Month: June 2020

Continuing from Ascension of Isaiah: Continuing Questions. . . .

. . .

In points 6, 7 and 8 of section III of James Barlow’s Commentary on the Vision of Isaiah we enter into detailed discussions of how to assess the priority of different manuscript lines based on comparing particular differences of wording across the manuscripts. Barlow is challenging Charles’s conclusions: Charles argues that the manuscript line that leads to the Ethiopic text with the full pocket gospel is closer, overall, to the original Greek Asc. Isa. that is now lost; Barlow argues the reverse, that the manuscript line closer overall to the original Asc. Isa. is the one without the pocket gospel. The details are available in the linked article.

My thought on the entire debate may be considered dismissive or unfairly biased by some, but I suspect that no conclusion on the originality of the pocket gospel can be derived from the detailed discussions addressed by either Charles or Barlow. Charles at one point writes that it is “no doubt true in a few cases” that there are more original passages in the manuscript without the pocket gospel. That is, a lot of corruption in both manuscript lines has crept in since the original Greek Asc. Isa.

In other words, even if the shorter manuscripts without the pocket gospel contain a good number of passages that may be assessed as closer to the original Greek Asc. Isa. than the manuscripts containing the pocket gospel, it is not valid to conclude on that basis that the pocket gospel or much else in the manuscripts containing the pocket gospel is all a later development and that the pocket gospel is also a late interpolation.

To make sense of the abbreviations like SL2, G2, etc. see the larger table here.

Obviously there is room for disagreement with that viewpoint.  In response to Charles’ words (p. xxii),

If SL2, in other words G2, represent faithfully the text as it stood in the archetype G, then it is clear that in such passages the fuller text of E or G1 is the work of the editor of G1. This is no doubt true in a few cases. 

Barlow responds,

But if this logic is insurmountable, only wouldn’t it be true in ‘every’ case?

To which I would respond, No.

Longer or shorter?

On the other hand, some sections of the longer Ethiopic text look more original according to Charles. In the following text columns I have set out Charles says the longer text found in E is closer to what was in the original Asc. Isa. while the shorter L2/S manuscripts are abridgements of an original. Which column looks more original to you?

. . . Continue reading “The Ascension of Isaiah: Another Set of Questions”

Continuing from Ascension of Isaiah: More Questions. . . . 

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In these posts I am reexamining the place that the Ascension of Isaiah has in those “Christ myth” arguments that use it as supporting evidence for an early Christian belief, perhaps even a pre-Pauline belief, that Jesus was crucified in a celestial world beyond this physical one. Three mythicist authors have published this viewpoint: Paul-Louis Couchoud, Earl Doherty and Richard Carrier. James Barlow has focused on making a case for the Ascension of Isaiah being known to the apostle Paul and in the process has offered the most in-depth case for the shorter version of the Asc. Isa., the version that omits the account of Jesus’ birth and death on this earth (11:2-22), being the original text. (I further posted my growing doubts about Earl Doherty’s line of reasoning in the same direction: Ascension of Isaiah: Questioning Three of Earl Doherty’s Arguments.)

These posts have been focussed on specific points made by James Barlow because his are the ones that are so detailed and thorough. In doing so, however, I have not given Barlow’s overall thesis its strongest presentation for review in its own right. To make amends but also to make public an important hypothesis that deserves serious examination I posted his thesis in full: see “The Ascension of Isaiah” and Paul – a case made by James Barlow.

I continue here to follow my own questioning of a range of arguments that have been made to favour the view that the shorter version of the Asc. Isa. (the one without the birth of Jesus in Bethlehem) is closer to the original version. My perspective is open to change and by the time I finish this series I may even have changed my mind again. But till then, let’s examine some more points set forth by James Barlow.

So we continue . . .

We start with one more point made back in 1900 by R. H. Charles that he believed indicated the originality of the “pocket gospel”, 11:2-22 as found in the Ethiopic manuscripts, the same passage narrating the birth of Jesus, his move to Nazareth, his performing miracles and eventual crucifixion in Jerusalem. (We start with R. H. Charles because his 1900 work was a foundational text upon which many subsequent discussions have been based even if and when they revise and update his discussion.)

