2011-08-04

Midrash and the Gospels 2: debates in the scholarly sphere

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by Neil Godfrey

(Added a paragraph commentary in the “proves historicity” section about half an hour after original posting.)

New Testament scholars do not speak with one voice when it comes to applying the word “midrash” to the Gospels. Some have resolutely opposed the idea; others take its justification in their stride. In this post I would like to demonstrate something of the fact of this diversity of opinion as I encountered it on a yahoo! group for informal scholarly discussion  about the historical Jesus, Crosstalk (1998/9) and its successor, Crosstalk2 (current).

The last exemplar I include is one that is argued not only Jack Kilmon (and John Spong), but also by Earl Doherty — though Jack himself may not like the association. But the argument almost necessarily follows in some manner from any proposition that any of the Gospel narratives are midrash.

That the Gospels contain/consist of Midrash

Jack Kilmon: http://groups.yahoo.com/group/crosstalk/message/1490

I think the virgin birth thingy got started with the Matthean scribe in his zeal for OT attestation. Not being Semitic competent, the Matthean scribe used the LXX for Isaiah which translates the ALMAH as PARTHENOS. From that point, I believe the Matthean scribe was engaging in midrash. Continue reading “Midrash and the Gospels 2: debates in the scholarly sphere”


2011-08-01

Gospel Prophecy (and History) through Ancient Jewish Eyes: The Massacre of the Innocents

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by Neil Godfrey

10th century
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I used to be always a little troubled or at least mystified by the way the author of the Gospel of Matthew found “a prophecy” for Herod’s “slaughter of the innocents” (all the infants two years old and under) in Bethlehem in hopes of killing off the one born to replace him as king of the Jews. The prophecy of this event was found in this verse in Jeremiah 31:15, but that passage is not a prediction of anything. Was Matthew twisting scriptures or what?

Matthew 2:16-18

16Then Herod, when he saw that he was mocked by the wise men, was exceeding wroth, and sent forth and slew all the children who were in Bethlehem and in all the region thereof, from two years old and under, according to the time which he had diligently inquired of the wise men.

17Then was fulfilled that which was spoken by Jeremiah the prophet, saying,

18“In Ramah was there a voice heard, lamentation and weeping and great mourning, Rachel weeping for her children and would not be comforted, because they are no more.”

To get some idea of why this particular prophecy is at the least a little mystifying, here is the verse in Jeremiah’s context: Continue reading “Gospel Prophecy (and History) through Ancient Jewish Eyes: The Massacre of the Innocents”


2011-07-31

#4 update – Letters supposedly written by Ignatius of Antioch

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by Roger Parvus

Roger Parvus has updated his Part 4 Letters Supposedly Written by Ignatius of Antioch post.


2011-07-29

Nailed: Ten Christian Myths that show Jesus Never Existed at All — Review

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by Neil Godfrey

On René Salm’s site is this notice of an online review of David Fitzgerald’s book about Jesus mythicism:

· David Fitzgerald, “Ten Beautiful Lies About Jesus” (2010) PDF. This essay received an Honorable Mention in the 2010 Mythicist Prize contest (since discontinued). It reviews the case for Jesus mythicism in an easy-to-read style and is a good starting point for those new to the subject of Jesus mythicism. Fitzgerald has expanded the essay into a book, Nailed: Ten Christian Myths that show Jesus Never Existed at All. A review of the book is here.

Here” is the “Official MU SASHA blog” — Missouri University Skeptics, Atheists, Secular Humanists and Agnostics. Nice to see a candle of reason in Missouri.


2011-07-28

Mythicism and Peer Review

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by Neil Godfrey

In response to Dr James McGrath’s post on Mythicism and Peer Review Earl Doherty wrote the following:

Jim, you are a piece of work. I only wish that your mindless animosity toward the idea that, just possibly, the Christian record could represent something which two thousand years of hidebound and confessionally-driven tradition could never have brought itself to envision, was a rarity. But you are legion, and such animosity is hardly a dispassionate, scientifically founded position. Your counters to my arguments have been consistently naïve and pathetically lame, misunderstanding and misrepresenting my case, loaded with emotional prejudice and just about every fallacy in the book. And you’ve now added that voice to the farcical question of peer review.

