Category: New Testament

Mostly straightforward but still some questions arise. Where does New Testament end and Church history and question of Christian origins, also certain roles of Marcion, begin? (Marcion’s argued influence on NT should be included here; also evidence of early readings found in Fathers like Tertullian.) Relevant manuscript discoveries and analysis belong here, including histories of their later copying.

2011-02-15

Miracles as symbol, not history or biography

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by Neil Godfrey

Filed under: Biblical Studies, New Testament
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Jesus Healing the Blind
El Greco

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”

2011-02-10

When all you have is a story what can you say about history?

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by Neil Godfrey

Filed under: Biblical Studies, Historical Methods and Historiography, New Testament
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Let’s cut to the chase. If all you have are the gospels then what can you say about the historicity of Jesus?

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.

Some biblical scholars have liked to compare what they call their historical methodology to courtroom testing of evidence or detective investigations. Well, they would know that anyone’s “self-testimony” normally requires independent corroboration in order to carry any weight. An alibi needs to be checked out. (Of course, we are talking about “independent” corroboration. Where there is suspicion that several witnesses have come from the same community, room, club, family and thus had time to share and exchange stories, we can hardly call any of these “independent”.)

If there is no independent witness to corroborate a story then that alone by no means can be used as evidence that the story is not true. Of course not. It simply means we have no way of testing the claims of self-testimony.

In other words, at this purely logical level, self-testimony cannot be used as evidence for historicity or nonhistoricity. The most we can say at this formal level is that we simply don’t know either way.

But that does not always mean we are necessarily left in the clouds. Continue reading “When all you have is a story what can you say about history?”

2011-02-09

Bartimaeus continued: If the disciples be fictional, what be their leader?

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by Neil Godfrey

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"Lord, that I might see!"
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There are two accounts in Mark’s Gospel of restoring the sight of blind men. The first one, two-staged healing that took place at Bethsaida, was discussed here. Much of the following is owed to the discussion by Vernon K. Robbins in that linked post, even at points where I do not explicitly state this.

In that first healing it is clear that the placement of the story within the narrative structure brings out the symbolic meaning of the miracle. One can readily recognize the symbolic suggestiveness of the restoration of sight being worked out in two stages, as discussed in the previous post. Here is a recap the structural placement of the Bethsaida healing:

A: First there is Jesus’ reminding his disciples of his two attempts to open their eyes to spiritual understanding

8:17 But Jesus, being aware of it, said to them, “Why do you reason because you have no bread? Do you not yet perceive nor understand? Is your heart still hardened? 18 Having eyes, do you not see? And having ears, do you not hear? And do you not remember? 19 When I broke the five loaves for the five thousand, how many baskets full of fragments did you take up?”

They said to Him, “Twelve.”

20 “Also, when I broke the seven for the four thousand, how many large baskets full of fragments did you take up?”

And they said, “Seven.”

21 So He said to them, “How is it you do not understand?”

B: Then comes the two-stage healing of the blind man at Bethsaida — in secret, away from the crowds Continue reading “Bartimaeus continued: If the disciples be fictional, what be their leader?”

2011-02-08

Jesus, bearing the diseases he had healed?

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by Neil Godfrey

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I used to wonder if whoever wrote the Gospel of Mark intended to have Jesus in the last half of the Gospel largely reverse the role he had carved out in the first part of the Gospel.

The gospel is characterized by reversals and ironies at many points. The one who raised the dead dies, but is resurrected, too. Demons recognize who he is but his disciples fail to do so, yet when they finally do their leader himself is rebuked as a “Satan”. The way to gain one’s life is to lose it. Those commanded to silence speak, and those who are commanded to speak are silent. Jesus performs great miracles in Galilee, but when he reaches Jerusalem as the Messianic King he is powerless, rejected and slain.

Jesus is portrayed as the Son of God (cum “son of man”) until he reaches Jerusalem. He casts out the hidden demonic rulers of the world and releases those who had been held captive to their power, either with sin, sickness or outright possession. (Illnesses were believed to be caused by demons.)

