2013-05-06

Richard Carrier’s Review of Bart Ehrman and the Quest of the Historical Jesus

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by Neil Godfrey

Richard Carrier, PhD, has essentially endorsed Tom Verenna’s “scathing review” of Bart Ehrman and the Quest of the Historical Jesus with one caveat: his complaints “may be a little excessive.” (I discussed earlier the blatant “wrongness” of Verenna’s review.) But we must stress that Verenna had only praise for the contribution from Dr Richard Carrier.

Carelessness with people’s reputations

Carrier (with a PhD in ancient history from Columbia University) reinforces Verenna’s ethical discomfort that Frank Zindler chose to publish email correspondence between himself and Ehrman:

Verenna raises some valid concerns worth mulling, such as about Zindler’s use and publication of his correspondence with Ehrman.

Thus even Dr Carrier demonstrates that he is not as thorough in the reading of what he is reviewing as he should be. He, like Verenna, quite overlooked Zindler’s own note at the point of introducing this email exchange:

I thank Professor Ehrman for graciously having granted me permission to reprint here his messages, provided only that I “acknowledge that they were emails, not written intended for publication.”

Because of their careless oversights (accompanied, one must presume, with a lack of interest in seriously checking to see if their grounds for darkening Zindler’s character were real) both have recklessly cast slanderous aspersions upon the integrity of Frank Zindler.

[The nature of the emails and how Frank used them are outlined in a comment below.]

Academic professionalism or strictly business?

One might wonder about the professionalism of a scholar who publishes a scathing review of a book to which he has contributed and advises his readers they are better off not bothering with it. (Professionalism, in my view, extends to treatment of one’s colleagues as much as it does to how one approaches one’s job.) But Dr Carrier clears the air on this point at the outset of his review. His relationship with the other contributors of this volume, and in particular with its editors, is entirely a business one. He stresses that he sold the rights to his article to them so they could make use of it: Continue reading “Richard Carrier’s Review of Bart Ehrman and the Quest of the Historical Jesus”


2013-05-04

Book Review: Bart Ehrman and the Quest of the Historical Jesus of Nazareth — Reviewing the review

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by Neil Godfrey

Edited with a few additional remarks 4 hours after first posting.

This post is a response to Book Review: Bart Ehrman and the Quest of the Historical Jesus of Nazareth. I read this review before I received my own (Kindle) copy of Bart Ehrman and the Quest of the Historical Jesus of Nazareth, so I was dismayed when I began to read the book to find that I had been completely misled as to its character and content. Fear that that same review may influence many negatively towards the contributors of the book is what is compelling me to write this response now. (Apologists like McG are quite eager to lap it up uncritically.)

The review levels five charges against Bart Ehrman and the Quest of the Historical Jesus of Nazareth:

  1. “resorting to a personal attack . . . nearly 600 pages of venom and rhetoric . . . full of venom and disgust”
  2. “The title of this volume bespeaks the purpose: it is a series of essays with the intent to character assassinate.”
  3. “And Price’s attempts to link the contributors of the volume, in all, and those who support the so-called ‘Christ Myth Theory’ with minimalism is a void one.”
  4. “Price also gives D.M. Murdock too much credit. He is guilty of inflating her credentials in many respects and, while they are friends, it is distracting. He writes, for example, that ‘her chief sin in Ehrman’s eyes would appear to be her lack of diplomas on the wall’, but that is an oversimplification of what Ehrman argues.”
  5. “Also there is a surprising amount of personal correspondence. Frank produces some 75 pages for his first contribution and more than half of it consists of various email exchanges between Ehrman and himself. This troubles me as I am not so sure that such a move is ethical. . . . In my humble opinion, it is wholly unwelcome that Zindler dedicated so much space to these emails and also formulated a polemical argument around them; it is quite unfortunate that this appears in this volume.”

I’ll address these in reverse order.

5. Unethical email disclosures?

I was shocked to read this and feared that Frank Zindler may have overstepped the mark when I read this accusation. So I was particularly keen to read carefully how Frank does introduce these email exchanges with Bart Ehrman. I was greatly relieved to learn that Tom Verenna’s aspersions were entirely misplaced. Here’s what I found. Frank attaches the following note at the point of publishing the first email response from Bart Ehrman:

I thank Professor Ehrman for graciously having granted me permission to reprint here his messages, provided only that I “acknowledge that they were emails, not written intended for publication.”

