2012-08-24

High-Low context cultures — catching up with the fundamentals

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by Neil Godfrey

It’s about time I tied up one loose end from my earlier remarks on Professor Maurice Casey’s “frightful”™ and “hopelessly unlearned”™ diatribe against “mythicism” generally and Earl Doherty in particular. In his inaugural essay for The Jesus Process© he wrote:

. . . [H]opelssly unlearned . . . Doherty’s ‘original’ work on Paul is . . . frightful. . . . He shows no knowledge of the fundamental work of the anthropologist E.T. Hall, who introduced the terms ‘high context culture’ and ‘low context culture’ into scholarship [Footnote here to Beyond Culture]. Paul’s epistles were written in a high context culture, which was homogeneous enough for people not to have to repeat everything all the time, whereas American, European and many other scholars belong to a low context culture, which gives them quite unrealistic expectations of what the authors of the epistles ought to have written.

This is one basic reason why Paul says so little about the life and teaching of Jesus. To some extent, his Gentile Christians had been taught about Jesus already, so he could take such knowledge for granted. He therefore had no reason to mention places such as Nazareth, or the site of the crucifixion, nor to remind his congregations that Jesus was crucified on earth recently.

According to this critique we can conclude that Paul forgot to mention anything about the crucifixion and resurrection of Jesus – or even that Jesus Christ was exalted subsequently to a heavenly role as our Saviour — to his Gentile converts since he clearly does not take such knowledge for granted but repeats it scores of times throughout his epistles.

Shamed into an acute embarrassment for having no knowledge of any “fundamental work”, I immediately purchased a second hand copy of E. T. Hall’s book, Beyond Culture. It arrived as a Harvard University Library discard, very good condition though, complete with Harvard University Library stamps including one warning of a 25 cent fine for every hour it failed to be returned to Harvard’s Social Relations Library after 10 A.M. Continue reading “High-Low context cultures — catching up with the fundamentals”


2012-08-20

33. Earl Doherty’s Response to Bart Ehrman’s Case Against Mythicism – Part 33 (Ehrman’s Picture of the Apocalyptic Jesus)

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by Earl Doherty

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Ehrman’s Picture of the Apocalyptic Jesus

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COVERED IN THIS POST:

  • Preaching the kingdom
  • Differing teachings of Jesus and Paul
  • Jesus and the Jewish Law
  • Salvation: by following the Law or believing in Jesus?
  • Last Judgment and End of the world
  • Jesus’ miracle-working
  • Jesus’ associates and disciples
  • Believing in Judas Iscariot
  • Did Jesus aspire to be king in the coming kingdom?
  • Jesus in the Temple
  • Jesus before Pilate

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The Apocalyptic Proclamation of Jesus

(Did Jesus Exist? pp. 305-331)

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Having concluded that Jesus not only existed but was an apocalyptic prophet, Ehrman now embarks on a lengthy discussion of what we can assign to Jesus from the Gospels on the basis of that conclusion. It is characterized by a high degree of naivete as to what can be depended on in the evangelists’ or Q’s presentations, with contradictions proceeding from that naïve dependence largely ignored.

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Preaching repentance and the imminence of the Kingdom

Much of what Ehrman ascribes to Jesus can reasonably be seen as the message of the kingdom-preaching community itself. Mark’s opening words for Jesus (1:15),

The time has been fulfilled and the kingdom of God is near. Repent and believe the good news.

are mundane enough to be placed in any prophetic mouth of the first century. Q2, in fact, attributes similar sentiments to John the Baptist as the originator of such preaching, in a context of no inclusion of Jesus. In fact, note Q’s description of the beginning of the movement:

Jan Brueghel the Elder, John the Baptist preaching
Jan Brueghel the Elder, John the Baptist preaching (Photo credit: Wikipedia)

Until John, it was the law and the prophets; since then, there is the good news of the Kingdom of God, and everyone forces his way in. [Lk./Q 16:16]

From the days of John the Baptist until now, the kingdom of heaven suffers violence and violent men are seizing it. [Mt. 11:12]

As I say in Jesus: Neither God Nor Man (p.347):

. . . When the saying first originated, we can safely regard it as the community looking back over its history; the implied time scale is too great for it to be claimed as an authentic saying of Jesus, or one accorded to him, commenting on the brief span of his own ministry to date. This is Q’s picture of the past, a past of years, perhaps decades. Placing it in Jesus’ mouth has proven problematic. [We might note here that such things indicate the later introduction of a Jesus figure, at which placing the community’s own sayings into his mouth has created some anomalies.]

According to the saying, before the preaching of John the Baptist—now looked upon as a forerunner or mentor to the community’s own—the study of scripture formed the prevailing activity and source of inspiration. Now a new movement is perceived to have arisen at the time of John: the preaching of the coming kingdom of God, and it had inaugurated an era of contention. But why would Jesus himself not have been seen in this role? Surely the Q community would have regarded his ministry as the turning point from the old to the new. The saying would almost certainly have formed around him. At the very least, Jesus would have been linked with John as representing the time of change.

Yet another indicator of the later invention of a founder Jesus. These anomalies, if recognized at all, were not perceived as troublesome by later Q redactors and were left standing; they simply had new understandings read into them.

