Month: October 2019

As I read each chapter or section of Raphael Lataster’s book, Questioning the Historicity of Jesus, I wrote about it here, but now that I have read the concluding pages I discover that Lataster anticipated some of the points I made along the way. Especially this one, the final footnote on the final page:

There have been several responses to the work of Carrier and myself which cannot be dealt with in detail here; I shall point out their failings elsewhere. This includes the articles and blog posts by Christina Petterson, Daniel Gullotta, John Dickson, Michael Bird, James McGrath, Brenda Watson, and Simon Gathercole (and Robert Greg Cavin and Carlos A. Colombetti, who responded to Stephen Law’s agnosticism). None of them add anything substantial to the debate, mischaracterising our work and typically focussing on attacking the person instead of the argument. Additionally, every single one of them completely ignored our most salient points.

(Lataster, p. 463)

Responses by Daniel Gullotta and Simon Gathercole have been addressed in-depth on this blog. Lataster’s criticisms are entirely on target. A decade ago a colleague of Philip R. Davies (to whom Lataster’s book is dedicated) spelled out in detail the unscholarly tactics of “conservative scholarship” in addressing the so-called “minimalists” who dared question the historicity of the Davidic kingdom of Israel. Niels Peter Lemche’s description of those tactics applies just as much to the critics of those who question the historicity of Jesus:

Critical scholars should be critical enough to realize the tactics of the conservative scholars: never engage in a serious discussion with the minimalists [substitute mythicists]. Don’t read Davies, Thompson, and Lemche [substitute Doherty, Brodie, Carrier, Lataster]; read books [or articles] about them!

For a more detailed account of Lemche’s criticisms see The Tactics of Conservative Scholarship (according to J. Barr & N-P. Lemche).

As we have seen, Lataster mentioned in the opening of his book names of mainstream scholars who accept the legitimacy of doubting the historical existence of Jesus. More names are added in his final chapter.

Lataster’s concluding call for agnosticism concerning the historicity of Jesus contains all the punch of the preceding 440 pages. His argument has been three-fold:

1. the case for historicity (part 1, chapters 1 to 3) demonstrated the frequently unscholarly and generally fallacious efforts of recent attempts by mainstream scholars to present an argument for the historical existence of Jesus, and how such efforts effectively (unintentionally) support the case for agnosticism;
2. the case for agnosticism (part 2, chapters 4 to 6) demonstrated the hollowness of the foundations (both source foundations and the methods by which certain inferences are drawn from these sources) for any assertion that Jesus did exist
3. the case for mythicism (part 3, chapters 7 to 9) demonstrated that one does not need a historical Jesus to explain the evidence we have for Christian origins and that Christianity began with a belief in a heavenly (not historical) Jesus is indeed plausible.

Lataster has made it abundantly clear where the sound scholarly approach lies:

But look at what Casey did. Look at what Ehrman and the others do. These prominent historicists strangely and illogically appeal to the majority, appeal to authority, appeal to possibility, and, worst of all, appeal to innumerable sources that don’t even exist, in order to prove something that is supposed to be very obvious, something that is allegedly borderline insane to deny. This must stop. Scholars cannot be allowed to continue building on previous scholarship in the field, when the foundations – such as the appeals to hypothetical sources – are highly conjectural to begin with. If we ahistoricists argued like they do, we would be overlooked (well, more than we already are), and rightly so. These historicists did not argue in a transparent probabilistic fashion; they merely declared that their hypothesis is true or almost certainly true, and that anybody who’s anybody agrees with them. Contrast that with the approaches of Carrier and myself. Who are the ones trying to posit a wealth of non-existing foundational sources, whilst disregarding the impact of numerous actually existing sources? And who are the ones simply applying and asking others to apply transparent probabilistic reasoning to the sources that we do actually have access to?

This all should make it easy to figure out which scholars have an agenda, and which scholars merely go where the evidence leads. I’ll leave it to you to decide if you prefer the arguments of the people that used evidence, and logic, and had no real desire to deny the existence of a Historical Jesus, or if you prefer the wild and unsubstantiated claims about near-infinite non-existing sources, and just so happen to arrive at conclusions that placate their ultimately Christian benefactors. I strongly encourage philosophers and historians, and even other scholars, from outside the field to continue to scrutinise the methods and conclusions of these Biblical specialists. Several educated outsiders – and even some insiders – so far have done so and discovered that the emperor has no clothes.

(Lataster, p. 450)

Exactly. As for mythicists being driven by some need to debunk the existence of Jesus, such an accusation is entirely without evidential support and actually flies in the face of the evidence.