I do wonder, however, about the ethics of publishing an image of a personal message from Frank to the reviewer. Did T.V. seek F.Z’s permission for this?

4. Giving D. M. Murdock too much credit?

Robert M. Price, we are told, “inflates” the credentials of D.M. Murdock/Acharya S. Continue reading “Book Review: Bart Ehrman and the Quest of the Historical Jesus of Nazareth — Reviewing the review”


2013-04-29

Building a Hedge around the Historical Jesus

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by Tim Widowfield

Please don’t eat the Bible

I was glancing over at the Exploding Cakemix recently, keeping abreast of the latest mythicist-bashing, and I happened to notice a story about a guy who said:

[I]f anyone can find a full professor of Classics, Ancient History or New Testament in any accredited university in the world who thinks Jesus never lived, I will eat a page of my Bible, probably Matthew chapter 1. (Dr. John Dickson, PhD, Ancient History)

Now I’ve heard of people using the Bible for rolling papers in a pinch (not recommended), but it never occurred to me to eat it. I know that if you’re stuck on a disabled bus in the wilderness you should eat your boots and the seats before you eat your fellow passengers. But the Bible? I’d need loads of ketchup.

Dr. John Dixon
Dr. John Dickson: Founding Director of the Centre for Public Christianity and Honorary Fellow of the Department of Ancient History, Macquarie University

Anyhow, it turns out this John Dickson guy is a real professor with a doctorate and everything. He teaches real students at a real college university for real cash money. So we should sit up and take notice.

The historical Tiberius versus the historical Jesus

Dickson’s post is the usual litany of supposedly solid evidence that we’ve all seen before. Most of it is of the “throw-it-on-the-wall-and-see-what-sticks” variety. But there was something new there, at least for me. He writes:

The [sic] Tiberius provides a good example (he was the emperor when Jesus was crucified). Our best sources for Tiberius are Tacitus and Suetonius, both composed eighty or so years after the emperor’s death in AD 37. The New Testament writings were composed much closer in time to their central figure. Several of its sources – Mark, Paul, Q, L and James – date to within 25 years of Jesus, and one crucial passage is dated to within a few years of the crucifixion, ruling out the suggestion that even the basic details of Jesus were part of a process of legendary accumulation.

My interest is piqued. I like Roman history. But what’s this claim from our expert about the “best sources” for Tiberius? Emperors, even mediocre or bad ones, leave big footprints. But sometimes it’s the smallest bits of evidence that persist. Like this one:

Roman Coin: Tiberius Caesar
Tiberius Caesar Augustus, son of the Divine Augustus
Pontifex Maximus

Moving the goalposts

If you take a few minutes to read the comments, you’ll see that someone mentions the fact that the Romans minted coins during Tiberius’s reign, and that we actually have some that we can pick up and hold in our hands. In the ancient history trade they call that “primary evidence.” He or she goes on to explain why it’s important to corroborate claims in texts with primary evidence.

And certainly the coin is persuasive physical evidence, but, as some guy who goes by the initials RMW explains, it’s like totally unfair. He responds:

 

Continue reading “Building a Hedge around the Historical Jesus”


2013-04-23

We Are All Mythicists Now

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by Tim Widowfield

English: Portrait of Milton Friedman
Portrait of Milton Friedman (Photo credit: Wikipedia)

We are all fill-in-the-blank now

You probably recognize the title of this post as a play on the quotation by Milton Friedman, “We are all Keynesians now.” I hadn’t known until recently that Friedman’s (or Nixon’s) quote is itself a play on the earlier “We are all socialists now,” coined by William Vernon Harcourt back in 1887. The phrase has a tasty ironic ring to it, which is why I suppose it reappears every few years with a new predicate nominative.

And I suppose that’s the same reason it occurred to me while reading Larry Hurtado’s recent post “‘Revelatory’ Experiences and Religious Innovation.” Not that Hurtado is a Jesus mythicist, not at all. However, in a sense, everyone acknowledges that some parts of the Jesus “corpus” are mythical. For example, an inerrantist Christian would identify the Jesus as portrayed in the gnostic gospels as mostly mythic or legendary. A liberal Christian might point to examples closer to home in the canonical books of the New Testament.

Where did the myths come from?

The standard model for the development of Christianity posits a human Jesus who ran afoul of the Roman authorities (perhaps accidentally, possibly on purpose) and was crucified. His followers were stunned and the experience somehow caused them to start seeing visions and interpreting scripture in a radically new way.

