2011-02-23

How Late Can a Gospel Be?

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by Neil Godfrey

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Would it not be wonderful if our Gospels were all signed and dated so there could be no debates about who wrote them or when?

The hermeneutic of charity would rule and only the hypersceptical and “minimalists” would entertain any doubts.

Well, there is one gospel that is signed, addressed and dated. It was written by James the step-brother of Jesus in the very year in which Herod died and Jesus was born. At the end of this gospel it is written:

And I James that wrote this history in Jerusalem, a commotion having arisen when Herod died, withdrew myself to the wilderness until the commotion in Jerusalem ceased, glorifying the Lord God, who had given me the gift and the wisdom to write this history. And grace shall be with them that fear our Lord Jesus Christ, to whom be glory to ages of ages. Amen.

What more could any student of the Bible want? Except maybe to have that sort of information tagged on to the Gospels in the Bible. This is from what is known as the Infancy Gospel of James (or the Protevangelium of James).

The problem appears to be that this identification is attached to a gospel that did not make it into the Bible. I am sure no biblical scholar and probably no serious Christian really believes what they read here. But there is more to it than simply not being in the Bible. This Gospel is about Mary and her own miraculous birth as well as her perpetual virginity. Jesus only appears at the very end as a little babe born in a cave. Probably most scholars would place this belief about Mary and her exaltation well into the second century. But Luke’s prologue itself points to much the same idea.

So why not place this Infancy gospel around the same time as Luke in the first century?

The basic ideas in what follows, and the title of this post itself, are all drawn from pages 340-1 of Dating Acts: Between the Evangelists and the Apologists by Richard I. Pervo. I have played a little with the way in which the ideas are presented but not much more. Just to be perverse, this post is not really about the Infancy Gospel of James at all despite the surface-discussion speaking of that Gospel most of the time, but about the dating of the Gospel of Luke. Continue reading “How Late Can a Gospel Be?”


2011-02-22

Historical Imitations and Reversals in Ancient Novels — and the Gospels?

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by Neil Godfrey

Daphnis et Chloé
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If it looks like a duck, swims like a duck, but doesn’t quite quack like a duck, then maybe it is not a duck. Just because we see one or even a few features in the gospels that we recognize from historical or biographical writings, we cannot assume that the gospels are therefore history or biography. Formal features can be easily copied from one genre and applied to another.

Mere formalities of style — word-choice, content, syntax — that appear to be trademarks of one particular genre can and often are copied and re-used in other genres for special effects.

There can be no such thing as a completely new genre emerging on the scene. No-one would know how to understand any such beast. New genres emerge through borrowing one or two elements at a time from other genres and repackaging them into another genre so they convey new meanings.

To understand the gospels it is a good idea to have a reasonable grasp of the wider literary world of the gospels. How else can we evaluate a study that purports to argue that the gospels are “ancient biographies” by means of drawing attention to certain formal features in common? I suggest the reason Burridge’s Are the Gospels Really Biography has apparently won widespread acceptance among biblical scholars is that relatively few such scholars have given much time to studying ancient literature. What accord hath Christ with Belial?

This post looks at how ancient Greek novels — fictional narratives — borrowed some of the literary formalities of well-known works of history. It is worth keeping such examples in mind whenever one encounters arguments that the gospels themselves are some form of history on account of similar formal resonances with non-fiction literature of the day.

As in the preceding posts, much of the following draws upon Cueva’s The Myths of Fiction, although Cueva does not himself discuss biblical literature at all. Those comparisons here are mine alone. Continue reading “Historical Imitations and Reversals in Ancient Novels — and the Gospels?”


2011-02-21

Did Paul receive the gospel the same way the other apostles did?

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by Neil Godfrey

Not long ago I skimmed through an online discussion over whether or not Paul learned about the gospel of Jesus from other apostles like Peter and James, or whether he relied entirely on direct revelation from the spiritual Lord.

One side pointed to the letter to the Galatians where Paul said that he was not impressed with the status of “pillars” in the Jerusalem church like Peter, James and John, and insisted that all he knew about the gospel he knew because he was taught it by (the heavenly) Jesus Christ himself. So Galatians 1:11-12, 15-17

11 And I make known to you, brethren, the good news that were proclaimed by me, that it is not according to man,

12 for neither did I from man receive it, nor was I taught [it], but through a revelation of Jesus Christ, . . .

15 and when God was well pleased — having separated me from the womb of my mother, and having called [me] through His grace —

16 to reveal His Son in me, that I might proclaim him good news among the nations, immediately I conferred not with flesh and blood,

17 nor did I go up to Jerusalem unto those who were apostles before me, but I went away to Arabia

They also pointed to 1 Corinthians 11:23ff where Paul said that he learned about the Last Supper ritual from Jesus himself: Continue reading “Did Paul receive the gospel the same way the other apostles did?”