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Disjunction between Jesus and Paul Continue reading “33. Earl Doherty’s Response to Bart Ehrman’s Case Against Mythicism – Part 33 (Ehrman’s Picture of the Apocalyptic Jesus)”


2012-08-17

32. Earl Doherty’s Response to Bart Ehrman’s Case Against Mythicism – Part 32 (Jesus an Apocalyptic Prophet?)

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by Earl Doherty

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Ehrman’s Case for Jesus as an Apocalyptic Prophet

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COVERED IN THIS POST:

  • Ehrman’s criteria for Jesus as apocalyptic prophet
  • Jesus as the Son of Man
  • Did Q identify its Jesus with the Son of Man?
  • “L” and “M” not apocalyptic
  • No apocalypticism in Q1 and the Gospel of Thomas
  • No apocalypticist in the epistles
  • Does Q’s John the Baptist know a human Jesus?
  • Between the Alpha and Omega lies an apocalyptic Jesus

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Evidence for Jesus as an Apocalypticist

(Did Jesus Exist? pp. 297-304)

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The issue of multiple attestation

Bart Ehrman now presents his evidence that

Jesus was an apocalyptic prophet who predicted that the end of this evil age is soon to come and that within his generation God would send a cosmic judge of the earth, the Son of Man, to destroy the forces of evil and everyone who has sided with them and to bring in his good kingdom here on earth. (DJE? p. 298)

Referring to his criterion of “contextual credibility,” Ehrman points out that apocalyptic expectation of this sort was widespread in Jesus’ day; and he promises to show that the apocalyptic teachings of Jesus also fit the criterion of dissimilarity.

But to begin with, he stresses that

. . . the apocalyptic proclamation of Jesus is found widely throughout our earliest sources. In other words, it is multiply attested, all over the map, precisely in the sources that we would normally give the greatest weight to, those that are our oldest. (DJE? p. 299)

I think the reader by now can detect what is going to happen here. After the sweeping declaration that Jesus as apocalyptic proclaimer is found “throughout our earliest sources . . . all over the map” (we have already seen that this is not the case), Ehrman reduces that map to the narrow world of the Gospels and Acts, and his claim that these or their underlying sources constitute “our oldest”—i.e., “Mark, Q, M and L.” Continue reading “32. Earl Doherty’s Response to Bart Ehrman’s Case Against Mythicism – Part 32 (Jesus an Apocalyptic Prophet?)”


2012-08-13

31. Earl Doherty’s Response to Bart Ehrman’s Case Against Mythicism – Part 31 (Scholarly Reconstructions of HJ)

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by Earl Doherty

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Scholarly Reconstructions of the Historical Jesus

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COVERED IN THIS POST:

  • Consensus scholarly views of the historical Jesus
    • The tyranny of the Gospels
    • What Q does not tell us about an historical Jesus
    • How New Testament scholarship operates
  • Conflicting scholarly views about who and what Jesus was
  • Finding Jesus in the Q prophets
    • An argument for the existence of Q
  • Not finding an historical Jesus in the epistles’ Christ
  • Ehrman’s criteria for the genuine words and deeds of Jesus

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Finding the Jesus of History

(Did Jesus Exist? pp. 267-296)

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What scholars claim to know about the historical Jesus

Here is Ehrman’s summation of what critical scholarship in general believes about the historical Jesus:

[T]here are a number of important facts about the life of Jesus that virtually all critical scholars agree on, for reasons that have in part been shown and that in other ways will become increasingly clear throughout the course of this chapter and the next. Everyone, except the mythicists, of course, agrees that

  • Jesus was a Jew who came from northern Palestine (Nazareth)
  • and lived as an adult in the 20s of the Common Era.
  • He was at one point of his life a follower of John the Baptist
  • and then became a preacher and teacher to the Jews in the rural areas of Galilee.
  • He preached a message about the “kingdom of God”
  • and did so by telling parables.
  • He gathered disciples
  • and developed a reputation for being able to heal the sick and cast out demons.
  • At the very end of his life, probably around 30 CE, he made a trip to Jerusalem during a Passover feast
  • and roused opposition among the local Jewish leaders,
  • who arranged to have him put on trial before Pontius Pilate,
  • who ordered him to be crucified for calling himself the king of the Jews. (DJE? p. 269 — my formatting)

This is a prime example of what I have called “the tyranny of the Gospels,” for not a single one of these biographical details is to be found in the non-Gospel record of the first century.

Furthermore, the three later Gospels of our canonical four (along with the satellite Acts) seem entirely dependent on Mark for their basic story of “Jesus of Nazareth.” Critical scholarship is essentially deriving its picture of an historical Jesus from the work of one author, at least several decades after the supposed fact. Continue reading “31. Earl Doherty’s Response to Bart Ehrman’s Case Against Mythicism – Part 31 (Scholarly Reconstructions of HJ)”


2012-08-10

30. Earl Doherty’s Response to Bart Ehrman’s Case Against Mythicism — Part 30 (Did Mark Invent Jesus of Nazareth?)

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by Earl Doherty

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Did Mark Invent Jesus of Nazareth?

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COVERED IN THIS POST:

  • How much did Mark invent in his Gospel?
  • John’s dependency on the Synoptics
    • John’s changes and innovations
    • Lazarus and the Signs Source
  • How independent of Mark are Matthew and Luke?
    • Robert Price on no “M” and “L” sources
  • Trusting Luke’s Prologue again
    • Ehrman’s fantasy world of “many Gospels” before Mark
  • Rehashing arguments which render an historical Jesus “fact”
  • Postscript

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Did Mark, Our First Gospel, Invent the Idea of a Historical Person, Jesus?

