Category: Historical Methods and Historiography

A broad church. Initially included Historiography in the name. Is “History” too broad and potentially misleading? This category includes discussions of research methods by historians as well as philosophical discussions about both the nature of history and the nature of the writing of history. Includes the problematic methods of biblical scholars. Or should the latter be moved to Biblical Studies as incompatible with the former? (Compare the difference between astronomy and astrology.) Does not include the methods of research and narrating history by ancient authors. See under Ancient Literature.

2011-08-14

New Testament scholars are pioneers in historical methods

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by Neil Godfrey

Filed under: Biblical Scholars, Biblical Studies, Historical Methods and Historiography
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New Testament scholars have sometimes been pioneers. The attempt to define criteria of authenticity was in fact an attempt to articulate more precisely and rigorously things that in most other areas of history were determined in much the same way, but with a far greater degree of intuition and instinct. (Dr. James F. McGrath, Clarence L. Goodwin Chair in New Testament Language and Literature at Butler University, Indianapolis, Jesus and the Criteria of Authenticity Among Friends and Enemies . . . )

In the same post, Dr. McGrath explains that the pioneering method of applying more clearly defined criteria of authenticity can be used to hopefully understand the great mystery that started Christianity:

While it is surely true that an attempt to find an uninterpreted Jesus amid the interpretation of the Gospel authors is implausible, it does not follow that criteria of authenticity are useless. What we seek to catch glimpses of are Jesus as he interpreted himself, and Jesus as his disciples interpreted him prior to the changed perspective resulting from Good Friday, and from whatever subsequent experiences and reflections persuaded them that he had been raised from the dead and exalted to God’s right hand.

My earlier post complaining about the absence of known facts about the life of Jesus and the consequent need for historical Jesus scholars to try to find some through criteriology was misguided. It appears that historians who are so backward as to seek explanations for known public facts are “fact fundamentalists” and have much to learn from New Testament pioneers.

. . . . . the issues Allison and others raise are fatal for the historical Jesus enterprise, but are fatal for the misguided and futile quest for certainty that “fact fundamentalists” have brought with them into the discussion. (Jesus and the Criteria of Authenticity . . .)

What is one of the issues raised by Allison according to Dr McGrath that is fatal for “fact fundamentalists”?

Even fabricated material may provide a true sense of the gist of what Jesus was about, however inauthentic it may be as far as the specific details are concerned. (Review of Dale Allison, Constructing Jesus) Continue reading “New Testament scholars are pioneers in historical methods”

2011-08-13

Historians on Jesus

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by Neil Godfrey

Filed under: Biblical Studies, Historical Methods and Historiography, New Testament
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Obviously the fact that people can speak about Jesus as if he had really existed does not mean that he really did exist.

But what if historians (whose careers are in history faculties that have nothing to do with biblical studies) who write about the Roman empire mention Jesus as the founder of the Christian religion. Do they make such a statement on the basis of their independent or even collective scholarly research into whether Jesus really did exist or not? I think we can be confident in answering, No. I think we can further say that, if really pushed, many would say that for the purposes of what they wrote, they would not care if he existed or not. What they are addressing is not the historicity of Jesus, but the historical fact that Christianity had its beginnings in the first century in the Eastern part of the empire. What they are addressing is the fact of the appeal and reasons for the spread of Christianity.

The reason they might phrase an initiating discussion with reference to Jesus himself as the founder of Christianity is because this is the commonly accepted understanding of Christian origins, and it is, at bottom, quite beside the point for their own purposes — which are explaining Christianity’s spread and influence in the empire — whether it turns out that Jesus himself really was or was not the founder of Christianity. Continue reading “Historians on Jesus”

2011-07-25

What is history? What is a historical fact?

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by Neil Godfrey

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Plato and Socrates in a medieval depiction
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In online discussions and posts about “historical method” in connection with the study of Jesus and early Christian history I often encounter confusion about what history really is. New Testament scholar Scot McKnight notes that this confusion begins with many biblical scholars themselves:

In fact, the historiography of historical Jesus scholars is eclectic and often unconscious or uninformed of a specific historiography. (p. 20, Jesus and His Death)

An uninformed view of history is that it is “just one damned thing after another.” But a list of events and dates is really more like a chronicle or almanac. If one’s experience of history stopped in early high school then it is understandable for one to think this sums up what history is all about.