The way in which this “post-Easter” sequence of events played out remains a bit murky. You can expect to see lots of hand-waving and hear lots of fuzzy talk. But it’s worth serious discussion in the attempt to come up with a plausible story. The first step, I think, toward plausibility is to describe what kinds of processes must have been at work to create new, mythical representations of Jesus. How, for example, did the view of the risen Christ in heaven come to be thought of as true and real — so real and so immediate, that for someone like Paul it essentially eclipsed the human Jesus?

In discussing the question of how Jesus became a “co-recipient of devotion along with God,” Hurtado points to two processes: (1) revelatory experiences and (2) charismatic exegesis. The first has to do with visions of Christ, the second, with interpreting the Bible in new ways.

While I’m more interested in how the mythical, exalted, resurrected Christ emerged, Hurtado is focused on how the model of worship in which God and Jesus are both venerated could have arisen out of Judaism. We recall a similar question from Hurtado: namely, How on Earth Did Jesus Become a God? In the current blog post he writes:

Continue reading “We Are All Mythicists Now”


2013-04-20

Use and Abuse of the Bible, Part 4 — Theologians Re-Enlist the Biblical God

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by Neil Godfrey

Continuing from Part 3 of this series. . . .

In the previous post we noted the impact of modern historical studies on the traditional view of the Bible as the reliable foundation of Christianity. The problem posed by modern (beginning especially in the nineteenth century) historical methods was that they left large portions of the Bible irrelevant. If God revealed himself in historical events that were the foundation of biblical narratives, and if we could not recover what those historical events really were, then we had a problem.

If the best solution was for scholars to read into biblical accounts “traits and motivations derived from contemporary culture”, then one had to conclude “the impossible”, that the Bible’s religious significance derived in large measure not from the Bible itself but from modern minds! Theoretically there could be as many different interpretations as there were interpreters.

If scientific historical methods were to be applied to the Bible (as many scholars were beginning to apply them in particular to the Old Testament), one had to assume that God did not literally intervene in human affairs to change the course of events.

The only message of the Bible that was left for scholars to pass on was that God was “benevolently disposed” towards the human species,

but nothing more substantial than signals of paternal affection and filial trust and obedience can get through [the window between God and the world to the eye of faith]. (p. 74, quoting T. W. Manson).

The third solution

So Bible scholars were able to bypass the challenge of the natural sciences with relative ease and to meet the challenge of modern historical methods by withdrawing to the bare minimum of what was required of their God to maintain any presence at all among the faithful. But that latter retreat left many of the devout unsatisfied. So there was what Dennis Nineham calls a “third movement”: one that showed God was not just a distant image but a dynamic force in world affairs. This was

a movement back to the Bible which shows God actively doing things in the world to guide history and save men, and offers authoritative interpretations of his actions instead of leaving each man to be his own interpreter. This movement sought to give full weight to its observation that in the Bible historical statements and theological interpretation go closely together. The typical biblical statement, it was argued, is logically of the form: ‘Such and such an event occurred, and it constituted a divine intervention in this world by which God’s redemptive work was carried forward in such and such a respect.’ (p. 74, my bolded emphasis)

English: 100th day of birth of Karl Barth (188...
Karl Barth

 

We begin with arguably the most influential theologian of the twentieth century, Karl Barth.

Karl Barth

Karl Barth attracted widespread support around the time of the first world war when he expressed dissatisfaction with the view that Bible scholars were, in Nineham’s words, in

unnecessary bondage . . . to the canons of historical study. And that study itself . . . was in bondage to the prejudice that the course of events is always completely uniform, that nothing ever happens for the first time and that nothing can be allowed as having happened in the past of a kind which is not experienced as happening in the present. (p. 75)

In other words, theologians had fallen into bondage to the godless view that the course of battles or public movements can be explained entirely as having human and natural causes.

But that’s not what the Bible says about historical events. If the message of the Bible were even only “partly true” — that God at least sometimes intervenes to disrupt the normal flow of human affairs — then historians were doing “a disastrous injustice to the biblical text.”

We now follow Dennis Nineham as he leads the discussion into a curious direction, yet one well-trodden by theologians. He infers that this secular view of how historians view the world derives from a singular and now outdated philosophical school of thought. This view of history, he suggests, can be traced back to Hegel, that is, to philosophical underpinnings that have long since been left behind. Accordingly, all reasonable scholars should, by rights, be fair and give serious consideration to the view that there is a God who intervenes in historical events.

