Speaking of Steve Mason’s historical inquiry into what we can reconstruct of the origins of the Jewish War from Josephus, here are some quotations I marked as I read his second chapter. I hope to post one more time on this book, sharing some specifics of how he approached Josephus’s writings as historical sources. I began an archive listing key posts on historical methods and the nature of history more generally but Ouch!, I see that I haven’t worked on it since the day I started it! I need another time out but not from illness or injury this time. I’ll be adding this post there before the archive is finished.
Anyway, here are the things Steve Mason has to say about principles of historical research. There’s nothing new here for many of us, but they are points worth keeping in mind and sharing with others who are less familiar with what it’s all about.
Don’t just dive into a historical source and grab hold of whatever statements in it look useful tidbits for telling us what happened. First examine the source, see what sort of writing it is. We can’t merely assume a work that looks like history really is what most of us think a work of history should be. In Mason’s words,
In principle all survivals from the past, material or literary, need first to be understood for what they are if we are to use them to answer other questions. (60)
Don’t dismiss literary analysis of a source as irrelevant to your search for historical information in a source. Literary analysis at some level must come first before one knows how to interpret what one reads. That’s true even at the most basic level: e.g. is our source a diary or a parable?
A problem relevant to this chapter is the notion that those who care about the meaning of texts must be literary types unconcerned with the actual past. (61)
Here are “the most basic principles underlying this inquiry into the Jewish War.” The bolding and sometimes the layout are mine.
1. “Until someone can show otherwise, I am happy believing X. …”
1. Outside the academy, history seems most often to be equated with the past itself or with supposedly authoritative records. (61)
The past no longer exists. We need to interpret sources and with those interpretations re-imagine bits and pieces of the past and continue to revise our imaginations of the past as we learn more.
Each historian uncovers a new angle and offers it as a better key to understanding, but this very activity of constant reimagining means that we are not in a position simply to learn the facts and lessons of history. We are required instead to think, explore, and judge: not to hear what the past is itching to tell us but to investigate for ourselves.
History, then, is the process of methodical inquiry into the human past. (62)
Here I bring together different scholarly views on the sources cited in the Old Testament books of Kings directing readers to other writings for further information about a particular monarch. I conclude with a new perspective on one of those sources (the chronicles or annals of the kings of Judah) that would actually subvert the biblical narrative it is meant to support. This new interpretation comes from Russell Gmirkin’s chapter, “‘Solomon’ (Shalmaneser III) and the Emergence of Judah as an Independent Kingdom”, in the Thomas L. Thompson festschrift, Biblical Narratives, Archaeology and Historicity.
So the Lord routed them before Israel, killed them with a great slaughter at Gibeon . . . And it happened, as they fled before Israel . . . that the Lord cast down large hailstones from heaven on them . . . . There were more who died from the hailstones than the children of Israel killed with the sword. Then Joshua spoke to the Lord in the day when the Lord delivered up the Amorites before the children of Israel, and he said in the sight of Israel: “Sun, stand still over Gibeon; And Moon, in the Valley of Aijalon.”
So the sun stood still, And the moon stopped, Till the people had revenge upon their enemies. Is this not written in the Book of Jasher? So the sun stood still in the midst of heaven, and did not hasten to go down for about a whole day. And there has been no day like that, before it or after it, that the Lord heeded the voice of a man; for the Lord fought for Israel. . . .
But these five kings had fled and hidden themselves in a cave at Makkedah. And it was told Joshua, saying, “The five kings have been found hidden in the cave at Makkedah.”
So Joshua said, “Roll large stones against the mouth of the cave, and set men by it to guard them. . . . And afterward Joshua struck them and killed them, and hanged them on five trees . . . . So it was at the time of the going down of the sun that Joshua commanded, and they took them down from the trees, cast them into the cave where they had been hidden, and laid large stones against the cave’s mouth, which remain until this very day.
