Tag: Historical Method

Is it necessary to have archaeological evidence to be reasonably confident that Christianity in some form existed prior to the fourth century? Some people think so, or at least they claim that the lack of archaeological evidence is reasonable grounds for doubting the existence of Christianity prior to Constantine. Let me explain why I believe that that view arises from a misunderstanding of the nature of evidence and how historical events are reconstructed by historians.

Now it is certainly true that there are clear cut cases where archaeological evidence does nullify written historical narratives. Archaeological evidence has demonstrated that the medieval stories of King Arthur, said to have performed his various exploits in late Roman times, are fictions. Similarly, archaeology has overthrown the historicity of the Genesis Patriarchs, the Exodus, the Israelite conquest of Canaan and the vast united kingdom of Israel under David and Solomon.

But what happens when we have no explicit archaeological evidence for a historical narrative? The archaeological evidence that specifically informs us about the conquests of Alexander the Great is virtually nonexistent. We have coins with Alexander’s bust stamped on them but they don’t tell us about his military adventures from Egypt to India. For that information we only have very late (Roman era) written accounts. Fortunately, however, the authors of those histories inform readers that they were drawing upon historical records composed by Alexander’s contemporaries. Further, given the widespread influence of Greek culture and Greek settlements throughout the Levant and Mesopotamia after Alexander’s time, we have good reason to believe that something dramatic happened to give rise to this new situation, and the surviving testimonies of historians who read writings of Alexander’s contemporaries are thus by and large made credible.

Again, we have no archaeological evidence from the fifth century BCE testifying to the historical existence of Plato. There are no surviving manuscripts of Plato’s works from his own time. But we do have scores of later manuscripts that are evidence for an activity of reasonably faithful copying of Plato’s dialogues. We can cross check these writings with manuscripts of copied works of other authors who were evidently contemporaries of Plato. So we again have reasonable grounds for believing in the historical existence and literary productivity of Plato.

But what is the difference between primary and secondary sources? It is on this question that I understand some doubts about pre-Constantinian Christianity arise.

Primary sources are those that clearly belong to the period being investigated. Secondary sources are from times later than the events or persons being studied. One biblical historian whom I have quoted in the past because he wrote at some length on this question is Niels Peter Lemche. Lemche takes readers ‘back to the basics’, in this case to the writings of the “father of modern history”, Leopold von Ranke.

When von Ranke and historians since his time are referring to an acknowledged contemporary source, they indicate first of all that kind of information which can be dated without problems. They also say that the source must physically belong to the period about which it is taken to be firsthand information. A slab of stone with an inscription found in situ, that is, where it was originally placed by the person who erected the stone to commemorate some event of his own day, is without doubt a primary and contemporary source. A description of the same item found in some ancient literary source is, however, not a contemporary source except in the case where it goes back to the same time as the stone inscription. Thus Livy’s description of the Second Punic War is not a contemporary source, as it is removed by about two hundred years from the days of Hannibal and Scipio. Suetonius’s life of August is not a primary source because it is about a hundred years later than the time of August. The Monumentum Ancyranum¹ can, however, be considered a firsthand piece of evidence from this period, since it relies on an official document from the days of August, and was placed on his temple in Ankara shortly after his death.

1. An inscription found on the Temple of August in Ankara, based on an official document authorized in the last year of August’s reign (C.E. 14), partly based, however, on an earlier source, the Res Gestae, and edited before it was published. The inscription has been known since 1555.

Lemche, Niels Peter. The Israelites in History and Tradition. London : Louisville, Ky: Westminster John Knox Press, 1998. p. 22

A Digression on Leopold von Ranke and Positivist History

Now the mention of Ranke has the unfortunate side effect of causing some readers to roll their eyes in despair while complaining, “But von Ranke was a positivist and that kind of history went out of fashion by the middle of the twentieth century.” To those who react that way (and there are a good many biblical scholars who are guilty) I must point out that “positivism” is too often confused with a preoccupation with “getting the facts right”, or with a history that is “all about ‘the facts'”. No, that’s a misunderstanding of positivism.

