Musings on biblical studies, politics, religion, ethics, human nature, tidbits from science
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.
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.
Still catching up with other questions that have bypassed the comments lists on the blog. I’m sure many readers have responses that will be more cogent and comprehensive than mine, so welcome a collective wisdom. They’re not questions I have thought a huge amount about so only have a few sketchy comments to make.
Here are the next two questions for us (courtesy of Nate).
1. All honest historians agree that the Holy Family’s trip to Bethlehem (either to flee from a raging king, or for the sake of a census) is absolute rubbish. It’s obvious that the Gospel authors need Jesus to be born in Bethlehem for Davidic symbolism and the purposes of prophecy fulfillment. But if there was no historical Jesus whatsoever, then why deal with a town like Nazareth in the story? I know archaeology has shown that there wasn’t really much a Nazareth to speak of in the relevant time period, so if we were Gospel writers, why not just have Mary and Joseph situated in their home town of Bethlehem? Why make up the plot element of them being in Nazareth and having to trek back to Bethlehem, only to come back to Nazareth, a place of utter insignificance, later on? Why not leave that complication completely out of the story if you’re trying to pass your fictitious character off as historical?
Starting to catch up here with a few comments or queries that have bypassed the blog because they don’t quite fit to a post of mine. Here’s one:
But I want to ask a question from the opposite angle, but one that also concerns a conspicuous absence. We have to at least admit that Christianity was growing rapidly in the first three centuries CE, and after the first few generations of conspirators (that constructed a would-be Christ myth), we know that the growing movement in the 2nd and 3rd centuries believed in the historicity and resurrection account of Jesus.
So if at least that much is true…
WHY didn’t numerous 2nd and 3rd century Jews debunk the gospel/resurrection story in writing? I can find no evidence of such writings from the Jews…rather the writings that we do see argue against Jesus being the Messiah on theological grounds, not historical or forensic ones. If in fact the lack of historicity was so clear (and I dare say it would have been clearer then than now, since the mythology hadn’t had time to snowball down the hill of history and gain momentum), why not point it out with volumes of refutation?
The dates we assign to the canonical gospels and epistles attributed to Paul lay outside the purview of this question. The only critical element we need to raise the question is the known growth of the Christian movement, not the dates of individual texts within that movement.
If there’s a complete lack of historicity, why didn’t the non-adherents snuff out the Jesus fire before it got too large to be challenged by straightforward historical evidence?
I’ve seen a cogent answer to this question by Earl Doherty somewhere but I cannot locate it at the moment.
Understanding the nature of a text is a significant factor in knowing how to interpret it and how to use it as historical evidence. Many scholars today, following Burridge, accept that the Gospel of Mark is a biography of the life of Jesus.
The Gospel of Mark is widely considered to be the first written of the canonical gospels and the one that strongly influenced the making of the other synoptic gospels, Matthew and Luke. Some scholars also think John’s gospel was built upon a knowledge of Mark.
Some scholars see Mark as the original written composition of the Jesus narrative. But why it was written, by whom and for whom, and where and when, all remain open questions. Understanding even “what” it is remains open to debate. Is it a biography of Jesus? A novel? A history? A parable? A tragic drama? An anti-epic? A definitive answer to this question of its genre has the potential to assist with how we should understand and interpret it.
In a recent post I outlined the main features that Richard Burridge raises to support his view that the Gospels should be understood essentially as Biographies. (There are a few differences between the modern idea of biographies and those of the ancient Graeco-Roman time, but the idea is close enough the same. My post also specifically addressed Burridge’s arguments in relation to the Synoptics – Matthew, Mark and Luke – but he also uses much the same features to argue John is also a Biography.)
This post looks generally at a range of other scholarly viewpoints that are not satisfied with Burridge’s conclusions. These voices are probably a minority today since Burridge’s work has been very influential among scholars.
Mark’s gospel makes little sense if read as literal history, but it packs a powerful punch when read with a mind swept clean of all the other gospel accounts.
The punch the Gospel of Mark hit me with recently was its sentence noting John the Baptist’s baptism of Jesus. It’s bizarre if we try to read it as biography or history. But it makes for a great symbolic message about the identity and function of Jesus.