2011-02-20

Novels Like Gospels (3) : How a Hero Is Created from Myths and Meets Historical Persons

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by Neil Godfrey

The previous post covered some of the indications that the heroine of Greek novel Chaereas and Callirhoe was modelled on Ariadne of Theseus and the Minotaur fame. This post looks at the way the author Chariton has constructed his hero, Chaereas, from cuts of other mythical and legendary figures, in particular from Achilles.

Once again, of equal significance is that these fictional characters whose creation was inspired by mythical figures interact with real historical characters in the novel. This is similar to what we find in the Gospels: fictional characters and events modelled on Jewish and Greek stories interacting with historical persons such as Pilate, Caiaphas and Herod.

In the first post of this series we saw that the hero Chaereas was based on Achilles, Nireus, Hippolytus and Alcibiades. From Reardon’s translation we read in the opening paragraph of the novel:

There was a young man named Chaereas, surpassingly handsome, like Achilles and Nireus and Hippolytus and Alcibiades as sculptors portray them.

Cuevas comments:

These four men serve to illustrate the multifaceted persona of Chaereas. (p. 24 of Cueva’s Myths of Fiction)

Homer’s Iliad relates how both Achilles and Nireus fought with the Greeks in the Trojan War. Achilles was said to be the most handsome of the Greeks, while Nireus was the second-most handsome.

And Nireus brought three ships from Syme – Nireus, who was the handsomest man that came up under Ilius of all the Danaans after the son of Peleus [Achilles] – but he was a man of no substance, and had but a small following. (Iliad, 2)

So Nireus, while handsome, is flawed. He can only attract a small following. Continue reading “Novels Like Gospels (3) : How a Hero Is Created from Myths and Meets Historical Persons”


Ancient Novels Composed Like Gospels continued (2)

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by Neil Godfrey

Relief of Ariadne and Theseus in the Parc del ...
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This continues the previous post that introduced Edmund Cueva’s study in the way our earliest surviving Greek novel was composed by combining historical persons, events and settings with fictional narrative details and characters that were inspired by popular myths.

Cueva is not comparing these novels with the gospels, but I do think it is important to compare them. There are quite a few studies that do argue that many of the details in the gospels narratives, even some of the characters, were copied from older stories found in both the Old Testament and in popular Greek literature. This would mean that the gospels are not unlike some popular Greek novels to the extent that they are stories that combine both historical and fictional characters and events in their story, with those fictional characters being conjured up by imaginative extrapolations of mythical characters.

In the previous post I focused mostly on the historical characters and events that are major players in Chariton’s novel Chaereas and Callirhoe.

In this post I outline some of the evidence that the heroine of the novel and her adventures were imaginatively inspired by popular Greek myths, especially those about Ariadne and Theseus. (I do so with apologies to Cueva, too, because what I include from his discussion is necessarily a savage simplification of his arguments for mimesis. Cueva includes in his discussion verbal echoes between Chariton’s novel and Plutarch’s Life of Theseus, and discusses more characters than just the heroine, Callirhoe.) Continue reading “Ancient Novels Composed Like Gospels continued (2)”


2011-02-19

Ancient Novels Like the Gospels: Mixing History and Myth

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by Neil Godfrey

Statue of Sleeping Ariadne in the Vatican Museums.
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The earliest ancient novel we have is a tale of two lovers, Chaereas and Callirhoe, by Chariton. A summary of its plot can be found here. It is dated to the early second century.

I have discussed or alluded to this novel in the various posts found on this page as a comparison to the Gospels, and this time I will show that its characters, plot and setting are drawn from a mix of historical and mythical sources.

Not a few scholars today who specialize in literary analysis of the Gospels have argued that this is how the Gospels were also constructed: from a mix of history and myth. Most recently along these lines I have posted a few times on Spong’s arguments that Gospel characters like Judas, even the “Twelve Disciples”, Jairus’s daughter who was raised from the dead, blind Bartimaeus, and Zechariah and Elizabeth (the parents of John the Baptist) are all cut from literary fictions. The character of Jesus himself is based on Moses in the Gospel of Matthew and on Elijah in the Gospel of Luke. At the same time, however, we have obviously real people — e.g. Herod and Pilate — appearing in the Gospel narratives.

Some criticisms of these posts have been along the lines of saying that ancient authors did not write stories with historical characters mixed up with fictional characters whose creation was inspired by mythical tales.

Well, that particular criticism is wrong. Chariton is evidence that ancient authors did indeed make up stories that included a mix of historical persons, events and settings along with character and plot details drafted from popular myths and older fictional literature.

