Tag: Historical Method

2013-01-29

The Historical Jesus and the Demise of History, 2: The Overlooked Reasons We Know Certain Ancient Persons Existed

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by Neil Godfrey

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In the previous post in this series I concluded by pointing out the fundamental difference between the sources used by historians concerning nonbiblical historical figures such as Napoleon, Alexander or even Socrates, and those used by New Testament scholars for Jesus. In the former, the sources leave no doubt at all that certain individuals lived and certain events really happened — that is, that there are certain facts that historians can work with. Not even the most extreme postmodernists deny that Governor Philip established a settlement in Australia in 1788. However much they may be subject to interpretation, historical sources confirm as fact that certain people did certain things in the past.

This is not the case with the sources we have for Jesus. The sources we have for Jesus provide not a single datum of which it can be said, “This is a universally recognized, bedrock, indisputable fact about Jesus.” (See the box at the end of this post for comments on even the death of Jesus in this context.)

Now I am not saying that this situation forces anyone to conclude that there was no historical Jesus. Of course not. But it is a situation that should be recognized, understood and explained.

How do we know anyone existed?

I am sure that no historian undertaking a study of ancient Rome seriously pauses to ask, “How do I know if Julius Caesar really did exist?” The sources have been studied, analysed and dissected intensively for generations and certain information from them has long been taken for granted.

But because history is filled with such “facts” (such as that Julius Caesar conquered and was assassinated in the BCE era) that are part of our cultural heritage, it is worth taking time out to think through exactly how we can know that something really happened or that a particular person really did exist in ancient times.

You’d think that a scholar writing about the past could tell you how we know famous ancient persons existed without even having to think about it. Bizarrely, however, we find New Testament scholars really struggling when attempting to grapple with the question of how we know anyone in any period of history ever existed. It’s clear some have never before thought about it until challenged by mythicism.

Look, for example, at Bart Erhman’s unfortunate confusion in Did Jesus Exist? when he begins by saying photographs are evidence for the historical existence of Abraham Lincoln. That’s nonsense. All photographs can do is identify someone whom we already know exists or existed. Someone has to put a name to a photograph and someone has to link that name with an identity known from other testimony or experience.

Historians can appeal to many different kinds of evidence to establish the past existence of a person. First, there is a real preference for hard, physical evidence, for example, photographs. It is rather hard to deny that Abraham Lincoln lived since we have all seen photos. . . . [F]or most of us, a stack of good photographs from different sources will usually be convincing enough. (pp. 39-40)

I submit that a photograph of Abraham Lincoln would be meaningless unless we already knew who Lincoln was, that is, that he existed and what he did. (The ancient counterparts of photographs would be portraits and statues.)

Ehrman’s final point is just as confused: Continue reading “The Historical Jesus and the Demise of History, 2: The Overlooked Reasons We Know Certain Ancient Persons Existed”

2013-01-19

The Historical Jesus and the Demise of History, 1: What Has History To Do With The Facts?

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by Neil Godfrey

Filed under: Historical Methods and Historiography
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There is something rotten in the state of historical Jesus studies. Ideology has long trumped inconvenient questioning. Postmodernist flim-flam has recently trumped any hope of sound methodology. Some on that side of New Testament studies have curiously accused me of being “a fact fundamentalist” or an antiquated positivist or one who has unrealistic demands for certainty. So before I justify my claim that HJ studies have fallen hostage to ideology and methodological nonsense, let me lay all my cards out on the table and tell you what history means to me.

History for me has never been “about facts and dates”. It has never been “one darned thing after another.” That’s a chronicle or an archival record. Not history. In hindsight I have come to appreciate so much my senior high school years as a history student when I was taught by two pioneers in the way history was to be taught throughout Australian secondary schools, J.H. Allsopp and H.R. Cowie.

The first thing we were taught was that history was an enquiry. It was a debate. It was all about exploring questions. We began our studies with the French Revolution and we were confronted with questions: Why did it happen in France? Why then? And instead of being given answers we were given competing explanations. We were forced to study up on the facts in order to try to answer these questions. Inevitably we soon discovered that the importance of certain facts varied according to the different points of view of the authors. One of the questions we were asked to test at our senior high school level of competence was historian Toynbee’s thesis that all history followed a pattern of “challenge and response”.

