Historical Method

2010-11-08

Faith in History: a faith for both Christians and Marxists

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by Neil Godfrey

. . . Modern Christianity must always reckon with the possibility of having to abandon the historical figure of Jesus. Hence it must not artificially increase his importance by referring all theological knowledge to him and developing a ‘christocentric’ religion: the Lord may always be a mere element in ‘religion’, but he should never be considered its foundation.

To put it differently: religion must avail itself of a metaphysic, that is, a basic view of the nature and significance of being which is entirely independent of history and of knowledge transmitted from the past . . . (p. 402 of The Quest of the Historical Jesus, 2001, by Albert Schweitzer.)

Dominican priest Roland de Vaux of Dead Sea Scroll fame or infamy, wrote that if the historical faith of Israel is not founded in history, then that faith is in error, and our faith is also (“et la notre aussi.”)

Biblical archaeologist George Ernest Wright wrote:

In biblical faith everything depends upon whether the central events actually occurred. . . . To assume that it makes no difference whether they are facts of not is simply to destroy the whole basis of faith.

Thomas L. Thompson (from whom I have taken these references to de Vaux and Wright) aptly notes (my emphasis throughout):

Indeed, it soon becomes clear, it is not ultimately in the Bible that this “biblical faith” is grounded, but in the events of history, and in the Bible only insofar as the Bible retells historical events.

Is not this a rather wry reminder of Marxism’s faith or belief in history?

Is not the fundamental difference between the two, then, merely the interpretation of history? Continue reading “Faith in History: a faith for both Christians and Marxists”

2010-11-03

The Argument from Silence

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by Neil Godfrey

The following is from Jesus: Neither God Nor Man. The Case for a Mythical Jesus by Earl Doherty.

What conclusions can be drawn from silence? Is the “argument from silence” valid? It depends on certain factors. We need to ask: how compelling to the writer would the subject have been? Does what he is saying invite a natural, even inevitable reference to the subject, whether in passing or as an integral part of his argument? If, for example, a Christian writer is urging a certain course of action upon his readers, and the founder of the movement was known to have taught that very thing, this should almost guarantee that the writer would quote the founder, or mention that he had so taught, to lend weight and persuasion to his argument. In other words, the more we have reason to expect that something would be mentioned and yet it is not, the more we are entitled to conclude from the silence that the subject is not known to the writer.

If that strange and unexpected silence extends to many different writers and many documents, indeed to all writers and documents available from that period, if it extends to a multitude of elements on the subject, the greater becomes the evidential force of that silence. If the silence covers every single element, the conclusions to be drawn become compelling. Continue reading “The Argument from Silence”

2010-10-15

Scholarly attempts to “explain” historical methods for Jesus studies (1)

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by Neil Godfrey

Scot McKnight of recent controversial article fame, devotes an entire chapter in his book Jesus and His Death to a discussion of the historiography of New Testament scholars, and writes:

In fact, the historiography of historical Jesus scholars is eclectic and often unconscious or uninformed of a specific historiography. (p.16)

Biblical scholarships’ ignorance of the significance of different types of evidence

This unfortunate state of much scholarship of Christian origins is aptly illustrated throughout many studies of the historical Jesus, but I focus in this post on statements by one such self-professing “historian” of the New Testament who makes a point of explaining what he understands by “the historical enterprise”:

I’ve long been perplexed by the frequent complaint from mythicists (i.e. those who claim that Jesus was a purely invented figure, not even based on a real historical human individual) that those working on the historical Jesus simply assume as a presupposition that Jesus existed, rather than addressing the question directly. Continue reading “Scholarly attempts to “explain” historical methods for Jesus studies (1)”

2010-10-14

History as Science, Not Only Art. (History for Dummies, 2)

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by Neil Godfrey

In my previous post I cited Leopold von Ranke’s famous explanation for history being an art. (I turned to von Ranke because a biblical scholar quoted von Ranke to me without knowing the source of his quotation, nor its meaning.) Now von Ranke’s philosophy of history and views on the nature of historical facts have been superseded throughout the twentieth century. But he gave expression to the meaning of history as an “art” (explained in my previous post), and to the importance of reliance first and foremost on empirically verifiable primary sources (sources physically located in the time and place of the subject of historical inquiry), and these concepts have stood the test of time for most historians.