(Did Jesus Exist? pp. 259-263)

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Mark building on Q traditions

Mantegna's St. Mark.
Mantegna’s St. Mark. (Photo credit: Wikipedia)

In the final section of his critique of individual mythicists, Bart Ehrman addresses the question of whether Mark invented his Gospel character. Insofar as he has my specific position in mind, he doesn’t quite get it right, as usual.

It is widely thought among those who hold such [mythicist] views that the Jesus of the Gospel tradition—the Jewish teacher and prophet of Galilee who did miracles and then was crucified by the Romans—is an invention of our first Gospel, Mark. . . . This view is suggested in several places by Wells and is stated quite definitively by Doherty: “All the Gospels derive their basic story of Jesus of Nazareth from one source: the Gospel of Mark, the first one composed. Subsequent evangelists reworked Mark in their own interests and added new material.” (DJE? p. 259)

I do not say that “the Jewish teacher and prophet of Galilee who did miracles” is the invention of Mark, but rather of the Q community which preceded him, although that invention was not in the form of any narrative life story, but simply as the alleged originator of a bare collection of the community’s sayings and a few anecdotes, with no biography, let alone a personality, in view. Continue reading “30. Earl Doherty’s Response to Bart Ehrman’s Case Against Mythicism — Part 30 (Did Mark Invent Jesus of Nazareth?)”


2012-07-30

Bart Ehrman vs. Earl Doherty. Part 29 of Earl Doherty’s Response to Bart Ehrman’s Case Against Mythicism

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by Earl Doherty

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Bart Ehrman vs. Earl Doherty

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COVERED IN THIS POST:

  • Using previous scholarship with a different end result
  • Ehrman’s numerous misreadings and misrepresentations of my text
    • Platonic (and other) ancient views of the universe
    • What was the interpretation of the cultic myths:
      • allegorical or literal, heavenly or earthly?
      • among the philosophers?
      • among the devotees of the cult?
      • among the common people?
  • Revisiting 1 Thessalonians 2:15-16
  • Revisiting “the rulers of this age”
  • Was the Christ cult Jewish or Greek—or both?
  • Jewish sectarian thinking moves upward
  • Was Pauline Christianity “Aramaic rural Palestinian Judaism”?
  • Must Christ have shed his blood on earth?
  • Problems and declarations

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Was Jesus Crucified in the Spiritual Realm Rather Than on Earth?

(Did Jesus Exist? pp. 252-258)

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The practice of drawing on previous scholarship

Ehrman calls me “one of the staunchest defenders of a mythicist view of Christ.” Well, that’s almost the only valid statement he makes about me in the entire book. He starts off with a complaint which has often cropped up in criticisms directed against me:

He quotes professional scholars at length when their views prove useful for developing aspects of his argument, but he fails to point out that not a single one of these scholars agrees with his overarching thesis. (DJE? p. 252)

First of all, I scarcely think I needed to point this out. What mainstream New Testament scholar subscribes to the mythicist theory, let alone that Paul regarded Christ as sacrificed in the heavenly realm? If any of these scholars I draw on had so believed, does Ehrman think I would not have trumpeted it to the skies? I was hardly concealing what anyone would assume was the historicist orientation of such scholars.

Ehrman’s motive in raising that fallacy is quite clearly to impugn to me some form of dishonest procedure.

More importantly, does Ehrman or anyone else regard it as illegitimate of me to draw on observations and conclusions on the part of established scholarship if they can be fitted into the context of my own argument? Mainstream scholars do that all the time. All of scholarship builds on the work of predecessors, and all of those predecessors are subject to reinterpretation and the reapplication of their work to the new conclusions of their successors. Besides, many of my references to the views of historicist scholars involve a clear indication that I make use of their observations in different ways than they do, with different end results.

Enough said on that fallacy. Ehrman’s motive in raising it is quite clearly to impugn to me some form of dishonest procedure.

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Multiple views of the universe
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This is not simply a misreading, it presents the exact opposite of what I actually say.

One of the “problems” Ehrman finds in my book is its main thesis:

One particular piece is especially unconvincing: in Doherty’s view, Paul (and other early Christians) believed that the Son of God had undergone a redeeming “‘blood’ sacrifice” not in this world but in a spiritual realm above it. (DJE? p. 252)

In the course of explaining why he is unconvinced, Ehrman makes a number of egregious misreadings of my text. (I know it is 800 pages, but it is still incumbent upon Ehrman to actually see the words as they stand on the page if he is going to find fault with them.) He says: Continue reading “Bart Ehrman vs. Earl Doherty. Part 29 of Earl Doherty’s Response to Bart Ehrman’s Case Against Mythicism”


2012-07-23

28. Earl Doherty’s Response to Bart Ehrman’s Case Against Mythicism – Part 28 (G. A. Wells)

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by Earl Doherty

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1. Did Jewish Personified Wisdom generate Paul’s Christ Jesus?