Then I took up history at university. We had been well prepared. First topic, the rise of feudalism. First book to read: The Pirenne thesis; analysis, criticism, and revision. We weren’t “taught” what led to the rise of feudalism in Europe. We were challenged and guided to explore the possible reasons, the competing explanations, and to show competence in the way we pursued historical questions.

What is history? What is an historical fact?

It was in the 1960s and we were required to engage with E.H. Carr’s radically challenging book on the nature of history, What Is History? His thesis — that history is essentially whatever the historian makes of it — was the hot debate of the day. One of his most famously quoted passages is found on the Wikipedia page and I copy it here: Continue reading “The Historical Jesus and the Demise of History, 1: What Has History To Do With The Facts?”

2012-10-06

Confusing “Narrative Voice” of Gospels with “Historical Truth Claims”. . . . Jesus, Criteria, and the Demise of Authenticity, ch. 2 final

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by Neil Godfrey

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Revised 23rd May 2016

Jens Schröter writes what in many respects is an admirable lesson for scholars of Christian origins on how really to do history. I can only spot what I believe is one oversight in his lesson where one suddenly hears in his words echoes of apologists and fundamentalists.

This post concludes my review of chapter 2, “The Criteria of Authenticity in Jesus Research and Historiographical Method”, by Jens Schröter, in Jesus, Criteria, and the Demise of Authenticity. In my earlier posts I used introductory presuppositions in Schröter’s chapter as a starting point from which to detail the fundamental, culturally inherited assumptions that are never questioned by most theologians exploring Christian origins. In this post I will concentrate on the last part of Schröter’s essay in which he proposes a more orthodox method of historical analysis as a replacement for the criteria approach.

Schröter has more to say about the weaknesses of the so-called “criteria of authenticity” approach in historical Jesus studies, but most of his points overlap with what I have covered in reviews of earlier chapters of this book. He does add a couple of new criticisms but I will mention those at the end of this post (for sake of completeness) and not lose any more time getting straight to Schröter’s proposed alternative to the criteria approach. (All posts in this series are archived here.)

One gets the impression, on reading contemporary works by a number of New Testament scholars explaining the role of interpretation and imagination in the historian’s investigation of sources, that New Testament scholars generally really have been left behind in the dark as to how history has been known to work in more generally for a hundred years now. The following representatives of milestone developments in “how history works” outside Theology Departments appear to have remained unknown among most biblical scholars: Continue reading “Confusing “Narrative Voice” of Gospels with “Historical Truth Claims”. . . . Jesus, Criteria, and the Demise of Authenticity, ch. 2 final”

2012-10-03

Take Two: Chapter 2 of Jesus, Criteria, and the Demise of Authenticity

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by Neil Godfrey

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Continuing from Historical Method versus Jesus Research: Chapter 2 of Jesus, Criteria and the Demise of Authenticity. . . .

Jens Schröter reminds us of flaws with the criteria approach to find the historical Jesus. They encapsulate what I have covered in my posts on Chris Keith’s chapter one:

  1. Criteria were designed as a tool to assist with form criticism
  2. Form criticism assumed that Gospels could be peeled apart layer by layer to find sections originating with the Church, sections originating with Judaism and other sections that originated with the earlier oral tradition about Jesus independent of Judaism and the Church.
  3. Criteria were designed to assist with arriving that the earliest Jesus traditions.
  4. The earliest Jesus tradition was defined as “authentic” if it did not overlap with traditions that could be identified as belonging to Judaism or the early Church.
  5. Historical Jesus scholars came to reject form criticism but continued to use criteria of authenticity, but they used them to supposedly discover the historical Jesus. The criteria were originally designed only as a literary tool to locate the earliest traditions surviving in the Gospels — not as historiographical tools to find historical persons and events.
  6. So the criteria approach has been criticized as invalid as a tool to unearth the historical Jesus. (Criteria were originally part of the package of the literary study of form criticism.)