Who or what is a fact of history?

My introduction to some sort of philosophy of history was E. H. Carr’s What Is History? He startled me as an undergraduate by thinking to ask “What is a historical fact?” I had always taken “historical facts” for granted and it had never crossed my mind that there could be a question about it.

And I think a number of New Testament scholars who think they are doing history when they research and write about the historical Jesus would profit from grappling with the question. Continue reading “What is history? What is a historical fact?”

2011-07-22

Who says, “There is no evidence for the historical Jesus” ?

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by Neil Godfrey

Filed under: Biblical Studies, Historical Methods and Historiography, New Testament
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If you follow the “it is ignorant to say there is no evidence for the HJ” discussion on Debunking Christianity you have already read most of what I post here.

John Loftus kicks things off with his OP in which he says:

I want to put to rest the ignorant claim that “There is no evidence for a historical Jesus.” There most definitely is. It’s called “confirming evidence” or evidence of things we would expect to find if there was a historical Jesus, and it is Legion.

Let’s have done with such an ignorant claim.

The debate is whether there is sufficient evidence.

I responded with an attempt to clarify what I see as a common but fundamental misunderstanding embedded in this comment. I joined the discussion late and wrote:

Beginning with the OP I believe we are confusing two quite distinct concepts: evidence and sources. I think this is one of the factors that leads to so much confusion and talking past one another.

It was once almost uniformly accepted by Old Testament scholars that the OT was “evidence” for a historical united kingdom of David and Solomon.

But a number of scholars beginning not too many decades ago attempted to point out that a mere claim, a mere story, might be a source of information, a claim, about historical events, but it is hardly the same as evidence for them.

These scholars turned to the way historical studies of ancient times were conducted by nonbiblical historians and drew clear distinctions between primary evidence (evidence physically belonging to the period in question: bricks in the ground, graffiti on an original wall, in the case of most ancient history) and secondary evidence: that which is physically subsequent to the events in question. The guiding principle was that primary sources must always take precedence and the secondary must be interpreted through the hard evidence of the primary.

But obviously in the case of Jesus we have no primary evidence, only secondary. Continue reading “Who says, “There is no evidence for the historical Jesus” ?”

2011-07-16

“Pseudo-scholarship” – such comments do not belong in scholarly writing or debate

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by Neil Godfrey

Filed under: Biblical Scholars, Biblical Studies, Historical Methods and Historiography
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After discussing fundamentalist approaches to the Bible — whether fundamentalism on the part of Bible believers or fundamentalism on the part of Bible denigrators — Lester Grabbe concludes:

There is no permanent state of purity nor any established chair of righteousness in scholarship. Even if one suspects that a scholarly position or theory is ideologically motivated — whether from biblical fundamentalism or some other ideology — one should evaluate the position on the basis of stated arguments. Trying to second guess motives has become too much of a pastime in the academy. (p. 23 of Ancient Israel: What Do We Know and How Do We Know It?, my emphasis)

Is there anyone out there who has a history of imputing anti-Christian vendettas to mythicists reading this? Does the shoe fit?

Lester Grabbe continues:

It has become common in recent years to introduce personal motives into arguments: ‘so and so takes this position because he/she is/thinks/believes this or that’. Unfortunately, we can always find reasons to say that someone takes a scholarly position because of personal or ideological motives . . . . Such statements have no place in scholarly argument. In fact, there is probably not a one of us who has not taken a position on some issue for personal reasons, even if totally unconscious of this motive. . . . I am very sensitive to arguments or positions that seem to arise from a fundamentalist stance with regard to the Bible. Yet, as John Emerton once remarked from the floor in a conference, we should reply to the specific arguments rather than what we think might be behind them. . . . (p. 24)

Grabbe discusses an article attacking another that dated the Siloam inscription to the Maccabaean period. The attacking article was headlined “Pseudo-Scholarship”. Grabbe says that this article made some relevant and serious points, but the heading of “Pseudo-Scholarship”

served to prejudice the readership from the start. The redating of the Siloam inscription may be wrong — and most so far think it is — but it is not “pseudo-scholarship”, and such ad hominem comments do not belong in scholarly writing or debate. (pp. 24-5)

If Lester Grabbe has a point, and he probably does, then I have to confess guilt on this count, too. Let’s see what happens from now on.