2. Was Jesus an Unknown Jew Who Lived a Century Before Paul?

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COVERED IN THIS POST:

  • The (partial) mythicism of G. A. Wells
    • The problems in Wells’ interpretation of Paul
  • Jewish personified Wisdom as inspiration for Paul’s Christ
    • Hellenistic Judaism and the Wisdom of Solomon
    • Is Jesus the incarnation of personified Wisdom?
    • Colossians and the christological hymns
  • Did Paul see Christ as living in the time of Alexander Janneus?
  • The chronology of Jesus’ death and rising and the appearances of 1 Cor. 15.
  • Would Paul trouble to mention something everyone knew?
  • Paul’s “firstfruits” harvested from scripture
  • Taking apart Ehrman’s summation against Wells
  • Related Posts

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1. Was Jesus Invented as a Personification of Jewish Wisdom?

(Did Jesus Exist? pp. 241-246)

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G.A. Wells

The mythicist views of G. A. Wells

In turning once more to the views of G. A. Wells, Ehrman demonstrates that mythicism is not monolithic, for Wells’ views on what earliest Christians like Paul believed in shows that the opinions of mythicists can be almost as varied as those of New Testament scholars who have sought to uncover the ‘genuine’ historical Jesus. (Of course, only the former are condemned for that diversity.)

Wells and two originating strands of Christianity:

Wells, like myself, sees a Christian movement which originated in two essentially separate expressions that only came together in the Gospel of Mark. Since I did not consciously take this from Wells, this illustrates the principle of different individuals or groups coming up with similar ideas based on available evidence or ‘in the air’ concepts but not dependent one on another. (Unless Wells took it from me! 😉 )

Strand one: Q, Galilee and a founding figure:

Wells accepts the existence of Q as representing one of those expressions: a sectarian movement in Galilee preaching the coming of the kingdom of God; but he came to believe (sometime around 1990) that an historical sage, à la the Jesus Seminar, lies at its root, whereas I see the evidence in Q pointing to a later development for such a founding figure during the evolution of the sect, and that no such founder existed.

Strand two: Paul, Wisdom and the reign of Alexander Janneus:

On the other hand, Wells sees Paul as deriving a non-existent Son/Christ figure from philosophical and scriptural sources, influenced especially by the “personified Wisdom” tradition of the Hebrew bible. But rather than locating him and his acts in a supernatural time and place, Wells interprets Paul as concluding that Christ had been born, lived and died on earth at an unknown time in the past, though he opts for Paul locating this during the reign of Alexander Janneus (103-76 BCE), known to have crucified hundreds of his rabbinic opponents.

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Problems with Wells’ theory

There are several problems with Wells’ theory. Continue reading “28. Earl Doherty’s Response to Bart Ehrman’s Case Against Mythicism – Part 28 (G. A. Wells)”


2012-07-20

27. Earl Doherty’s Response to Bart Ehrman’s Case Against Mythicism – Part 27

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by Earl Doherty

Slightly edited 3 hours after original posting.

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Did the earliest Christians regard Jesus as God?

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COVERED IN THIS POST:

  • Did the earliest Christians see Jesus as God?
    • God vs. an emanation of God
    • Concepts of the Son and Logos; Paul and Philo
    • Epistolary descriptions of the Son
  • The Synoptic Jesus: Man or God?
    • Why Mark’s divinity for Jesus is subdued
  • The figure in the Philippians hymn: human or divine?
    • “Nature” vs. “image” in the Philippians hymn
    • Yet another “likeness” motif
    • What is the “name above every name”? “Jesus” vs. “Lord”
    • Another smoking gun

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Jesus as God

(Did Jesus Exist? pp. 231-240)

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Was Jesus God?
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But what precisely is meant by the phrase ‘Jesus was God’? Much of the problem lies in Ehrman’s semantic woolliness.

Bart Ehrman now embarks on what is probably the thorniest problem in New Testament research. How was Jesus regarded, not only by his followers, but by the earliest Christians who spread the faith? Ehrman declares:

the earliest Christians did not consider Jesus God. . . . scholars are unified in thinking that the view that Jesus was God was a later development within Christian circles. (DJE? p. 231)

But what precisely is meant by the phrase ‘Jesus was God’? Much of the problem lies in Ehrman’s semantic woolliness. Later Church Councils declared Jesus fully a co-equal with God the Father, of the same substance, two ‘persons’ within the Trinity. I am aware of no scholarship, let alone any mythicist, who suggests that this was the view of any segment of earliest Christianity.

But to say that Jesus was an “emanation” of God is something else. The difference between Paul’s Son of God and Philo’s Logos as an emanation of God is largely a matter of personhood. Philo does not personalize his Logos; he calls it God’s “first-born,” but it is not a distinct ‘person’; rather, it is a kind of radiant force which has certain effects on the world. Paul’s Son has been carried one step further (though a large one), in that he is a full hypostasis, a distinct divine personage with an awareness of self and roles of his own—and capable of being worshiped on his own.

But an “emanation” is not God per se. That is why Philo can describe him as “begotten” of God. He can be styled a part of the Godhead, but he is a subordinate part. (I have no desire to sound like a theologian, but to try to explain as I see it the concepts that lie in the minds of Christian writers, past and present. They are attempting to describe what they see as a spiritual reality; I regard it as bearing no relation to any reality at all.) Paul in 1 Corinthians 15:28 speaks of the Son’s fate once God’s enemies are vanquished, a passage which exercises theologians because it looks incompatible with the Trinity. For here Paul says that the Son “will be subjected” to God, in the apparent sense of being ‘subsumed’ back into God, who will then become One again—“so that God will be all in all.” There will only be one ‘person.’