In response to the failure of the criteria approach have been those who advocated a “memory approach”, and I have discussed this also to some extent, in particular with respect to Le Donne’s presentation in a popular publication.The justification and the problem of this approach are that it does not claim to arrive at an “authentic” picture of the past, but only to some understanding — through the haze of “subjective recollections and interpretations” and potential “misperception, wrong information, oblivion and projection” — of “what might have happened”

One of the must fundamental principles every historian learns to apply before studying a source for the “memories” it contains or any other “historical information” that it writes about, is to analyse the source to ascertain exactly what it is, where it came from, who put it together and for whom. Continue reading “Take Two: Chapter 2 of Jesus, Criteria, and the Demise of Authenticity”

2012-10-02

Historical Method Versus Jesus Research. Chapter 2 of Jesus, Criteria, and the Demise of Authenticity

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by Neil Godfrey

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I touched on one brief passage in the chapter by Jens Schröter in my recent post, Historical Jesus Studies ARE Different Methodologically from Other Historical Studies, and it’s now time to return to his chapter from Jesus, Criteria, and the Demise of Authenticity [JCDA] in more depth. Jens Schröter appears at several points to come so close to advocating use of the methods of other historical studies for the study of Jesus, but each time falls agonizingly short of what only those with eyes wide shut will miss.

Introduction

Historical Jesus research in recent decades has dwelt heavily upon the social, political and religious life of Judaism, Palestine and Galilee in the first century in order to explore the environmental factors that must have contributed to the personal make-up of Jesus and his mission.

A historical presentation of Jesus’ mission has to explain why it caused a new movement circled around his name and venerating him as “Lord Jesus Christ.” . . . . (p. 49, my bolding here and in all quotations)

Right here is the first problem of historical Jesus studies. Recently Larry Hurtado even declared that part of this proposition — that a new movement erupted from Palestine in the 30’s — was “data”* that the historian was required to explain.

But that is not data. What is data is the existence of narratives — the Gospels of Matthew, Luke, John and the Book of Acts — portraying a faith movement spreading from Palestine in the 30s. But narratives are not necessarily history.

Nor do we have any data to confirm that there was a Jesus mission in Palestine that caused a new movement. The data we have are stories about such a Jesus mission. But stories are not necessarily history.

  • Question: How can we know if a story is based on history?
    • If a story begins with, “This is a true story”, is that enough to rely upon?
    • What if the tale is told from the perspective of an all knowing authoritative narrator who speaks with authority. Is that the clue?
    • What if the tale is plausible and coherent and “rings true” — that is, is rich in verisimilitude? Is that a sure sign it really is true?
    • How many biblical scholars have ever stopped to think through questions like these in relation to historical figures (ancient, medieval and modern) generally?

2012-09-28

Criteria’s Demise and the Black Hole of Historical Jesus Studies: Concluding Chapter 1 of Jesus, Criteria, and the Demise of Authenticity

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by Neil Godfrey

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Continued from the previous post . . . .

We have a problem

Chris Keith explains that the serious problem for the criteria approach to historical Jesus studies is that the assumptions about the “nature of the gospel tradition” upon which those criteria (and form-criticism itself) were built upon “have now been shown to be untenable.”

My own view is that it is a mistake even to speak of “gospel tradition” at this stage since such a concept is itself an untested assumption. What we have are gospels. Scholars generally assume they are products of authors compiling traditions. But I don’t know if this has been argued with reference to evidence by anyone — though I have seen many arguments for it that are based entirely upon the hypothesis (or cultural tradition) that the core narratives ultimately originated with the life of an historical Jesus.

Keith points out that studies since the time of the classical form critics have shown that scholars may have overestimated the extent to which the Gospel authors reshaped the traditions they inherited. Further, the form-critical assumption that the Gospels can be dissected into various layers of traditions is now in serious doubt.

More specifically, Hengel’s Judaism and Hellenism demonstrated conclusively that the distinction between early Palestinian Christianity and later Hellenistic Christianity, which the form-critics took as axiomatic and Bultmann even acknowledged was “an essential part of my inquiry,” was a false dichotomy. This distinction provided for the form critics the foundational justification for separating the written Gospel texts. Scholars now routinely note its widespread rejection. (pp. 37-38, my bolding here and in all quotations)

Surely this fact (that Palestinian and Hellenistic Christianities are a false dichotomy) leaves us with less reason to assume that the Gospel authors were garnering and weaving “traditions” into narratives that so clearly appear to be creative imitations and adaptations of other literature.

But this assumption of “pre-gospel traditions” is not questioned by Keith. Another tool must be found to study these assumed traditions:

[I]n the words of Kirk, “Little of this tradition model can survive scrutiny in light of advances in research on the phenomenology of tradition.” In view here are those Gospels scholars working in the increasingly-overlapping areas of oral tradition and social/cultural memory-theory. (p. 38)

So the problem with the criteria approach is not only that criteria are the wrong tools to uncover history (see previous post for details), but that “the Gospels are not the type of ground in which one can dig.”

