Search Results for: galatians brother of the lord james


Thinking through the “James, the brother of the Lord” passage in Galatians 1:19

by Neil Godfrey

Some time ago I was attempting to think through the pros and cons surrounding the disputed claims over the significance and meaning of James being described as the brother of the Lord in Paul’s letter to Galatians. I set out the various factors in a discussion of Bayesian probability. But since Bayesian analysis is a scary phrase for some people I have extracted the different pros and cons from that post and set them out here for reference purposes. Being lifted from the original post, some of the points appear here to be in no particular order.

Before I do let’s have a look at another quotation from a historian:

Historical research does not consist, as beginners in particular often suppose, in the pursuit of some particular evidence that will answer a particular question (G.R. Elton, The Practice of History, p.88)

If that’s what historical research is not, Elton goes on to explain what it is:

it consists of an exhaustive, and exhausting, review of everything that may conceivably be germane to a given investigation. Properly observed, this principle provides a manifest and efficient safeguard against the dangers of personal selection of evidence. (p.88)

That was the kind of thinking that led to the following list of pros and cons. I’m not interested in dogmatically proof-texting any argument like an apologist. I am interested in attempting to approach questions and evidence according to normative historical principles.


How typical would it have been to identify someone as a brother of the Lord?

1. According to the Gospels Jesus did have a brother named James.

2. Now if in Galatians we read that “James [was] the brother of Jesus” then, of course, we would all agree that such a phrase points to a sibling relationship.

3. But we do have many instances where “brother” is used of Christians and in Hebrews Jesus speaks of having many brethren.

4. “Lord” is a religious title, not a personal name, so there is some small room for “brother of the Lord” being used in a spiritual or non-familial sense.

5. We know of no other instances of people in this context being called the “brother of a spiritual Lord” (or God) so this reduces the chances that Paul was saying James was the brother of the spiritual Lord.

6. But we also have another tradition that Jesus had no siblings at all. So how can that little detail be explained if it were known that James had been the brother of Jesus?

7. We also have information that James was reputed to have been a renowned leader of the Jerusalem church, and his relationship with God was so close that he was known as old ‘camel-knees’, a repetitive strain injury/side-effect from overmuch praying. Our interest is in the likelihood of such a phrase in this context being an indicator that James and Jesus were siblings. So if James were such an unusually holy man then maybe there is some plausibility in the idea that he was known as a special “brother of the (spiritual) Lord”.

8. Another circumstance we do know was common enough in ancient times was the tendency for copyists to edit works, usually by adding the odd word or phrase or more. Sometimes this was entered as a gloss in the margin by way of commentary, with a subsequent copyist incorporating that gloss into the main body of the text. That’s a possibility, too, given what we know of both Christian and “pagan” texts.

9. Given what we know about the evolution of texts, the alterations to manuscripts and so on, it is by no means sure how secure any wording, especially a slight one, in a New Testament text should be considered which is far removed from the original letter of Paul. How can a decision be made about key questions based on this inherent degree of uncertainty, an uncertainty justified by the general instability of the textual record visible in the manuscripts we do have? And yet arguments are formulated on such slender reeds all the time.

10. On the other side of the ledger we have the likelihood that if Jesus were known as a Son of David then it is reasonable to imagine that his royal heir would be his next-in-line brother, probably James. So “brother of the Lord” may not be such an unusual way to describe him in the letter.


How likely or expected is the evidence we have if James really were the brother of the Lord? read more »


Reply to James McGrath’s Criticism of Bayes’s Theorem in the Jesus Mythicism Debate

by Neil Godfrey
Aviezer Tucker

James McGrath in a recent post, Jesus Mythicism: Two Truths and a Lie, made the following criticism of the use of Bayes’s theorem in the Jesus Mythicism debate:

. . . . as I was reminded of the problematic case that Richard Carrier has made for incorporating mathematical probability (and more specifically a Bayesian approach) into historical methods. . . .

If one followed Carrier’s logic, each bit of evidence of untruth would diminish the evidence for truth, and each bit of evidence that is compatible with the non-historicity of Jesus diminishes the case for his historicity.

The logic of this argument is based on a misunderstanding of the nature of historical inquiry and how a historian is expected to apply Bayesian logic. (It also misconstrues Carrier’s argument but that is another question. I want only to focus on a correct understanding of how a historian validly applies Bayesian reasoning.)