For other references to landmarks that are said to be visible “to this day” see Josh 7:26; 8:28, 29; … Judg 6:24; 15:19; 1 Kgs 8:8; 10:12; 2 Kgs 10:27; 2 Chr 5:9. — Stott, Why Did They Write This Way? p, 55
The Hans Christian Andersen citation
Given that Gmirkin uses “methods allied to those of Thompson, although [his] efforts rely more heavily on documentary sources” (p. 76), let’s open this post with Thompson’s view on particular attempt by a biblical author to “prove the truth” of his account by pointing to external evidence:
In Joshua 10, Jerusalem’s king, Adonizedek, the leader of five Amorite kings, was defeated by Joshua and his army in a running battle. Yahweh killed more enemies than Joshua did by throwing huge stones down on them from heaven. The kings were captured hiding in a cave and executed by Joshua. To endorse this story, the author tells us that five of these large stones are laid at the entrance of the cave ‘to this day’.
The humour of this closing ought not be missed. The author is very aware of the audience’s critical sensibilities. Just as Yahweh is hurling the large stones down from heaven, killing the enemy, the dead are described as having been killed by ‘hailstones’. After all, everyone knows – even the minimalist – that God sends hailstones. And this is where the author traps his listeners! The memorial set up at the cave, five of Yahweh’s stones, is an obvious argument for the story’s historicity. Such an argument is a common folktale motif, quite like the closure of Hans Christian Andersen’s story of ‘the princess and the pea’ with its historicizing details that the pea is still in the museum . . . ‘that is, if someone hasn’t stolen it’.
(Thompson, Mythic Past, 44)
Are they not written in the book of the Chronicles of the Kings of Judah?
I discuss here my reading of Chapter 5 of Raphael Lataster’s Questioning the Historicity of Jesus. Here he looks at the problematic nature of the gospels and extra-biblical sources for Jesus.
Lataster discusses how historical Jesus scholars attempt to get around the problem that there are no primary sources for a historical Jesus. This absence leads scholars to focus on
1) the character and limitations of presumed oral traditions that bridge the gap between the gospels and the historical Jesus;
2) memory theory, what we theorize and know about social and individual memories.
Both of these studies do indeed raise awareness of problems for a historian’s access to a historical Jesus and Lataster cites numerous scholars who have contributed to our awareness of these problems. I suggest, however, that much of the discussion is at best a footnote to a debate over whether there was a person of Jesus at the start of Christianity. After all, the problems relate to the reconstruction of such a Jesus. If Christianity had some other origin then memories or oral traditions cannot have any relation to “a historical Jesus”.
The most famous extra-biblical reference to a historical Jesus is the Testimonium Flavianum of Josephus. Lataster’s discussion is a thorough coverage of the weaknesses of attempts to salvage even a smaller core of the surviving sentences, again citing a range of recent scholars who have expressed serious reservations about Josephus ever having said anything at all about our Jesus. I was pleased to see a detailed quotation from a publication by a distinguished professor in the field of linguistics, Paul Hopper. (Interested readers can see the quotation in an older post here.) As for the second passage in the Antiquities of Josephus, one which appears to be an after-thought reference to a Jesus related to a certain James, Lataster highlights Richard Carrier’s argument that the Jesus referred to is Jesus son of Damneus. (See David Fitzgerald Responds for details of the argument.) Carrier’s view makes some sense but I am not entirely sure it resolves all questions and for that reason I prefer Earl Doherty’s original discussion as the more satisfactory. But either way, there are significant problems with the view that Josephus identified James as “the brother of Jesus, the one called Christ”, both in syntax and context. It is important to address both Josephan passages but as Lataster notes,
it is important to realise that even if authentic, these verses do not necessarily confirm the existence of the Historical Jesus.
(Lataster, p. 200)
Josephus is writing decades after the supposed historical Jesus and adds nothing to what is known from other sources, the implication being that there is no reason to suspect that either passage had any source other than Christians, either as Josephus’s late first century source or as later copyists of his work.