This post draws its details from The Myths of Fiction: Studies in the Canonical Greek Novels by Edmund P. Cueva. Continue reading “Ancient Novels Like the Gospels: Mixing History and Myth”


2011-02-18

Was the Last Supper/Eucharist “originally given” by Jesus AFTER his resurrection?

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by Neil Godfrey

One of the most fundamental plot details of the narrative of the gospels is that Jesus held a final ritual meal with his disciples in the night hours before he was betrayed, tried and crucified. That final meal was the beginning of the eucharist rite that is celebrated in most churches in some form ever since.

But not all early Christian communities seemed to have believed this origin-story about this ritual. It seems to me that there is some reason to think that some Christians actually thought Jesus instituted this last supper after his resurrection. It was not a memorial of his death, or of his body, but a thanksgiving meal and recollection that he had come (if only for a short time) in the flesh.

The subversive point to this exploration is, of course, how to explain the types of divergences such as these in the extant early Christian evidence. Are they best explained by the historical Jesus/gospel narrative or some other model? Continue reading “Was the Last Supper/Eucharist “originally given” by Jesus AFTER his resurrection?”


2011-02-16

Quixie on Mythicism #1 – Idea Non Grata

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by Neil Godfrey

Leo Quix has an interesting post discussing the current (and historical) reception of the idea that Jesus was not a historical figure.

Quixie on Mythicism #1 – Idea Non Grata

It sums up pretty much the main point about mythicism per se that I have attempted to express here on this blog. Leo Quix also discusses the phenomenon of the “new mythicists” on the internet within the broader context of mythicism. It’s a good read.

 


Did no-one know about the Gospels before half way through the second century?

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by Neil Godfrey

Betrayal

If the gospels were known at all anytime in the first century through to the middle of the second century why did no-one seem to write about them or mention the story in them? Why did they even write about Jesus’ life on earth in ways that directly contradict what we read in the Gospels?

Is the table by Glenn Davis a useful guide to get an overview of who quoted what from the Gospels in the early centuries of Christianity?

Here is one example of where a well-known “Church Father” writing in the middle of the second century drops a detail about the life of Jesus that just does not make a lot of sense to anyone who knows about the Gospels: Continue reading “Did no-one know about the Gospels before half way through the second century?”


2011-02-15

Miracles as symbol, not history or biography

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by Neil Godfrey

Jesus Healing the Blind
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This post continues from earlier ones on Spong’s discussion of the meaning and nonhistoricity of miracles in the gospels. See the link above to Spong: Jesus for the Non Religious for these earlier posts.

In discussing the miraculous cure of the blind man in the Gospel of John, John Spong makes a point that I have made in recent posts about Gospel genre: the gospels are not designed to relate marvellous events performed Jesus, but rather to focus on pointing out the identity of Jesus. If this truly is the point of the miracle narratives in the gospels, then some questions come to mind over what reasons anyone might have for thinking they might have some historical basis.

Firstly, if they are told to illustrate a theological construct about Jesus, then we have a candidate for a tendentious motive in their appearances in the narratives.

Secondly, if they are not told to focus on the astonishing personality and impact Jesus had among his contemporaries as a renowned healer (or even shaman, as some have suggested), then we have no reason to think that they formed part of any genuine biographical information about Jesus.

Spong himself does not question the historicity of Jesus. Spong is clear that he believes “of course” there was a historical figure who was baptized by John, crucified by Pilate, and who gathered a few (though probably not twelve) disciples such as Peter (but not Judas, who was an anti-semitic invention).

But when I read the sorts of literary arguments by Spong where he points out that the miracle stories are not so much about the person of Jesus as a figure of history, but rather about a theological identity attributed to him by later authors, then I wonder why the question of historicity should not arise. Is not Spong’s argument essentially an argument that favours the Gospels being entirely theological-narrative inventions?

This looks post at the last of the healing miracles addressed by Spong in Jesus for the Non Religious. Continue reading “Miracles as symbol, not history or biography”


2011-02-13

Date of Ascension of Isaiah (3: M.A. Knibb)

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by Neil Godfrey

This post looks at M. A. Knibb’s discussion of the date of the Martyrdom and Ascension of Isaiah. It is taken from The Old Testament Pseudepigrapha (v.2) edited by James H. Charlesworth, published 1985.

I will skip here Knibb’s discussion of the various component parts that are generally thought to have been stitched together to make the whole document of eleven chapters. The main sections were discussed by R. H. Charles, and Knibb does refine some of Charles’ conclusions about these, but this can be bypassed for purposes of the discussion on dating the Ascension.