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The “intermediary Son” concept
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Thus the “Son” which we find described throughout the epistles is viewed in the sense of an emanation of God, not God himself.

c. 1165 Sophia - Wisdom (Wikipedia)There can be little question that the idea of the Son, Paul’s “Christ” and spiritual Messiah, arose from the philosophical thinking of the era, which created for the highest Deity intermediary spiritual forces and subordinate divine entities to fill certain roles and to be revelatory channels between God and humanity. In Judaism, this was the role of personified Wisdom, though her divinity was relatively innocuous and her ‘person’ perhaps as much poetic as real. (She may have been a later scribal compromise when an earlier goddess consort of Yahweh was abandoned). In Greek thinking, the intermediary force was the Logos, though in varied versions (the Platonic Logos and Stoic Logos were quite different), and with an independence and personification less developed than Paul’s.

Thus the “Son” which we find described throughout the epistles is viewed in the sense of an emanation of God, not God himself. He has a personification of his own, and he fills certain roles.

Consider three passages: Continue reading “27. Earl Doherty’s Response to Bart Ehrman’s Case Against Mythicism – Part 27”


2012-07-15

Some Crazy Stuff I Believe In ‘Cause I’m an Ex-Fundie

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by Tim Widowfield

That sensational title was supposed to grab your attention. However, my remark was “not intended to be a factual statement.” Frankly, most of the things I believe in (or, rather, theories I subscribe to) are fairly ordinary. I thought it was P.J. O’Rourke who once said that thinking outside the box was overrated — “There’s plenty of good stuff still inside the box” — but I can’t seem to find a reference.  Maybe I imagined it.

Defending the status quo

You may recall a few months back when I defended the venerable Documentary Hypothesis against a scholar who did not understand it at all. I own books by OT minimalists, and I have great respect for Thompson, Lemche, et al. However, I still find myself more persuaded that the creation, transmission, and redaction of the Hebrew Bible followed a process similar in most respects to the one described by Wellhausen and Friedman.

Similarly, while I may entertain doubts about Q, I’m still a proponent of the Two-Source Hypothesis. I own a copy of The Case Against Q, and I’ve read a couple of the chapters more than once. Goodacre asks a lot of probing questions that do not yet have fully satisfying answers, and his contribution to Synoptic Problem scholarship is undeniable. However, I am still firmly in the 2DH camp.

Why am I an old fuddy-duddy when it comes to Wellhausen and Streeter? Because these standard models in particular have a great deal of explanatory power and compelling coherent logic. So while it’s true that many people “stay inside the box” because of inertia and lack of imagination, oftentimes it’s just as likely that there’s nothing outside the box that explains things better than the boring old standard model.

But that’s not to say that we should ignore new ideas. The dominant hypotheses in source criticism (the DH in the OT and the 2SH in the NT) aren’t set in stone. I’ll be the first to admit that Markan Priority without Q (aka “The Farrer-Goulder-Goodacre Hypothesis”) might be correct; however, like Agrippa I am almost but not quite persuaded.

Keeping an open mind

We should keep our minds open even to far-out ideas like Scripture Ninjas and the Galatian Bastard Theory. But the proponents of such theories should not be surprised by the ribbing they get here. You know what they say about extraordinary claims.

In short, I’m pretty much a bore. So what does our dear friend Steph mean by this?

Continue reading “Some Crazy Stuff I Believe In ‘Cause I’m an Ex-Fundie”


2012-07-14

The crazy attacks on Vridar

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by Neil Godfrey

Updated and slightly revised about 3 hours after original posting.

This is crazy. A couple of blokes, laymen, have a hobby. They love to engage with biblical scholarly literature and to learn and understand all they can about a book that is important to Western culture. They enjoy sharing what they read with others who have similar interests. I always understood scholars were too busy to be bothered with whatever lay people did with any of their ideas. Who cares what every Trish, Dot and Hanna think and say?

So why do a few scholars sometimes go out of their way to publicly attack this blog? Why the insults and even the curses wishing our children dead (which even their students learn to repeat*)?

Why should anyone care if we — or anyone else — think Jesus was probably not historical or if we say we can’t decide one way or the other on the question? How can we explain scholars resorting to insult because we are less certain and more questioning about some details?

I have said repeatedly that my interest is not in mythicism per se but in exploring Christian origins and understanding the nature and origins of the biblical literature. I cannot prove Jesus did not exist and have no interest in bothering to try.

I am as much, and no more, a mythicist as is Professor Thomas L. Thompson. Thompson does not argue for or against the historicity of Jesus but he does argue a case for understanding the biblical literature and the ideas within it in a certain way, and he does from time to time point to the potential implications this understanding has for the question of the historicity of Jesus.

My arguments about methodology are for most part an application of Thompson’s and other minimalist scholars logic to the New Testament.

Accordingly I have questioned the fundamental assumptions of NT scholarship that addresses the historical Jesus and Christian origins. I have also pointed out the logical fallacies riddling many of those scholarly studies.

But I have also shared much of what I have found most interesting in those learned works.

I — and even moreso Tim — have spent a good amount of time learning the fundamentals of the biblical languages, using the standard scholarly references, and attempting to keep up with current ideas as well as digging into those of the past. It’s a hobby. But we are serious about it and love to share what we learn or wonder about.