Lataster’s comprehensive discussions of other ancient sources mentioning or interpreted as alluding to either Jesus or Christ — Tacitus, Pliny, Thallus, Suetonius, Mara bar Serapion, and the Talmud — draw in both scholarly rebuttals and common answers that as far as I am aware have never been countered by anyone attempting to use them as evidence for a historical Jesus. A new point concerning Pliny’s letter about Christians to emperor Trajan is also covered: Enrico Tuccinardi has applied a stylometric analysis that strongly indicates the entire passage is a forgery.
As for the canonical gospels, Lataster reminds us of the major obstacles to accepting them as sources for a historical Jesus. They are late documents, at least forty years after the narrated crucifixion, and they are accepted by critical biblical scholars as mythical or theological narratives of Christ, not a historical person. Whatever the form of Jesus behind them — historical or mythical — they are nonhistorical elaborations that have come to hide whatever that original concept was. Lataster buttresses his point with citations from critical biblical scholars. One such noteworthy name is that of the pioneer of the Jesus Seminar, Robert Funk:
As an historian, I do not know for certain that Jesus really existed, that he is anything more than the figment of some overactive imaginations… In my view, there is nothing about Jesus of Nazareth that we can know beyond any possible doubt. In the mortal life we have there are only prob abilities. And the Jesus that scholars have isolated in the ancient gospels, gospels that are bloated with the will to believe, may turn out to be only another image that merely reflects our deepest longings.
(Robert Walter Funk, “Bookshelf: The Resurrection of Jesus,” The Fourth R 8, no. 1 (1995): 9., in Lataster, p. 219)
Given the prevailing near consensus that the Gospel of Mark is the earliest gospel it is reasonable to consider the possibility that all subsequent references to and portrayals of a historical Jesus can go back to that gospel. Lataster cites Bart Ehrman to this effect:
If there had been one source of Christian antiquity that mentioned a historical Jesus (e.g., Mark) and everyone else was based on what that source had to say, then possibly you could argue that this person made Jesus up and everyone else simply took the ball and ran with it.
(Lataster, p. 220, citing Erhman from https://ehrmanblog.org/gospel-evidence-that-jesus-existed, accessed 05/04/2017.)
The most basic laws of historical evidence are very straightforward.
The most basic laws of historical evidence are very straightforward. History must be written from contemporary sources or with the aid of testimony carried to a later era by an identifiable and acceptable line of transmission. Many texts which present themselves for our consideration as testimony to Anglo-Saxon history are creations remote from that age. Historical writing may be entertaining if an author chooses to cut corners or ignore the rules of evidence when assessing such works—but it will not be worth the paper it is printed on.
Professor Dumville’s words conclude a chapter addressing questionable practices and conclusions of a number of medieval historians that echo, at least in my ears, methods in biblical studies.
In the opening paragraph Dumville sets out a warning that no doubt many scholars of “biblical Israel” and Christian origins would enthusiastically offer lip agreement to:
[The historian] must excavate his texts, not in the spirit of a treasure-hunter seeking little more than the thrill of whatever finds may come to hand, but in as measured and scientific a fashion as possible. In the academic discipline of history, as in archaeology, the time for treasure-hunting has now passed. In spite of occasional lapses, methods and standards of criticism are rigorous and well advertized.
That image of “excavating texts” reminds me of James McGrath’s illustration of the way a historian supposedly reads a text compared with the way of a literary analyst:
There is a significant difference, however. When Dumville speaks of “excavating” texts he makes not a single reference to any “criteria of authenticity” such as “criterion of embarrassment” or “criterion of double dissimilarity”; he makes no reference to “memory theory” as might have at that time been gleaned from Halbwach’s 1980 publication of The Collective Memory. What he means by “excavating” the texts is studying what can and can’t be known about their probable source material and any data (or absence of data) that establishes a clear line of record to the events written about. That is flatly opposed to the assumptions and implications of the diagram above. One cannot reason about the narrative style or presentation of a text in order to apply criteria or memory theory and thereby arrive at a “probable series of historical events”.