Blaming Hegel Continue reading “Use and Abuse of the Bible, Part 4 — Theologians Re-Enlist the Biblical God”


2013-04-15

The Day Theologians Reacted with Great Seriousness — Use and Abuse of the Bible, Part 3

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by Neil Godfrey

Continuing from Part 2 of this series. . . .

In the previous post we followed the way theologians accommodated themselves to the challenges the natural sciences presented the belief in the infallibility of the Bible. They didn’t find it too difficult. After all, the Bible has very little to say about the structure of the solar system, the age of the earth and biological mutations.

A far more serious threat came from the historians:

When doubts began to be case on the historical statements of the Bible, theologians reacted with great seriousness. (p. 67)

Historical statements are central to the Bible. They are not confined to the opening chapters of Genesis.

Many of these [historical statements] were given great prominence in the Bible, and it was felt that they form the heart of the matter inasmuch as it is in and through the events they report that God principally revealed himself and established his redemptive relationship with the world.

Consequently . . . when the historical statements of the Bible came under fire, theologians reacted with great seriousness, and a great deal of attention was concentrated on them. (p. 67)

Historical studies as we understand them are a very modern development. There have been evolutionary changes in the way history has been approached and I will need to follow up this series with further discussions of the influence of postmodernism in New Testament historiography. For now, however, we need to follow Nineham’s concern that we should understand the character of history in the nineteenth century when it first raised challenges to the Bible.

Modern historical studies are generally attributed to Barthold Georg Niebuhr (1776-1831) and Leopold von Ranke (1795-1886).

Barthold Georg Niebuhr aus: Meyers 6. Auflage
Niebuhr

Nineham does not explain Niebuhr’s contribution but it is important so I include this from Wikipedia:

More than all, perhaps, since his conception of ancient Roman story made laws and manners of more account than shadowy lawgivers, he undesignedly influenced history by popularizing that conception of it which lays stress on institutions, tendencies and social traits to the neglect of individuals.

He does encapsulate Leopold von Ranke’s significance:

Deutsch: Leopold von Ranke
von Ranke

von Ranke’s aim [was] to uncover the past . . . ‘as it actually happened‘, in distinction, that is, from the embroideries and tacit interpretations of it in the later sources. In historiography as he and his like understood it, there was a high premium on the discovery and identification of the earliest sources and the discounting so far as possible even in them of all elements of elaboration and Tendenz. (p. 68)

(That famous von Rankean phrase wie es eigenltich gewesen here translated “as it actually happened” has been very often tendentiously misinterpreted quite contrary to its evident meaning in the way von Ranke used it; we see this so often as Tim has been pointing out in his posts: New Testament scholars all too regularly appear to rely upon what they hear others say about the concepts they address without any understanding of what their originators meant. Happily in this passage Nineham is focusing instead on von Ranke’s contribution of a discriminating approach to the sources.) Continue reading “The Day Theologians Reacted with Great Seriousness — Use and Abuse of the Bible, Part 3”


2013-04-12

Saving the Infallibility of the Bible from the Natural Sciences — Use and Abuse of the Bible, Part 2

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by Neil Godfrey

Continuing from Part 1 of this series. . . .

The traditional use of the Bible

The central point of the previous post was that the Bible came to be viewed as having a singular message that buttressed a comprehensive an entire world view. That is, one’s larger view of the world was believed to rest on biblical authority.

Nineham gives “an example of how such a feeling arose”:

If the Bible spoke of angels, and these were interpreted in what then seemed the only way possible, as a group of hypostases, or entities, then it could easily seem as if the existence of the chain itself was a part of the biblical revelation, or at any rate an indisputable deduction from it. (p. 62)

The challenges of the natural sciences

As we all know, Copernicus and Galileo were the first to challenge seriously the Biblical view of the place of earth amidst the heavens. In the nineteenth century geology and evolutionary biology struck blows at the Bible’s creation narrative. The church’s reactions we also know well:

[I]t is instructive to notice the extent to which, both in the sixteenth and nineteenth centuries, the immediate and passionate reaction of the Church was to try to defend the statements of the Bible in every sphere. (p. 63)

John Keble, 1792-1866.
John Keble, 1792-1866. (Photo credit: Wikipedia)

John Keble of the nineteenth century has left a useful trivia quote:

When God made the stones he made the fossils in them. (Presumably in order to test the faith of nineteenth century scientists!)

But the Bishop Wilberforces and Philip Henry Grosses could not win. It became increasingly clear, however slowly in some quarters, that flat denial of what the natural sciences had to come to understand was not going to prevail.

