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.

2010-09-17

The Clueless Search for the Historical Jesus

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by Neil Godfrey

Filed under: Biblical Scholars, Biblical Studies, New Testament
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Who Is Jesus Christ?

It is impossible not to smile a little at the quaint, anonymous post Does no one love Jesus anymore? on the new Sheffield Biblical Studies blog.

The poster laments that “less (sic) people are interested in historical Jesus studies than in previous years” and asks what cultural factors might be at play to explain this. It links, by way of some assistant discussion starter, to Scot McKnight post in Christianity Today, originally posted April 2010. (My little discussion of this article for what it’s worth is kept here.)

2 points:

  1. That article addresses the truism that HJ studies have tended to produce a Jesus modeled after the personal interests and predilections of each scholar making the inquiry.
  2. The very idea of a quest for “the historical Jesus” is founded on a wish to find some evidence for something such a person supposedly ever did or said, even for what such a person indeed even was! How often do police start a search for someone when they don’t even know if they’re to look for a rabbi or a rebel, and have only anonymous and uncorroborated reports that the person even exists? Continue reading “The Clueless Search for the Historical Jesus”

Why Evolution Is True: And Reflections on Historical Jesus Scholars

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by Neil Godfrey

Filed under: Biblical Scholars, Biblical Studies, Evolution, Science, New Testament
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Cover of "Why Evolution Is True"
Cover of Why Evolution Is True

Someone posted a link to a post on my blog on Jerry Coyne’s blog “Why Evolution Is True” (See his post: I get Christian email: more irreducible complexity)  — and wonderful, wonderful! I like reading books like his (I have referenced Coyne’s book twice here but never knew he also had a blog) — and I loved reading his summary explanation for the evolution of sex. He was giving a clearly reasoned, evidence-based response to a Creationist. I have read more detailed accounts of this topic, but what was refreshing was to see how real science, real argument, real logic, real evidence, really works. You don’t find arguments like that — or you certainly very rarely find them — when historical Jesus scholars respond to Jesus mythicist arguments. Actually that is misleading. Historical Jesus scholars very rarely in my experience ever respond to Christ myth arguments. They mostly pretend to, usually with a snicker or sneer, and demonstrate their ignorance or incomprehension of

  1. basic historical methodological ideals in nonbiblical studies,
  2. the arguments they think they are addressing,
  3. and the difference between logical fallacies and logical rigour. Continue reading “Why Evolution Is True: And Reflections on Historical Jesus Scholars”

2010-09-16

Dunn on Price (2)

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by Neil Godfrey

Filed under: Biblical Scholars, Biblical Studies, New Testament
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Scholars are very busy people so we can surely forgive them when they write reviews that indicate they haven’t taken the time to read attentively what they are reviewing.

One instance of this is James D. G. Dunn’s review of Robert Price’s chapter questioning the historicity of Jesus in The Historical Jesus: Five Views. Dunn faults Price for irritating him by “ignoring what everyone else in the business regards as primary data”.

Where I begin to become irritated by Price’s thesis, as with those of his predecessors, is his ignoring what everyone else in the business regards as primary data . . . . Why no mention of 1 Corinthians 15:3 — generally reckoned to be an account of the faith that Paul received when he was converted, that is, within two or three years of the putative events — “that Christ died. . . .” Why no reference to Paul’s preaching of Christ crucified (1 Cor 1:23), his preaching as openly portraying Christ as crucified (Gal 3:1)?

When I read or hear what others say about such and such, I have learned it generally pays to read such and such for myself before taking anyone else’s perceptions and accounts on board. Anyone reading Dunn’s criticism here would, on the civil assumption he is accurately indicating what Price failed to address, tend to think Price a bit of a dunce for ignoring such obvious data. Continue reading “Dunn on Price (2)”

2010-09-15

The baptism, the dove and the transfiguration . . . continued

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by Neil Godfrey

Filed under: Ancient Literature, Ancient Religious Cultures, Biblical Studies, New Testament
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Continuing from the previous post . . . .

Two of three ways Greek gods visited earthlings

Jean-Pierre Vernant in Mortals and Immortals: Collected Essays (1991) notes three forms in which gods appeared when they visited earth. But dammit, Dixon cites only two of these:

  1. They simply come “to” the mortal to give that mortal strength. In my previous post I quoted some examples of this sort of visitation. The gods appear all of a sudden, as gods, to the mortal in order to give that moral strength and encouragement after dropping down from the heavens like a bird.
  2. They take on the form of humans in order to keep their divine identity hidden while they walk the earth and converse with mortals. Again several examples are cited in my previous post.