Positivism in history is an attempt to treat history as a science, as an effort to discover laws of historical processes, as summed up in an earlier reference if mine to Collingwood. The facts are still bedrock.

We have heard of “history wars” in recent times. Historians continue today to research to find “the actual facts” that lie behind various controversial questions. Was there a culpable genocide of Australian aborigines by white settlers throughout the nineteenth and into the early twentieth centuries? Facts and evidence lie at the very heart of that debate. Focus on “the facts” is still of first importance. Hewing to facts is not committing the sin of positivism.

But there is another way of understanding “positivist history” and in this second sense Ranke is sometimes upheld as an exemplar. The idea that history can be an objective reconstruction of what “exactly” happened in the past — a fact-based, “objective and true” portrayal of events, especially political events — is another form of history that is no longer practised, generally speaking. Nobody can escape bias of some kind; everybody necessarily perceives events through a particular point of view. Nor are political and military events the totality of human experience: history has branched out into investigating economic, social, cultural, family and personal events.

As for being “completely objective”, the American Civil War is viewed by some historians as a conflict over states rights; by other historians as a conflict over slavery. That does not mean that there is no absolute truth to the question but it does remind us that all events are perceived through our preconceptions and biases. The historian ideally will be aware of their biases and make allowances for them in their research and presentation of their narrative. To support one point of view against another a historian will seek to present more factual evidence on which their point of view rests.

As for Ranke, he is perhaps best known for his famous phrase . . .

To history has been given the function of judging the past, of instructing men for the profit of future years. The present attempt does not aspire to such a lofty undertaking. It merely wants to show how it essentially was (wie es eigentlich gewesen).

From Preface to the First Edition of Histories of the Latin and Germanic Peoples (October 1824), in: Ranke, Leopold von. The Theory and Practice of History. New York, N.Y: Irvington Publishers, 1983. p. 86

Some critics translate the phrase as “how it actually was” and thus present a more “positivist” view of Ranke than others would necessarily warrant.

Today historians are more aware of the inevitable bias or subjectivity of a “point of view” when examining events, and of the impossibility of fully objectively recreating a wholly true account of a past event, but searching out and understanding “the facts” is still paramount in most cases.

In high school I was introduced to history by a couple of teachers who were pioneering a new kind of history-teaching, J. H. Allsopp and H. R. Cowie, authors of the two-volume text Challenge and Response. Students were immersed in a questioning-and-research approach to each historical period, beginning with the French Revolution. The springboard question was derived from the famous historian Arnold Toynbee’s thesis that historical change follows a “law” of civilizations responding to specific challenges. As students we were challenged by a positivist thesis (not that we knew anything about the term ‘positivism’ in those high school years) and taught to question. That was anything but a dry fact-based study of history. When we came to studying Marxism we were introduced to another positivist form of history, a grossly simplified form of Hegel’s theory that a thesis produces an antithesis and out of the ensuing clash of these opposites emerges a synthesis . . . . which in turn becomes a new thesis, and so on. (Hence the theory that the owners of production produce a working class and the resulting clash leads to a classless society.) Especially since the later 1960s historical studies in universities have moved away from the idea that through history historians can discover laws of human behaviour. Historical positivism is “past history” now.

The point is this: Ranke’s fundamental principle is that the facts must first and foremost be determined by sources known to be from the actual time and place of the events being investigated:

But from what sources could this be newly investigated? The foundations of the present writing, the origins of its subject matter, are memoirs, diaries, letters, reports from embassies, and original narratives of eyewitnesses. Other writings were considered only when they seemed either to have been immediately deduced from the former or to equal them through some kind of original information.

Ranke, Leopold von. The Theory and Practice of History. New York, N.Y: Irvington Publishers, 1983. p. 86

That principle is still the foundation of most historical research today. (I am bypassing here discussions relating to postmodernist theories about knowledge and adhering to the same general principles as are applicable in common everyday discourse and courts of law with respect to the value we ascribe to testimonies of various kinds — hearsay, recorded, witnessed, etc.)