Calculations

Continue reading “Review part 10: Questioning the Historicity of Jesus / Lataster (Conclusion)”

The third part of Raphael Lataster’s Questioning the Historicity of Jesus is where he presents his case for mythicism, and since his case is essentially a review of Richard Carrier’s arguments in On the Historicity of Jesus, this post is a review of a review.

Lataster has is differences from Carrier and several times points to areas where he wished Carrier had approached a point differently and so forth, but in the end he concedes that all of his criticisms make no real difference to the core of Carrier’s argument:

It is surely an endorsement for Carrier’s book, that my most significant criticisms reveal an intent to raise mostly petty objections, which pose no problems whatever to his case.

(Lataster, p. 392)

Another use for Bayes – Q

One such disappointment Lataster expresses is Carrier’s failure to elaborate on the tendency of many historical Jesus scholars to rely upon “imaginary sources” such as Q. In turn, however, I would like to comment on what I think is to some extent an over-reach by Lataster with respect to “imaginary sources” at least with respect to the Q source — the hypothetical source of Jesus sayings that the authors of the gospels of Matthew and Luke are said to have shared. Quite some years ago now I was preparing to dismiss the notion of Q and look more favourably on arguments that the author of the third gospel instead knew and adapted sayings (and other) material from the first gospel, but in personal correspondence Earl Doherty convinced me that I had not investigated the arguments for the Q hypothesis diligently enough to justify setting it aside so easily. Doherty challenged me with detailed arguments I had not thought through carefully before and I soon saw that I needed to study the detailed works of John Kloppenborg and Burton Mack and others to know what it was I was “against”. It is a little unfair to dismiss Q as an “imaginary” source because it is in fact a serious hypothesis subject to various tests. What I think would be an interesting approach to the debate between the Q hypothesis and the Goodacre-Farrer hypothesis (that the author of Luke used both the Mark and Matthew has sources) would be a Bayesian analysis of the evidence for underlying each hypothesis and to see which one emerges the more probable.

But I am digressing. As both Lataster and Carrier would acknowledge, even if Q were a highly probable source for both the first and third gospels it would bring us no closer to a determination of whether Jesus originated as a historical or mythical person.

An important reminder – a fortiori

Lataster rightly emphasizes throughout his discussion of Carrier’s treatment of the various sources for Jesus that Carrier argues a fortiori, always preferencing the odds in favour of historicity wherever possible. Lataster further stresses that Carrier even counts the evidence of the Pauline epistles, the references to James the brother of the Lord, as favouring the hypothesis of historicity. Examples — of which critics of Carrier’s book should note, and which should lead readers of certain critical reviews of Carrier’s arguments to pause and reconsider the intellectual honesty of some of what they have read:

So again, though he thinks Paul’s failure to distinguish biological from fictive brothers of Jesus is evidence against historicity, he nevertheless still counts it as evidence for historicity, and thus against mythicism. . . . .

Despite thinking that the evidence from the Pauline and non-Pauline epistles is at least 16 times more likely on minimal mythicism, Carrier very charitably decides that the consequent probabilities should here favor historicity instead, effectively claiming that the Historical Jesus is 3 times more likely.²⁰⁹

209 Carrier (OHOJ), pp. 594–595.

(Lataster, pp. 426, 427)

On avoiding unhelpful responses

Back to “mostly petty objections”, I do find somewhat jarring certain terms like “mentally disabled” and “lying” (fortunately appearing only occasionally) when speaking of recipients and authors of visionary experiences. I would prefer consistent use of language that opened up the mental horizons of the ancients to moderns rather than introducing modern analyses that cloud a modern reader’s grasp of the historical culture. Another term, one taken over from Carrier, is the expression “cosmic sperm bank” in discussing the ancient beliefs in how God might preserve a Davidic line across and beyond human generations. Such anachronisms invite ridicule. Lataster even refers to the Zoroastrian belief that a certain lake contained the sperm of Zoroaster so that a virgin bathing in it would be impregnated and bear a messianic figure. The scholar of Second Temple Judaism owes it to readers to explain the thought-world of the ancients and avoid misleading anachronisms. Lataster attempts to smooth over the conceptual difficulties with Continue reading “Review part 9: Questioning the Historicity of Jesus / Lataster (Case for Mythicism – the Evidence)”