It is now widely accepted that

one cannot peel through the layers of faith to an “original”: “We can never succeed in stripping away that faith from the tradition, as though to leave a nonfaith core. When we strip away faith, we strip away everything and leave nothing.”

Thomas L. Thompson has said essentially the same in another context:

Removing miracles or God from the story does not help an historian, it only destroys narratives. One can never arrive at a viable history with such an approach. (The Bible in History: How Writers Create a Past, p.44)

Historical Jesus scholars appear to be on the way to replacing one set of failed tools with a lot of postmodernist mumbo jumbo.

At this point Keith writes on behalf of many historical Jesus scholars when delves into abstract complexities that appear to be necessary solely because there is no evidence for Jesus that is comparable to the sorts of evidence historians generally study. The idea of first analysing the documentary evidence to assess what questions can be asked of it (as is correctly done in other historical studies) remains far from scholarly consciousness here. The tradition shapes the question and the evidence must be made to answer it no matter what. Continue reading “Criteria’s Demise and the Black Hole of Historical Jesus Studies: Concluding Chapter 1 of Jesus, Criteria, and the Demise of Authenticity”

2012-09-20

Historical Jesus Studies ARE Different Methodologically From Other Historical Studies

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by Neil Godfrey

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Well, well, well. After all of Dr James McGrath’s attempts to tell everyone that historical Jesus scholars use the same methods as any other historians, and that I was merely some sort of bigoted idiot for saying otherwise, what do I happen to run across while serendipitously skimming my newly arrived Jesus, Criteria, and the Demise of Authenticity? This:

Jens Schroeter

The idea of formulating certain “criteria” for an evaluation of historical sources is a peculiar phenomenon in historical critical Jesus research. It was established in the course of the twentieth century as a consequence of the form-critical idea of dividing Jesus accounts of the Gospels into isolated parts of tradition, which would be examined individually with regard to their authenticity.

Such a perspective was not known to the Jesus research of the nineteenth century and it does not, to my knowledge, appear in other strands of historical research.

In analysing historical material scholars would usually ask for their origin and character, their tendencies in delineating events from the past, evaluate their principal credibility — for example, whether it is a forgery or a reliable source — and use them together with other sources to develop a plausible image of the concerned period of history. (pp. 51-52, my formatting, underlining and bolding)

That’s by Jens Schröter, Chair and Professor of Exegesis and Theology of the New Testament and New Testament Apocrypha at the Humboldt University.

But don’t misunderstand. Jens Schröter does understand why this difference has arisen and explains his view of the reason. Historical Jesus studies have traditionally been necessarily different because the earliest sources about Jesus’ life (the Gospels) are theological narratives, and as a consequence,

historical data are interwoven with quotations from Scriptures of Israel, early Christian confessions, and secondary elaborations of earlier traditions . . . It has been argued that the faith of earliest Christianity has imposed its character on the historical data and must therefore be distinguished from Jesus’ word and deeds themselves.

It is at this point that Schröter sees historical Jesus studies as having jumped the rails. What has happened is that HJ scholars have taken this starting point as a rationale for trying to locate a more authentic event or saying that lies behind the Gospel narratives. That is not how other historical studies work. Continue reading “Historical Jesus Studies ARE Different Methodologically From Other Historical Studies”

2012-09-19

Searching for a Good Fantasy: A Postmodernist’s Historical Jesus

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by Neil Godfrey

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My copy of Jesus, Criteria, and the Demise of Authenticity arrived today. I had the impression that there is some curiosity “in internet land” as to whether this work will be of interest among Christ Myth theorists. If I am not judging too hastily, I will say, “No”. Everyone knows that the criteria used to establish “historicity” of a saying or deed of Jesus are shot through with logical fallacies. This has surely been well enough publicized by many mainstream and minorstream scholars by now. Or perhaps I don’t wear the same blinkers as many theologians who confuse apologetics with historical research.

The book does not address historicity. Note the title. It says “Authenticity”, not “historicity”.

There’s an interesting Introduction by Anthony Le Donne that I’d like to post on some time. He surveys the history, especially “American” meaning U.S. history, of historical research related to the Bible and Jesus. It reminds me of the title of a book by Ashleigh Brilliant, I Have Abandoned My Search for Truth and Am Now Looking for a Good Fantasy. (Ashleigh Brilliant, I have read, is always on the warpath against anyone who uses one of his epigrams without first paying him for the privilege, so I hope he doesn’t object to my freely promoting one of his many published titles for him here instead.)