Back to the Question: Evidence for Pre-Constantinian Christianity

One proponent of the view that Christianity as we understand the term was a fourth century invention has proposed that historical evidence can be divided into two types:

1. Primary evidence — which means archaeological evidence, or “real knowledge” from the time in question;
2. Secondary evidence — which survives only in manuscripts physically dated long after Constantine’s time and is therefore “hypothetical” knowledge”.

Here is where I believe we are getting confused with terminology.

To begin with, notice that in the preceding section we saw that evidence is divided into two kinds:

1. that which can be dated without problems to the time or event under investigatio
2. that which is dated after that event.

It is not true that the ONLY kind of evidence that can be dated “without problems to the time or event under investigation” is archaeological evidence. As we saw above, some manuscripts dated long after the time of Alexander the Great or Plato contain information that can be dated “without problems” to the times of Alexander the Great and Plato. Our manuscript evidence is testimony to multiple efforts to copy those texts through the ages.

To contradict this point and argue that the texts were invented in late antiquity or the early middle ages is to meet the “conspiracy theory” fallacy.

Yes, it is theoretically possible that all witnesses, and all knowing associates of such witnesses, who were in any way involved in a cover-up or falsification of the historical record, such as (let’s say) the moon landing, conspired to maintain the public fiction. But life experience leads me to think that such a coherently successful accomplishment among diverse witnesses (or “non-witnesses”) is unlikely. Unless evidence can be produced that suggests that such a widespread agreement across time to falsify the historical record, or data/sources upon which the historical account is produced can be shown to have been fraudulently manipulated, then I think it is reasonable to believe in the existence of Plato as an author of dialogs and in the conquering actions of Alexander the Great.

So where does that leave the evidence for the existence of pre-fourth century Christianity?

Let’s take the Gospel of Mark. We first discover an explicit reference to this work in the writings of Irenaeus, a late second century “church father”. Those who propose a post Constantine origin for this gospel also propose a post Constantine date for the writings attributed to Irenaeus. If we were to accept such an argument we would need to be mindful of all the writings of Irenaeus and imagine a situation where they would be manufactured for nefarious purposes to belong to a time much earlier than that in which they were really written. When one looks at the totality of those writings one would surely conclude that an awful lot of effort was spent on producing such a fraud. But let’s keep it simple and confine ourselves to the Gospel of Mark.

A literary analysis of the Gospel of Mark indicates that it fits well with the first and second Jewish wars (66-70 and 135 CE). Its “little apocalypse” chapter has been dated to either war. Its theological outlook is inconsistent with the Christology of later periods. The same gospel denigrates Peter and the twelve disciples as faithless failures; it presents a Jesus who appears to have become a “son of God” at the moment of his baptism. It is unlikely in the extreme that a fourth century forger who believed in the exaltation of the Twelve Apostles and the pre-existence and inherent divinity of Christ would have written such a gospel. Other gospels followed that evidently sought to “correct” Mark’s flaws.

I think it is safe to conclude that the widely varying presentations of Jesus and the apostles (including Paul) would not have been produced by a single-minded program to make Christianity appear older (back into the second or first centuries) than it actually was. Is it really likely that such a program produced gospels that contradicted the later orthodox christology and the revered place of the apostles and then followed up by composing other gospels that found different ways to correct those evidently earlier efforts?

Dating ancient texts

Now it is certainly not valid to assume that a historical narrative that we read in a text is “true”. We all know the difference between historical fiction and real history and we look for signs that enable us to distinguish the two.

However, to continue with our Gospel of Mark example, we find in this gospel prominent allusions to false christs, crucifixion, destruction of the temple, and so forth — all of which can be found to match the events of the Jewish war from the late first century and right through the time of Trajan and Jewish messianic rebellions and on to the events of the final rebellion under Bar Kochba in the 130s CE. One may well imagine a later author fabricating a text to appear as if it were written in that period, but how could one imagine the same author presenting a view of both Jesus and the apostles that was contradicted by the established church of a much later time?