The Gospel begins with John declaring that one far greater than he is to come from God and cover his followers not with water but with the holy spirit. The preamble has informed readers that this coming one is to be the one of whom the Prophets said is the Lord himself. Everyone came out repenting and being baptized.
Then Jesus came along and John baptized him too.
And that’s it. Mark gives not the slightest hint that John baulked and said, Hey, you’re the one! Nope. It’s as if Jesus was the last in line and John routinely baptized him like all the rest.
Then up from the water came Jesus and “he” (only) saw the spirit descending to him like a dove. No one else saw this or the heavens splitting apart, and no-one but Jesus heard the voice from heaven declaring him to be God’s son.
This is strange. It is especially strange if, as many modern interpreters like to think, Jesus was originally a follower of John the Baptist.
In this post I outline the points of Burridge’s influential argument that the gospels belong to the genre of ancient biography.
Richard A. Burridge has been central to the development of wide scholarly agreement that the Gospels are biographies (or technically βιος) with the publication of his doctoral thesis, What Are the Gospels? A Comparison with Graeco-Roman Biography. To analyze their genre he compares the generic features of the gospels with Graeco-Roman biographies.
My own disagreement with Burridge
Before posting the details of Burridge’s case, I sum up my own reasons for disagreement. But you’re allowed to skip this section if you want.
I have thought that despite the extent of Burridge’s analysis, the βιος genre simply does not describe the gospels, in particular the Gospel of Mark which is my primary interest. What we recognize as ancient Greek and Roman biographies are clearly and directly “about” their subject persons.
This is from pages 67 to 76 of Constructing Jesus (2010) by Dale C. Allison. Allison begins with the evidence for the twelve.
1 Corinthians 15:5 is the earliest reference we think we have to the twelve. The letter is usually dated to the mid-50s, twenty or twenty-five years after the usually accepted date of Jesus’ crucifixion. It refers to the twelve as if the readers of the letter should already know who they are. (Will discuss the Corinthians passage again later in the post.)
3 For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures, 4 and that He was buried, and that He rose again the third day according to the Scriptures, 5 and that He was seen by Cephas, then by the twelve. 6 After that He was seen by over five hundred brethren at once, of whom the greater part remain to the present, but some have fallen asleep. 7 After that He was seen by James, then by all the apostles. 8 Then last of all He was seen by me also, as by one born out of due time.
The Gospel of Mark uses the same designation (“the twelve”) for disciples selected to be with Jesus: Mark 3:14 f.; 4:10; 6:7
[3:14] And he ordained twelve, that they should be with him, and that he might send them forth to preach,
[3:15] And to have power to heal sicknesses, and to cast out devils:
[4:10] And when he was alone, they that were about him with the twelve asked of him the parable.
[6:7] And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits;
John’s gospel also speaks of these:
[6:67] Then said Jesus unto the twelve, Will ye also go away?
[6:70] Jesus answered them, Have not I chosen you twelve, and one of you is a devil?
[6:71] He spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve.
[20:24] But Thomas, one of the twelve, called Didymus, was not with them when Jesus came.
Then there is the story in Acts about the replacement being made for Judas. This is in Acts 1:12-26.
The book of Revelation also speaks of the twelve apostles:
21:14 Now the wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb.
Then there is the famous passage in Matthew 19:28 and Luke 22:28-30 (considered by many to be derived from Q) that presumes the audience of Jesus is the twelve:
Matt: 19:28 So Jesus said to them, “Assuredly I say to you, that in the regeneration, when the Son of Man sits on the throne of His glory, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel.
Luke 22:28 “But you are those who have continued with Me in My trials. 29 And I bestow upon you a kingdom, just as My Father bestowed one upon Me, 30 that you may eat and drink at My table in My kingdom, and sit on thrones judging the twelve tribes of Israel.”