I have long looked forward to doing posts on historiography again, and in the process place the postmodernist historiography in its context. In that series I would certainly refer to Anthony Le Donne’s earlier book, Historical Jesus: What Can We Know and How Can We Know It?. That little volume is a handbook for theologians on how to save or redirect a new quest for the “historical Jesus” through a postmodernist approach to sources.
It contains a foreword by Dale C. Allison Jr. He was the scholar, some will recall, cited by James McGrath as being one of the pioneers responsible for paving the way for a whole new revolution in historical studies across the board. (See my post, New Testament Scholars Are Pioneers In Historical Methods.) McGrath learned from Allison the following:

Even fabricated material may provide a true sense of the gist of what Jesus was about, however inauthentic it may be as far as the specific details are concerned. (Review of Dale Allison, Constructing Jesus)

Here is one way to illustrate how postmodernist historical research into the ‘historical Jesus’ works. The illustration is taken from Anthony Le Donne’s Historical Jesus. Le Donne spices up the explanation with geometric and arboreal diagrams and phrases like “moving on from positivism”, “patterns of memory”, “thought-categories”, “memory refractions” and “spiraling memory traditions”. This is a Good Thing™, because it shields the reader from direct exposure to the befuddling logical circuitry behind it all.

First, find two contradictory Jesus “traditions”.

Next, place these two “traditions” 5 centimeters apart on a sheet of plain white paper on a flat table.

Thirdly, sprinkle lightly with extra-fine grade authenticity powder.

Now, with some geometry tools and an HB pencil, draw straight lines from those two “traditions” to a third point so as to form an equilateral triangle. (Don’t worry about the powder. That will add to the final effect.)

Now erase those straight lines and replace them with spirals. (Replace the scattered authenticity powder.)

You have now recreated the original memory refraction that was further refracted through spirals to reach our extant contradictory evidence.

Finally, focus one eye on the start of each of the spirals, roll each eye back through the spirals to their other point, and you will come to understand how we arrived at our extant contradictory evidence.

Ergo, Jesus existed.

Okay, that was tongue in cheek. But it is not far off what Le Donne writes anyway, seriously. Only in Theology Departments!

Le Donne’s case-study Continue reading “Searching for a Good Fantasy: A Postmodernist’s Historical Jesus”

2012-08-30

Did Jesus exist for minimalist and Jesus Process member Philip Davies?

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by Neil Godfrey

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Philip Davies

Emeritus Professor Philip Davies has not been able to “resist making a contribution to the recent spate of exchanges between scholars about the existence of Jesus” in an opinion piece titled Did Jesus Exist? on The Bible and Interpretation website. It is a question that he says “has always been lurking within New Testament scholarship generally”, though the occasion of his essay appears to be the recent set of exchanges over the views of Bart Ehrman, Maurice Casey and Thomas L. Thompson on that website along with some thoughts on the recently released ‘Is This Not the Carpenter?’.

(Since Davies was also announced as a member of The Jesus Process (c) (TJP), it is encouraging to see someone from that august body addressing the tactic of the gutter rhetoric that we have endured recently from other TJP members Joseph Hoffmann, Maurice Casey and Stephanie Fisher. It would be nice to hope that Davies’ article can mark a turn for the better from that quarter at least.)

Philip Davies is (in)famous for his 1992 publication In Search of ‘Ancient Israel’ (partly outlined on vridar.info) that is reputed to have brought “minimalist” arguments on the Old Testament to a wider scholarly (and public) awareness. In Did Jesus Exist? Davies says he has “often thought how a ‘minimalist’ approach might transfer to the New Testament, and in particular the ‘historical Jesus’”, and infers that the collection of articles in ‘Is This Not the Carpenter?’ is an appropriate way to open the question.

(I don’t think it is all that difficult to apply a “minimalist” approach to the New Testament: it’s a simple matter of approaching the data with the same logical validity and consistency — the avoidance of circularity [and circularity of method is confessed by several historical Jesus/NT scholars] in particular. The hard part is in acknowledging the circularity given our cultural conditioning.)

.

NT studies “not a normal case”, ad hominem rhetoric, and hope

He points out that what is uncontroversial in any other field of ancient history runs into trouble when suggested in the field of New Testament studies (my emphasis): Continue reading “Did Jesus exist for minimalist and Jesus Process member Philip Davies?”