In this case we find the evidence strongest for a time and place that did not highly esteem the apostles and did not place a strong emphasis on the pre-existent “sonship” of Jesus or the importance of his resurrection appearances. (The latter are absent in the Gospel of Mark.)

The Gospel of Mark is evidently a product of pre-fourth century conditions when Jesus could be made a son of God at his baptism and when the disciples could be depicted as failures. It now belongs to the orthodox canon but it is made safe for orthodoxy by being placed alongside other gospels that “corrected” Mark’s apparent failings.

Real versus Theoretical Knowledge?

I have heard it said that archaeology is “real” evidence and later texts are “theoretical” evidence — implying that evidence derived from stones is superior to that derived from texts found on much later surviving manuscripts.

This is a false dichotomy.

A stone inscription speaking of a person’s exploits tells me nothing unless I first interpret it. Is the person described really a historical person or are they a false image of someone else pretending to be greater than they in fact were? Are the inscribed exploits true or a lie or something in between? Is the inscription a fictional propaganda employing contemporary literary tropes? Note how even a stone inscription must be first “interpreted” before it can be understood:

As with the Hammurapi, Sargon and Idrimi monuments, it is more than style and form that establish the Active qualities of Mesha’s inscription. Literary metaphor also lies behind the use of the name Omri itself. Omri ‘dwelling in Moab’ is not a person doing anything in Transjordan, but an eponym, a literary personification of Israel’s political power and presence. It is clear that the reference to Omri in the Mesha stele is literary, not historical.

Thompson, Thomas L. The Mythic Past: Biblical Archaeology and the Myth of Israel. New York: Basic Books, 1999. p. 13

You may disagree with Thompson’s interpretation but whatever your view you will need to justify your alternative reading – as Thompson does his. Either way, it should be clear that a stone inscription does not automatically give us “pure historical fact”: stone inscriptions need to be interpreted as much as does the text of a manuscript. We cannot say that the former source gives us “real” knowledge while the latter gives us “theoretical” knowledge. Both kinds of data need to be tested for provenance and original meaning.

The information gleaned from a stone inscription is just as much a product of interpretation as is the information we glean from a late surviving manuscript.

Both must be subject to analysis and interpretation before we think we know what they have to tell us.

It is a fallacy to say that we have no “real” knowledge about Christianity prior to the fourth century because we have no pre-fourth century archaeological evidence for Christianity while all our text-based knowledge is “only theoretical”.

What we have, most fundamentally, is raw data. Raw data must be interpreted. It tells us nothing apart from our interpretation of it. Raw data can come from stone monuments and manuscripts alike, whatever their date. (I could cover all of this argument in many pages of text but am hoping for now that the above context makes my point clear.)

Conclusion

In fact I believe we do have archaeological evidence for Christianity before Constantine but in this post I am addressing the claim that manuscript evidence is somehow less “real” than archaeological evidence.

My argument is that all “historical knowledge” is at some level “theoretical” but that fact does not make it any less “real” or “valid” at the same time. I could argue on philosophical and epistemological grounds that newspaper reports and diaries from relevant persons in the last century do not “prove” that Australian aborigines were displaced wholesale, but that would not change the reality of the interpreted evidence from a layman’s — or courtroom juror’s — perspective.

The claim that all of our evidence for Christianity physically post dates the time of Constantine and was actually the creation of scribes from that era and later falls for the same reason other conspiracy theories fall. Yes, of course Christian scribes were “biased” and yes, we do have some evidence that they doctored manuscripts. At the same time, we also have evidence that they preserved and copied texts that were not doctrinally consistent with fourth century orthodoxy. They found ways to preserve “unorthodox” writings without denying their own faith.

Archaeological evidence, when tested, can be securely dated to a particular time in question but the “truth” or otherwise of its inscriptions is just as “real” as are the “truths or otherwise” of text written in ink on manuscripts. All data needs to be tested for authenticity, provenance, context and interpreted. The absence of archaeological evidence from the fifth century BCE testifying to the existence a dialog-writing Plato does not mean our knowledge of Plato is “theoretical” as distinct from “real”, and the same applies to the existence of gospels, epistles and other Christian literature prior to the time of Constantine.