Not knowing who he is

In all versions — Latin, Slavonic, Ethiopic — of the Asc. Isa. that contain chapter 9 there is the prophecy that those who crucify the Beloved will do so not knowing who he is.

And the god of that world will stretch forth his hand against the Son, and they will crucify Him on a tree, and will slay Him not knowing who He is. (Asc. Isa. 9:14)

Continue reading “Ascension of Isaiah: Continuing Questions”

James Barlow has granted permission for his full argument to be posted here. The best way to summarize his thesis is to quote a section of an email he sent me last year:

In the discussion Barlow regularly refers to different manuscript lines of the Asc.Is. Since trying to follow references to E, L1, L2, S, G1, G2, G, Greek Legend, can be daunting for a while, the following simplified table may be of use to readers not familiar with the labels:

James Barlow’s files (refresh browser if they do not appear) Look for the “Download (PDF…)” link below each of the two popouts.

Download (PDF, 304KB)

Download (PDF, 300KB)

Continuing from Ascension of Isaiah: Other Questions. . . . 

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In this post I address what some will consider is the strongest reason for doubting that the pocket gospel (11:2-22) portraying the birth of Jesus, his miracle working and crucifixion) was part of the original text. If it had not been part of the original text then the Asc. Isa. stands as a document lending some support to the view that the earliest Christian gospel, or that known to Paul, did not imagine an earthly sojourn or crucifixion for Jesus, but rather that his crucifixion was entirely at the hands of demonic powers in an other worldly dimension. This is the view of Earl Doherty and Richard Carrier (and Paul-Louis Couchoud in the early twentieth century). In this series I am looking again at the arguments that point to the Asc. Isa. as a support (not a foundation!) of this thesis, especially as they have been elaborated and strengthened by James Barlow. (I think the points made by Barlow are very strong. They are worth discussing and reviewing.)

R. H. Charles, author of a major study (1900) on the Asc. Isa.‘s manuscript lines along with commentary on their similarities and differences, set out several reasons for accepting the originality of 11:2-22, even though it appears only in an Ethiopian manuscript and is omitted by extant Latin and Slavonic versions. Charles reasoned that other sections in the Asc. Isa. led a reader to expect to find a narrative like the pocket gospel, thus strongly suggesting that it is surely an integral part of the first composition.

Next from the command which Isaiah hears given to Christ to descend to the earth and to Sheol (x. 8), and afterwards to ascend therefrom (x. 14), we naturally expect Isaiah to witness these events in the vision in xi. [i.e. 11:2-22], seeing that he witnesses all else that is mentioned in x. 8-14.

(Charles, xxii-xxiii)

Here is that passage that Charles says leads us to expect to see the account of Jesus’ birth to Mary and Joseph, his miracle-working and crucifixion on earth:

8. ‘Go forth and descend through all the heavens, and thou wilt descend to the firmament and that world: to the angel in Sheol [=angel of death] thou wilt descend, but to Haguel [=Abaddon or Gehenna] thou wilt not go.

9. And thou wilt become like unto the likeness of all who are in the five heavens. 10. And thou wilt be careful to become like the form of the angels of the firmament (and the angels also who are in Sheol).

11. And none of the angels of that world shall know that Thou art Lord with Me of the seven heavens and of their angels. 12. And they shall not know that Thou art with Me, till with a loud voice I have called to the heavens, and their angels and their lights, even unto the sixth heaven, in order that you mayst judge and destroy the princes and angels and gods of that world, and the world that is dominated by them:

13. For they have denied Me and said: “We alone are and there is none beside us.”

14. And afterwards from the angels of death Thou wilt ascend to Thy place, and Thou wilt not be transformed in each heaven, but in glory wilt Thou ascend and sit on My right hand.

I agree with James Barlow that there is little basis for Charles’s reasoning here. There is surely little in the above section from chapter 10 to prepare a reader for an account of Jesus’ miraculous birth to Mary. One has to agree with Barlow that Charles is surely reading the canonical narrative into the text here.

Yet there remains a catch, I think. The manuscripts without the pocket gospel are understood by Doherty, Carrier, Barlow, to be better representations of the original text. Yet it is those shorter manuscripts that also state that the Beloved is to descend “to that world” — not to the firmament above that world. (See side box above.) That sounds to me like the Beloved is to stand on earth. Continue reading “Ascension of Isaiah: More Questions”