Was Socrates man or myth? Applying historical Jesus criteria to Socrates

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by Neil Godfrey

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Strepsiades and Pheidippides are discussing, S...
A scene including Socrates in Aristophanes’ play The Clouds. Image via Wikipedia

It might be interesting to see how the criteria used for the quest for the historical Jesus might work with another figure of comparable stature in the ancient world. A comparison like this might help us assess their real value as determinants of historicity.

Multiple Attestation

We have the writings of the philosopher Plato. These dramatize the teaching career, trial and death of Socrates in dialogue form. But was Plato writing about a real person or was Socrates only a literary character he chose through whom to express his own philosophical teachings?

We have the writings of Xenophon. Xenophon was known as a historian but his writings about Socrates are not histories. They portray a very different sort of teacher from the one we read about in Plato.

Both Plato and Xenophon are clearly writing as devoted followers of Socrates, and classicists have often remarked that the teachings they attribute to Socrates are really their own and not those of a real Socrates at all. So we are still have one source type represented by both of these authors, and historicity cannot be settled by appealing to their “multiple attestation” alone.

This reminds us of Schweitzer’s complaint about the nature of the evidence for Jesus:

[A]ll the reports about [Jesus] go back to the one source of tradition, early Christianity itself, and there are no data available in Jewish or Gentile secular history which could be used as controls. Thus the degree of certainty cannot even be raised so high as positive probability. (Schweitzer, Quest, p.402)

But we do have another source that appears to be quite independent of the above pair of Socrates’ disciples. Continue reading “Was Socrates man or myth? Applying historical Jesus criteria to Socrates”

2011-07-04

Demystifying R. Joseph Hoffmann, and the war over Bayes’ theorem

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by Neil Godfrey

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Some academic jargon is nothing more than the modern equivalent of a sorcerer’s mumbo jumbo — designed to awe while hiding the fact that there is really nothing meaningful on offer at all
Updated 5th July to add link to Richard Carrier's post taking Hoffmann to task.

R. Joseph Hoffmann has let a crotchety side to his nature show as he publicly attempts to humiliate a younger scholar who, in exchanges with the aging don, has exposed a dint of mediocrity in his intellect.

The casus belli is, at least on the surface, the place of Bayes’ theorem in historical Jesus studies.

Now Hoffmann’s writing is surely more renowned for its thick overlays of esoteric intellectual jargon and rhetoric than for its content. The reason is pure mathematics. More people can read his posts than can understand them. (Stanislav Andreski wrote that this sort of intellectual jargon as the modern equivalent of earlier efforts to bamboozle the uninitiated and impress the elite: various uses of medieval Latin, witch-doctor mumbo-jumbo, etc.)

But on the positive side, one does get a sense that he is thoroughly enjoying himself as he shows off his verbal wit, and there’s nothing wrong with that. Everyone has a right to enjoy themselves (or “oneself”, as I am sure the don would prefer me say).

But what the hell is he trying to say when he burgeons like a Baroque artist doing abstract?

I’m sure he won’t like any attempt at simplification, but then why would any biblical scholar be bothered with a blog like mine when the guild does not even consider it to be an honest discussion of the Bible and Christian origins anyway.

All Hoffmann means to say is that he thinks: Continue reading “Demystifying R. Joseph Hoffmann, and the war over Bayes’ theorem”

2011-06-21

The fallacy that invalidates historical Jesus studies, conspiracy theories and creationism

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by Neil Godfrey

Filed under: Biblical Studies, Historical Methods and Historiography, New Testament
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“You aren’t allowed to make up your own facts.”

That’s a brilliant piece of wisdom that is lost on many of us from time to time because a certain familiarity with habitual ways of thinking prevents us from seeing that we sometimes really do just make up our own facts — or at least just accept “facts” that others have simply made up for us.

The words come from The Uncensored Bible by Kaltner, McKenzie and Kilpatrick after they have presented an original argument that explains that bizarre episode in Exodus where God is said to meet Moses on his return to Egypt and tries to kill him, following which his wife Zipporah circumcises her infant son, tosses the foreskin at Moses and accuses him of being a bloody husband — after which God leaves him alone. This, at least, is one way the passage is translated for us. But as the authors explain, the original is riddled with so many unlinked pronouns no one can be really sure how to translate the passage, let along make any sense of the story.

