2011-02-20

Novels Like Gospels (3) : How a Hero Is Created from Myths and Meets Historical Persons

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by Neil Godfrey

The previous post covered some of the indications that the heroine of Greek novel Chaereas and Callirhoe was modelled on Ariadne of Theseus and the Minotaur fame. This post looks at the way the author Chariton has constructed his hero, Chaereas, from cuts of other mythical and legendary figures, in particular from Achilles.

Once again, of equal significance is that these fictional characters whose creation was inspired by mythical figures interact with real historical characters in the novel. This is similar to what we find in the Gospels: fictional characters and events modelled on Jewish and Greek stories interacting with historical persons such as Pilate, Caiaphas and Herod.

In the first post of this series we saw that the hero Chaereas was based on Achilles, Nireus, Hippolytus and Alcibiades. From Reardon’s translation we read in the opening paragraph of the novel:

There was a young man named Chaereas, surpassingly handsome, like Achilles and Nireus and Hippolytus and Alcibiades as sculptors portray them.

Cuevas comments:

These four men serve to illustrate the multifaceted persona of Chaereas. (p. 24 of Cueva’s Myths of Fiction)

Homer’s Iliad relates how both Achilles and Nireus fought with the Greeks in the Trojan War. Achilles was said to be the most handsome of the Greeks, while Nireus was the second-most handsome.

And Nireus brought three ships from Syme – Nireus, who was the handsomest man that came up under Ilius of all the Danaans after the son of Peleus [Achilles] – but he was a man of no substance, and had but a small following. (Iliad, 2)

So Nireus, while handsome, is flawed. He can only attract a small following. Continue reading “Novels Like Gospels (3) : How a Hero Is Created from Myths and Meets Historical Persons”


Ancient Novels Composed Like Gospels continued (2)

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by Neil Godfrey

Relief of Ariadne and Theseus in the Parc del ...
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This continues the previous post that introduced Edmund Cueva’s study in the way our earliest surviving Greek novel was composed by combining historical persons, events and settings with fictional narrative details and characters that were inspired by popular myths.

Cueva is not comparing these novels with the gospels, but I do think it is important to compare them. There are quite a few studies that do argue that many of the details in the gospels narratives, even some of the characters, were copied from older stories found in both the Old Testament and in popular Greek literature. This would mean that the gospels are not unlike some popular Greek novels to the extent that they are stories that combine both historical and fictional characters and events in their story, with those fictional characters being conjured up by imaginative extrapolations of mythical characters.

In the previous post I focused mostly on the historical characters and events that are major players in Chariton’s novel Chaereas and Callirhoe.

In this post I outline some of the evidence that the heroine of the novel and her adventures were imaginatively inspired by popular Greek myths, especially those about Ariadne and Theseus. (I do so with apologies to Cueva, too, because what I include from his discussion is necessarily a savage simplification of his arguments for mimesis. Cueva includes in his discussion verbal echoes between Chariton’s novel and Plutarch’s Life of Theseus, and discusses more characters than just the heroine, Callirhoe.) Continue reading “Ancient Novels Composed Like Gospels continued (2)”


2011-02-19

Ancient Novels Like the Gospels: Mixing History and Myth

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by Neil Godfrey

Statue of Sleeping Ariadne in the Vatican Museums.
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The earliest ancient novel we have is a tale of two lovers, Chaereas and Callirhoe, by Chariton. A summary of its plot can be found here. It is dated to the early second century.

I have discussed or alluded to this novel in the various posts found on this page as a comparison to the Gospels, and this time I will show that its characters, plot and setting are drawn from a mix of historical and mythical sources.

Not a few scholars today who specialize in literary analysis of the Gospels have argued that this is how the Gospels were also constructed: from a mix of history and myth. Most recently along these lines I have posted a few times on Spong’s arguments that Gospel characters like Judas, even the “Twelve Disciples”, Jairus’s daughter who was raised from the dead, blind Bartimaeus, and Zechariah and Elizabeth (the parents of John the Baptist) are all cut from literary fictions. The character of Jesus himself is based on Moses in the Gospel of Matthew and on Elijah in the Gospel of Luke. At the same time, however, we have obviously real people — e.g. Herod and Pilate — appearing in the Gospel narratives.

Some criticisms of these posts have been along the lines of saying that ancient authors did not write stories with historical characters mixed up with fictional characters whose creation was inspired by mythical tales.