The first miraculous act by Jesus when he begins his mission in Capernaum is an exorcism of a man in a synagogue. The moment of the evil spirit departing is described as follows:

And when the unclean spirit had convulsed him and cried out with a loud voice, he came out of him. (Mark 1:26)

The moment of Jesus’ death is not unlike the signs of an exorcism, with a loud shout and exiting of one’s spirit or breath: Continue reading “Jesus, bearing the diseases he had healed?”

Blind Bartimaeus: some meanings of the story surrounding his healing

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by Neil Godfrey

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Slightly revised 9th Feb. 2010, 3:00 pm

John Spong finishes off his chapter (in Jesus for the Non-Religious) about healings by discussing the healing of blind Bartimaeus as found in the Gospel of Mark and healing of the man born blind in the Gospel of John. I’ll be sharing material from an old article by Vernon K. Robbins about Mark’s treatment of the Bartimaeus episode. Spong covers much the same theme but in less depth. (The article I use is The Healing of Blind Bartimaeus (10:46-52) in the Marcan Theology, published in the Journal of Biblical Literature, June 1973, Vol. 92, Issue 2, pp. 224-243.) Will also draw on Michael Turton’s Historical Commentary on the Gospel of Mark.

The story of Bartimaeus is constructed to inform readers that Jesus is greater than the traditional idea of the Son of David. The details of the story serve only to point out the identity of Jesus Christ and the meaning of discipleship. The healing of blindness is only the symbolic way in which these messages are conveyed. Take away the theological meanings of the story and it becomes a meaningless tale. There are no details left over that give us any reason to suppose that the story was ever anything more than a symbolic or parabolic fiction.

This is the story (Mark 10:46-52) Continue reading “Blind Bartimaeus: some meanings of the story surrounding his healing”

2011-02-06

Time wasting and “mythicism”

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by Neil Godfrey

Filed under: Biblical Scholars, Biblical Studies, New Testament
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At least one theologian has seen fit to write regular posts about mythicism even though it becomes more apparent with each one of his posts that he has simply never read very much at all by way of publications by mythicists. He certainly never cites his sources or quotes the places where he claims “mythicists say” or “mythicism says” this of that. Such vagueness certainly conveys to me the impression that he is doing nothing more than surmising from some general idea he has heard or skimmed somewhere. I certainly can’t relate his claims about “mythicist” arguments to any “mythicist” publications I have read. His claims are usually straw man parodies. Continue reading “Time wasting and “mythicism””

2011-02-05

Jesus was not a healer (2)

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by Neil Godfrey

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Following on here from my earlier post.

As noted in my previous post, Matthew and Luke inform us directly that the miracles of Jesus were for the purpose of identifying Jesus as the Messiah in accordance with the prophecies in Isaiah.

We may, if we wish, speculate that there really were a set of healings performed by charismatic, shaman-like person and that gospel authors completely re-imagined the way these occurred and subsumed those imaginative reconstructions beneath their primary interest of writing a narrative to demonstrate prophetic fulfilments of Isaiah, but that can never be anything more than idle speculation. We have no evidence for such historical antecedents so let’s work with the evidence we do have.

As the discussion following my previous post on this topic shows I have discussed this several times before with detailed analyses of certain miracles (particularly in Mark’s gospel) showing they were intended to be read not as literal events but as symbolic of theological messages. This post draws heavily on Bishop Spong’s perspective of the same argument as found in his Jesus For the Non-Religious. Of the passages in Luke and Matthew in which Jesus is quoted as telling the messengers of John the Baptist that the miracles are signs that he is the Messiah, Spong writes: Continue reading “Jesus was not a healer (2)”

2011-02-03

Jesus was not a healer (1)

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by Neil Godfrey

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Jesus heals the paralytic of Bethesda
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Jesus no more healed people than he was born of a virgin or walked on water or rose from the dead.

The Gospels do not portray Jesus as a physician or literal healer of some sort. They portray him as the Christ, or Messiah, and they introduce stories of healings only in order to portray him as that Christ and spiritual Saviour, not as a greater Asclepius. The Gospel authors did not use raw material from oral tradition or eye-witnesses to any healings. They relied on the Old Testament prophecy that in the messianic age the sick would be healed, the blind see, the cripples walk. And even that Old Testament prophecy was figurative. The healings in the Gospels are just as symbolic as the so-called “nature miracles” of Jesus stilling the storm and walking on water.