In support of my assertion that James McGrath’s criticism is misinformed I turn to a historian and philosopher of history, Aviezer Tucker (see also here and here), author of Our Knowledge of the Past: A Philosophy of Historiography. He treats Bayesian reasoning by historical researchers in depth in chapter three. I quote a section from that chapter (with my own formatting):

There have been attempts to use the full Bayesian formula to evaluate hypotheses about the past, for example, whether miracles happened or not (Earman, 2000, pp. 53–9).

We may compare McGrath’s criticism. He is of the impression that the Bayesian formula is used to evaluate the hypothesis that Jesus did exist. This is a common misunderstanding. If you are confused, continue to read.

Despite Earman’s correct criticism of Hume (1988), both ask the same full Bayesian question:

“What is the probability that a certain miracle happened, given the testimonies to that effect and our scientific background knowledge?”

We may compare McGrath’s criticism again. He is of the impression that the historian using Bayesian logic is asking what is the probability that Jesus existed, given the testimonies to that effect and our background knowledge. If you are still confused then you share McGrath’s misunderstanding of the nature of historical inquiry. So continue with Tucker:

But this is not the kind of question biblical critics and historians ask. They ask,

“What is the best explanation of this set of documents that tells of a miracle of a certain kind?”

The center of research is the explanation of the evidence, not whether or not a literal interpretation of the evidence corresponds with what took place.

(Tucker, p. 99)

In other words, biblical critics and historians ask (Tucker is assuming the biblical critic and historian is using Bayesian logic validly and with a correct understand of the true nature of historical research) what is the best explanation for a document that, say, purports to be by Paul saying he met the James, “the brother of the Lord”.

I use that particular example because — and someone correct me if I am mistaken — Jame McGrath and others believe that passage (Galatians 1:19) makes any questioning of the historicity of Jesus an act of “denialism”. (McGrath does not tell his readers in the post we are addressing what he has in mind as the “clear-cut” evidence for the historicity of Jesus but from previous posts and comments I am convinced that it is the “brother of the Lord” passage in Galatians 1:19 that he has in mind. If I am wrong then someone will no doubt inform me.)

No one, I am sure, would mean to infer that the late and highly respected Philip R. Davies was guilty of denialism when he suggested that the historical methods he applied to the Old Testament should also be applied to the New — a method I have sought to apply to the study of Christian origins ever since I read Davies’ groundbreaking book.

Back to the question. It is the question of what is the best explanation for the passage in our version of Galatians that I have attempted to address several times now.

That is the question that the historian needs to ask. Every decent book I have read for students about to undertake advanced historical studies has stressed, among many other duties, the necessity for the researcher to question the provenance, the authenticity, of the documents he or she is using, and to know all the questions related to such questions from a thorough investigation of the entire field. My several posts have attempted to introduce such questions that should be basic to any historical study.

Tucker, from my reading of his book, would not consider such an exercise to be “denialism”, but sound and fundamental historical method — and even sound biblical criticism. read more »


The never-ending “brother of the lord” proof for the historical existence of Jesus

by Neil Godfrey

James McGrath has posted that it is time to return to the Jesus mythicism question. He writes:

It’s time to return once again to the subject of Jesus mythicism, the stance that denies the overwhelming consensus of professional historians and scholars that there most likely was indeed a historical Jesus of Nazareth.

Translated, that means it is “time to return to addressing those who question the conventional wisdom bequeathed to us from our society’s Christian heritage.” The use of the word “consensus” makes it sound as if the belief in the the historicity of Jesus is a position arrived at by serious research on the part of all those “professional historians and scholars”. But we know that is not the case because Bart Ehrman let a terrible secret out of the bag when he wrote:

Odd as it may seem, no scholar of the New Testament has ever thought to put together a sustained argument that Jesus must have lived. To my knowledge, I was the first to try it . . . 

I also find the phrase “most likely” confusing in the context. “Most likely” suggests to me that there is some room for doubt, however slim. The words suggest something short of “definitely” or “without doubt”. Yet the very suggestion of any doubt at all is what appears to offend McGrath.

Another framing word in his introduction is “denies’. That word allows him to follow up with “denialist” to characterize sympathy with the mythicist argument. Denialism suggests irrational stances and is hardly a fitting word to be used of scholarly disagreements. Would not the word “disagrees” be more appropriate and accurate?