What excavating texts means to Dumville is establishing clear evidence of the use of sources that can be traced back to being contemporary with the events of the narrative or document. If the author does not set out the evidence that would enable readers to be assured that his or her story or record were derived ultimately from contemporary sources then the work is completely useless for historians who seek to reconstruct the earlier event.
Comparing hypothetical sources and traditions “behind” biblical texts
What if later narratives agree, though? Won’t that be some indication that they are at least close to accurately representing earlier events? No. Some medieval historians fell into that error (as Dumville would put it) when they concluded from agreements in later sources that those later source agreements indicated that they all used a much earlier set of documents from the very time of the events being studied.
Does anyone else at this point think of the arguments underlying the Q source? Or those that attempt to glimpse earlier memories? What of Bart Ehrman’s plethora of sources that, among others, add M and L to Q?
Contrast Dumville’s view of historians who worked back from agreements in later twelfth century sources to concluding that they were based on a hypothetical (surely actual) ninth century documents:
It was the implication of Pagan’s discussion of the Flores historiarum and Historia Dunelmensis ecclesie that such lists were maintained in ninth-century Northumbria. However, this view must be qualified by the knowledge that the unanimity of the twelfth-century Durham texts is sometimes in shared error or doubtful deduction. Continuity of accurate record is not therefore to be assumed, and any information with such an uncertain pedigree cannot sustain very confident use. (52)
Next, note the confusion of terminology, how sometimes the language of “documents” or “records” can so easily (I suggest even unconsciously) elide with sources that technically are not “documents” or “records” at all. (This was a criticism I once made of a discussion by James Crossley and that was the source of his outrage and, it seems at least to me, even some small ongoing obsession to denigrate this blog in subsequent publications. )
Lyon has laid some stress on the date 854 in Northumbrian historical record, observing that it ‘is explicitly mentioned in several documents, so it cannot be lightly rejected’. The first essential point is that it is not mentioned in any document at all, for we have none surviving from early Anglo-Saxon Northumbria. That very absence speaks volumes for the nature of institutional discontinuity in the Anglo-Scandinavian period. The date 854 is mentioned in a number of twelfth-and thirteenth-century literary texts. In discussing a historical subject, we must not lapse into the loose language of the archaeologist who is unaccustomed to written sources: not all written texts are documents; documentary and literary texts have a different status and require somewhat different handling. (52)
What they deride as “minimalism” in OT studies
A contemporary source, even if consisting of but one single coin, must outweigh tomes of written sources that offer no certain derivation from the time of the events they point to:
The instinct displayed by Hugh Pagan in 1969—for the numismatist to dispense with the apparent information of the written sources for much of ninth-century Northumbrian history and rely on evidence derivable directly from coinage—must, I think, command the assent of the historian. Hopeful manipulation of the twelfth-century literature serves little purpose. (53)
We are aware of difficulties and debates over efforts to reconcile various archaeological finds in the region of Palestine with Biblical narratives.
Compare an outsider review of Nazareth archaeology
I was further reminded of René Salm’s analysis of the published archaeological reports of pottery finds around Nazareth and the virulent attacks many have directed against him as a consequence — on the grounds that he is “not an archaeologist”. Dumville is not an archaeologist, either, but that does not render him incapable of reading thoughtfully, commenting on, and disagreeing with conclusions drawn by specialists and many peers who concur with them.
The silver penny’s location, and the name on it, lead to the “obvious” conclusion that it must derive from a certain period well documented in the literary sources.
The physical differences from other coins known to be related to those literary sources therefore raise questions.
“Extraordinary hypotheses” are advanced to explain these physical differences. Why is one coin so different from the others “surely from the same provenance”?
The “minimalist” view: Stripped from the problematic literary sources, the coin is more simply interpreted as evidence that our literary sources are incomplete and that they even fail to inform us of the existence of entire kingdoms.