The early chapters of Genesis were at stake. The Bible was supposed to be authored by God and incapable of untruths.

Introducing the “true myth” Continue reading “Saving the Infallibility of the Bible from the Natural Sciences — Use and Abuse of the Bible, Part 2”


2013-04-09

Use and Abuse of the Bible – Part 1

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by Neil Godfrey

Dennis Nineham, The Use and Abuse of the Bible

There are many useful and interesting insights into the way the Bible has come to be (mis)used by scholars and laity alike in Dennis Nineham’s The Use and Abuse of the Bible (1976).

One cameo that attracted my attention (over half way through the book) was what Nineham had to say about the New Testament evidence for Christian origins. Being consistent with his opening arguments Nineham acknowledges that we know nothing of the “history” behind the mythical narrative of the “Christ event” in the Gospels. All we know “historically” is that, whatever the historical or biographical reality of Jesus was, it must have been remarkable enough to spawn new communities imbued with a whole new sense of the divine.

The bottom line of the argument is this:

  • Christians appeared on the historical landscape.
    • And we “know” from the Gospels that the first Christians were transformed from fear and weakness to a people of courage and dynamism as a result of what they proclaimed to be the resurrection.
  • Therefore, God had done “something” (we don’t know what, exactly) most remarkable in the life of Jesus Christ in order to have caused this emergence of Christian communities.

One might think that the hypothesis is thus declared true because faith in God and the Bible permits no other hypothesis. (Nineham writes as a Christian and makes clear that his belief in God is bound up in his belief in “the Christ event”.) That’s not how Nineham explains it, however.

Non-Christian scholars of earliest Christianity today sometimes echo a mundane (cynical?) version of this argument: There can be no better explanation for the origins of Christianity than a failed life of yet another common healer/exorcist, preacher of platitudes and false prophet. (This latter explanation probably requires a greater miracle to make it work than the Christian explanation.)

True, Nineham does make passing mention of “extremists” who have proposed alternative hypotheses, but he dismisses these as quickly as he mentions them because the conventional wisdom does not accept their views. Ironically, in the first chapter of his book, “Cultural Change and Cultural Relativism”, he explains clearly why unconventional hypotheses, in particular those that affect the way we view the Bible, have such a hard time being taken seriously.

Before addressing the details of Nineham’s argument relating to Christian origins I’ll highlight some of his main insights into the ways the Bible has come to be misread and misused, and why, up to his own day.

Traditional use of the Bible

We know the Bible has for centuries been regarded as a sacred book, invested with infallible authority, wrapped in a mysterious quality and virtual sanctity. Its formal title accordingly Holy Bible.

What does this mean, exactly? These are the particular beliefs that have long accompanied readers of the Bible since late antiquity: Continue reading “Use and Abuse of the Bible – Part 1”


2013-03-16

Who’s the scholarly scoundrel? Scholars of Christian origins bound by bias, immured in myth.

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by Neil Godfrey

I disengaged from the question that was being asked, falling on the last resort of the scholarly scoundrel: “I’m just trying to figure out what really happened!” (Daniel Boyarin)
Most of us [biblical scholars] are just trying to follow the evidence. (Larry Hurtado)

.

Forget mythicism or the Christ myth debate. That’s irrelevant. Or should be. What matters is the evidence we have, understanding it and explaining it. The evidence we have from the early days of Christianity is a literary and a theological Jesus. No-one I know of in my circle gloats or thinks they are scoring points over whether they can prove or disprove the existence of the historical Jesus. What interests them is understanding the best way to explain both the nature of early Christianity and Christianity’s origins. What matters is making the best sense of the data available. But first we need to have a clear and valid understanding of what constitutes the data to be explained.

In my previous post I noted what should be a simple truism: scholars of Christian origins generally are doing little more than paraphrasing (in scholarly language and with their own qualifying preferences) the Christian myth we have inherited from the Bible.

I have no doubt the bulk of them are very sincere and would sincerely censure me for suggesting that their scholarly pursuits are trapped in the myth itself. This blog has frequently posted observations of the ineptitude of some biblical scholars who seem to fall very short with respect to rigour and understanding of questions of historical methods, awareness of what their peers and foundational predecessors have written, and even the very nature of scholarly bias and the meaning of evidence.

The second of the quotes above struck me at first as a caricature. Surely a professor would know something about the nature of bias in any scholarly pursuit and especially in one as ideological as biblical studies.