I have often tried to point out how historians as a rule have very different standards and methods for verifying past events from those we too often find among Bible scholars writing about Christian origins and Jesus himself. Two statements of “non-biblical” historians I have quoted in the past epitomize the divide between the two fields:

From the viewpoint of a professional historian, there is a good deal in the methods and assumptions of most present-day biblical scholars that makes one not just a touch uneasy, but downright queasy. — Donald Harman Akenson

and when discussing a prominent New Testament scholar’s efforts to sift the historically probable from the mythical accretions in the gospels a leading ancient historian concluded:

This application of the ‘psychological method’ is neat, plausible, commonsensical. But is the answer right? Not only in this one example but in the thousands upon thousands of details in the story upon which Goguel or any other historian must make up his mind? I do not know what decisive tests of verifiability could possibly be applied. The myth-making process has a kind of logic of its own, but it is not the logic of Aristotle or of Bertrand Russell. — Moses Israel Finley

But look what another prominent modern historian has written about the historical veracity underlying the Gospels. It is found in his book titled A Student’s Guide to the Study of History.

Consider the very words of the Gospel of St. Luke, Chapter 2:

And it came to pass, that in those days there went out a decree from Caesar Augustus, that the whole world should be enrolled. / This enrolling was first made by Cyrinus, the governor of Syria. / And all went to be enrolled, every one into his own city. / And Joseph also went up from Galilee, out of the city of Nazareth into Judea, to the city of David, which is called Bethlehem: because he was of the house and family of David. To be enrolled with Mary his espoused wife, who was with child. / And it came to pass, that when they were there, her days were accomplished, that she should be delivered. / And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn….

This description—or account—is exactly and thoroughly historical. There is nothing even remotely comparable to that in the accounts of the coming of other gods or founders of religions, whether Greek or Roman or Oriental. Unlike other founders of religions before him, Jesus Christ was a historical person. For believing Christians he was not only a historical person of course, but that is not our argument here. The historicity of Jesus Christ (which we may regard as God’s great gift to mankind) is incontestable: there exist Jewish and Roman and other sources about the fact of his existence, though not of course of all his deeds and sayings (or of their meaning). The very writing of St. Luke is marked by the evidence of something new at that time: of historical thinking.  — John Lukacs, pp 14f. of Student’s Guide — italics original in all quotations; bolding is mine.

Three things to note:

1. The primary reason Lukacs claims to believe in the historicity of Jesus is the writing style of the Gospel of Luke;
2. Who would ever have expected to read in a book for students of history the reminder that Jesus Christ may be regarded as “God’s great gift to mankind”?
3. Other sources testifying to Jesus are added in what appears to be a secondary note that merely confirms the conclusion to be drawn from the first.

Four points to ponder:

— 1. The actual content of that passage in Luke’s gospel is itself fiction! There never was a world-wide census requiring persons to return to their “own cities” to be counted. Such an event is entirely fanciful. Imagine the nightmare of trying to enforce it in reality. The scenario is a fairy-tale event told in the historical genre. The same historical genre goes on to depict angels in the sky talking to shepherds, a virgin giving birth and a host of other miraculous and supernatural events. Are we really to conclude from the “historical style” of Luke that it must be about genuine historical persons and events?

— 2. The Jewish and Roman sources are all written a century and more after the supposed event and can only tell us what some people at that time believed. Worse, some of those sources have a history of being disputed as forgeries. Those kinds of sources — where the origins of the narratives cannot be known — are never embraced as secure and foundational in other historical research.

— 3. Second Temple Judean fiction is known to embrace the historical style but that is no reason to conclude that the contents of those narratives are historical. Witness the historical style introducing the fanciful stories of Esther . . .