We stand outside the guild. We have not been trained in the “correct answers” and “the right questions” to ask or the “correct way” to frame the discussions.

One sometimes wonders if it’s because we have done a little homework and have a fair idea of what we are talking about when we apply critical analysis to certain modern scholarly ideas that some scholars find our views threatening. We stand outside the guild. We have not been trained in the “correct thoughts” and “the right questions to ask”. It has not escaped our notice the way some scholars seem incapable of breaking away from stock phrases and concepts in their arguments and appear to be most uncomfortable with criticisms that undermine those taken-for-granted ways of expressing the arguments and framing the debates.

Enter mythicism

If we question the foundational assumptions and standard “logic” of some NT scholarship, what is left? What would replace it? Continue reading “The crazy attacks on Vridar”


2012-07-13

26. Earl Doherty’s Response to Bart Ehrman’s Case Against Mythicism – Part 26

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by Earl Doherty

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Mythicist Inventions: Part One – Creating the Mythical Christ from the Pagan Mystery Cults

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COVERED IN THIS POST:

  • Jesus as a dying and rising god
  • Common creations of the religious mind
  • The demise of James Frazer’s The Golden Bough
  • The case for borrowing lies in syncretism
  • Jewish and Greek forms of resurrection
  • Paul on Jesus’ resurrection as “firstfruits”
  • Jonathan Z. Smith’s case against dying and rising gods
  • The resurrection of Adonis: did the mysteries copy Christianity?
  • Gunter Wagner on discrediting the mysteries
  • The appeal of the mysteries
  • The lack of evidence on the mysteries
  • Historicist methodology and a Jewish camouflage

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Mythicist Inventions: Creating the Mythical Christ

(Did Jesus Exist? pp. 219-230)

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If there has been one paramount apologetic concern in the long combat against Jesus mythicism, it has been the need to discredit any thought of Christian dependence on the Hellenistic savior god traditions. This has led historicism to adopt a ‘scorched earth’ strategy. Not only must any dependence on the mystery cults be refuted on Christianity’s own turf, the war has been carried further afield in an attempt to eliminate even the alleged sources. Thus, the armies of Christian independence are dispatched to the enemy’s home territory, there to destroy its own precepts.
No longer do the mysteries believe in dying and rising gods; no longer are they based on the cycle of agricultural death and rebirth; no longer do they practice rites which could have resembled and influenced the Christian one; no longer do they even worship such deities.And no longer do ancient Christians contemporary with the mysteries genuinely know anything about them.But the mysteries knew about Christianity, and they liked what they saw so much that they recast their own ancient beliefs in imitation of the Jesus story.

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“Did the Earliest Christians Invent Jesus as a Dying-Rising God, Based on Pagan Myths?”

Having asked that question, Ehrman presents the situation this way:

ONE OF THE MOST widely asserted claims found in the mythicist literature is that Jesus was an invention of the early Christians who had been deeply influenced by the prevalent notion of a dying-rising god, as found throughout the pagan religions of antiquity. The theory behind this claim is that people in many ancient religions worshipped gods who died and rose again: Osiris, Attis, Adonis, Tammuz, Heracles, Melqart, Eshmun, Baal, and so on. Originally, the theory goes, these gods were connected with vegetation and were worshipped in fertility cults. Just as every year the crops die in winter but then come back to life in the spring, so too with the gods who are associated with the crops. They die (when the crops do) and go to the underworld, but then they revive (with the crops) and reappear on earth, raised from the dead. They are worshipped then as dying-rising deities. (DJE?, p. 221)

According to Ehrman, the view of almost all mythicists is that Jesus is an artificial Jewish version of a dying and rising deity of the above type; the significant parallels between the mysteries and the Jesus story prove this claim.

But this is something of a straw man. It envisions that some founder of the movement, or some Jewish study group (a scriptural book review club perhaps?), consciously sat down and ‘invented’ a new version of an old religion by emulating the latter’s features. Occasionally this sort of thing may happen (Ptolemy I deliberately syncretizing two gods into one to create a national-unity religion, or Joseph Smith inventing the whole gold plates business). But more often than not it is ‘in the air’ concepts and expressions that throw up a new set of ideas and interpretations within a break-away group or a particular cultural or sectarian entity.

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Common inventions of the human mind
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There is much in early Christianity which owes its presence to the Jewish culture . . . But there is also no question that fundamental aspects of the early Christian faith do not have a Jewish character but a Hellenistic one.

Almost every sect that looks back to a divine event or interaction with a deity develops a sacred meal as a commemorative thanksgiving or ritual reflection. (What is more fitting, or available, to give to a god than food and drink, or more traditionally associated with a god’s own nature and bounty?)

If the most fundamental religious impulse is to find a way to believe in a life after death, this is almost inevitably going to take the form of creating a deity who will bestow such a thing; and given our mystical predilections it should not be surprising that a process many would tend to come up with is the principle of the god undergoing the desired goal himself. It would indeed take a god to conquer death, but if we could just find a way to ride through that formidable barrier on his divine coattails. . . .