Until now I have been working from a digital version of Raphael Lataster’s Questioning the Historicity of Jesus: Why a Philosophical Analysis Elucidates the Historical Discourse, that was supplied to me by Brill for these review posts.  I have since been forwarded by Brill a physical copy of the book after I informed them that it might make exploring it for discussion a little easier. It does make a nice change to leaf through fresh clean book-odour pages and marking them with a light pencil. I am also reminded of the retail price with a physical copy of this volume: Brill advertises both the e-book and hardback at $US210. The Australian Amazon site equates that to $A294.97 + $15 postage. Australia’s Dymocks bookstore advertizes it at $A587.99 Those sorts of prices tell us that Brill clearly is looking at libraries (in particular academic libraries) as its primary market. (The publisher balances costs of publication against expected sales and such prices are not uncommon for scholarly books; so don’t assume the prices are a gold mine for the authors.) At this point it is appropriate to recall the emerging number of scholars (discussed in the opening post in this series) who are prepared to consider the Christ Myth theory as a reasonable hypothesis that deserves serious discussion if not outright acceptance.

So far we have surveyed Lataster’s Part 1, his analysis of the case for Jesus having been a historical figure (the first three chapters) and Part 2, the justification for being agnostic about the question of historicity (the next three chapters). We now come to the third and final part of the book, “The Case for Mythicism”.

Here Lataster hews closely to Richard Carrier’s exhaustive (ca. 600 pages) case for mythicism in On the Historicity of Jesus: Why We Might Have Reason for Doubt. His case therefore entails a justification of Carrier’s Bayesian approach to the question. (See part 4 of this series for an earlier discussion by Lataster in which he addressed some common misconceptions about this application of Bayes’ theorem.) I think Lataster has made a worthy contribution by abbreviating and simplifying Carrier’s arguments and overall thesis. The main reason I think so is the quite disjointed and misleading criticisms I have seen online (including in the scholarly Journal for the Study of the Historical Jesus) of Carrier’s book. Too often criticisms have targeted specific discussions in On the Historicity of Jesus without giving readers any indication of the context and weight put on those points by Carrier himself. So Carrier lists forty-eight pieces (or “elements”) of background information that need to be considered against any detailed arguments for or against historicity, with each of them having different degrees of significance, and none being of itself decisive, yet some critics will take just one or two of these points of background discussion and give readers the impression that they are foundations of his entire argument, and so convey the notion that criticizing just those is enough to demolish the case for mythicism. To read Lataster’s discussion of Carrier’s book is to refresh one’s memory of exactly both the method and details of Carrier’s presentation — something several critics apparently failed to grasp. Continue reading “Review part 8: Questioning the Historicity of Jesus / Lataster (Case for Mythicism)”

We now come to what I think is Raphael Lataster’s strongest argument yet for being agnostic about the historicity of Jesus. It’s the last part of chapter 6 addressing “problems of Paul”.

Lataster begins by pointing out the well-known divergences between the accounts of Paul and the gospels and what these divergences specifically suggest about the theologically fractious evolution of the Jesus narrative. The argument then moves to what Paul tells us of his relations with followers of Jesus before him, especially James, and the many serious questions his comments raise given the assumption that those followers knew or were even related to an impressive prophetic figure now believed to have ascended to heaven. And that brings the argument to that ever contentious passage in the mythicist-historicist debate, “James, the brother of the Lord”.

Again Lataster’s broader knowledge of religion studies (as distinct from the narrower speciality of New Testament) and the histories of newly developing religions enables him to inform readers of the interesting possibility that biological relationships were created to co-opt pre-existing religious ideas into the new faith. Not that Lataster relies upon mere possibilities. Mainstream biblical scholars — in particular two who are “historicists” — are identified as either disputing the authenticity of the “brother of the Lord” passage in Galatians or (again with Bart Ehrman) at least provide enough caveats to lead one to have doubts about its authenticity. I think Lataster is on more secure ground when he develops the in full the argument for this passage not being original to the epistle than he is when reminding readers (as he also does) of the various arguments that the phrase has a range of meanings, especially in religious contexts, and does not necessarily point to a biological relationship. Many conservative biblical scholars reflexively recoil from suggestions of interpolation but Lataster is correct to point out that this reflex is in the main a product of religious conservatism. When the broader context of the dates and conditions of our manuscripts are considered, along with what is well-known about literary reproductions (including forgeries and theologically driven “redactions”) of the day, then it is only sensible and fair to be open to reasonable arguments for interpolations.

