Bart Ehrman has a new critic. I have just been notified (thanks, emailers!) of a new paper uploaded to academia.edu by a philosophy lecturer at the University of Oslo,
by Narve Strand (link is to CV).
I especially liked his conclusion since it expresses my own stance perfectly:
We don’t even have to hold this as a positive thesis, only to point out that Paul believed in this figure and that nothing follows from this about his existence. A consistent ahistorical stance here is like atheism: The only thing we really need to show is that the historicist doesn’t have real evidence that would make his purely human Jesus existing more probable than not.
Narve’s engagement with Ehrman’s arguments are spot on. Here is the beginning of his response to Ehrman’s appeal to criteria of authenticity:
Ehrman of course would say he doesn’t take the New Testament as good, reliable evidence. Not straightforwardly, anyway. His take is more sophisticated: The trick is to get behind the author and his agenda, digging out the real nuggets of historical information by a special set of authenticity-criteria. But: If the text itself breaks the basic rules of evidence (cf. E1-4), how can introducing more rules help? You can’t milk good, reliable information from bad, unreliable evidence (NE1-3) like that. To think that you can, like Ehrman clearly does (e.g. ch. 8), is sheer alchemy.
Bad evidence plus bad evidence equals bad evidence. Multiple attestation of hearsay is still hearsay. Here the rule is totally useless.
Ehrman lets his lay readers down badly, a point I am glad Narve brings to wider notice:
The insufficiency and unreliability of authenticity-criteria is well-known in biblical studies (see e.g. Allison 1998; 2008; 2009; Avalos 2007; Bird 2006; Le Donne 2002; Porter 2000; 2006; 2009). By not reporting this simple fact to his lay audience, Ehrman creates a false or misleading impression of the state of research in his own field.
On Ehrman’s two “knock-down” arguments, Continue reading “Another Name to Add to the Who’s Who Page of Mythicists and Mythicist Agnostics”