This is one mythicist who does not overplay the ‘deliberate borrowing’ principle to explain the origins of Christianity. Continue reading “26. Earl Doherty’s Response to Bart Ehrman’s Case Against Mythicism – Part 26”


2012-07-09

25. Earl Doherty’s Response to Bart Ehrman’s Case Against Mythicism — Part 25

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This work is licensed under a Creative Commons Attribution 4.0 International License.

by Earl Doherty

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Is Jesus Based on Pagan Precedents?

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COVERED IN THIS POST:

  • A cult of parallels
  • Comparing Apollonius of Tyana
  • Kersey Graves as punching bag
    • Compare John Remsburg
  • Evaluating a range of different parallels
    • Birth of Mithras
    • Water into wine by Dionysos
    • Horus the shepherd-king
    • Isis and Horus, Mother and Child
  • Do Christian fathers give accurate knowledge of the mysteries?
    • Justin, Tertullian
    • Celsus via Origen
  • Cultural differences
    • Divine copulation or virgin birth
    • Variant forms of resurrection
    • Dying for sin
  • The pre-Gospel record contains no biographical parallels
  • Paul’s soteriology dependent on pagan concepts
  • The “cult of parallels” only arises with the Gospel story
  • Robert Price’s “mythic hero” archetype
  • Leaving a mark on history
    • Homer, Confucius, Lao-Tze, Buddha, William Tell, Aeneas, Romulus, Remus . . .

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Claim 4: The Nonhistorical “Jesus” Is Based on Stories About Pagan Divine Men

(Did Jesus Exist? pp. 207-218)

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Bart Ehrman now addresses what is undoubtedly the most controversial aspect of mythicism, or at least of some expressions of it. It forms very little of my own case for a mythical Jesus and I admit that this whole area must be approached with caution and qualification. One might call it “a cult of parallels.”

As Ehrman puts it,

. . . now rather than arguing that Jesus was made up based on persons and prophecies from the Jewish Bible, it is claimed that he was invented in light of what pagans were saying about the gods or about other “divine men,” superhuman creatures thought to have been half mortal, half immortal. (DJE? p. 207)

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Apollonius Tyanaeus
Apollonius Tyanaeus (Photo credit: Stifts- och landsbiblioteket i Skara)

Comparing Apollonius of Tyana

He gives as an example the career of Apollonius of Tyana, an ancient sage who was reputed to have had a miraculous birth, gathered disciples, taught a spiritual ethic, healed the sick, was in part divine, and after death at the hands of authorities came back to appear to his followers.

Apollonius is perhaps not the best analogy to offer in these circumstances, since he was a figure who apparently lived not prior to or even contemporaneous with the reputed Jesus, but a little after him (he is supposed to have died 98 CE). So there can be no question that early Christians modelled their Jesus on Apollonius. But he does represent a class of ‘divine man’ (the theios anēr) in the ancient world, including much older figures of dubious existence like Heracles, some of whose characteristics the story of Jesus shared.

Ehrman claims quite legitimately that such comparisons with someone like Apollonius of Tyana have little if anything to do with the question of Jesus’ existence. Since Apollonius himself is almost certainly an historical figure (we have a little better attestation to his existence than we do for Jesus), this shows that historical persons can acquire extensive legendary characteristics. But what of those figures who are generally not judged to be historical, more god than man, incarnated to earth in an undefined or primordial past?

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Trotting out Kersey Graves

image of Kersey Graves
image of Kersey Graves (Photo credit: Wikipedia)

Here Ehrman latches onto the very worst and most notorious expression of parallel-hunting in the history of mythicism: Kersey Graves’ 1875 The World’s Sixteen Crucified Saviors. Poor Kersey has become the favorite punching bag of historicists, much of it due to his own fault. Ehrman styles his work as “an exaggerated set of mythicist claims” with some justification, but his own remark that

Graves provides not a single piece of documentation for any of them. They are all asserted, on his own authority. (DJE? p. 211)

is itself an exaggeration. Graves’ references are anything but exact or even useful, but he is not quite appealing to his own authority when he says things like: “Their holy bibles (the Vedas and Gita) prophesy of [Chrishna] thus,” and goes on to quote several sentences from those bibles (1960 reprint, p.297). Graves hardly made up these passages himself. Continue reading “25. Earl Doherty’s Response to Bart Ehrman’s Case Against Mythicism — Part 25”


2012-07-06

24. Earl Doherty’s Response to Bart Ehrman’s Case Against Mythicism – Part 24

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This work is licensed under a Creative Commons Attribution 4.0 International License.

by Earl Doherty

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Mythicist Claim Three: The Gospels Are Interpretive Paraphrases of the OT

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COVERED IN THIS POST:

  • The Gospels constructed out of scriptural midrash
  • Jesus’ passion modelled on a traditional Jewish story
  • The Gospel of the Old Testament according to Robert Price
  • The Gospel Jesus as a new Moses
  • A Jesus miracle modelled on Elijah
  • What does the midrashic Gospel Jesus symbolize?
  • Fictional episodes vs. the genuine article?
  • Thomas L. Thompson and intertextual dependency
  • What did Paul mean by “receiving” and “passing on”?
  • Putting our trust in Luke and John

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Claim 3: The Gospels Are Interpretive Paraphrases of the Old Testament

(Did Jesus Exist? pp. 197-207)

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. . . . scholars began to realize that the events of the Synoptic Gospels were wholesale reworkings of elements and stories in Hebrew scripture.