As with my previous post, the links to the Ascension, and copies of some of the singled out parts of the document, are found in the first post in this series: The Date of the Ascension of Isaiah (1). Continue reading “Date of Ascension of Isaiah (3: M.A. Knibb)”


Date of the Ascension of Isaiah (2: H.F.D. Sparks)

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by Neil Godfrey

Hezekiah with the prophet Isaiah. The Imperial...
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I am not happy with my previous post. I had intended it to cover the arguments for dating by R.H. Charles, but the post only covered those particular paragraphs (and related references from other pages) that explicitly discussed the possible dates of the parts and whole of the (Martyrdom and) Ascension of Isaiah. But there is much more that I did not touch on yet that necessarily comes into play when making assessments about dates. The “primitiveness” or otherwise of specific titles, terms and theological ideas is also of significance. These must also be considered as part of any assessment in arriving of a likely period of composition, and the observations made of these details are important alongside other discussions explicitly addressing a date.

Maybe, if I can keep up with this personal commitment I have set myself, I will be able in another post address some of these aspects as well.

But till then, I will continue with the original plan to post various scholarly views on the date of the Martyrdom and Ascension of Isaiah and its respective parts.

This post outlines the arguments found in The Apocryphal Old Testament edited by H. F. D. Sparks and published 1984. In his preface Sparks discusses the challenges of how this work came to be in part a successor publication to the two volumes by R. H. Charles. Sparks uses the same translation of the Ascension by R. H. Charles, but revised by J. M. T. Barton.

See the previous posts for links to the text and copies of independent sections within the text. Continue reading “Date of the Ascension of Isaiah (2: H.F.D. Sparks)”


2011-02-12

The Date of the Ascension of Isaiah (1: R. H. Charles)

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by Neil Godfrey

Earl Doherty discusses the Ascension of Isaiah’s relevance for his case that some early Christians thought of the Christ’s activity occurring entirely in a non-earthly realm. So the date of the document is significant.

I had hoped to include with the following notes from R. H. Charles some discussions on dating found in more recent commentaries, but since that will take too long to prepare all in one hit, I will follow up this post with another post to complete the discussion.

R. H. Charles published in 1900 a translation of the Ascension of Isaiah that included a detailed discussion of the text in its various manuscript forms. This is available online at Cornell University Library archives. In his introduction he includes a discussion of the dates of composition of the “various constituents” of the Ascension (pp. xliv ff).

Charles first addresses the date of the Martyrdom portion. This is the bulk of the first half of the “Ascension of Isaiah” document. In fact, the document is sometimes more comprehensively titled The Martyrdom and Ascension of Isaiah. Majority scholarly opinion, but not a unanimous opinion, is that the Martyrdom portion originally circulated as a narrative quite independently of the Ascension chapters. (Will discuss some of the arguments in a future post.)

Other sections of the Martyrdom and Ascension of Isaiah discussed by R. H. Charles are The Testament of Hezekiah and The Vision of Isaiah.

I have singled out each of these sections and colour-coded them at the end of this post. The one section we are most interested is the last one, The Vision of Isaiah. This is the second half consisting of chapters 6 to 11, but I have not included a copy of these chapters here.

I will in a future post try to examine minority arguments that hold that the whole document should be seen as a unity, albeit in some cases apart from a few more obvious later insertions such as 11:2-22.

The composite document is dated to the second or third-century c.e. But individual sections themselves (at least two) that are still believed by scholars to have originally circulated independently are dated to the first century. I am addressing the primary documents, so do not cover the later possible sprinklings of Christian terms here and there — nor the major interpolation at 11:2-22 — in this post.

Continue reading “The Date of the Ascension of Isaiah (1: R. H. Charles)”


2011-02-11

Response to McGrath’s circularity and avoidance of the methodological argument

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by Neil Godfrey

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In a “response” to a recent post of mine about historical method, James McGrath illustrates well the very problem and question-begging that my post was intended to highlight.

McGrath’s opening statement affirms that he simply fails to grasp the argument I am presenting.

[Neil Godfrey’s] post begins by stating and commenting on the principle which was the focus of my [McGrath’s] post: “If all we have is a story that has no corroboration external to the narrative itself to attest to its historical status, then at the most basic level we have no way of knowing if the story has a historical basis or not.”

Whether this describes the situation in the case of the Gospels or not is perhaps best left to one side for now. Certainly the Gospels are not without a context provided both by Paul’s earlier epistles and by their reception history.

That second paragraph that I have highlighted demonstrates a failure to grasp the meaning of the words of mine he has just quoted. McGrath says the “context” of the Gospels consists of the early epistles of Paul and their reception history, but this “context” is not the same thing at all as providing external corroboration or controls that can testify to the historicity of the narrative of the gospels. They may indeed provide “context”. But that misses the point. Continue reading “Response to McGrath’s circularity and avoidance of the methodological argument”