But in my citation of von Ranke’s explanation of the nature of history as an art, one also reads that this same grandfather of modern history said history is a “science”.

If one reads that citation of von Ranke’s in the previous post, and the discussion of other milestone figures in the development of historiography as I presented them in my earlier post on how historical Jesus studies differs from normative nonbiblical historical inquiry, one will see that history has been compared to a “science” for the following reason. Continue reading “History as Science, Not Only Art. (History for Dummies, 2)”

2010-10-13

History for Dummies (and Biblical Scholars)

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by Neil Godfrey

First aid training dummies. — Image via Wikipedia

A biblical scholar earlier this year publicly asked:

Any recommendations on reading about the philosophy and methods of historical research, written by someone with no connection to Biblical studies?

I did provide that professor with a number of suggestions (the post included major figures in the field of twentieth-century historiography and readings that would lead to others not discussed in detail in that post), and no doubt he will read them as soon as opportunity permits.

The same biblical scholar in the same public comment demonstrated his eagerness to learn how “history” as practiced by historical Jesus scholars is viewed by historians in nonbiblical areas when he wrote:

I don’t know – I asked a colleague in the history department about methods and the “criteria” used in historical Jesus research, and he basically said that history, once you get beyond the groundwork of trying to date sources, is “an art.”

Continue reading “History for Dummies (and Biblical Scholars)”

2010-09-23

Historical Jesus scholarly quotes on historical methodology

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by Neil Godfrey

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.

(From a scholarly review of a chapter of a book discussing historical methodology)

In a discussion of a Wikipedia article on Historical Method:

Is there anything in the method outlined there (or better yet in the books cited if readers know them well or have time to consult them) that is not in keeping with the practices of historians working on the historical figure of Jesus? Or is there any point at which this survey and summary (or the method set forth in the sources the article cites) is at odds with what most historians do?

I ask because mythicists regularly claim that what scholars investigating the historical Jesus do is different from what mainstream historical study does.

In those books cited in that Wikipedia article, and that are appealed to in order demonstrate that biblical historians use the same methods as nonbiblical historians, appear gems like the following:

The author of a historical source may be God, as well as man. Hence the distinction between divine and human sources.

The procedure of critics who reject the possibility of miracles is manifestly unscientific.

I know of course that most mainstream biblical historians do not openly admit to the supernatural when dealing with historical inquiry, but the fact that an associate professor of religion is blithely confident enough to make such a claim about books he obviously has never read and only thinks he understands demonstrates just how out of touch some biblical scholars are with the historiography outside their own ivory tower. This was a key point in Scot McKnight’s chapter on historiography in his Death of Jesus, and which I discuss in relation to key names in nonbiblical historiography that he sees as relevant for biblical scholars. The scholar who refuses to address this is the one who responded with the ignorant remark about sources for methodology on the Wikipedia article.

(I know I know. Someone said this is like shooting fish in a barrel with a shotgun. Let’s move on.)

Oh, just one more. . . .

I’ve tried being reasonable and respectful

(comment 11491)

Agreed, he is very trying

Response to James McGrath’s Argument from Wikipedia

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by Neil Godfrey

Image via Wikipedia

In response to my post in which I cited the Game of Avoidance as one played by some HJ scholars in relation to mythicist arguments, one such scholar has posted a series of comments with each one ironically avoiding my argument. Irony seems to be lost on some people.

So when challenged to address my statements on nonbiblical historical methodologies, the same biblical historian chose to avoid my argument completely and respond by going back to his own blog and posting up a discussion and link to a Wikipedia article titled Historical Method.