The other problem of procedure concerns the now famous silver penny—from the Trewhiddle hoard, buried in Cornwall c. 875 x c. 895—bearing the name of a King Earned. Careful study of this coin has allowed the seemingly secure conclusion that it is to be compared with the coinage issued by Æthelwulf of Wessex in the 850s and Berhtwulf of Mercia in the 840s. The only known king of the name is the ruler of Northumbria to whom our twelfth- and thirteenth-century sources attribute a lengthy reign within the period 806-42. This king is well represented by an appropriate coinage. Neither the form nor the style of the Eanred silver penny seems to suit an equation with a Northumbrian king of the first half of the ninth century. Furthermore, G. C. Brooke gave it as his opinion that ‘the style of the coin seems . . . to prove it to be an issue of the Canterbury mint.
To meet this difficulty, extraordinary hypotheses have been advanced. It may not be wholly unfair to suspect that it provided much of the fuel powering Pagan’s radical reassessment of Northumbrian chronology. Alternatively we have been invited to allow the existence of ‘a historically unknown king, who was ruling, possibly in the Midlands, about 850’. (54)
The historian, for all his wish to know more about his research area, is obliged to confess ignorance, that the literary sources available sometimes simply do not justify conclusions we would like to make about our question of interest.
The Historian’s Conclusion
There are no back-up methods to fill in the gaps left by the absence of contemporary sources. There are no appeals to criteria of authenticity in the literary texts. There are no speculative exercises, however “intelligently guessed”, in memory theory. There is only the humble admission of ignorance.
After all, the most basic laws of historical evidence really are very straightforward.
Dumville, David N. 1987. “Textual Archaeology and Northumbrian History Subsequent to Bede.” In Coinage in the Ninth-Century Northumbria: The Tenth Oxford Symposium on Coinage and Monetary History, edited by D. M. Metcalf, 43–55. BAR British Series 180. Oxford: B.A.R.
30 years it gives. Thirty. That’s one generation by some calculations. That’s how long we can expect a cultural memory of John Lennon to (have) last(ed) by oral communication alone. After 30 years the memory needs a written communication in order to survive.
I don’t know how that little bit of research finding will feed into studies of “oral tradition” and “memory theory” related to Christian origins. I’ll have to take some time to master the various definitions and concepts of the Nature article and only after that will I feel I might be in a position to think through any implications.
Others may be well ahead of me in this regard, however. I’m open to learning something new.
In 1935 the foreign correspondent of a certain English newspaper, finding himself without much material to report, despatched to England stories which supposedly dealt with the build-up to the Abyssinian war but which were in fact derived from an old colonel’s military reminiscences, published several years previously in a book entitled In the country of the Blue Nile. The correspondent’s newspaper was delighted with the reception given to these stories by its readers, and accordingly sent him a series of congratulatory telegrams – whereupon a colleague remarked to him: ‘Well, now we know, it’s entertainment they want!’41 The colleague had only then come to realize what had been known long ago to Tacitus, to whom the foreign correspondent’s technique would have seemed very familiar.
41 For a full account of this amazing and instructive story see Knightley (1975), 176—7 (whose book should be recommended reading for those who wish to understand how ancient historians worked). The reporter who deceived his newspaper and the public on this occasion assumed (quite rightly) that no one could check his stories on account of the distance involved. The same is even more true of ancient historians (see above, p. 153), who lived in a world where communications were so much more difficult.
Woodman, Tony. 1980. “Self-Imitation and the Substance of History. Tacitus, Annals 1.61-5 and Histories 2.70, 5.14-15.” In Creative Imitation and Latin Literature, edited by David West and Tony Woodman, 155, 235. Cambridge ; New York: Cambridge University Press.
I picked up a copy of Phillip Knightleys’ The First Casualty: From the Crimea to Vietnam: The War Correspondent as Hero, Propagandist, and Myth Maker, and the morning after I read the first chapter the following story on the news confronted me:
German news magazine Der Spiegel has sacked an award-winning staff writer after accusing him of inventing details and quotes in numerous stories.