Readers familiar with the first instance might have imagined Jesus receiving strength and encouragement to perform his ministry.

Those of the second, that Jesus had a concealed identity. In support of this view we read of the spirit at baptism descending εις αυτον (“into”? him), the proclamation, heard only by Jesus and the readers, at the baptism by God the Father that “this is my beloved Son”, and the revelation of Jesus’ identity at the transfiguration halfway through the gospel.

In browsing the Iliad to find selections cited by Dixon I came across one that I think he failed to mention — but he does say the examples are very numerous. In book 13 of the Iliad Poseidon is described as visiting the mortals on the battlefield — not openly, but to keep his identity secret — but as a man:

Poseidon on the other hand went about among the Argives to incite them, having come up from the gray sea in secret, for he was grieved at seeing them vanquished by the Trojans, and was furiously angry with Zeus. Both were of the same race and country, but Zeus was elder born and knew more, therefore Poseidon feared to defend the Argives openly, but in the likeness of man, he kept on encouraging them throughout their host. (Iliad 13)

Did the spirit descend To, Into or Upon Jesus? Continue reading “The baptism, the dove and the transfiguration . . . continued”

2010-09-14

Comparing the baptism of Jesus with Greek gods descending like birds and appearing as humans

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by Neil Godfrey

Filed under: Ancient Literature, Ancient Religious Cultures, Biblical Studies, New Testament
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Descending Spirit and Descending Gods: A “Greek” Interpretation of the Spirit’s “Descent as a Dove” in Mark 1:10 by Edward P. Dixon was published last year (2009) in the Journal of Biblical Literature (128, no. 4). It is a welcome breeze of fresh sanity into the so many contorted attempts to explain Gospel themes and images exclusively in terms of very non-Christian and even sometimes anti-Christian Jewish motifs. Of course the Gospel narratives draw much from the Old Testament. But there is no need to insist upon an either-or scenario. The evidence is surely overwhelming that they also drew on Hellenistic motifs. There is surely nothing controversial about this. Intertestamental Jewish literature, fictional, philosophical and historical, did the same. It would surely be an anomaly if the Gospels indeed were composed entirely from a heritage that was alien to non-Jews and yet came to be embraced by non-Jews.

In the following I add a little to Dixon’s citations by quoting certain passages in full with links to their online contexts. (I also omit quite a few details of Dixon’s discussion.)

Continue reading “Comparing the baptism of Jesus with Greek gods descending like birds and appearing as humans”

Historical Jesus: two vacuous responses from Dunn on Price

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by Neil Godfrey

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Just two points from James D. G. Dunn’s response to Robert M. Price’s chapter, “Jesus at the Vanishing Point”, in The Historical Jesus: Five Views are addressed here. Maybe will address more over time in other posts. Dunn’s responses are lazy and insulting dismissals of Price’s arguments, not rebuttals based on logic or evidence, as remarked upon in recent comments. It is instructive to compare Price’s own response to Dunn’s chapter in the same book. No insult. No cavalier dismissals. But a pointed rebuttal from the evidence, scholarship and all tied together with rigid and nonfallacious logic. Price’s responses to Dunn make for much more interesting reading. I should highlight them more with posts in the future.

Meanwhile, the two points I address here are Dunn’s insult and avoidance of what Price’s stated about

  1. the varying dates and scenarios for Jesus’ crucifixion in the early Christian evidence, and
  2. the question of Paul’s meeting James the brother of the Lord Continue reading “Historical Jesus: two vacuous responses from Dunn on Price”

2010-09-02

Gospels and Kings

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by Neil Godfrey

Filed under: Biblical Studies, Historical Methods and Historiography, New Testament, Old Testament
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Reading James Linville’s Israel in the Book of Kings (introduced in my previous post) I can’t help but notice resonances with the methodologies and assumptions largely taken for granted by New Testament scholars. The same issues of assumptions of historicity and lack of evidence bedevil (or at least did much more so in 1998 when the book was published) the questions of the historical nature of the narratives. Continue reading “Gospels and Kings”

2010-08-31

The Elijah-Elisha narrative as a model for the Gospel of Mark

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by Neil Godfrey

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The Crucial BridgeThomas L. Brodie presents an argument that the Gospel of Mark was in its basic outline, plot and structure based on the Elijah-Elisha narrative in the Old Testament. I am not quite sure what to make of his case at times, but cannot deny its interest. I have no problem accepting that Mark used some of the miracle stories from Elijah and Elisha as templates for his Jesus miracles, but Brodie goes much further than this. His book is The Crucial Bridge: The Elijah-Elisha Narrative as an Interpretative Synthesis of Genesis-Kings and a Literary Model for the Gospels. It is published by the Order of St Benedict, Minnesota, 2000.