This is what happened in the days of Xerxes, who reigned over 127 provinces from India to Cush. In those days King Xerxes sat on his royal throne in the citadel of Susa. In the third year of his reign, Xerxes held a feast for all his officials and servants. The military leaders of Persia and Media were there, along with the nobles and princes of the provinces. And for a full 180 days he displayed the glorious riches of his kingdom and the magnificent splendor of his greatness.

of Tobit . . .

The tale of Tobit son of Tobiel, son of Ananiel, son of Aduel, son of Gabael, of the lineage of Asiel and tribe of Naphtali. In the days of Shalmaneser king of Assyria, he was exiled from Thisbe, which is south of Kedesh-Naphtali in Upper Galilee, above Hazor, some distance to the west, north of Shephat.

of Daniel . . .

In the third year of the reign of Jehoiakim king of Judah, Nebuchadnezzar king of Babylon came to Jerusalem and besieged it. And the Lord delivered Jehoiakim king of Judah into his hand, along with some of the articles from the temple of God. These he carried off to the temple of his god in Babylonia and put in the treasure house of his god. Then the king ordered Ashpenaz, chief of his court officials, to bring into the king’s service some of the Israelites from the royal family and the nobility.

— 4. But fiction told with historical verisimilitude was not unique to the Judeans. The Greco-Roman literary world knew it well. If Homer had written a history of the Trojan war with gods fighting humans, a later author appealed to the more rational and sceptical readers of a later generation by finding an account that explained “how it really happened – historically!”

Cornelius Nepos sends greetings to his Sallustius Crispus.

While I was busily engaged in study at Athens, I found the history which Dares the Phrygian wrote about the Greeks and the Trojans. As its title indicates, this history was written in Dares’ own hand. I was very delighted to obtain it and immediately made an exact translation into Latin, neither adding nor omitting anything, nor giving any personal touch. Following the straightforward and simple style of the Greek original, I translated word for word. Thus my readers can know exactly what happened according to this account and judge for themselves whether Dares the Phrygian or Homer wrote the more truthfully-Dares, who lived and fought at the time the Greeks stormed Troy, or Homer, who was born long after the War was over. When the Athenians judged this matter, they found Homer insane for describing gods battling with mortals. . . . — letter claiming to be by the discoverer (Dares the Phrygian) of an eye-witness account of the Trojan War (by Dictys of Crete)

There are people today who still believe in “a historical core” behind one ancient tale told with all seriousness, even though it was originally presented by a philosopher as a myth:

Many great and wonderful deeds are recorded of your state in our histories. But one of them exceeds all the rest in greatness and valour. For these histories tell of a mighty power which unprovoked made an expedition against the whole of Europe and Asia, and to which your city put an end. This power came forth out of the Atlantic Ocean, for in those days the Atlantic was navigable; and there was an island situated in front of the straits which are by you called the Pillars of Heracles; the island was larger than Libya and Asia put together, and was the way to other islands, and from these you might pass to the whole of the opposite continent which surrounded the true ocean; for this sea which is within the Straits of Heracles is only a harbour, having a narrow entrance, but that other is a real sea, and the surrounding land may be most truly called a boundless continent. Now in this island of Atlantis there was a great and wonderful empire which had rule over the whole island and several others, and over parts of the continent, and, furthermore, the men of Atlantis had subjected the parts of Libya within the columns of Heracles as far as Egypt, and of Europe as far as Tyrrhenia.

Other examples could fill a book but I’ll limit myself to just one particularly dry, matter-of-fact biographical/historical narrative introduction:

I set out one day from the Pillars of Hercules and sailed with a following wind into the western ocean. My voyage was prompted by an active intellect and a passionate interest in anything new; the object I proposed to myself was to discover the limits of the ocean and what men dwelt beyond it. For this reason I took a great deal of food on board, and plenty of water. I got hold of fifty men of my own age and interests, as well as quite a store of arms, hired the best navigator I could find at a considerable salary, and strengthened the ship—a light transport—for a long and trying voyage. — from Lucian, A True History.