2012-07-26

Larry Hurtado’s Wearying Historical Jesus Question

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by Neil Godfrey

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Don’t get me wrong. I have found many worthwhile nuggets in the publications of Larry Hurtado. I find some of the analysis and conclusions in his “How On Earth Did Jesus Become A God?” very insightful. If I see his name in a contribution or bibliography I generally take notice and follow up. If I ever met Larry in person I would very much hope we could shake hands and enjoy a stimulating discussion. I have no doubts he could teach me much.

So let anyone who broadcasts some nonsense about my supposedly “hating scholars” please take a valium or step outside and water your garden.

And what’s more, I find myself in total sympathy with his weary plight when he writes (only a day or two ago):

The shape of Earth as envisioned by Samuel Row...
The shape of Earth as envisioned by Samuel Rowbotham. (Photo credit: Wikipedia)

So in one sense I think I’m not alone in feeling that to show the ill-informed and illogical nature of the current wave of “mythicist” proponents is a bit like having to demonstrate that the earth isn’t flat, or that the sun doesn’t revolve around the earth, or that the moon-landings weren’t done on a movie lot. It’s a bit wearying to contemplate!

Hurtado, I have no doubt, believes sincerely that “the current wave of ‘mythicist’ proponents” is “ill-informed and illogical”. According to his post his only acquaintance with mythicist arguments is an eighty-year old book opposing mythicism. It is the most natural thing in the world for him to accept that this book, in 1938 published by the Student ChristianMission Press, would in a cordial and Christian manner give readers a full grasp of the basis of mythicist arguments and with good grace and irrefutable logic and undeniable evidence tear those arguments apart limb by hapless limb.

And he cannot imagine today’s mythicists being any better informed or logical because, to him, the very denial of the historical existence of Jesus is akin to denying the earth is round, the earth orbits the sun, or the moon landings really happened.

And that’s the problem! Continue reading “Larry Hurtado’s Wearying Historical Jesus Question”

2012-07-19

A model history lesson (or, Why Does Rabbi Akiba Proclaim Bar Kokhba the Messiah?)

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by Neil Godfrey

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Akiva
Rabbi Akiba (illustration from the 1568 Mantua Haggadah)

My recent encounter with Matthew Novenson’s Christ among the Messiahs has led me to a few other publications of his and one of them I found particularly surprising and interesting: Why Does R. Akiba Acclaim Bar Kokhba as Messiah? that appeared in a 2009 Journal for the Study of Judaism (40). (Bar Kokhba was the leader of the second Jewish rebellion against Rome in the 130s CE. The Jewish Talmudic record preserves a tradition that the leading Rabbi of the time, Akiba, declared Bar Kokhba to be the Messiah. Unfortunately for Akiba’s hopes Bar Kokhba’s rebellion failed.)

What grabbed my attention was the way Novenson analysed the documentary evidence to understand its nature before accepting its narrative content at face value — something that should strike as such an obvious thing to do but also something that very few historical Jesus scholars seem to follow through seriously. Note the present tense in the title of Novenson’s article: “Why does R. Akikba . . .” — that is significant in that it tells us Novenson will be addressing the literary Akiba in the narrative. A rationale for this might be that the literary Akiba is all we have today to analyse. Or as Thomas L. Thompson might say, we need first to deal with the Akiba we do have (the figure in literary texts) before we can move on to knowing how we might understand a historical Akiba behind the texts.)

A significant feature of Novenson’s method of argumentation is that it touches on a few criteria and methods frequently used in historical Jesus studies. We will see that he applies them not as rhetorical questions with “obvious” answers but as real questions requiring genuine investigation:

  • Why would any Jew make up a story embarrassing to a great rabbi of history?
  • Why would anyone make any of it up at all?
  • The characters are historical, the setting is historical, and the narrative is plausible and coherent. Why should we not believe the narrative is historical?

Now in historical Jesus studies these sorts of questions are raised less as gateways to inquiry than as rhetorical affirmations. There seems to be something about Jesus as a subject of historical inquiry that shuts down imaginations and brings out The Fossil’s Creed in NT scholars. “Why of course this or that story must be based on a true event! Why would anyone make it up? Why would anyone make up a story embarrassing to a respected rabbi? Of course it cannot be made up! It has to be true!”