Next, McGrath comes to the immediate point of his pot:

Evidence about his brother James (Jacob) is an important factor in historical reasoning on this subject.

By adding Jacob in parenthesis beside the name James indicates to the reader that the author is aware of subtleties in the primary sources and so is presenting a scholarly argument.

But what follows is a quotation by someone who regularly demonstrates a lack of awareness of the fundamentals of methods of historical research and who routinely uses personal insults to smokescreen the weaknesses and fallacious nature of some of his arguments.

The post to which McGrath directs readers rests on the most fundamental errors of historical research. Its author, Tim O’Neill, simply assumes that the letter to the Galatians that he sees before him is just what a mid-century Paul originally wrote. To raise the well known fact that textual variants were the norm for ancient letters, especially Paul’s, and that there is indeed evidence that points to the possibility that Paul did not write those words.

After more loaded language and ad hominem aspersions against mythicists (they are too predictable and too numerous to bother discussing one by one here) McGrath does actually say something that I fully agree with:

Each piece of evidence needs to be evaluated on its own merits. And the fact that some evidence does not confirm something should never be treated as undermining what the positive evidence shows.


Unfortunately, McGrath appears to be so committed to the historicity of the central person of his own religious faith that he can allow no room whatever for any suggestion of doubt. That one piece of “evidence” (I would call it “data” waiting to be interpreted to see whether or not it is evidence for or against a proposition) appears to be all he needs to establish not merely “most likely” but that there “definitely without any shadow of doubt” was a historical Jesus.

If you know my sibling and they mentioned me, but you have also heard a number of improbable things about me (whether that my parents won the lottery just in time to pay the medical bills after I was born, that I have been interviewed by MTV News and E! Online, or that I have a tenure track position at a university), the latter details should not be evaluated as reasons to doubt my historicity. This sort of probability calculation may be appropriate to figuring out the likelihood that some individual in theory would happen to have my unique combination of characteristics. But once my existence is established, even ludicrous claims that turn out to be false do not make my existence less likely.

I have bolded and italicized the last words. Here McGrath contradicts his opening claim in which he indicated that the historicity of Jesus was the “most likely” explanation to account for the data. Rather, he concludes by saying that there is nothing that could make the existence of a person any “less likely” once it has been established by the meeting of one known to be the person’s sibling. That sounds to me as though he takes Galatians 1:19 as definitely, unequivocally, establishing the historicity of Jesus.

I think at this point it is time to examine each piece of evidence and evaluate it on its own merits. And that means going back to the most fundamental rules of assessing the nature of the documents we have and the totality of data that bears upon the question. That’s what I have tried to do in my post Does “Brother of the Lord” settle the Jesus myth question?



Does “Brother of the Lord” settle the Jesus myth question?

by Neil Godfrey

On another forum I recently posted a discussion of the passage in Galatians where Paul says he met James, “the brother of the Lord”, setting out why I believe the passage is not necessarily the “slam dunk” that many say it is to prove Jesus was a historical figure. I have other posts on other topics I want to do for Vridar but till I can sort those out I will double up and copy here what I posted on AFA.

Part 1

A passage in Paul’s letter to the Galatians is often touted as irrefutable proof that Jesus was a historical figure:

1:18 Then, after three years, I went up to Jerusalem to visit Cephas and remained with him for fifteen days; 19 But I saw no other of the Apostles except James, the Lord’s brother. 20 And the things I write to you— see!— before God, I am not lying.
(Hart’s translation)

All manuscripts of Galatians agree that James is said to be “the Lord’s brother”. No exceptions.

If Paul met James who was recognized as the Lord’s brother then obviously the Lord’s brother was a real person. And for good reason “the Lord” is generally assumed to refer to Jesus.

It is obvious, then, that Jesus existed.

Some have tried to object on the following grounds:

1. Paul often speaks of all Christians as “brothers” and “sisters” so in Galatians 1:19 he is simply singling out James as a Christian for some reason.


2. The Lord more commonly refers to God. Therefore “the brother of the Lord” is really some sort of spiritual title. Even if “Lord” did refer to Jesus the phrase was still a spiritual title that described an inner group of leaders or elites in the assembly.

Therefore, it is argued, Galatians 1:19 does not prove the historicity of Jesus.