This idea of “peer” review is a joke in NT scholarship. The latter is a closed and privileged club, with boundaries that cannot be crossed (witness the failure of The Jesus Project), and no journal or publisher within that field is going to give mythicism the time of day. There would be no more possibility of an unbiased and effective review of a mythicist’s work than what you’ve given mine, and mythicists know that. You know it as well. The very idea that centuries of scholarship could have been based on a serious misinterpretation of the record is so abhorrent even to so-called critical scholars (there may be the rare exception, Mack or Ludemann for example), that no honest review is possible. You’ve shown that. And considering that people like you represent a good part of the general readership of such journals and publications, no journal or publication would risk the firestorm they would create in accepting and publishing mythicist viewpoints.

An interested party (not a mythicist) in the U.S. several years ago offered The Fourth R publication of Westar/the Jesus Seminar a donation of $5000 if they would devote part of an issue to mythicism, consisting of an article by myself presenting my case and a rebuttal article by any scholar of their own choosing. They turned it down. Continue reading “Mythicism and Peer Review”


2011-07-25

Response to McGrath’s review of Doherty’s chapter 9

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by Neil Godfrey

Lxx minor prophets
Lxx minor prophets: Image via Wikipedia

Dr McGrath’s review of Chapter 9 of Doherty’s book Jesus: Neither God Nor Man conveys no idea to the uninformed reader what the chapter is about. So to make up that lack (surely scholarly reviews should give readers some clear idea of what exactly is being reviewed!) I outline the content of the Doherty’s chapter here in the process of responding to McGrath’s review, and in particular to a fundamental misreading on McGrath’s part that resulted in his post being an unfortunate travesty rather than a serious review.

In chapter 8 Doherty had argued that Paul’s source for his understanding of the gospel and Christ was primarily revelation through the Jewish scriptures. In chapter 9, the chapter being discussed here, Doherty addresses another influence that guided Paul’s interpretation of those scriptures – the dominant philosophical and theological ideas in the Hellenistic and Jewish worlds of his day.

(Where there are any quotations in bold type that is entirely my own emphasis — not Doherty’s. All or most of the scripture references are hyperlinked to see the full text. )

Greek Philosophy and the Logos Continue reading “Response to McGrath’s review of Doherty’s chapter 9”


2011-07-22

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

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by Neil Godfrey

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” ?”


2011-07-21

“Son of David” as an anachronism (or metaphor?) in the Gospels, Paul and Acts?

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by Neil Godfrey

Updated with NT passages for reference

This follows my previous post that set me thinking along a related line. The verse for the day is Horsley’s sentence that I quoted there:

It would thus appear that the supposedly standard Jewish ideas or expectations of the messiah are a flimsy foundation indeed from which to explain early Christian understanding of Jesus.

Now if it is the case that the notion of a Davidic Messiah was something that was only on the horizon of literary elites, and if even there it was an idea to be realized only in a vague and remote future time, and if the idea of a Davidic Messiah was a metaphor and not a genetic son of David, — recall Horsley’s other observation that “Like the title ‘Messiah,’ the explicit term ‘Son of David’ simply does not occur with any frequency in Jewish literature until after the fall of Jerusalem in 70 C.E.” — then should not we raise a questioning eyebrow when we see Jesus being hailed as the Messianic Son of David in the Gospels, and when we read in Romans the claim that Jesus was a Son of David? (Son of Belial, we all know, means  a bad person, not a literal son.)

Now in my previous post I pointed out that Horsley said the idea of a Davidic messiah was very rare and confined to literary elites in the time prior to Jesus. Here I look at his discussion of these exceptions.

Qumran — the exception proving the rule

My earliest questioning as I read Horsley was related to Qumran. But here is what Horsley wrote in expectation of my question: Continue reading ““Son of David” as an anachronism (or metaphor?) in the Gospels, Paul and Acts?”