Scholars generally seem to be at their best when they are not taking on Jesus. Continue reading “A model history lesson (or, Why Does Rabbi Akiba Proclaim Bar Kokhba the Messiah?)”

2012-07-06

Thomas L. Thompson responds to Bart Ehrman’s Did Jesus Exist?

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by Neil Godfrey

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It’s good to see Professor Thomas L. Thompson come out and respond to Bart Ehrman’s crude dismissal of his scholarly contribution to the origin of the Christ myth.

Here is what Ehrman had written of Thomas L. Thompson’s work:

A different sort of support for a mythicist position comes in the work of Thomas L. Thompson, The Messiah Myth: The Near Eastern Roots o f Jesus and David, Thompson is trained in biblical studies, but he does not have degrees in New Testament or early Christianity. He is, instead, a Hebrew Bible scholar who teaches at the University of Copenhagen in Denmark. In his own field of expertise he is convinced that figures from the Hebrew Bible such as Abraham, Moses, and David never existed. He transfers these views to the New Testament and argues that Jesus too did not exist but was invented by Christians who wanted to create a savior figure out of stories found in the Jewish scriptures.

and again Continue reading “Thomas L. Thompson responds to Bart Ehrman’s Did Jesus Exist?”

2012-06-05

Hoffmann Serf-Reviews My Bayes’ Theorem Post, “Proving This!”

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by Tim Widowfield

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Gentleman Joe
Gentleman Joe (Photo credit: Wikipedia)

Gentleman Joe

Over on The New Oxonian, R. Joseph Hoffmann, leader of the Jesus Process©™® Triumvirate has deigned to comment on my post, “Proving This! — Hoffmann on Bayes’ Theorem.” As expected, his response is both cordial and understated. Ever the gentleman, he remains humble, even though Hoffmann’s massive and mighty brain threatens to burst through his shiny, pink forehead. At first I had considered answering him right there on his site. However, since I respectfully disagree with so much of what he has written, I have decided to create a new post here on Vridar instead.

I’ll quote chunks of Hoffmann’s words here, interspersed with my responses.  He’s reacting to a comment by a guy who goes by the screen name “Hajk.” Hoffmann begins:

Yes @Hajk: I was laughing politely when Vridar/Godfey[sic] made the bumble about “pure mathematics” in scare quotes; it reveals that he is a complete loser in anything related to mathematics, and when he goes on to complain that Bayes doesn’t “fear subjectivity it welcomes it” may as well toss in the towel as far as its probative force goes. Odd, someone conceding your points and then claiming victory. 

Continue reading “Hoffmann Serf-Reviews My Bayes’ Theorem Post, “Proving This!””

2012-04-19

Scholarly Fallacy of the Week: Bart Ehrman’s False Dichotomy

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

by Neil Godfrey

Filed under: Biblical Scholars, Biblical Studies, Historical Methods and Historiography
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The hermeneutic of charity is what some New Testament scholars (e.g. Richard Bauckham) have termed the goodness, the rightness, of believing a testimony by default — unless and until we are given a reason to doubt it.

It is usually opposed rhetorically to the idea of the hermeneutic of suspicion.

Charity and suspicion. The words clearly resonate with the ideals of the highest teachings of biblical love: “charity” being the best of gifts and “suspicion” being antithetical to that Christian virtue according to 1 Corinthians 13.

In fundamental logic, however, we might align these concepts with something more neutral and objective for analysis: the false dichotomy.

Bart Ehrman may shun the term “hermeneutic of charity” (I don’t know but I’m assuming he does) but he falls right into that same soft bed of roses no matter what their name. He does this many times, and so many New Testament scholars do, too, but we have a right to expect the highest standards from the highest paid professions.

In Did Jesus Exist? Ehrman falls within the wake of so many of his peers by setting up the so-called evidence of Papias as

  1. either reliable enough to be used as “an important source for establishing the historical existence of Jesus”
  2. or it is nothing but a bald-faced lie

This is a most unscholarly view of things. It has nothing to recommend it. It breaks all the fundamental rules of how historians are expected to analyse the value of their sources. It is nothing but a logical and methodological fallacy. But it is so commonly encountered in the writings of New Testament scholars that one would be excused for thinking it is a simple truism.

Here is how Ehrman presents his case based on the supposed evidence of Papias: Continue reading “Scholarly Fallacy of the Week: Bart Ehrman’s False Dichotomy”