Those objections are objected to, however:

1. It makes no sense to call James “the brother of the Lord” if that simply meant to point out he was a Christian like all other “brothers and sisters”. The context alone tells us James was a Christian. But so was Cephas (= Peter) whom Paul also met.

2. There is no evidence that an inner group known as “the brothers of the Lord” existed in the early church or that “brother of the Lord” was used as a title for anyone.

I think those objections are sound. (They are possible, but I think more evidence is needed to establish either one as a completely satisfactory alternative to the mainstream view that the passage is telling us that James was the biological brother of Jesus.)

So, then, we are left with a letter by Paul indicating that one of the three great leaders (Paul says they were reputed to be “pillars”) of the Jerusalem church was named James who was the sibling of Jesus.

But that’s where our problems start. read more »


The Function of “Brother of the Lord” in Galatians 1:19

by Tim Widowfield
James the Just
James the Just

It seems hardly a month passes without somebody on Vridar bringing up Galatians 1:19, in which Paul refers to James as the “brother of the Lord.” Recently I ran a search for the phrase here, and after reading each post, it struck me how much time we’ve spent wondering what it means and so little time asking why it’s there in the first place.

What is the function of “brother of the Lord” in that sentence? Notice we can ask this question without raising the hackles of either the mythicists or historicists. Forget what it might mean. Forget (at least for the moment) who you think wrote it. It could have been Paul. It might have been the very first reader who added it as a marginal note or a scribe at some point along the transmission path. Instead, let’s ask why.

It would appear on the surface, at least, that “brother of the Lord” is a kind of descriptor. In other words, it tells us which James Paul met. Since 1:19 is the first time Paul mentions James in Galatians, perhaps that’s why we see it here. But then why didn’t Paul do the same thing in 1 Corinthians, which he probably wrote in the same year?

1 Cor 15:7  Then he appeared to James, then to all the apostles. (ESV)

One could argue that since he’d already referred to “the twelve” in 1 Cor 15:5, Paul didn’t need to explain which James he meant. In fact, he may have been reciting an early resurrection credo, and as such everyone would already have known who all the characters were — Cephas, the Twelve, the 500 brothers. They needed no introduction, so to speak.

Which James?

On the other hand, one could argue that in Galatians Paul could only have meant one James. He was, after all, starting an extended tirade against the Jerusalem pillars, and his Galatian audience would surely have known who he meant. He probably told that story all the time — “Then James sends a bunch of his thugs up to Antioch, and old Cephas is like, ‘I’m not eating with those Gentiles. No way!'” read more »


James the Brother of the Lord and James the Theologian of the Matrix

by Neil Godfrey

In his crusading zeal to slash and burn mythicism James McGrath is demonstrating once more his unfortunate lack of awareness of the actual content mythicist arguments and has done his readers a more general disservice by misrepresenting the nature of mainstream arguments on how various interpolations have worked their way into manuscript traditions.

Somehow a discussion on the authenticity of Galatians 1:19 (Paul meeting James “the Brother of the Lord”) in A misinformed comment so impressed the professor that he made a special post of it titled Interpolation Mythicism.

Somehow the only argument for interpolation that I am aware of is not addressed from what I have seen of the discussion. The evidence for interpolation is not rock solidly indisputable but it is suggestive: See James Brother of the Lord: Another Case for Interpolation. There is evidence, as noted in this post, that the passage “brother of the Lord” was not original but a later copyists insertion.

And the evidence is of the sort that is used by mainstream scholars to argue for other cases of possible interpolation.

And the argument in this case is actually noted by someone arguing against mythicism.

And most mythicist arguments of which I am aware simply note that there is no mention of Jesus in the phrase and that the expression was has other known referents.

(Readers wondering why I have not made these points on McGrath’s blog should be aware that McGrath will not tolerate any comments from me on his blog.)

Interestingly James McGrath has “World Table” terms of service add-on for his blog comments. Conditions are most noble. I would be good to see James the Theologian practice them whenever he decides to address mythicism. read more »


The “Born of a Woman” / Galatians 4:4 INDEX

by Neil Godfrey

Proper indexing of my posts has fallen behind. One small step towards correcting this has been to collate all Vridar posts that have dealt with Galatians 4:4 and the famous “born of a woman” phrase.

First I list persons whose various views have been presented here. Then . . .  well, you can see how the list is structured.