Apparently not. I attempted to post a comment addressing the naivety of this view but my comment was rejected. The same professor even remarked that my suggestion of bias in the scholarly field amounted to the charge of a “conspiratorial agenda”. Does a professor really believe that the alternative to freedom from bias is deliberate conspiracies? Or is this a defensive response against lay critics who can see the emperors are scantily clad?

So I post here the message that the professor did not appear to want others to read on his blog:

I do not believe biblical studies is unlike any other academic discipline and institution when it comes to questions of institutional (let alone personal) bias. Bias is a necessary part of the human condition and without it we cannot function. Surely everyone knows that the trick is to be aware of our biases and that that is not always a simple matter.

We don’t need to go beyond Albert Schweitzer’s observation that up till his own day scholars had produced an array of historical Jesus figures, each one in the image of his scholarly creator.

The latest historical Jesus figure I’ve encountered was only a few months ago and he, too, is very much the spitting image of his maker, Rabbi Joseph Hoffmann (i.e., all his scholarly peers are failures, only he can rescue them, but they don’t listen to him, he is without a place, and he sure as blazes doesn’t love everybody). I think we can conclude little has changed since Schweitzer’s day in this respect.

No one “simply follows the evidence” Continue reading “Who’s the scholarly scoundrel? Scholars of Christian origins bound by bias, immured in myth.”


2013-03-07

“It Is Hard to Imagine” — How Scholars Invent History

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by Tim Widowfield

Why would anybody make it up? (And other dead horses.)

In a recent post over on Exploring our Matrix, James McGrath wrote:

The depiction of Jesus in the garden of Gethsemane, in great distress and praying that the cup pass from him, is one that it is hard to imagine being invented by the later church, after they had made sense of the cross as the decisive salvific event in human history. Would they invent Jesus asking for that not to occur? It seems unlikely. But the scene makes no sense if Jesus does not believe that he must under go [sic] something traumatic. (emphasis mine)

Giorgio Vasari: An angel strengthens Jesus pra...
Giorgio Vasari: An angel strengthens Jesus praying in agony in Gethsemane. (Photo credit: Wikipedia)

That’s quite a bit of “logic” packed into a single paragraph. Somehow we started out with a narrative event in the synoptic gospels and we ended up with a supposed “authentic” historical event simply by applying a thought experiment.

Why does McGrath think it is hard to imagine the “later church” inventing a scene in which Jesus asked for the cup to pass? Because the cross is necessary for salvation. How could the Son of God try to wriggle out of the crucifixion when that’s the whole plan? Why is the Messiah under such distress?

Uncomfortable Christians

And indeed, the later church, even as early as the gospel of John, did seem uncomfortable with Jesus agonizing over his fate in Gethsemane. In the Fourth Gospel, Jesus knows his part in the plan and meets the arresting party head-on:

Then Jesus, knowing all that would happen to him, came forward and said to them, “Whom do you seek?” (John 18:4, ESV)

So McGrath could be correct in saying that the later church would be unlikely to create the garden scene with Jesus apparently trying to avoid death. But what about the early church?

The importance of being obedient

We prove our obedience not by doing things we want to do, but by doing things we would prefer not to do.

Two early documents (which predate our narrative gospels) in the New Testament give evidence of a belief in a Savior who demonstrated total obedience. In the Philippian Hymn we find this line:

Continue reading ““It Is Hard to Imagine” — How Scholars Invent History”


2013-02-28

The Historical Jesus and the Demise of History, 3b: How One Popular Historian Follows Jesus to Historiographical Perdition (Part 2)

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by Neil Godfrey

This continues the previous post on Jesus: An Historian’s Review of the Gospels by Michael Grant. Why two posts on this? Since some New Testament scholars point to Michael Grant as evidence that academics outside biblical studies employ the same methods and reach the same conclusions about the historicity of Jesus as they do, won’t hurt to address his work in some detail.