Is there any reason to disbelieve this introduction? Yes, there is. In this case the author warned us of exactly what he was about to write. We read in the lines immediately preceding that passage:

My subject, then, is things I have neither seen nor experienced nor heard tell of from anybody else: . . . So my readers must not believe a word I say.

The author was in fact writing a parody of works that pretended to be “true histories”:

I trust the present work will be found to inspire such reflection. My readers will be attracted . . . by the novelty of the subject, the appeal of the general design, and the conviction and verisimilitude with which I compound elaborate prevarications, . . . So when I came across all these writers, I did not feel that their romancing was particularly reprehensible; evidently it was already traditional, even among professed philosophers; though what did surprise me was their supposition that nobody would notice they were lying.

So why would Lukacs have confessed to being persuaded by the historical style of the second chapter of the Gospel of Luke — apparently blind to the fact that that style was being used to to describe a fictional event? Another historian pointed us to where we are likely to find the answer:

[T]he reader . . . must re-enact what goes on in the mind of the historian. Study the historian before you begin to study the facts. This is, after all, not very abstruse. It is what is already done by the intelligent undergraduate who, when recommended to read a work by that great scholar Jones of St Jude’s, goes round to a friend at St Jude’s to ask what sort of chap Jones is, and what bees he has in his bonnet. When you read a work of history, always listen out for the buzzing. If you can detect none, either you are tone deaf or your historian is a dull dog. The facts are really not at all like fish on the fishmonger’s slab. They are like fish swimming about in a vast and sometimes inaccessible ocean ; and what the historian catches will depend, partly on chance, but mainly on what part of the ocean he chooses to fish in and what tackle he chooses to use – these two factors being, of course, determined by the kind of fish he wants to catch. — E. H. Carr, p. 23 of What is History?

We don’t have to ask a friend who may know John Lukacs. We have Lukacs giving an account of the bee in his bonnet in We at the Center of the Universe. There he writes:

. . . I happen to believe in God, and that Christ was his son. (Why I believe this, or perhaps why I wish to believe it, is not easy to tell, being part and parcel of my interior life — something that does not belong here.) Still, what this belief means, and what it ought to mean, is a recognition that Christ’s life among us, on this earth, may have been the cen­tral event in the history of mankind. If so, then this histor­ical event took place in what was then (and not only then but since and in the future) the center of the universe. I know that, being such a believer, I am among a minority of human beings. . . . 

To this I wish to add my anxiety about many believing Christians whose belief in Christ may be honest, sincere, and profound. Evidence suggests that their view of the world and of its history now exists together with, or at least alongside, their belief in endless progress, including the power of humankind to know and rule more and more of the universe, beyond this small planet where God makes us live. Sometimes I fear that as the life of Christ—only 2,000 years ago, a tiny portion of what we know of the history of mankind—becomes further and further away because of the passage of time, the meaning of his words, his life, his calvary may weaken in the imagination of men. . . . — Lukacs, pp. 8f of At the Center.

Akenson, Donald Harman. Surpassing Wonder: The Invention of the Bible and the Talmuds. New edition. Chicago: University of Chicago Press, 2001.

Carr, Edward Hallet. What Is History? New York: Vintage, 1967.

Finley, M. I. Aspects of Antiquity: Discoveries and Controversies. Harmondsworth, Middlesex: Penguin, 1972.

Frazer, Jr., R. M., trans. The Trojan War: The Chronicles of Dictys of Crete and Dares the Phrygian. Bloomington & London: Indiana University Press, 1966.

Lucian. “A True Story.” In Collected Ancient Greek Novels, edited by B. P. Reardon, translated by B. P. Reardon, 619–49. Berkeley: University of California Press, 1989.

Lukacs, John. A Student’s Guide to the Study of History. Wilmington, Delaware: Intercollegiate Studies Institute, 2014.

Lukacs, John. We at the Center of the Universe. South Bend, Indiana: St. Augustines Press, 2017.

Plato. Timaeus. Translated by Benjamin Jowett. Pennsylvania State University Press, 1999.