If you want to know what my own view on the passage is then I can only say I am not dogmatic on any position. Even the absence of the text from Tertullian’s rebuttal of Marcion’s copy of Galatians is not necessarily decisive given that the word translated “born” could even more validly be rendered “made”. That is, Tertullian may have ignored the passage because it potentially favoured a docetic interpretation. See the Ehrman entry below for details.

Nonetheless, I do strongly favour the view that the expression is, as Hoffmann himself once wrote, “the language of myth”. No-one but a poet or a theologian explains that so-and-so “was born of a woman”! If anything in this context it is a credal statement. And if it’s a credal statement then it is not the quotidian data New Testament scholars like McGrath and Hurtado (and now Hoffmann) insist is evidence for a fact of history.


Paul-Louis Couchoud


Epistle to the Galatians — Couchoud’s view  

This post makes special reference to Couchoud’s article (in which he says that Gal 4:4 is an echo from the Gospel of Luke’s first chapters to counter Marcion’s view of Christ) posted in full on Herman Detering’s site:

“And again in a passage about the descent of Christ he includes a profession of faith in the birth of Christ in the flesh as a Jew among Jews. Gal. 4 : 4:

“God sent his Son,
to redeem those under law.”

Between those two lines he interpolates: “born of a woman, born under the law,”, a line which comes from the same current as the second chapter of the Gospel of Luke.

Christ’s birth in the flesh stands in contradiction to the passages that proclaim his celestial, not terrestrial birth, e.g. to 1 Cor. 15 : 45; 47 . . . .”

read more »


A Simonian Origin for Christianity, Part 5: The Transformation of Simon/Paul in Galatians

by Roger Parvus

The Transformation of Simon/Paul into Proto-Orthodox Paul in Galatians 1:1 – 2:14


This post will consider Galatians 1:1 – 2:14 from the perspective of my Simonian hypothesis. That passage contains some of the few bits of biographical information the Pauline Corpus provides about Paul.

If my hypothesis is correct, it should be able to untangle that information, plausibly assigning some parts to the real Paul (Simon of Samaria) and the rest to a later proto-orthodox interpolator. And that separation should help solve the puzzling features of the passage.

The puzzles I have in mind are:

1. The turnaround by Paul: In 1:8 he is ready to curse himself or anyone else—even an angel from heaven— who dares to preach a gospel contrary to the one he had preached. Yet in 2:1-2 he says that he went up to Jerusalem to present his gospel because, after all, he might be running or have run in vain! How, in the short space of time it takes to compose fourteen verses, does one’s attitude change from the adamant “there’s no way I’m wrong” to the conciliatory “well, maybe I was wrong?”


2. The turnaround by Peter: In 2:9 he is shaking hands with Paul and agreeing that he should go preach his brand of gospel to the Gentiles. But just a few verses later he, “fearing the circumcision party, separated himself” from Paul.


3. The switch back and forth between the names Cephas and Peter. Cephas is the name of the person Paul stayed with during his first visit to Jerusalem. But in the account of the second visit the name “Peter” is used for him twice before the switch back to Cephas. In the Antioch incident Cephas is the only name used for the one who stood condemned.

4. The double notice, in the space of only three verses, that Titus was with Paul (2:1 and 2:3).


5. The use of the expressions “those who seemed to be something” and “those who seemed to be pillars” for the leaders of the Jerusalem church. Why not something more straightforward? And why does Paul only use the expressions when recounting his second visit to Jerusalem. He tells us that at his first visit he made the acquaintance of Cephas and saw James. Didn’t they “seem to be something” at that time? So why do the “seem” expressions appear four times in the account of his second visit (which was, at least temporarily, a success) but not at all in the first?

Puzzle5 read more »


Hoffmann: James was NOT the biological brother of Jesus

by Neil Godfrey

Steven Carr has drawn our attention to Dr R. Joseph Hoffmann’s argument that Paul’s reference in Galatians 1:19 to “James, the brother of the Lord”, was clearly not meant to be understood by Paul as an indicator that James was the biological brother of Jesus. He wrote in The Jesus Tomb Debacle: RIP:

The James who is head of the church in Jerusalem is not a biological brother of Jesus. Later but inconsistent gospel references to James are muddled reminiscences based on the more prominent James of the Pauline tradition.