2011-07-20

Doherty’s response to McGrath’s “review” of chapter 9

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by Neil Godfrey

In response to McGrath’s “review” of chapter 9 of Earl Doherty’s book Doherty has written the following response. (I note that McGrath in comments on his blog justified his failure to address any of Doherty’s actual arguments in his review by labeling them all as “wrapping” to sell an unsuspecting reader a bogus product. Since McGrath likes to bring in comparisons with Creationism, it is worthwhile pointing out that it is Creationists who dismiss arguments through scoffing and it is evolutionists who have no reason to misrepresent Creationist arguments — the facts they present speak for themselves.)

Doherty’s response:

Jim: “thus far the essence of Doherty’s “case” has been a combination of saying that there are no hints of a historical Jesus in the epistles, combined with a postponement of discussion of counter-evidence.”

Once again, Jim, you are guilty of misrepresenting my arguments, falsifying what I say, and then thinking to discredit your own straw men. You really do need to read me more carefully. But I know that you are so blinded by your rabid animosity toward mythicism and mythicists that you just charge ahead and (mis)represent me in whatever way suits you best.

I did not make any blanket statement that “there are no hints of an historical Jesus in the epistles.” The subject matter you were responding to related to those descriptions of the Son such as we find in Colossians 1:15-20, Hebrews 1:1-3 and so on. Let me quote right from your above review: Continue reading “Doherty’s response to McGrath’s “review” of chapter 9″


Appeals to McGrath, Regrets and the Responsibility of Public Intellectuals

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by Neil Godfrey

Let’s deal with the regrets first. Yes, I have expressed some regret over when, a little over a year ago, I once made an offensive play on his name.* I have also taken note of Lester Grabbe’s discussion of unscholarly standards of debates and have taken his words as a warning to myself as much as a commentary on a wider situation.  I have attempted to understand why the irrational and unprofessional hostility among some scholars towards certain views and to be careful how I do express myself. I highly respect the way others like Earl Doherty and Rene Salm maintain their civility and I am grateful to a number of readers of this blog who, after I had posted something heated, wrote to me encouraging me to keep my cool.

I have also appealed to McGrath to put the past behind us, but even since then his responses to me have been laden with hostile insinuations. I have appealed to McGrath repeatedly to acknowledge Lester Grabbe’s warnings.  Till now my appeals have done nothing to lessen his personal barbs against me. It is clear he cannot carry on an exchange without imputing sinister motives.

There is simply no place for this from one who speaks as a representative of the scholarly community. And I am a little surprised that McGrath’s manner has apparently gone without censure among his own peers. This is not a good sign. Some biblical scholars like to follow Noam Chomsky’s outspokenness on international issues. It is time they also took note of his criticisms of public intellectuals.

.

* (The accusation that I also insulted McGrath an earlier time is false. I re-wrote his name as an innocuous anagram when creating a parable to clarify through analogy a point I was trying to make about his argument at the time. It was by no means an insult.)


2011-07-19

Why McGrath Should Honourably Step Down From the Debate

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by Neil Godfrey

Dr James McGrath blogs as the Clarence L. Goodwin Chair in New Testament Language and Literature at Butler University. That is how he identifies his blog — it is the blog of the Clarence L. Goodwin Chair in New Testament Language and Literature at Butler University. So he writes as a professional, a public intellectual, and it is to the standards of professional scholarly discourse and the responsibilities of public intellectuals that he must be held to account.

If a judge or prospective jury member is known to have a conflict of interest or deep-seated prejudice that will inevitably affect their ability to approach the trial appropriately they have a duty to step aside. We like to imagine we have moved on from the days when an accused would be condemned whether they sank or swam.

So when McGrath

  • publishes an Amazon review of a book before he has read more than a small fraction of it,
  • and when he says he knows he will find an argument implausible before he even reads it,
  • and when he says he should not explain fairly or fully an argument that he detests because he fears someone might think favourably of it — thus conceding he does not respect his readers and lacks confidence in the power of reasoned arguments,
  • and when he finds himself incapable of thinking someone can present a mythicist argument with sincerity and honesty — that such a one is either incompetently deluded or a blatant liar
  • and when he refuses to respond (except with insulting barbs) to questions and posts addressing the discrepancies between what he says about Doherty’s arguments and what Doherty actually does write

then it is time he admits that he is no longer thinking of his opponents as normal, healthy, fellow creatures with whom he can have even a normal healthy human rapport. Every attempt at communication will inevitably be governed by feelings of contempt that scarcely will be hidden as innuendo and ad hominem inevitably surface.

