Most of us are familiar with the confessional reflections that so many biblical scholars drop in at the close of their scholarly works on Jesus. Sometimes this confessional is found in the prologue or preface as well. It is like a little prayer uttered by the devout believer thanking and praising the Lord for the academic study he has produced. It is particularly obnoxious when found in the dedication of a formal higher degree thesis. “Obnoxious” because it betrays an interest and motivation that is not entirely scholarly: it is scholarship motivated by confessional interests.
Examples (my bold emphasis throughout):
“Indeed, for Christians, the unending conversation about Jesus is the most important conversation there is. He is for us the decisive revelation of God. . . .” (last paragraph of Borg’s Jesus)
“And yet, despite everything, for those who have ears to hear, Jesus, the millenarian herald of judgment and salvation, says the only things worth saying, for his dream is the only one worth dreaming. . . .” (Allison, last paragraph of Jesus of Nazareth)
“Jesus will always be for me the way to God. . . .” (Spong, last paragraph of Liberating the Gospels)
“For a believing Christian both the life of the Word of God and the text of the Word of God are alike a graded process of historical reconstruction. . . . If you cannot believe in something produced by reconstruction, you may have nothing left to believe in.” (Crossan, final words in The Historical Jesus)
And so on.
Confessional statements and astrotheology
So it occurred to me that if I am correct in coming to realize that D.M. Murdock (Acharya S) is just as devoted to a religious view of Christian origins and writes with a view to sharing her belief system in the same way, then in her more neutral and “academically” minded books I should find the same confessional statements, most probably in the epilogue.
I have read sections of Christ in Egypt before but this time I turned to conclusion and here is what I found:
Both agree on the nature of circularity at the heart of historical Jesus studies. Davies begins with a quotation from E. P. Sanders:
In regard to Jesus research E. P. Sanders correctly observes, “There is, as is usual in dealing with historical questions, no opening which does not involve one in a circle of interpretation, that is, which does not depend on points which in turn require us ot understand other [points],” and he insists that “one must be careful to enter the circle at the right point, that is, to choose the best starting place.” The best starting place, it follows, is one that is historically secure with a meaning that can be known somewhat independently from the rest of the evidence. It further follows, as he rightly says, that one should “found the study on bedrock, and especially to begin at the right point.”
In the field of Jesus research, however, one person’s bedrock is another person’s sand. I cannot honestly think of a single supposed bedrock event or interpretive stance that somebody has not denied. Nor, to my knowledge, are there any two constructions of the “authentic” sayings of Jesus that are identical. One might compile a short set of parables, proverbs, and aphorisms that are universally conceded to be from Jesus, but they will be that set that conveys the least inherent meaning . . . and where one can go from there I am not at all sure. (p. 43, my bolding)
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.
James McGrath has given Dale C. Allison’s latest book, Constructing Jesus: Memory, Imagination and History, a bit of a bad press in his recent review of it. He famously wrote that Allison explains how a historian can learn the true sense of what a historical person was about through studying fictional material about that person. (See Games Historical Jesus Scholars Play.)
I have not yet read Dale Allison’s latest book so I am unable to comment on what McGrath attributed to him, but I have been catching up with his 1998 book Jesus of Nazareth: Millenarian Prophet. I had earlier read Dale Allison’s book on the question of Matthew’ “mimesis” of Moses for his portrayal of Jesus, The New Moses: A Matthean Typology, and was impressed with his caution and his thoroughness and consistency of methodological application to exploring how much of Matthew’s Gospel can be attributed to a conscious effort to re-write stories of Moses into the life of Jesus.
I can understand why Dale Allison has one of the more honoured reputations among biblical scholars. He does demonstrate a clarity of thought and understanding of what he is doing when he writes about Jesus that is not always evident among historical Jesus scholars, their peers, or their students.
I have often attempted to point out the circularity of arguments of Historical Jesus scholars in their efforts to “discover” or authenticate any of his words or deeds as historically true. (The circularity extends even to the very idea of the existence of Jesus.)