Claas Relotius “falsified articles on a grand scale and even invented characters”, Der Spiegel said.
Among the articles in question are major features that had been nominated for or won awards, the magazine added.
The Relotius Case Answers to the Most Important Questions In recent years, DER SPIEGEL published just under 60 articles by reporter and editor Claas Relotius. He has now admitted that, in several instances, he either invented stories or distorted facts.Claas Relotius, a reporter and editor, falsified his articles on a grand scale and even invented characters, deceiving both readers and his colleagues. This has been uncovered as a result of tips, internal research and, ultimately, a comprehensive confession by the editor himself.
Just like Tacitus. And just like the war reporters I have been reading about in Knightley’s book. The newspapers are in business to make money. Their hired reporters know they need to provide stories that assist the money-making goals of their news media. Continue reading “Lying Eyewitnesses — Always With Us”
This post is a presentation of a few of the key points set out by Steve Mason in his 2016 study A History of the Jewish War, AD 66-74. The points are taken from the first part of his second chapter titled Understanding Historical Evidence. I found his explanation a most enjoyable read because it coheres so closely with the explanations of other historians I have posted about here and it offers a strong correction to the way so many historians, especially those in theology departments, have tended to do history.
Most of the post is a paraphrase or quotation of some of Mason’s points except where I have introduced my own voice or given examples relating to Christian origins or the historical Jesus and the uses of the gospels as sources. I have sometimes reformatted Mason’s text and any bolding added in the quotes is my own; italics are original. So let’s start.
It is mistake to pick up a primary source like Josephus’ War or Plutarch’s Lives or the Gospel of Luke and think we can just “extract raw facts” from them “while ignoring their nature, structures, and themes.” Before we can take anything as a fact we need to understand what, exactly, our sources are and if they are even capable of answering questions we would like to put to them. But too often
Historians are often impatient with theory. We feel that we know what we are doing, and abstract philosophizing can get in the way. We should just get on with the hard work.
Too often historians and their readers think that all that is required is to follow wherever the evidence leads in order to produce an authoritative account of the past. If a historian or philosopher of history starts talking about analysing literary sources as literature before using those sources to elicit facts to tell us what happened in the past some voices will protest that such a procedure is only for the “literary types” and not relevant to the historian. Mason’s warning is worth taking seriously:
In the final months of preparing this book I have heard professional historians express such views as these: History is the past or an authoritative account of it; historians must follow the evidence and avoid speculation; history concerns itself with elite literary texts and neither material evidence or the life of ordinary folk, which are the province of archaeologists; historians are either maximalists or minimalists, realists or postmodernists, left-wingers or conservatives, or they fall in some other two-kinds-of-people scheme. A problem relevant to this chapter is the notion that those who care about the meaning of texts must be literary types unconcerned with the actual past. And these positions are held by historians. If we include more popular ideas about history, including those espoused by political leaders and school boards, the picture becomes bewildering.
Mason cites a reviewer of one his own works to illustrate the point. I can cite a critic of my approach studying the gospels who makes the same point graphically:
(I was surprised to see that even Matthew Ferguson appears to accept that stark division of labour between historical and literary approaches to a source text so I have to suspect that this misleading concept is more prevalent than I would hope and that Mason acknowledges.)
Our job description
A common belief is that history can be discovered by a painstaking effort to sort through sources and extract the facts of the matter from them. Sometimes the sources will be contradictory and then we need to make a judgement about which set of facts to follow. The point that is taken for granted is that the point of the inquiry is to come to know what actually happened. Historians are expected to be able to give an authoritative account of the past. But there is a but: in ancient history the nature of the evidence simply does not allow us to “know” in the way we would like.
Ancient historians must make their peace with uncertainty because that is where the nature of surviving evidence requires us to live much of the time. Our job description is to investigate responsibly, not to know what happened.