(I like the author of Jesus the Healer so I feel a bit awkward about the title of this post, by the way.)

Here is one of the healing prophecies that obliged the Gospel authors to introduce healing narratives into their Gospels: Isaiah 35:3-6 Continue reading “Jesus was not a healer (1)”

2011-02-01

How many stories in the gospels are “purely metaphorical”?

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by Neil Godfrey

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Resurrection: Son of God Jesus triumphs over d...
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Dale Allison concludes his book Constructing Jesus with a discussion of the intent of the gospel authors. Did the gospel authors themselves think that they were writing real history or did they think they were writing metaphorical narratives, parables or allegories?

Allison refers to Marcus Borg and others (e.g. Robert Gundry, John Dominic Crossan, Robert J. Miller, Jerome Murphy O’Connor, John Shelby Spong, Roger David Aus) who have gone beyond their scholarly predecessors for whom the question was, “They thought they wrote history but can we believe them?”, to “Did they think they were writing something other than history and have we misunderstood them?”

They are not claiming that we must, because of modern knowledge, reinterpret the old texts in new ways, against their authors’ original intentions. They are instead contending that the texts were not intended to be understood literally in the first place. (p. 438)

I would love to read the books Allison cites but till then will have to rely here on his brief remarks.

Of O’Connor, Allison informs readers that he reasons that Luke’s two accounts of the ascension of Jesus are different because Luke did not think he was writing history (The Holy Land: An Oxford Archaeological Guide from Earliest Times to 1700 (4th ed., 1998)). Continue reading “How many stories in the gospels are “purely metaphorical”?”

Earl Doherty Responds

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by Neil Godfrey

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Earl Doherty has begun his detailed response to GakuseiDon’s review of Earl Doherty’s new book. His responses are being posted on the Freeratio discussion board here, and when complete will appear on his own Jesus Puzzle website:

Doherty’s Response to GDon’s Review of Jesus: Neither God Nor Man

 

2011-01-31

Respecting the Honesty of Conservative Historical Jesus Scholarship

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by Neil Godfrey

Filed under: Biblical Scholars, Biblical Studies, New Testament
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Reinhardt College Bible Study Class 1913 – from Wikimedia Commons

I have been catching up with two conservative historical Jesus scholars and once again I find their honest perspectives about their historical methods refreshing.

Luke Timothy Johnson in The Real Jesus: The Misguided Quest for the Historical Jesus and the Truth of the Traditional Gospels is quite upfront with stating the obvious: the historical Jesus model does not work as an explanation for the start of Christianity unless, at minimum, there really were a series of resurrection appearances to a widespread number of witnesses. (Or you could just read the subtitle if you were in a real hurry to know his views.)

To try to suggest that the religion took off light bolt lightning around the Mediterranean world because one or a few disciples had inner-experiences that convinced them that Jesus was still somehow “alive and with them” in a mysterious way just does not cut it.

And if Christianity began with a string of real resurrection appearances then its origins are completely beyond the norms post-Enlightenment historical methodology. It is beyond secular historical inquiry.

Here are the words of LTJ (with my emphasis): Continue reading “Respecting the Honesty of Conservative Historical Jesus Scholarship”

2011-01-29

The First Gospel was a Jewish Novel?

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by Neil Godfrey

Filed under: Ancient Literature, Biblical Studies, New Testament
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Bakhtin in the twenties.
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Though most scholars of the gospels appear to regard the gospels as a form of ancient biographies of Jesus, there are a number who continue to doubt that “biography” really does describe their genre. One of these is Michael E. Vines, Associate Professor of Religious Studies at Lees-McRae College, North Carolina, who wrote The Problem of Markan Genre: The Gospel of Mark and the Jewish Novel.

In order to know how to interpret and understand a literary work it is important to understand its genre and the conventions associated with that genre. A work will expect to be read in a certain way according to its genre, whether it is a biography, history, historical novel, romance novel, epic, tragedy, satire, etc.