All this looks straightforward enough. Why should there be any doubt that Jesus really did have a band of twelve with him? A number of biblical scholars have raised doubts, however, and Allison attempt to persuade readers their doubts are groundless. Continue reading “The Twelve: Dale Allison’s argument for their historical reality”
I was struck by a sentence by Dale C. Allison in his Constructing Jesus that began as follows:
Indeed, Jesus seems to have submitted to John’s baptism. . . . (p. 53)
Only “seems”? I did not know that any theologian and biblical scholar who accepted the historical reality of Jesus doubted it. So catch that footnote number and make a quick check. Here is the explanatory footnote:
This is rarely doubted, although see William Arnal, “Major Episodes in the Biography of Jesus: An Assessment of the Historicity of the Narrative Tradition,” TJT 13 (1997): 201-26; Leif E. Vaage, “Bird-Watching at the Baptism of Jesus: Early Christian Mythmaking in Mark 1:9-11,” in Reimagining Christian Origins (ed.. Castelli and Taussig), 280-94. Arnal and Vaage do not persuade, in part because, as Mark’s account of the crucifixion and Luke’s theological use of Jerusalem show, remembered facts may not only serve literary ends but may also be fully clothed in legendary and mythological dress. The snag here is that almost every bit of tradition is integrated into the surrounding Synoptic narratives and serves clear editorial ends, so unless we are to find only fiction in the Synoptics, observation of such integration and such ends cannot suffice to determine derivation.
This is why I like Dale Allison so much. He is equal to the most honest biblical scholar that I have encountered who also believes in the historicity of Jesus. He essentially admits his belief is a belief and does not kid himself (or his readers) that his reasoning is not circular. There are a number of other theologians who cannot face this fact about their own writings.
Theologian James McGrath challenged me to address a scholar like E.P. Sanders “point by point” and still deny the historicity of Jesus, and when I did so, including a discussion of what Sanders argues about the baptism of Jesus, McGrath belatedly responded with a weak and meek “I do not agree”. I had hoped for some serious response that included a statement of reasons for his disagreement. I would much rather engage with Dale Allison who does demonstrate an ability to give a reasoned response. Continue reading “Scholars who question the historicity of Jesus’ baptism and why they “do not persuade””
While I was a believer I was fascinated by speculations that someone well-read in the Bible might conjure up by linking verses together in a way that no-one seemed to have thought of before. For example, someone might “prove” that Jesus was a well-to-do middle-class businessman by noting that he
seemed to have a particular house in Galilee that he regularly visited — so it was probably (therefore surely) his own house
was a carpenter and son of a carpenter and carpenters then were stone-masons and highly skilled in a range of tasks including stone masonry (and being perfect he would have been very good at whatever he did)
and he had a fine linen cloak of one piece of such quality that Roman soldiers preferred to gamble for it rather than tear it up among themselves
This is all nonsense, of course. It takes ambiguous data out of its original contexts and extrapolates from it to create a fiction. For example,
the gospels do not unambiguously affirm that Jesus owned a house, and there is no indication at all who owned the house, or the arrangement he had by which he came to be found there from time to time; one senses middle-class westerners reading their own life-styles into Jesus here.
The mere fact that he or his father was a “tekton” (translated “carpenter”) does not allow us to make any judgment about how successful he was financially; again one detects a western businessman making the judgement.
The cloak story was expressly said to have been a fulfilment of prophecy, so the odds are stacked against the likelihood that this was historical.
The Synaxis of the Twelve Apostles. Russian, 14th century, Moscow Museum.
Dale C. Allison in his recent book, Constructing Jesus, believes that we can learn, or at least “confirm”, what Jesus taught about the “end of the age” by looking at the careers of the Twelve Disciples/Apostles.
He begins by discussing various opinions about whether or not Jesus really did call twelve disciples at all, and if so, whether or not they constituted a formal institution of church leadership. I will look at that discussion in the next post.
So given that Jesus did indeed call “Twelve” as an ongoing institution, Dale Allison asks what was he thinking. Why did he do this?
This seems a strange question to ask if one is interested in a serious historical inquiry into the origins of Christianity. We simply don’t have any evidence to tell us what Jesus was thinking.