Bart Ehrman now tackles perhaps the most momentous development in the entire history of New Testament scholarship, and it is a fairly recent one. While there were murmurs and insights in this direction beforehand, it was only around 1980 that scholars began to realize that the events of the Synoptic Gospels were wholesale reworkings of elements and stories in Hebrew scripture. A seminal work in this area was an article published in the Harvard Theological Review No. 73 (1980) by George Nickelsburg, entitled “The Genre and Function of the Markan Passion Narrative.

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The Gospels under a microscope

Nickelsburg first of all clinched the case that the entire Markan passion story is made up of building blocks extracted from the prophets and the Psalms, in some cases literally ‘chipped out’ of their scriptural settings and set into place in a new composition like a bricks-and-mortar construction.

Cleansing of the Temple

Thus, Hosea 9:15, “Because of their evil deeds I will drive them from my house,” and Zechariah 14:21, “No trader shall be seen in the house of the Lord,” became the literal building blocks of the Cleansing of the Temple scene.

Agony in Gethsemane

Psalm 42:5, “How deep I am cast in misery, groaning in my distress,” supplied Jesus’ agony in the garden of Gethsemane.

Beatings of Jesus

Isaiah 50:6-7, “I offered my back to the lash. . . I did not hide my face from spitting and insult,” was inserted literally and graphically into the picture of the ordeals which Jesus underwent.

Gambling for Jesus’ clothes

At the foot of the cross the soldiers gambled for Jesus’ garments because Psalm 22:18 said: “They divided my garments among them and for my raiments they cast lots.”

And so on.

There is scarcely a thread in the entire fabric of the passion story which has not been extracted from the scriptural tapestry. (In The Jesus Puzzle and Jesus: Neither God Nor Man I trace in detail the course of Mark’s passion story through its scriptural and literary sources.)

But it was not only at the nitty-gritty level that Mark used scripture to craft his story. Nickelsburg revealed that the overall shape of it followed a common generic model found in centuries of Jewish writing: Continue reading “24. Earl Doherty’s Response to Bart Ehrman’s Case Against Mythicism – Part 24”


2012-06-29

23. Earl Doherty’s Response to Bart Ehrman’s Case Against Mythicism – Part 23

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This work is licensed under a Creative Commons Attribution 4.0 International License.

by Earl Doherty

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Part II: The Mythicists’ Claims – One: A Problematic Record

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.COVERED IN THIS POST:

  • Admitting to problematic Gospels
  • Gospel authors unknown
  • Fallacious analogies:
    • Obama’s birth certificate
    • The Hitler diaries
    • Clinton’s presidency
    • George Washington
  • Discrepancies and contradictions in the Gospels
  • Radically different pictures of Jesus
  • How much of the Gospels is fictional?
  • Form criticism and the argument of Robert Price
  • The criterion of dissimilarity: is it applicable in the Gospels?
  • Doubly strong claims? — multiple attestation and dissimilarity:
    • crucifixion
    • brothers
    • Nazareth
  • P.S. Claim 2: Nazareth Did Not Exist

 

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Chapter Six: The Mythicist Case: Weak and Irrelevant Claims

Claim 1: The Gospels Are Highly Problematic as Historical Sources

(Did Jesus Exist? pp. 177-190)

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The present chapter will look at the typical arguments used by mythicists that are, in my judgment, weak and/or irrelevant to the question. (DJE? p. 177)

With that, Ehrman embarks on a direct attempt to discredit some of the arguments on which mythicists like myself base their contention that Jesus did not exist.

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Problematic Gospels as Historical Sources

After allowing that the great number of manuscripts of the New Testament documents we possess, as compared to copies of other ancient writings, has nothing to do with whether they are reliable or not, Ehrman makes a pretty heavy set of admissions:

  • we do not have the original texts of the Gospels, and there are places where we do not know what the authors originally said;
  • the Gospels are not authored by the persons named in their titles (Matthew, Mark, Luke, and John) but were written by people who were not followers of Jesus but lived forty to sixty years later in different parts of the world;
  • the Gospels are full of discrepancies and contradictions;
  • the Gospels report historical events that can be shown not to have happened.

Moreover,

. . . even though the Gospels are among the best attested books from the ancient world, we are regrettably hindered in knowing what the authors of these books originally wrote. The problem is not that we are lacking manuscripts. We have thousands of manuscripts. The problem is that none of these manuscripts is the original copy produced by the author (this is true for all four Gospels—in fact, for every book of the New Testament). Moreover, most of these manuscripts were made over a thousand years after the original copies, none of them is close to the time of the originals—within, say, ten or twenty years—and all of them contain certifiable mistakes.

But in Ehrman’s view,

 . . . for the question of whether or not Jesus existed, these problems are mostly irrelevant. (DJE? p. 180)

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Inconsistent and contradictory Gospels

If writers in the early days could play so fast and loose with ‘history’ and sources, with no word or deed of that central character spared revision, what does that say about the stability and reliability, the basic roots, of any supposed traditions these stories are supposedly based upon?

Well, let’s see. The Gospels do not agree in their wording, or in the inclusion of certain passages in all the extant copies? “So what?” Ehrman asks. It doesn’t matter, for example, if some copies of John are missing the pericope of the woman taken in adultery, this hardly has any bearing on whether Jesus existed or not.

Continue reading “23. Earl Doherty’s Response to Bart Ehrman’s Case Against Mythicism – Part 23”