly compounded by the complete absence of historia-language, or Thucydides’ preferred συγγράφω and cognates, along with any suggestion of knowledge from open-ended inquiry—if we leave aside the prologue’s covering reference to the author’s careful observation—or the political analysis that was history’s reason for being. Even though the author shows himself well aware of political conditions in the eastern Mediterranean, and is happy to use them as furniture, this is simply not a work of political or historical analysis comparable to other histories. By comparison with any other histories, Luke-Acts is far removed from historiography in both its characteristic language and its prevailing ethos: the stories of Peter and Paul proclaiming Christ’s resurrection.” It is rare to read an article acknowledging this start difference between Luke-Acts and other histories.
  3. I quote in full (p. 11, my bolding as always):
    • In place of normal historical analysis, the author boldly announces his subject matter as ‘the deeds that have been fulfilled among us’ and the observation and reception of truth by those who were ‘eyewitnesses and servants of the word/teaching’ (1.2-3). Historians were not supposed to be anyone’s servants or emissaries, a posture antithetical to history’s purpose of truth-seeking inquiry. The anonymous author does briefly stress his efforts to get the story straight, in the prologue, but the story itself comes from revelation. The work’s many episodes of heavenly and angelic visitation as revelatory of the most important truths undercut any notion of a historian’s authority, which derives from rigorous inquiry and his own moral character. Of this there is no trace in the anonymous Luke-Acts.
    • That the most important truth comes via revelation is reinforced throughout the two-volume work at all crucial junctures: infancy narrative, explanatory angelic appearances at Jesus’ resurrection and ascension, and the decisive revelations to Peter, Paul, and the early community. Equally, the account is driven by wondrous deeds beyond the ken of historical inquiry, from Jesus’ divine birth through his many miracles and resurrection to the signs and wonders performed by his emissaries.

It is at this point that Steve Mason parts company with the critical studies that have sought to understand Luke-Acts as a form of history writing by focusing on details in common with works of Greco-Roman historians. Yes, the comparisons are significant, but at the same time we ought not to lose sight of “the highly distinctive atmosphere and content of Luke-Acts.”

We should not, then, become so fixated on the parallels with Graeco-Roman historiography, as I would suggest Cadbury, Lake, and Foakes Jackson were, that we miss the highly distinctive atmosphere and content of Luke-Acts.

Reconciling the historiographical and non-historical features of Luke-Acts

It is here that Steve Mason finds Josephus useful for understanding Luke-Acts and its mix of historical and even “anti”-historical features. Continue reading “Luke-Acts as form of history-writing (Luke-Acts Explained . . . Part 2)”


2019-02-02

Luke-Acts Explained as a form of “Ideal Jewish History” (Part 1)

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by Neil Godfrey

TL;DR
The author of Luke-Acts was following an ideal that Josephus had presented as a superior feature of Jewish historical writings: that history learned from revelation (e.g. works of Moses) was superior to the uncertain and often disputed historical inquiries of the Greeks.

I think Steve Mason has nailed Luke-Acts. I think, as a specialist in Josephus, he has identified something crucial in Luke-Acts that appears to have been more generally overlooked.

Up till now I have posted at length scholarly proposals that Acts is a work of ancient fiction, that its prologue follows the pattern found in technical medical or military or mathematical treatises rather than those found in works of ancient historians, and I have even ventured to suggest that Josephus would have deplored the gospels, and by extension Acts, as serious history – a post I now see is badly flawed in places. Most recently we looked at some findings from the Acts Seminar Report.) Well, having read Steve Mason’s paper I now think the author of our canonical version of Luke-Acts was more in tune with Josephus’s ideals than I had suspected. (Some readers will know of Steve Mason’s earlier book, Josephus and the New Testament, which includes a chapter offering reasons to think the author of Luke-Acts knew the Antiquities of Josephus. We have also posted, and plan to post further in depth, on Mason’s newer work, A History of the Jewish War A.D. 66-74.)

Steve Mason

The following is taken from a paper Mason has just uploaded on academia.edu, Luke-Acts and Ancient Historiography.

When Biblical Scholars Took the Lead in Critical Studies

I was fascinated and sobered to learn that there was a time when biblical scholars took the lead over their classicist peers when it came to critical study of their literary sources.

So we should not imagine that biblical studies merely followed classical trends. In fact, critical study of the Old and New Testaments largely paved the way for critical history as a discipline, including ancient history. It was not until the late 1970s through the 1990s that such authors as Livy, Polybius, Diodorus, and Pausanias were subjected to searching study as genuine authors, who had crafted their narratives to serve their moral and thematic purposes, rather than as mere transmitters of data. This post-Hippie period corresponded roughly to that in which redaction- and composition-critical research flourished in OT and NT studies.

(p. 4)

I had not appreciated the full extent to which the studies in Acts by Cadbury, Foakes Jackson and Lake had been so ground-breaking.

To write the important second volume, they enlisted the controversial Quaker, classicist, pacifist, and agnostic Henry Joel Cadbury, later of Harvard but then at Andover Seminary. Cadbury agreed with Foakes Jackson and Lake about the need to understand Acts in light of ancient historiography, and letting the theological chips fall where they may

. . . . 

He was ahead of his time in calling for scholars to pay more attention to the nature of ancient historiography. In order to responsibly understand and use this crucial account of Christian origins, he was saying, one needed to understand how people generally wrote about the past 2000 years ago (BC 2.7–8). Understanding Acts this way, as ancient historiography, was not merely different from proving is historicity. It required a different mindset because it directed scholars’ attention to how things were being said rather than to the underlying facts.