For Michael Grant, Jesus was better and greater than any other person in the history of the world. If the Gospels say he did or said something that reminds us of what other persons have said or done, Grant is always quick to expostulate that Jesus said or did it with such greater force or power that he made it sound or look unprecedented. Usually he just makes this declamation of Jesus’ superiority as if it must be a self-evident truth. At the same time he generally informs readers exactly what was in the mind and feelings of Jesus, too. Recall from my earlier post:

He felt an immovable certainty that he was the figure through whom God’s purposes were to be fulfilled. This absolute conviction of an entirely peculiar relationship with God was not unknown among Jewish religious leaders, but in Jesus it became a great deal more vigorous and violent than theirs. (Jesus, p. 77)

and

Jesus’ extreme obsessional conviction of a unique relationship with God makes any attempt to fit him into the social, institutional pattern of his time, or into its habitual concepts of thought, a dubious and daunting proposition. (Jesus, p. 78)

When in the Gospel of Luke we read of Jesus making an observation well known from rabbinical literature, that a poor woman giving her few pennies was making a greater sacrifice than any of the rich donors, Grant explains:

This story is exactly paralleled in rabbinical literature. And yet Jesus applied it more aggressively, for according to Luke, he accompanied his utterance by an attack on the Jewish scribes or doctors of the Law who ‘eat up the property of widows.’ Jesus carried his championship of the underdog beyond the bounds set by other Jews of the age. (p. 57)

Even the most banal teachings attributed to Jesus are said to be given a sharpened edge by Jesus:

Nor were Jesus’ ethical precepts for the most part original or novel, since ninety per cent of them were based upon injunctions that had already been offered by other Jewish teachers.

However, Jesus sharpened certain of these themes. (p. 25)

This is all Grant’s own imaginative fantasies being projected into the literary Jesus, of course. Gospel sayings of Jesus are quite trite so Grant attempts to rescue them by saying Jesus said or felt them “more vigorously”, “more powerfully” or “more sharply” than anyone else.

By now I think some readers will begin to understand why Grant’s biographies of ancient persons are generally for popular, more than scholarly or graduate student, consumption.

.

A New Testament scholar’s evaluation of Michael Grant’s “historical Jesus”

One New Testament scholar points out exactly what Michael Grant is doing and it is not history. It is outdated New Testament hermeneutics.

Continue reading “The Historical Jesus and the Demise of History, 3b: How One Popular Historian Follows Jesus to Historiographical Perdition (Part 2)”


2013-02-25

The Historical Jesus and the Demise of History, 3a: How One Popular Historian Follows Jesus to Scholarly Perdition (Part 1)

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by Neil Godfrey

Michael Grant

Sometimes when attempting to demolish the arguments of the Christ myth theory historical Jesus scholars point to a popular biography of Jesus, Jesus: An Historian’s Review of the Gospels, by a scholar situated well outside the faculties of theology or biblical studies, the classicist Michael Grant. The reason they point to Michael Grant’s book is to be able to say, “See, even a non-theologian, a secular historian, knows Jesus really existed.” The implication is that the normal methods of everyday historical inquiry (quite apart from anything theologians might bring to bear on the topic) are sufficient to “prove” that the person Jesus is a fact of history.

So this post looks at what Michael Grant himself said about the evidence, his methods and why he believed Jesus to be an historical person.

I wonder how many of these Jesus scholars have taken the time to read Grant’s book since none, as far as I am aware, has ever pointed to Grant’s own argument in that book against the Christ Myth view and his own justification for believing Jesus to have been historical. Or maybe it is because they have read it that they choose to remain quiet about Grant’s arguments.

Who was Michael Grant?

Michael Grant was a classicist specializing in the study of Roman coins who was responsible for over 70 books on historical topics.

Immensely prolific, he wrote and edited more than 70 books of nonfiction and translation, covering topics from Roman coinage and the eruption of Mount Vesuvius to the Gospels. He produced general surveys of ancient Greek, Roman and Israelite history as well as biographies of giants such as Julius Caesar, Herod the Great, Cleopatra, Nero, Jesus, St. Peter and St. Paul. (Wikipedia, accessed 2nd Feb 2013)

His reputation as an historian of ancient history was mixed:

As early as the 1950s, Grant’s publishing success was somewhat controversial within the classicist community. According to The Times:

Grant’s approach to classical history was beginning to divide critics. Numismatists felt that his academic work was beyond reproach, but some academics balked at his attempt to condense a survey of Roman literature into 300 pages, and felt (in the words of one reviewer) that “even the most learned and gifted of historians should observe a speed-limit”. The academics would keep cavilling, but the public kept buying.

(Wikipedia, accessed 2nd Feb 2013)

The work of his that I remember most clearly as an undergraduate was a collection of translated readings of Roman literature. This was supplemented by many other more comprehensive readings.