The Jesus Process (c) member and scholar Stephanie Fisher has just come out and publicly affirmed the solid scholarly foundation on which Dr Hoffmann’s conclusion that James was NOT the biological brother of Jesus are based:

Joe’s conclusions are based on evidence and argument

I would have been inclined to have suspected Hoffmann has since come to regret his earlier post but we are assured by his fellow member of  The Jesus Process (c)  that there is nothing about Hoffmann’s case that is not based on “evidence and argument” — presumably meaning “valid” argument.

Dr Hoffmann also informs us that his conclusions have the support of other New Testament scholars. He does not name these other scholars, presumably because they are so numerous and well-known among his intended scholarly readership that singling any names would have been superfluous. He writes: read more »


Putting James the Brother of the Lord to a Bayesian Test

by Neil Godfrey
spelt out in blue neon at the offices of Auton...
spelt out in blue neon at the offices of Autonomy in Cambridge. (Photo credit: Wikipedia)

I saw none of the other apostles, except James the brother of the Lord. — Galatians 1:19

On this verse some hang their strongest assurance that Jesus himself was an historical figure. Paul says he met James, the brother of the Lord (assumed to be Jesus), so that is absolute proof that Jesus existed. That sounds like a perfectly reasonable conclusion. So reasonable, in fact, that some quickly denounce as perverse cranks any who deny this “obvious meaning”.

But should historians be content with this? Is it being “hyper-sceptical” to question this explanation?

We need to keep in mind some fundamental principles of historical research and explanations from the professional historians themselves. Renowned conservative historian, Sir Geoffrey Elton, warns against deploying such simplistic methods as citing a single piece of evidence to make a case. In this instance, the case is about evidence for the historicity of Jesus.

Historical research does not consist, as beginners in particular often suppose, in the pursuit of some particular evidence that will answer a particular question (G.R. Elton, The Practice of History, p.88)

If that’s what historical research is not, Elton goes on to explain what it is:

it consists of an exhaustive, and exhausting, review of everything that may conceivably be germane to a given investigation. Properly observed, this principle provides a manifest and efficient safeguard against the dangers of personal selection of evidence. (p.88)

Since I am currently reading and reviewing Richard Carrier’s Proving History: Bayes’s Theorem and the Quest for the Historical Jesus I am taking time out in this post to see what happens if I test this “obvious” interpretation of Galatians 1:19 by means of Bayesian principles. Carrier argues that Bayes’ Theorem is nothing more than a mathematical presentation or demonstration of what goes on inside our heads when we are reasoning about any hypothesis correctly. So let’s try it out on the conclusions we draw from Galatians 1:19.

The way it works is like this. (But keep in mind I am a complete novice with Bayes’ theorem. I am trying to learn it by trying to explain what I think I understand so far.) I see a verse in Paul’s letters that appears to have a simple explanation. I think of myself as a geologist looking at strata in a rock face and I think about all I know about strata and the evidence in front of me and with all that in mind I try to work out how that strata came to look the way it does. This verse is like that strata. My task is to test a hypothesis or explanation for how it came to be there and to appear as it does.

So the explanation, or hypothesis, that I decide to test is: That James, whom Paul meets according to this letter, was a sibling of Jesus. That’s my initial explanation for this verse, or in particular this phrase, “James the brother of the Lord”, being there.

It seems pretty straightforward, surely. This should be easy enough to confirm.

So let’s set it out in the theorem structure. read more »


Reading Galatians afresh: a Gnostic Paul, James, Peter and John?

by Neil Godfrey

Ron Goetz posted a comment elsewhere that reminded me of the works of Walter Schmithals on Paul’s letters. The one I have read most of, Paul & the Gnostics, is not the easiest of reads but is packed densely with detailed argument and detailed references to the scholarship of his day. But it does force one to re-think what is commonly written or assumed in other studies on Galatians.

Schmithals argues that Paul’s critics or opponents among the Galatian churches are not “orthodox” judaizers from the Jerusalem leadership of James. I won’t repeat those arguments here but will go through the way of reading the first two chapters of Galatians his arguments opened up to me. What follows is a mixture of Schmithals and my own interpretation, but I conclude with a quotation from Schmithals.

Paul’s Galatian church is being persuaded to embrace a different gospel (a perverted form the gospel) from the one he presented to them.