. . . .

So, having laid out this rather bracing summary, by 1920 standards in the Anglophone world, Cadbury began comparing the Lucan double-work with other creations of ancient historiography. And he found Luke-Acts—to which he compared the Jewish historian Josephus—to be in general agreement with contemporary historiographical practice. In the 1920s, this was a huge advance. In many respects, Cadbury was far ahead of his time. I say that because even in the field of Classics, although a few scholars were thinking about the artistic qualities and literary freedom of some historians, it would take another half-century—after the ‘literary turn’ in the humanities— before such perspectives were broadly applied. The historian and philosopher R. G. Collingwood told his Oxford undergraduates in 1926 that ‘the average professional historian is far less critical in his attitude to Herodotus than the average professional theologian in his attitude to St. Mark’.

Continue reading “Luke-Acts Explained as a form of “Ideal Jewish History” (Part 1)”


2019-02-01

Remembering

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This work is licensed under a Creative Commons Attribution 4.0 International License.

by Neil Godfrey

Vridar’s first post on a Hermann Detering work was in February 2007:

Little Apocalypse and the Bar Kochba Revolt

The next “mention” of Hermann Detering was subtle. It was hidden as a link in the last sentence — But that leads us to a new set of questions about dates and identities that will have to be addressed another time — of the post When did Peter first see the resurrected Jesus?

In May, 2011 I posted:

Another Possible Interpolation Conceded by Historicists of Old (and a question of heavenly trees)

A point I made in the main post was supplemented in the comments with further detail.

In January 2012 I included Hermann Detering as a scholar who proposed a different view from the one I was posting:

Couchoud on Acts of the Apostles

In the same month and year we looked at the relationship between Detering, Couchoud’s and Parvus’s views:

Paul’s Letter to the Romans – the creation of the canonical edition according to Couchoud

A day later we continued the same discussion:

Epistle to the Galatians — Couchoud’s view

February 2012 we discussed John the Baptist and included Hermann Detering’s views:

Was Jesus “John the Baptist”?

July 2012 Detering was listed as presenting a significant explanation that was ignored by a “hostile witness”:

Reply to Hoffmann’s “On Not Explaining ‘Born of a Woman’”

August 2012, we pointed out a significant point about Marcion’s editions of Paul’s letters that had been pointed out by Hermann Detering:

Is Paul the Beloved Disciple?

I included a Hermann Detering title in an “interesting books” list, November 2012:

Some interesting book titles

September 2013, Roger Parvus acknowledged his debt to Hermann Detering:

A Simonian Origin for Christianity, Part 1

April 2014, Hermann Detering was added to the team of witnesses refuting aspersions cast by Maurice Casey:

Maurice Casey’s Failure to Research Mythicists — More Evidence

June, 2014, I was able to link Hermann Detering’s view of a passage in Romans to an early attempt to refute the Christ Myth theory:

“It is absurd to suggest. . . . ” (A rare bird among the anti-mythicists)

February 2015, an occasion to revise the same point:

Jesus the Seed of David: One More Case for Interpolation

March 2015: Notes on a Facebook post by Hermann Detering about a “coming out” clergyman

Mythicism Making Christianity More Meaningful

A link to Rene Salm’s translation of a review by Hermann Detering, May 2016

Hermann Detering’s Review of Lena Einhorn’s “Shift in Time” Part 2

Another link to a translation of Rene Salm’s page of another review by Hermann Detering: June 2016

Hermann Detering, Richard Carrier and the Apostle Paul

A few days later another link to Rene Salm’s site in which Hermann Detering argues strongly against Richard Carrier:

Hermann Detering confronts Richard Carrier—Part 3

October 2017, our first signs of what appears to have been Hermann Detering’s last major work:

The Gnostic Interpretation of the Exodus and the Beginnings of the Joshua/Jesus Cult — Hermann Detering

April 2018, continuing after a tense wait . . .

Hermann Detering on the place of Gnosticism and Buddhism in Jesus Cult Origins

Gnostic Interpretation of Exodus and Beginnings of the Joshua/Jesus Cult

Crossing the water: Comparing Buddhist and Christian imagery

August 2018, a commentary by Rene Salm on “The Gnostic Meaning of the Exodus and the Beginning of the Joshua/Jesus Cult” —

Hermann Detering and Robert M. Price

September 2018, an updated revision of one of his works:

New (revised) paper by Hermann Detering: Odes of Solomon and Basilides

October 2018 I discovered Hermann Detering along with Parvus and Price had not been alone on a critical point:

Enticed by a great quote & surprised by an unexpected “mythicist”

Same month, another commentary by Rene Salm:

The Detering Commentaries: Christian Origins, Joshua, Gnosticism and Buddhism

Later in October 2018, Detering is listed with 12 other witnesses standing against another facile claim:

A constructive exchange with Tim O’Neill on the question of the historicity of Jesus

Response #1 to the Non Sequitur program with Tim O’Neill: MOTIVES

Last mention, November 2018, a month after he died, it appears

Mythicist Papers: Resources for the Study of Christian Origins – Update

And in case you missed it, earlier today:

Very sad news

….

I corresponded from time to time with him. He once sent me a book and I returned the favour with a token gift. He was always a part of my thinking on any biblical or Christian origin question. And of course through our personal correspondence I often wondered and thought about what he was like, and, from all I could tell, I liked him a lot. I’ll miss him.