The “notoriously hard and challenging task”

 

At the end of Grant’s book on the life of Jesus he asks how we know if anything he has written is truly historical. Continue reading “The Historical Jesus and the Demise of History, 3a: How One Popular Historian Follows Jesus to Scholarly Perdition (Part 1)”


2013-02-21

The Myth of Disinterested Scholarly Research

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

by Neil Godfrey

I can understand laypersons indignantly jumping to the defence of their favourite biblical or historical Jesus researcher whenever the suggestion arises that any scholar inevitably succumbs to ideological and career pressures. When scholars themselves proclaim their pureness of heart disinterested approach to their research, however, we are witnessing the problem of self-deception.

Tonight I was listening to an interview with a health researcher who was explaining that even in the field of health researchers were constantly pressured — and even taught the skills to do this — to sex up their research findings for regular publications. Researchers are compelled to publish and publish frequently to survive, and that means finding ways to dress up what once would have been regarded as rubbish into something that has the appearance of worth. That is, peer reviewed health journals are in the business of making money so they do publish what will sell well. See and listen to the segment of The Media Report: The Pitfalls of Health News, for the details of how this is possible.

If that sort of pressure is influencing what practitioners of one of the “hard sciences” write, can we really expect academics in biblical studies to be free from similar pressures? And that’s just the pressure of the daily business of surviving in one’s job. We haven’t even touched on ideology, yet. (Although ideology certainly is a factor in what academic journal publishers know is necessary for staying in the reputation business.)

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Recently I was pulled up on the second page of the Preface to Border Lines: The Partition of Judaeo-Christianity where Daniel Boyarin writes:

On one occasion, when I had delivered a lecture based on some of the work below on the Gospel of John, a very upset undergraduate arose from the audience to inquire: Who are you and why are you trying to take our Gospel away from us?

On another occasion, a group of Christian ministers asked me why I was not a Jew for Jesus (not in an effort to convert me to that movement but rather to understand what it is that makes me not one).

At still another time, in Jerusalem on one memorable occasion, I was asked explicitly by the organizer of a conference, Dr. Alon Goshen-Gottstein, to reflect on the implications of this work for the present and future.

On all of those occasions, I disengaged from the question that was being asked, falling on the last resort of the scholarly scoundrel: “I’m just trying to figure out what really happened!” (Border Lines, p. x, my formatting and emphasis) Continue reading “The Myth of Disinterested Scholarly Research”


2013-02-15

Strange Bedfellows — Evolution and Christianity

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

by Tim Widowfield

Illuminated parchment, Spain, circa AD 950-955...
Illuminated parchment, Spain, circa AD 950-955, depicting the Fall of Man, the scientific cause of original sin. (Photo credit: Wikipedia)

Grants for serious studies

Yesterday (13 February), James McGrath posted a congratulatory note to two winners of the latest Evolution & Christian Faith (ECF) grant competition. [biologos blog is undergoing reorganizing: hopefully the link (currently at http://biologos.org/blog/evolution-and-christian-faith-grantees-announced?utm_source=RSS_Feed&utm_medium=RSS&utm_campaign=RSS_Syndication)  will be restored before too long. Neil – 23rd July, 2019]. The ECF panel faced some hard choices. They fielded requests from scores of applicants, but had only about $3 million to shell out.

You’ll be happy to learn that a number of the fortunate grantees will be working on important projects related to “questions about Adam and Eve, the Fall, human identity, and Original Sin—some of the most critical interpretive issues for evangelical theology.

BioLogos: Who are these guys?

I suppose on the face of it, nonbelievers shouldn’t care if Christians want to embrace biological evolution. In fact, it sounds like a promising idea. However, if that embrace suffocates the scientific method, then we can hardly call it a victory. Indeed, if we look at the BioLogos charter do we find science and religion viewed as a partnership of equals? Hardly.

Under the heading “What We Believe,” they state:

7. We believe that the methods of science are an important and reliable means to investigate and describe the world God has made. In this, we stand with a long tradition of Christians for whom Christian faith and science are mutually hospitable. Therefore, we reject ideologies such as Materialism and Scientism that claim science is the sole source of knowledge and truth, that science has debunked God and religion, or that the physical world constitutes the whole of reality. (emphasis added)

All right. It isn’t something I would sign onto. And I confess I get a little uncomfortable when Christians use the term Scientism, since it’s clearly an invented derogatory term that doesn’t mean much outside their echo chamber.

Science is useful, as long as it conforms to what we already “know”

But it’s their deal. So if it gets them on board, “no harm, no foul,” right? Maybe not.

Continue reading “Strange Bedfellows — Evolution and Christianity”