When one reaches that point then one owes it to everyone to admit that one is biased beyond reason and incapable of engaging in a genuinely respectful and fair discussion. Continue reading “Why McGrath Should Honourably Step Down From the Debate”


2011-07-18

Doherty’s Chapter 8 in outline & Review of McGrath’s review

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by Neil Godfrey

11 am 18th July 2011, Revised the section “What the Chapter is about”

James McGrath begins his review of chapter 8 protesting that Doherty is placing a different interpretation on some known and agreed facts in order to argue a mythicist case.

The chapter gets several things right and mentions important information about the context of earliest Christianity – and yet consistently manages to interpret those details as leading to mythicism.

It sounds as if McGrath simply does not want Doherty reinterpreting anything at all in a way that can present a mythicist argument. But that is hardly a sound objection to what Doherty’s actual interpretations and arguments are.

Unfortunately McGrath does not specify which arguments or interpretations Doherty uses are faulty. In fact, as we have come to expect in these reviews, Doherty’s arguments are sidestepped. In their place McGrath reverts to pulling out arguments he has used against mythicism time and again even before reading Doherty’s book. Sometimes he claims to be informing readers of what Doherty argues, but in the following response I will quote passages from Doherty that belie McGrath’s portrayals of Doherty’s lines of reasoning. Continue reading “Doherty’s Chapter 8 in outline & Review of McGrath’s review”


2011-07-17

Why Matthew changed the way Mark wrote about Jairus’ daughter and the hemorrhaging woman

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by Neil Godfrey

(Edited with additional headings and discussion of the different kinds of Jesus portrayed - an hour after original posting.)
(Again edited 8 Dec 2011)
Ressurection of Jairus' daughter
Image via Wikipedia

As someone rightfully said in relation to my earlier post on this theme, Matthew’s “Misunderstanding” of Mark’s Miracle Stories,

It’s interesting what you can discover when you closely compare the two. Nothing beats a close reading of the texts.

In the discussion following a recent post the question was raised why Matthew lacks Mark’s reference to Jairus being a synagogue ruler. (He also omits the name Jairus).

I don’t know if I have a definitive answer to that particular question, but in searching for possible explanations I did notice a number of other interesting differences between the two miracle narratives that indicate quite different agendas of the two authors. One detects not an interest in recording historical detail but in creating a Jesus who fulfils certain quite different expectations and narrative functions. (This is a tendency well known to historical Jesus scholars. But the implication for historicism or mythicism is a separate question from what I am addressing here. I am interested in understanding the nature of the Gospels more fully, in this instance by comparing the way two of them treat a particular narrative.) Continue reading “Why Matthew changed the way Mark wrote about Jairus’ daughter and the hemorrhaging woman”


2011-07-15

“The Unhelpful Way In Which The . . . Debate Has Moved” (Or, attempting to understand why the misrepresentations from Hoffmann, McGrath, et al)

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by Neil Godfrey

Slightly edited ten minutes after going live. More edits probably to come.

I was about to post a scholar’s comment about the minimalist-maximalist debate when my attention was drawn to a classic illustration of the point I was about to make: McGrath had compared minimalists with mythicists. The comparison is instructive for the way the debate has been addressed. But before I discuss the specifics, let’s bring up front the general picture.

Biblical scholars and students who have commented publicly on the mythicist debate have brought shame upon themselves as intellectuals. They no doubt feel they have said all the right things that needed to be said, and that they speak for their colleagues and have the support of their academic peers. But while attempting to defend their profession they have not spoken as professionals. They have rather exposed themselves as intolerant, fearful and very unpleasant persons towards those who question seriously their core assumptions and methods. Their response to outside challenge has been utterly unlike the professionalism demonstrated by academics in some other disciplines (e.g. biological sciences) have responded to outsiders who have challenged them (e.g. creationists).

To see evidence supporting this claim one only has to look at a handful of responses that have been published online in the last week or so. Continue reading ““The Unhelpful Way In Which The . . . Debate Has Moved” (Or, attempting to understand why the misrepresentations from Hoffmann, McGrath, et al)”