I outline here in gossamer-thin dot points some of Vines’ reasons for reading the Gospel of Mark as a Jewish novel rather than as another ancient biography. Much of Vines’ book is a discussion of the Russian literary theorist Mikhail Bakhtin‘s analysis of what constitutes a literary genre. That is (for me at least) a fascinating study that I would love to explore in greater depth and one that I will probably post on in future discussions of Gospel (especially the Gospel of Mark’s) genre. So what follows cannot possibly be a communication of a full grasp of Vines’ understanding of the genre of the Gospel of Mark. But I will try to present salient points without denying some justice to both Vines’ and Bakhtin’s analysis.

I have only now completed reading Vines’ book so I have not yet had time to digest it and compare its propositions with alternative perspectives. So what I give here is Vines “in the raw”. I expect in a relatively short time I will see some details slightly differently.

What indicates a particular genre? Continue reading “The First Gospel was a Jewish Novel?”

2011-01-27

Origins of the Jesus myth (Thoughts)

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by Neil Godfrey

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Crucifixion
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If the gospel narratives have no basis in historical reality then from where might the basic story idea have originated?

Do certain modern studies in the origins of the Old Testament narratives point towards possible explanations for the origins of the gospel narratives?

An explanation for the OT stories

The certain studies of OT origins I have in mind are those of scholars like Thomas L. Thompson and other “minimalists”. They have looked for historical circumstances and events that might explain some of the themes running through the various narratives found in Genesis, Exodus, Joshua, Judges and the books of Samuel and Kings. This search was triggered by archaeological finds that indicate there was no patriarchal migration from Mesopotamia to Canaan of the type suggested in the Genesis stories of Abraham, no great exodus of Israelites from Egypt, and no united Kingdom of Israel under David and Solomon. And rather than there having been a “divided kingdom” with Israel in the north competing with Judah in the south as we read through much of the books of Kings and Chronicles, the kingdom of Judah did not emerge until after the fall of the northern kingdom of Israel to the Assyrians.

So if the archaeological evidence led to the conclusions that there was no Abraham, no Moses, no David or Solomon as per the biblical story, what can explain the origins of such stories?

First, look at the stories to see what they are about.

The stories of Abraham and Exodus are both about divinely commanded and divinely led migrations from gentile lands to a land of “Canaan” in which dwell peoples of a different religion and race. Abraham, Isaac and Jacob, as well as the Joshua led tribes, must negotiate with these neighbours to work out settlement arrangements with them, although the Israelites under Joshua do so only after the failure of Plan A which was to kill them all. The stories of Judges, Saul, David and Solomon also carry the themes of relationships with these neighbours: finishing off subjugating them, enlisting them as cheap labour, the importance of keeping God’s elect people “pure” and separate from them.

What sort of society can explain stories like these? Continue reading “Origins of the Jesus myth (Thoughts)”

2011-01-24

Were there No Pharisees in Galilee to Debate with Jesus?

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by Neil Godfrey

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Brooklyn Museum - The Pharisees and the Herodians Conspire Against Jesus
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At least a couple of well-known biblical scholars do give us reason to doubt the popular gospel image of Jesus bumping into Pharisees with every step he took in Galilee. They met him in the corn-fields, they argued with him in the synagogues, they were even found in houses with him. Jesus warned his Galilean followers to beware of them. They even plotted his death from Galilee.

Along with this image we are frequently told in scholarly tomes that Jesus and his disciples were devout Jews who followed the customs one reads about in later rabbinical literature, and that were said to be led by the religious leaders based in Jerusalem and Judea (south of Galilee). The assumption is usually made that the Old Testament writings (Jewish scriptures) were on the lips, fringes, doorposts and hearts of the generally devout Jews (such as Jesus’ disciples and closer followers) throughout not only Judea but also Galilee where Jesus preached.

So it is interesting to stop and consider the implications of the following scholarly claims that Pharisees were really quite a rare site in Galilee in the time of Jesus. Continue reading “Were there No Pharisees in Galilee to Debate with Jesus?”