But Allison’s discussion is interesting because it does demonstrate for us laypeople just how biblical scholars work. They are not doing historical research by sifting the evidence. They are doing biblical exegesis. And this makes sense, since they are for most part “theologians”, not “historians” in the same sense as the likes of Arnold Toynbee or G. R. Elton or Eric Hobsbawm. Continue reading “Why Jesus chose the Twelve: Dale Allison’s exegesis”
Having just read the first chapter of Constructing Jesus: Memory, Imagination, and History by Dale C. Allison I can finally comment on what surely strikes most people as a curious statement to come from someone who claims to be a historian. In reviewing Allison’s opening chapter McGrath claimed that Allison was contending that
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.
This certainly does capture what Allison writes of his approach to finding “the historical Jesus” in the Gospels.
Allison considers the results of a wide range of studies on human memory and considers what these must mean for the accuracy of the Gospels, given the assumption that the Gospels are records of what was passed down about Jesus via fallible memories of those who had met him.
Allison even writes:
All this is why fictions may contain facts; an accurate impression can take any number of forms. Even a work as full of make-believe as the Alexander Romance sometimes catches the character of the historical Alexander of Macedon. Similarly, tales about an absentminded professor may be apocryphal and yet spot-on because they capture the teacher’s personality. The letter can be false, the spirit true. (pp. 13-14) Continue reading “Thoughts on Dale Allison’s thoughts on memory and historical approaches to the study of the Gospels”
Having covered Spong’s arguments for most of the Gospel narratives being “midrashic literature” (with one or two more posts to come) it is time to toss in some qualifiers and state my own views. I’ll anchor my thoughts around Mark Allan Powell’s review of Spong’s arguments. (The review is less securely but more cheaply accessed from here.)
There can be very little doubt that the Gospel authors did create their narrative details out of Old Testament texts.
What critics object to is the idea that entire narratives and most narrative details found in the Gospels are fabricated this way.
Spong himself insists (without argument, only by assertion) that there was some historical underlay to the Gospels. Jesus really was crucified, for example. But his silence before Pilate and his words on the cross are artfully woven by the author into the narrative from Isaiah 53 and Psalm 22. Continue reading “The rights and wrongs of Spong on the Gospels”
If the Gospels were written as “biographies” of Jesus, or were meant to be read as “history”, does this mean that we can expect to find only factual details in them? Or if not entirely factual, must we give the benefit of the doubt that beneath a certain amount of exaggeration there must have been some kernel of literal truth?
It ain’t necessarily so.
Dale C. Allison M. Grable Professor of New Testament Exegesis and Early Christianity at Pittsburgh Theological Seminary. In his recent book, Constructing Jesus: Memory, Imagination, and History, he includes a discussion of recent scholarship on the genre of the gospels and what genre means for the question of whether we can expect to find fictional tales in the gospels.
I have been posting on John Shelby Spong’s (and his late mentor Michael Goulder’s) understanding of how the Gospel narratives were created “midrashically” out of the Old Testament scriptures. I should emphasize that my posts come with my own slant, and that Spong himself has no doubts at all about the historicity of Jesus Christ.
Spong argues that the Gospel authors were creating narratives to express their interpretations of Jesus. What this means is that someone like the original author of the Gospel of John created a Wisdom figure of Jesus to express what Jesus meant to him. That wisdom figure is a literary creation. I would say that any resemblance to a real historical figure is “imaginary,” meaning it is constructed entirely within the imagination of the reader/author and out of the materials found in the Old Testament (and sometimes other literature). A figure or event found in a literary text is surely a literary figure or event. Whether this literary person coincides with another real historical person is a question that must inevitably be decided on grounds other than the mere existence of the literary person in partisan texts. But our techniques for distinguishing who is historical and who is not and who might-be-sort-of when it comes to tales of King John, Robin Hood and Saint George seem to fly out the window when it comes to Bible stories.
(Surely this is all straightforward and not a sign that I am somehow intimate with the Woman Folly as the Christian gentleman Joel Watts charmingly asserts in his post pinged-back to here.)
But a couple of Spong’s books did influence me some years back, so it’s time I caught up with sharing some of his own words in driving home some basic truths about the Bible. They are taken from pages 234 to 245 in Liberating the Gospels, with my own subheadings, formatting and emphasis.
Having just read the first chapter of 