A suicidal Moses

The occasion of the opening passage — “You aren’t allowed to make up your own facts” — is the explanation of Pamela Tamarkin Reis. She suggests the confusing phrases are not intended to be understood literally but are idiomatic expressions. They indicated, Reis says, that Moses was contemplating suicide. He had presented himself until this moment as an Egyptian fugitive of high standing, but on his return to Egypt after being called by a voice out of a burning bush, he had to face up to his being a Hebrew and one with a slave people. His wife, Zipporah, mocked him by performing a circumcision on their son in contempt. Continue reading “The fallacy that invalidates historical Jesus studies, conspiracy theories and creationism”

How doing real (nonbiblical) history compares with historical Jesus studies: a case study

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by Neil Godfrey

Filed under: Biblical Scholars, Biblical Studies, Historical Methods and Historiography
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In the process of moving recently I discovered one of my long-boxed copies of a history book researching the lives of renegade leaders of small bands generally considered to be Robin Hood type bandits. What is interesting about this particular field of history, and that is worthy of note among those interested “how history works” in fields other than among theologians and other biblical scholars studying the historical Jesus, is the way the historian treats literary evidence of legendary tales of famous outlaws.

The earliest figure in the literature referenced is Robin Hood himself. But the historian does not discuss Robin Hood as a historical figure at all.

For the purposes of this book Robin Hood is pure myth. As it happens, though ballads about him go back to the fourteenth century, he was not commonly regarded as a hero until the sixteenth century. The question whether a real Robin Hood existed, or what medieval English bands were like in the greenwoods, must be left to experts in the history of the Middle Ages. (p. 46, Bandits, 2000)

This historian is interested in investigating the careers of real people who can be established as having existed and acted in real history quite apart from the legends told about them. Continue reading “How doing real (nonbiblical) history compares with historical Jesus studies: a case study”

2011-06-19

Jesus: Myth of the Rebel Leader or Myth of a Saviour God — it’s all the same myth

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by Neil Godfrey

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Some scholars (e.g. S.G.F. Brandon) have opined that Jesus was something of a revolutionary or rebel leader; others (e.g. Thomas L. Thompson) that he was “a messiah myth” (the link is to an earlier post of mine listing the mythical traits of gods and kings of the Middle East).

Other scholars (e.g. Robert M. Price) have compared the Gospel narrative elements of Jesus against the various functional components of folk tales as extracted by Vladimir Propp.

One nonbiblical historian who, to my knowledge, has never written a word about Jesus, has written about a certain type of rebel leader, however, and compared the realities with the myth or legend that has universally attached itself to these sorts of people. Eric Hobsbawm has researched the phenomenon of social banditry (from China through Europe to Peru), or the Robin Hood types of figures. His list of characteristics of the “noble image” that attaches itself to these figures is interesting.

It bears a striking resemblance to the qualities of the kings and gods of Thompson’s messiah myth traits as much as to the heroic human outlaw. If the same qualities attach themselves to both the human outcast and a mighty god or king of another, much earlier, era, then one is entitled to suspect we are looking at some deeper psychological need/attraction at work here.

Here’s Hobsbawm’s list of characteristics (p. 47f of Bandits, 2000). Continue reading “Jesus: Myth of the Rebel Leader or Myth of a Saviour God — it’s all the same myth”

2011-06-08

Bayes’ theorem and the Jesus mythicism-historicity conflict

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by Neil Godfrey

Filed under: Biblical Scholars, Biblical Studies, Historical Methods and Historiography
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Bayes theorem
I showed pictures of adorable or scary animals to counteract the inherent boredom of reading math. Like, for instance, the hippopotamus.