Aside on the insulting manner and false accusations of the scholar: The same gentleman and scholar also took the pains to explain how respectful he has been in his exchanges with me — (calling me a pretender, a bait-and-switcher, ignorant of what I am talking about or attempting to address, selectively cherry-picking supporting sources, and of complaining about things I have never uttered anywhere, all fall within the ambit of “respectful” dialogue in his view) — proceeded to insult me and anyone else who argues for a mythicist view as deserving to be ignored and being one with young-earth creationists. He also proceeded to infer that I am unaware of religious conservatives complaining about secularization of biblical studies and implies that I argue that nothing but religious dogma keeps mythicism from gaining a foothold in mainstream biblical studies. Of course he provides no evidence for these views he attributes to me because he will not find them. He will find in my blog several posts that belie his charges if he cares to look or ask.

Wikipedia?

So what to make of the Wikipedia article to which he refers and which he seems to claim fully supports the methodology of HJ historians as being just like that found in any other field of history? Continue reading “Response to James McGrath’s Argument from Wikipedia”

2010-08-30

Stronger evidence for Publius Vinicius the Stammerer 2000 years ago than for Jesus

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by Neil Godfrey

Publius who? That is the point of this post. Assertions that there is as much evidence for Jesus as for any other person in ancient times, or that if we reject the historicity of Jesus then we must reject the existence of everyone else in ancient history, are based on ignorance of how we really do know about the existence of ancient persons.

This is my postscript to the previous post and suggests a case study on the relevance of literary criticism (and a few other things, like primary evidence and external controls) to historical methodology. I have argued the negative side of this in relation to Jesus many times, and won’t repeat those arguments here. Instead, I focus on one case where the methodology I discuss is used to positively establish historicity of ancient persons. Continue reading “Stronger evidence for Publius Vinicius the Stammerer 2000 years ago than for Jesus”

Brodie (almost) versus McGrath on historical methodology in NT studies

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by Neil Godfrey

Thomas L. Brodie has a chapter (“Towards Tracing the Gospels’ Literary Indebtedness to the Epistles” in Mimesis and Intertextuality) discussing the possibility of the Gospel authors using the NT epistles among their sources, but what I found of most interest was his discussion on methodology and criteria. The difference between Brodie’s discussion of historical methodology and that espoused by James McGrath comes close to being starkly different as day is from night. But it is not clear that Brodie is fully aware of what I think are the implications of what he writes. Continue reading “Brodie (almost) versus McGrath on historical methodology in NT studies”

2010-08-24

Charity, suspicion and categorization — exchange with Rick Sumner contd

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by Neil Godfrey

Rick has posted another constructive response, “Charity,” “Suspicion” and the Dangers of Categorization. Or, What I Learned from John Hughes, to my posts on historical method in the context of NT historical studies. Another is expected to follow discussing the nature of facts. (Previous post addressing Rick is here.)

I suspect we are drawing closer together in understanding of our respective positions, and perhaps even not far from a point where we might be able more comfortably accept our mutual disagreements. Or maybe I’m presuming too much here.

Rick has pointed out that I at least give the appearance of “rhetorical excesses and false dichotomies” and that I “grossly overstate the case”. He sums up the message that apparently comes across in my posts:

Biblical Historian/Bad Historian/Hermeneutic of Charity
Other Historians/Good Historian/Hermeneutic of Suspicion

I have not re-read my posts to check whether or not I did attempt to qualify my statements well enough, but obviously this is the impression they have conveyed to Rick and no doubt someone else who might have read them, too.

To begin with, the terms “hermeneutic of suspicion” and “hermeneutic of charity” are not mine. Continue reading “Charity, suspicion and categorization — exchange with Rick Sumner contd”

2010-08-18

Historical facts and the nature of history — exchange with Rick Sumner

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by Neil Godfrey

Rick has posted an interesting discussion titled What is History? The Nature of “Facts” in response to my Historicist Hocus Pocus post. This follows a short exchange between us in the comments beneath my own post, and is an extension of earlier blog posts of his own on the same theme. I appreciate Rick’s response and the opportunity it gives me to explore my own argument in a little more depth.