Well, that particular criticism is wrong. Chariton is evidence that ancient authors did indeed make up stories that included a mix of historical persons, events and settings along with character and plot details drafted from popular myths and older fictional literature.

This post draws its details from The Myths of Fiction: Studies in the Canonical Greek Novels by Edmund P. Cueva. Continue reading “Ancient Novels Like the Gospels: Mixing History and Myth”


2011-02-16

Did no-one know about the Gospels before half way through the second century?

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by Neil Godfrey

Betrayal

If the gospels were known at all anytime in the first century through to the middle of the second century why did no-one seem to write about them or mention the story in them? Why did they even write about Jesus’ life on earth in ways that directly contradict what we read in the Gospels?

Is the table by Glenn Davis a useful guide to get an overview of who quoted what from the Gospels in the early centuries of Christianity?

Here is one example of where a well-known “Church Father” writing in the middle of the second century drops a detail about the life of Jesus that just does not make a lot of sense to anyone who knows about the Gospels: Continue reading “Did no-one know about the Gospels before half way through the second century?”


2011-02-15

Miracles as symbol, not history or biography

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by Neil Godfrey

Jesus Healing the Blind
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This post continues from earlier ones on Spong’s discussion of the meaning and nonhistoricity of miracles in the gospels. See the link above to Spong: Jesus for the Non Religious for these earlier posts.

In discussing the miraculous cure of the blind man in the Gospel of John, John Spong makes a point that I have made in recent posts about Gospel genre: the gospels are not designed to relate marvellous events performed Jesus, but rather to focus on pointing out the identity of Jesus. If this truly is the point of the miracle narratives in the gospels, then some questions come to mind over what reasons anyone might have for thinking they might have some historical basis.

Firstly, if they are told to illustrate a theological construct about Jesus, then we have a candidate for a tendentious motive in their appearances in the narratives.

Secondly, if they are not told to focus on the astonishing personality and impact Jesus had among his contemporaries as a renowned healer (or even shaman, as some have suggested), then we have no reason to think that they formed part of any genuine biographical information about Jesus.

Spong himself does not question the historicity of Jesus. Spong is clear that he believes “of course” there was a historical figure who was baptized by John, crucified by Pilate, and who gathered a few (though probably not twelve) disciples such as Peter (but not Judas, who was an anti-semitic invention).

But when I read the sorts of literary arguments by Spong where he points out that the miracle stories are not so much about the person of Jesus as a figure of history, but rather about a theological identity attributed to him by later authors, then I wonder why the question of historicity should not arise. Is not Spong’s argument essentially an argument that favours the Gospels being entirely theological-narrative inventions?

This looks post at the last of the healing miracles addressed by Spong in Jesus for the Non Religious. Continue reading “Miracles as symbol, not history or biography”


2011-02-10

When all you have is a story what can you say about history?

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by Neil Godfrey

Let’s cut to the chase. If all you have are the gospels then what can you say about the historicity of Jesus?

If all we have is a story that has no corroboration external to the narrative itself to attest to its historical status, then at the most basic level we have no way of knowing if the story has a historical basis or not.

Some biblical scholars have liked to compare what they call their historical methodology to courtroom testing of evidence or detective investigations. Well, they would know that anyone’s “self-testimony” normally requires independent corroboration in order to carry any weight. An alibi needs to be checked out. (Of course, we are talking about “independent” corroboration. Where there is suspicion that several witnesses have come from the same community, room, club, family and thus had time to share and exchange stories, we can hardly call any of these “independent”.)

If there is no independent witness to corroborate a story then that alone by no means can be used as evidence that the story is not true. Of course not. It simply means we have no way of testing the claims of self-testimony.

In other words, at this purely logical level, self-testimony cannot be used as evidence for historicity or nonhistoricity. The most we can say at this formal level is that we simply don’t know either way.

But that does not always mean we are necessarily left in the clouds. Continue reading “When all you have is a story what can you say about history?”


2011-02-01

How many stories in the gospels are “purely metaphorical”?

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by Neil Godfrey

Resurrection: Son of God Jesus triumphs over d...
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Dale Allison concludes his book Constructing Jesus with a discussion of the intent of the gospel authors. Did the gospel authors themselves think that they were writing real history or did they think they were writing metaphorical narratives, parables or allegories?