At this point Lataster drives home the biases of too many biblical scholars by demonstrating how even reputable names among them publish citations that simply do not support their assertions at all. One has always to look up and check the sources cited because so often vague passages are taken and assumed to be saying something specific in support of conventional understandings, and those works are subsequently cited by other scholars as having long settled the matter. Scratch the surface, however, and one finds that such assertions and citations and recycled quoting are all based on vague or irrelevant sources. The specific case Lataster refers to is Dan G. McCartney’s assertion that one of the church fathers “simply accepts that James was Jesus’s younger half-brother”, yet the three sources cited do not even mention James; and then James McGrath is cited as confidently appealing to McCartney’s assertion as having established that point. Worse, a biblical scholar is quoted making assertions about the church father’s views that directly contradict the explicitly stated words of that church father in the same paragraph. Such is some of the worst of biblical scholarship engaged in arguments against mythicism that Lataster exposes.

Lataster’s case for interpolation of the “brother of the Lord” passage is strong, being based on the use of the relevant epistle by the church father Tertullian who was using it to attack a view of a heretic that Jesus was not truly human. Tertullian points out that the heretic had problems with other gospel passages asserting Jesus had brothers but fails to drive home to the Paul-loving heretic that Paul himself claimed to have met “the brother of the Lord” — even though he quotes verses either side of that passage.

The only slight lack in Lataster’s argument is when he raises the question of why an interpolator would not make the “brother of the Lord” passage even less potentially ambiguous than it is. He fails to consider a common source of interpolations, a marginal note made by one scribe that confuses a later scribe who incorporates that note into the main text. Continue reading “Review part 7: Questioning the Historicity of Jesus / Lataster (The Problems of Paul – 2)”

I had hoped to cover Raphael Lataster’s sixth chapter, The Problems of Paul, in a single post but real life circumstances have obliged me to spend smaller amounts of time per day here so I’ll break it up into several posts.

I found Lataster’s chapter on Paul to be one of the best sections of his book so far. Lataster avoids common traps too many mythicists fall into when addressing Paul while at the same time he makes sound use of serious critical evaluations and broader questions pertaining to our sources to make what I consider to be very solid arguments without letting their potential controversy deflect him from course.

Some radical scholars have questioned the existence of Paul but Lataster rightly sidesteps that question as a red-herring in the context of asking if Jesus was a historical figure. Whatever we do with “Paul” himself the epistles in his name still need to be addressed.

Physical or Spiritual?

The most fundamental question that is asked of Paul’s letters in historicist-mythicist debates is whether the letters present Jesus as a physical or exclusively spiritual being. Obviously, if our (possibly) earliest sources for Jesus consider him a spiritual entity then the historicity of a Jesus figure has to be questioned. On the other hand, even if we can establish that Paul definitely thought of Jesus as a flesh and blood human being on earth in a recent past then I don’t believe we can conclude that that of itself establishes Jesus as a historical figure. History is replete with stories and legends of people who are believed to have existed yet whom we know to be mythical. Nonetheless, it goes without saying that an earthly Jesus in Paul’s letters will open up the possibility of Jesus being historical more than the alternative.

What is most significant about the evidence in Paul’s writings, Lataster stresses, is its ambiguity, or at least its potential to be subject to alternative interpretations. That is all that is needed to legitimize the question of whether Jesus was historical or not.

In Paul’s letter to the Galatians we read that Jesus was “born of a woman” and that would seem to end the discussion as to whether Paul thought of Jesus as a literal human being — except that Lataster points readers to Bart Ehrman’s discussion of this passage in Orthodox Corruption of Scripture which notes

a) there is compelling evidence in the writings of the earliest church fathers that while surrounding passages in Galatians were well known the particular passage with “born of woman” is not in evidence at all, even though it would have served decisive blows in the theological arguments those fathers were attempting to make;

b) that the word translated “born” is not the usual word for “born” but another word that carries ambiguities about the actual process being described and which has significance for various theological debates in the second century.

Lataster further raises the possibility that the passage was originally meant to be understood allegorically but I find the arguments raised for that possibility seem to be slightly strained against the natural reading of the text. (I have the same difficulties with Richard Carrier’s case along the same lines in On the Historicity of Jesus.) The allegorical portion of the text is made explicit and it appears to me to be introduced to inject a certain meaning into “real events” in the preceding verses. But that’s all a minor detour.

On the same question as to whether Paul’s writings speak of a human or exclusively spiritual Jesus Lataster further addresses a more general point that I find to be otherwise largely overlooked in this debate: Continue reading “Review part 6: Questioning the Historicity of Jesus / Lataster (The Problems of Paul – 1)”