If I understand Rick correctly, he disagrees with my view of the nature of facts when I assert that biblical studies have no “historical facts” to work with that are comparable to what are generally conceded as facts in relation to, say, the history of Julius Caesar. Continue reading “Historical facts and the nature of history — exchange with Rick Sumner”

2010-08-14

Do mythicists rely on arguments from silence and too many assumptions?

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by Neil Godfrey

No.

This is another common charge against arguments that Jesus was mythical, and it likewise seems to be circulated among those who show little evidence of having read much in the way of mythicist publications.

(I am responding here to remarks made in a comment to McGrath’s post, Why I find mythicism disturbing, since the remarks are repeated often enough to be addressed separately.)

I look firstly at where the argument from silence really does stand within mythicism, and then at a comparison of historicist and mythicist a priori assumptions.

Arguments from silence

I do not recall if I have ever read a mythicist argument that relies on silence.

An argument from silence is used to compare one hypothesis against another. It can be useful to show that there is no real warrant (there is too much silence) for accepting the disputed hypothesis.

But the arguments FOR the earliest Christian record speaking of a nonhistorical Christ (at least the ones I have read) all focus on reading what the documents DO say. What they don’t say (the silence) is only the corollary.

Doherty on the argument from silence

Since Doherty appears to be the main bête noir of many of those more viscerally than rationally opposed to the Christ myth arguments, it will be useful to refer to his own position on the argument from silence. Continue reading “Do mythicists rely on arguments from silence and too many assumptions?”

2010-08-13

Do mythicists read Paul’s references to Jesus’ humanity as interpolations or metaphors?

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by Neil Godfrey

No. (But historicists do argue for interpolations and interpret contrary evidence metaphorically.)

This is another misinformed assertion advanced by some who appear never to have read mythicist publications. I most recently noticed it in a response to another post by James McGrath complaining that mythicists do or don’t do or argue this and that, and again without offering any specific examples to inform readers of the basis for his accusations.

I show here that the exact opposite is the case. You know what they say about false accusations being projections etc. It is indeed the historicists who explain away contrary evidence as metaphor, and it is the “historicists” who are the ones who have made the arguments for interpolations.

Humanity and Historicity

The first point one needs to address in the implication that humanity of Jesus, or his existence in the flesh, must by definition mean Jesus was a historical figure. This is a false assumption. Many mythical figures have been described or implied as “human” or having “bodies of flesh”.

The accusation, I think, usually is targeted specifically at what the person believes Doherty argues.

Interpolations

The only interpolations singled out in Paul’s letters by anyone who advances a mythical Jesus (at least from my readings) are those that are strongly argued to be interpolations by scholars who have expressed no interest in mythicism, and who almost certainly would accept a “historical Jesus”. Continue reading “Do mythicists read Paul’s references to Jesus’ humanity as interpolations or metaphors?”

2010-08-09

Historical methods postcript: Where criteriology leaves us

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by Neil Godfrey

Just to add here what I left assumed in my previous post . . . .

Enough has been written on the contradictory and inconsistent issues arising from the attempts to establish “bedrock evidence” for the life of Jesus from “criteriology”. (I am not addressing the use of criteria in other historical studies where it has a different function.)

Criteriology leaves the debate open whether Jesus was a political revolutionary, an apocalyptic prophet, a rabbi, a mystic, a teacher, a healer, a magician, a timberman (see #4 by Lemche at http://www.bibleinterp.com/opeds/sack357908.shtml).

In other words, criteriology leaves us not knowing where to even start a definitive exploration of who this Jesus was.

But in addition to failing to establish who or what Jesus was historically, it leads to the greater sin of avoiding the historical question of Christian origins. Christianity was a faith movement, and its origin and spread needs to be explained as such. The Christ that was spread through the Mediterranean and Middle East was a Christ of faith, after all. A mythical construct, in other words.

Historical method worth its salt will work with the evidence as it exists, as faith literature, and through analysis of both it and its relationships with other ideas of the time, seek to understand its origin and appeal.

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Biblical scholarships’ ignorance of the significance of different types of evidence

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Wikipedia?

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Arguments from silence

Doherty on the argument from silence

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Humanity and Historicity

Interpolations

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