Allison refers to Marcus Borg and others (e.g. Robert Gundry, John Dominic Crossan, Robert J. Miller, Jerome Murphy O’Connor, John Shelby Spong, Roger David Aus) who have gone beyond their scholarly predecessors for whom the question was, “They thought they wrote history but can we believe them?”, to “Did they think they were writing something other than history and have we misunderstood them?”

They are not claiming that we must, because of modern knowledge, reinterpret the old texts in new ways, against their authors’ original intentions. They are instead contending that the texts were not intended to be understood literally in the first place. (p. 438)

I would love to read the books Allison cites but till then will have to rely here on his brief remarks.

Of O’Connor, Allison informs readers that he reasons that Luke’s two accounts of the ascension of Jesus are different because Luke did not think he was writing history (The Holy Land: An Oxford Archaeological Guide from Earliest Times to 1700 (4th ed., 1998)). Continue reading “How many stories in the gospels are “purely metaphorical”?”


2011-01-24

Were there No Pharisees in Galilee to Debate with Jesus?

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by Neil Godfrey

Brooklyn Museum - The Pharisees and the Herodians Conspire Against Jesus
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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.

So it is interesting to stop and consider the implications of the following scholarly claims that Pharisees were really quite a rare site in Galilee in the time of Jesus. Continue reading “Were there No Pharisees in Galilee to Debate with Jesus?”


2011-01-23

Why is Nazareth in the narrative? Why are women at the tomb?

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by Neil Godfrey

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).

Nazareth which is a mixed settlement of Muslim...
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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?

1. Nazareth Continue reading “Why is Nazareth in the narrative? Why are women at the tomb?”


2011-01-17

Are the Gospels Really Biographies? Outlining and Questioning Burridge

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by Neil Godfrey

What Are the Gospels? — Burridge (2004)

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.

The Gospel of Mark, unlike Greek and Roman biographies, is not “about” the person or character of its central figure. And I think this applies to the Gospels generally. Continue reading “Are the Gospels Really Biographies? Outlining and Questioning Burridge”


2011-01-08

The rights and wrongs of Spong on the Gospels

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by Neil Godfrey

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”


2011-01-07

Fiction in ancient biographies, histories and gospels

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by Neil Godfrey

the Gelati Gospels MSS
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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.

The question has force, says Allison, because the gospel authors appear to have been “far more interested in the practical and theological meanings of their stories than in literal facticity.” (p. 442) Continue reading “Fiction in ancient biographies, histories and gospels”


2011-01-06

Delivering the Modern Believer From the Tyranny of Literalism (& Historicism)

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by Neil Godfrey

Bishop John Shelby Spong, Episcopal Diocese of...
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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.

The seductive lure of the Vivid and the isolation of Vivid’s chaperon Continue reading “Delivering the Modern Believer From the Tyranny of Literalism (& Historicism)”


2011-01-05

Liberating Jesus from the letter of the Gospel narrative

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by Neil Godfrey

Christ's entry into Jerusalem
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John Shelby Spong wrote Liberating the Gospels: Reading the Bible with Jewish Eyes: Freeing Jesus from 2,000 Years of Misunderstanding to open the way for educated moderns to understand that the authors of the Gospels did not think they were writing literal history (e.g. Jesus did not literally walk on water, ascend to heaven, etc.), but rather that they were writing symbolic narratives based on Old Testament stories and sayings in order to convey what Jesus Christ meant to them. This form of writing was, Spong explains, a traditional method of Jewish storytelling. Expressing meaning through well-known images and episodes in earlier books was more important than recording literal history. (I explained this method in a little more detail in an earlier post.)

This post looks at Spong’s reasons for rejecting the historical details of most of the Gospel narrative about the last hours, or the Passion, of Jesus. I need to emphasize that Spong is not seeking to undermine faith, but to make faith more accessible to modern audiences who find (quite rightly, he says) a literal interpretation of the Bible to be in many ways offensive to modern knowledge and values.

My own interest has nothing to do with undermining or opening up faith. Such decisions are personal ones that go beyond intellectual exercises. Everyone has their own life to live, and we are all the products of our own genes and experiences. (I will be active if I think I can help minimize abuse or harm that some faiths bring about, but that is another matter again.) My interest is strictly in exploring and understanding Christian origins and sharing insights and information with others with similar interests. That sometimes includes exposing what I see are the fallacies of “knowledge falsely so-called” and of its public practitioners.

The Beginning of the End Continue reading “Liberating Jesus from the letter of the Gospel narrative”