His discussion of the Elijah-Elisha narrative’s link with the Gospel of Mark consists only of ten of the last dozen pages of a 114-page book. The earlier section explains the reasons to see the Elijah-Elisha section of 1 and 2 Kings as a cohesive single narrative unit within the Primary History of Israel (Genesis-2 Kings), and also to argue that this section is a synthesis of the entire Primary History itself. I have a few questions about his overall thesis but need time to explore these. There are good reasons to opt for other models for Mark, too, and Brodie does not seem to deny this. There appear to have been a range of sources available to Mark and that potentially influenced the final mix that became his Gospel. Continue reading “The Elijah-Elisha narrative as a model for the Gospel of Mark”

2010-08-30

Stronger evidence for Publius Vinicius the Stammerer 2000 years ago than for Jesus

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by Neil Godfrey

Filed under: Ancient Literature, Biblical Studies, Historical Methods and Historiography, New Testament
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Publius who? That is the point of this post. Assertions that there is as much evidence for Jesus as for any other person in ancient times, or that if we reject the historicity of Jesus then we must reject the existence of everyone else in ancient history, are based on ignorance of how we really do know about the existence of ancient persons.

This is my postscript to the previous post and suggests a case study on the relevance of literary criticism (and a few other things, like primary evidence and external controls) to historical methodology. I have argued the negative side of this in relation to Jesus many times, and won’t repeat those arguments here. Instead, I focus on one case where the methodology I discuss is used to positively establish historicity of ancient persons. Continue reading “Stronger evidence for Publius Vinicius the Stammerer 2000 years ago than for Jesus”

Brodie (almost) versus McGrath on historical methodology in NT studies

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by Neil Godfrey

Filed under: Biblical Scholars, Biblical Studies, Historical Methods and Historiography, New Testament
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Missed it by that much
Missed it by that much

Thomas L. Brodie has a chapter (“Towards Tracing the Gospels’ Literary Indebtedness to the Epistles” in Mimesis and Intertextuality) discussing the possibility of the Gospel authors using the NT epistles among their sources, but what I found of most interest was his discussion on methodology and criteria. The difference between Brodie’s discussion of historical methodology and that espoused by James McGrath comes close to being starkly different as day is from night. But it is not clear that Brodie is fully aware of what I think are the implications of what he writes. Continue reading “Brodie (almost) versus McGrath on historical methodology in NT studies”

2010-08-28

Christianity won over paganism by epitomizing pagan ideals

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by Neil Godfrey

Filed under: Ancient Literature, Ancient Religious Cultures, Biblical Studies, New Testament, Religion and Atheism
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Rubens – Achilles Slays Hector

This continues my previous post, which was slightly misleadingly titled Why Christianity Spread So Rapidly . . .. It is for most part a distillation of Gregory J. Riley’s chapter, “Mimesis of Classical Ideals in the Second Christian Century”, found in Mimesis and Intertextuality edited by Dennis MacDonald. A related post is my discussion of Paul’s Christ crucified message and its relationship to Stoic philosophy, Why Paul did not need “the historical Jesus”. (Riley himself, however, is certainly not a Jesus-mythicist as far as I am aware.)

Riley is attempting to redress what he sees as an imbalance in the scholarship of early Christianity by pointing out that key Christian themes and messages originated in the Greco-Roman world, and were tacked on to Jewish heroes. Christianity’s attraction to many in the Roman Empire lay in the way it epitomized the best and noblest of Classical ideals as it narrated these through very “paganized” Jewish characters.

Anyone familiar with the New Testament who reads the classical literature of Greece and Rome cannot help but notice the many coincidences of thought and expressions. This was certainly my own experience. Questions inevitably begin to arise as one sees this so often the more one reads. It is refreshing and enlightening to see Riley address this question head on.

This part 2 post looks at “what made the Christian Gospel something familiar and alluring, even captivating, for the masses of people of the Roman world.” (p.99) I flesh out some of Riley’s notes with quotations from the classical sources themselves. Continue reading “Christianity won over paganism by epitomizing pagan ideals”

2010-08-27

Why Christianity spread so rapidly to become the main religion of the Roman empire

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by Neil Godfrey

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Constantine's Conversion, depicting the conver...

Why did the number of Christians go from zero in the year zero to become the numerical majority of persons in the Roman world by about the year 350? How does one account for its dramatic success?

Many Christians themselves like to answer that question by appealing to the way Christian martyrdoms inspired the admiration of others, or to the power of witnesses who persuaded many that Jesus really had been raised from the dead. It was the miraculous work of God against all human odds that brought Christianity to the top.