Richard Carrier is well known for his advocacy of the use of the Bayes’ theorem in historical Jesus studies. (Find the link to Bayes’ Theorem for Beginners here or go direct to the pdf article here.) Carrier has enumerated its advantages, and I highlight the ones that are my own personal favourites (all quotations are from the pdf article, Bayes’ Theorem for Beginners):

1. Helps to tell if your theory is probably true rather than merely possibly true

2. Inspires closer examination of your background knowledge and assumptions of likelihood

3. Forces examination of the likelihood of the evidence on competing theories

4. Eliminates the Fallacy of Diminishing Probabilities

5. Bayes’ Theorem has been proven to be formally valid

6. Bayesian reasoning with or without math exposes assumptions to criticism & consequent revision and therefore promotes progress

The reason 2, 3 and 6 stand out for me is because they are at the heart of my past criticisms of historical Jesus studies that typically begin with assumptions of historicity, and avoid (or fail to comprehend or even attack) alternative explanations that do not support those assumptions. One does not really need Bayes theorem to expose your assumptions to criticism, but the formality of this method does potentially encourage stronger awareness of where we may be failing to do this adequately. Continue reading “Bayes’ theorem and the Jesus mythicism-historicity conflict”

2011-06-01

Scholars addressing Jesus Myth studies: Richard Carrier’s reviews

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by Neil Godfrey

Filed under: Biblical Scholars, Biblical Studies, Historical Methods and Historiography, New Testament
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Thanks to Richard Carrier for his review of Sources of the Jesus Tradition, and for his earlier coverage of the conference that preceded this book. Having read most of the book I can concur with many of Carrier’s assessments of its (very mixed) quality. R. Joseph Hoffmann, the editor of the book, has written a response, and Carrier has in return replied to this. Ah, the refined art of academic throat-slitting and knife twisting!

In the course of his review Carrier discusses conference papers that he deeply regrets were not included and that led me to catch up with his earlier blog post on the conference presentations themselves.

So I copy here excerpts of Carrier’s review highlighting the best of what appears in Sources, and collate additional information from his earlier post on contributions that I personally find the most interesting. The Trobisch and MacDonald reviews at the end of this post are my personal favourites. So the following will be redundant for those already familiar with Carrier’s blog and views.

But there is much I omit. I only include my favourite bits here. Do read the very extensive book review and the details of the conference papers as they were delivered.

Note the overlap between Gerd Lüdemann’s and Earl Doherty’s arguments about Paul’s writings, too. Continue reading “Scholars addressing Jesus Myth studies: Richard Carrier’s reviews”

2011-05-12

Curious inconsistencies: If it works for Adam and Caesar, why not for Jesus?

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by Neil Godfrey

Filed under: Biblical Studies, Historical Methods and Historiography, New Testament
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From time to time since I started blogging about various scholarly books on the Old and New Testaments, I receive an email from one of the authors thanking me for the post, and offering a few additional pointers, queries or discussion sometimes. The most striking thing about these emails is the total contrast in their tone to most scholars’ comments I have received on posts of mine that broach the possibility of a mythical Jesus.

The reason I think this is so odd is because the method, the approach, the logical processes, the standards I use for my discussions of the origins of early Christianity, and the inspiration for the canonical narratives of Jesus, are (I believe) exactly the same. I have even tried several times to explain that my views on Christian origins and the Jesus Christ idea are derived directly from studies of classicists and historians of the Old Testament. Continue reading “Curious inconsistencies: If it works for Adam and Caesar, why not for Jesus?”

2011-04-20

How quickly a “historical” person can emerge from a myth: a case study

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by Neil Godfrey

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Miguel Cabrera, Juan Diego
Image via Wikipedia

A week ago Evan posted a comment that piqued my curiosity. He raised a case study of a seventeenth-century “historical figure” whom historians have come to deem was completely fabricated. Those with a strong interest in arguing for his historicity pointed to oral traditions, the earliest written testimony, even a personal physical artefact, in support of their case. Scholars casting doubt on this person’s historical reality have in turn pointed to silences where one would expect outspoken witness, and to a few coincidences with motifs from tales that preceded the supposed historical events.

It is very hard to avoid comparing the kinds of evidence cited for the historical existence of Jesus, and to reflect upon the arguments  scholars will advance for questioning the existence of Juan Diego and how similar they are to those arguments advanced by some today to argue that Jesus, also, was not a true historical person.

A special thanks to Evan for taking the time to prepare the following when I explained to him that I had not investigated the case of Juan Diego myself but would be very interested if he could write something to bring me up to speed. I’m sure there are others who would be just as interested.

Juan Diego and Jesus Continue reading “How quickly a “historical” person can emerge from a myth: a case study”