I marvel that ye are so soon removed from Him, that called you into the grace of Christ, for another gospel. For this is not another; but there are some who trouble you and would pervert the Gospel of Christ. (Gal. 1:6-7)

But then there is something unexpected for anyone who is reading within the perspective of disciples who have gone out from Jerusalem after believing they had seen the resurrected Christ. The gospel is something that can conceivably be preached by an angel from heaven. read more »


James Brother of the Lord: Another Case for Interpolation

by Neil Godfrey

Never throw out old books. I have caught up with my 1942 edition of Jesus Not A Myth by A. D. Howell Smith. The book is an argument against mythicism as it was argued by a range of authors in its day: J. M. Robertson, Thomas Whittacker, L. Gordon Rylands, Arthur Drews, Bergh van Eysinga, L. Couchoud, Edouard Dujardin and W. B. Smith. It’s a refreshing book for its professional spirit and respectful tone, and for its acknowledgement of both weaknesses and strengths of the mythicist case.

Here are two excerpts from the discussion concerning the question of the Galatians 1:19 reference to James the brother of the Lord. Pages 76 and 77/8. Keep in mind that the author is arguing against mythicism and for the historicity of Jesus. He not only acknowledges the possibility of interpolation, but goes on to explain a possible motive for it. I have marked the argument for interpolation in bold type. read more »


James Brother of the Lord, Porky Pies and Problems for the Historical Jesus Hypothesis

by Neil Godfrey

A good reason to accept the theory of evolution is that it predicts what we will find in the fossil record and its predictions have not yet failed. No one has found a rabbit fossil in pre-Cambrian rocks.

If James had been a sibling of Jesus and a leader in the Jerusalem church (along with Peter and John), then we can expect to find certain indicators of this in certain kinds of evidence. If our reasonable expectations (predictions) fail, then we have an obligation to reconsider our earlier conclusions that led to our expectations.

Dr James McGrath demonstrates an unfortunate oversight of this fundamental principle (and also shows a taste for porky pies) when he writes:

It is entertaining to watch mythicists, who claim to be guided by the principle that the epistles are earlier and more reliable, while the later Gospels essentially turned a mythical Christ into a historical figure, jettison that supposed principle whenever it becomes inconvenient. When evidence of a historical Jesus is highlighted in the epistles, they will appeal to Acts, or epistles likely to be later forgeries, in an attempt to avoid the clear meaning of Paul’s reference to James as Jesus’ brother.

Mainstream historical scholarship can be discussed in terms of whether it’s conclusions are justified upon the basis of its methods. Or one can discuss whether the methods themselves are valid. In the case of mythicism, neither is possible, because it has no consistent methods and no conclusions, just foreordained outcomes and the use of any tools selectively that will allow one to reach them.

Or to put it simpler still, why do you trust Acts to indicate what Paul meant by “James” yet reject it when it comes to what Paul meant by “Jesus”?

Firstly, James McGrath knows very well that Earl Doherty at no point based his interpretation of Galatians 1:19 on the evidence of later epistles or Acts. Some readers might even be excused for suspecting McGrath is being a bald-faced friar, so he might like to write a clarification of this comment to dispel any suggestion that he is telling an outright porky about Doherty’s argument. read more »


“Brother of the Lord” – Doherty versus McGrath

by Neil Godfrey
A drawing of Hong Xiuquan as the "Heavenl...

I am copying a comment by Earl Doherty here as a post in its own right. Doherty apparently attempted to post it on McGrath’s blog in response to McGrath’s post, James the Brother of the Lord and Mythicism, but was confronted with word-length issues. James was responding to Earl’s Menu Entree #3 in his Antidotes post.

For ease of referencing I copy James McGrath’s post below, followed by Earl Doherty’s response:

Neil Godfrey has posted a “response” from Earl Doherty that nicely illustrates, as usual, why mythicism is not taken seriously by most people, but more importantly pretty much anyone with actual expertise in history and a genuine interest in applying historical methods to learn about the past.

The post is in fact intended to provide an “antidote” some brief responses to mythicist claims that I offered in a post a while back. My own view is that it fails miserably, but I am not exactly an impartial observer. But since brief responses are only persuasive if one is familiar with the wealth of evidence behind them, presumably it may be useful for me to say a little more. Rather than trying to say something about each of Doherty’s points, let me focus on one in this post: how he, as a mythicist, treats the references by Paul to “James the brother of the Lord.” read more »