A more plausible reason?

But would it make more sense if the reason was that Christianity itself encapsulated all the highest values of the Roman world as we find them expressed in their pagan traditional literature and stories. What if it was a religion that was increasingly seen as the epitome of what most people came to recognize as all that was good and noble in their pagan traditions?

The opening question is posed by Professor of Religion Gregory J. Riley and the answer he submits to it is:

It was the appeal of the early Church to the wider Greco-Roman society that fueled its rise, and that appeal was very much a result of its success in modeling the ideals of the culture as a whole. The early Christians imitated and copied the fundamental values found in the literature and stories of its wider culture as it formed its self-image and presented itself to the world. . . .

Christianity took hold in the empire as no foreign cult could (for example, Judaism, the Isis cult, and Mithraism) precisely because it was not foreign, but an expression and imitation of the best the empire had to offer.

(Riley, G. J. (2001) Mimesis of Classical Ideals in the Second Christian Century. In MacDonald, D. R. (Ed.) Mimesis and Intertextuality in Antiquity and Christianity (pp. 91-103). Harrisburg, Pa: Trinity Press International.)

But isn’t Christianity Jewish? Continue reading “Why Christianity spread so rapidly to become the main religion of the Roman empire”

2010-08-23

Why Paul did not need “the historical Jesus”

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by Neil Godfrey

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Chrysippus, Greek Stoic philosopher

Paul’s gospel is the revelation of Christ in the scriptures. What God has revealed “in these last days” to Paul is an understanding of the mystery of Christ long hidden in the Law, Psalms and Prophets.

The saving event that Paul continually exhorted his readers to grasp for themselves was the death and resurrection of Jesus Christ — especially the death part. He could say he was determined to “know nothing except Jesus Christ and him crucified”.

I have found a very complex discussion by Troels Engberg-Pedersen (EP) of the relationship between Paul’s theology and the argument of contemporary Stoicism particularly interesting. EP does not attempt to explain every aspect of Paul’s thought as derivative of Stoic thought.  That obviously cannot be done. But EP does attempt to demonstrate through a detailed analysis of Romans, Galatians and Philippians in Paul and the Stoics that the basic structure and pattern of Paul’s Christ-event focus, and how it relates to conversion and new life among believers, follows the same logical argument that Stoics used of Reason or the Logos. (I use the term “Christ event” here to refer specifically to the death and resurrection of Christ.) (Other posts on EPs thesis are filed under the Engberg-Pedersen category linked above.)

To dangerously oversimplify, the similarity is this. Paul’s Christ performs the same function as Stoic’s Reason or Logos.

What happens is that the nonbeliever or self-centred “natural” person who lacks any awareness or comprehension of the Logos/Reason (for the Stoic) or Christ (for Paul) is living a benighted and vain life that leads nowhere worthwhile. Continue reading “Why Paul did not need “the historical Jesus””

2010-08-22

What if Jesus said not a single word we are told he said?

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by Neil Godfrey

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Jesus is considered by scholars such as Weber ...
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Historical Jesus scholars are quite capable of discerning when a saying of Jesus has been made up by a Gospel author for narrative effect. But when they explain why other sayings are not likewise fabricated, but are traceable to a real Jesus, I think they are jumping the rails of straight consistent logic.

If a saying is integral to the flow and liveliness of the story, such as “Who touched me?”, “Hold out your hand”, “Pick up your mat and go home”, “Get up”, then it can safely be judged as “suitable only for the occasion . . . not particularly memorable . . . not aphorisms or parables, and would not have circulated independently during the oral period.” (p. 62 of  The Five Gospels: The Search for the Authentic Words of Jesus)

But isn’t there something inconsistent or arbitrary about this explanation?

Sure, I can fully accept that a narrator will manufacture words to be put into any character’s mouth for the effect of adding a touch of life to the story.

But when the scholar declares a more formal saying, such as a parable or aphorism, is different, and by its nature is potentially traceable to the historical Jesus, are we not being a tad arbitrary?

The Gospel author is, after all, not simply narrating a series of little anecdotes with their “Get ups” and “Go forths” and “Feed them” touches. He is also telling the story of a divine man who came to bring a message and introduce a new kingdom. So are not the parables and aphorisms equally there in the story for the purpose of making the story work? Aren’t they even moreso designed to bring the speaking character into the consciousness of the readers?

Of course parables and aphorisms are, by simple definition, capable of being lifted out of the story and finding independent applications. That simple fact of their definition does not mean that they are any more likely to have originated from somewhere or someone long before the author penned them. Continue reading “What if Jesus said not a single word we are told he said?”