Lately while filling in gaps in my time by digging out scholarly publications addressing the problem of how much historians can know about “the real Socrates” or let’s say “the historical Socrates” I have become more aware of how many overlaps there are between the portrayals of Socrates and Jesus in their respective sources.
If Jesus is portrayed by some evangelists as a second Moses or Elijah, Socrates is portrayed by some ancient Greeks as an ideal type of Achilles.
If the words imputed to Jesus are found in the supposed writings of Moses and Prophets, words of Socrates are sometimes taken straight from Homer.
If Jesus has become for diverse authors a literary mouthpiece to express a range of views, sometimes contradictory, Socrates is likewise clearly developed as a literary mouthpiece by various authors for a range of viewpoints.
A few brave classicists or historians of ancient times have dared suggest that any recovery of the historical Socrates is completely impossible; the real Socrates has become completely overlaid with myth, with literary artifice, so as to become merely an authoritative name for whatever figure they created to express whatever views they themselves taught.
Others, a majority, appear to respond by claiming that those few scholars have been more foolhardy than courageous and that it is certainly possible, though difficult, to so work with the surviving sources to glimpse something of what Socrates was actually like. Part of this process involves recognizing that the early dialogues of Plato appear to be closer to the historical figure than the later dialogues. When Aristotle adds details that do not come from Plato or Xenophon then it is assumed they have some independent “tradition” or source.
In this post I will do nothing more than quote a few passages from one of the more prominent scholars in the debate over “the Socratic problem” who sets out the grounds for believing that despite all the uncertainties about Socrates that arise from the above problems, we can at least know that behind it all there was a real Socrates all the same. Bolded highlighting is my own, of course.
. . . it is not surprising that some scholars have thrown up their hands and taken “Socrates” to be a mere literary creation by a group of writers at the beginning of the fourth century, the real man, if there ever was one, being lost in the mists of time. However, the “myth” theory is now generally rejected, at least in its extremer forms. The evidence, inadequate though it is, is too widespread to allow such an agnosticism without insisting on a degree of rigour we are unwilling to use elsewhere (an unwillingness sometimes inconsistently used to throw out our knowledge of Socrates in particular: see de Vogel’s review of Gigon in Mnemosyne, 1951).
Let us start with the evidence in works written in Socrates’ own lifetime. This has an advantage in that these works are most likely to be first-hand accounts, written from a fresh memory and for an audience familiar with Socrates himself and before any tradition could have arisen of the “Socratic discourse” as a literary genre that could take liberties with history. . . .
The most important single source is the satire by Aristophanes in his comedy the Clouds, produced in 423 and followed by a second edition some years later where the poet tells us (II. 518 If.) that the first edition was not successful and where certain features, notably the debate of the Just and Unjust Arguments and the final burning of Socrates’ school, were either added or radically revised.
How far can a comedian go? Whether Aristophanes’ real target was Socrates himself, the subversive tendencies of the Sophistic movement, the apparent absurdities of Ionian “science,” or just ‘long-haired intellectuals” in general (and the contrasts we find so obvious between these various elements may not have been at all so obvious to their contemporaries), his selection of Socrates as his chief butt must surely mean that Socrates was known to a fairly wide audience, and vaguely associated with the “modem” tendencies.
With the Roman occupation of Palestine and its tense atmosphere of messianic hopefuls within the first century CE, the horrors of crucifixion were a real and ever present reality for messianic claimants like Jesus. A reality of which Paul and the first Christians would have been all too aware. Simply put, [Richard] Carrier inadvertently depoliticizes early Christianity. (Daniel N. Gullotta 2016, “On Richard Carrier’s Doubts“, Journal for the Study of the Historical Jesus, pp. 332-333, emphasis mine)
Do you know who else depoliticized early Christianity? Early Christians. Paul. The evangelists. The early Church Fathers. In short, everyone.
New Testament authors are clear about why Jesus died and who is responsible. According to “our oldest sources” (to invoke a scholarly term), Jesus had done nothing worthy of punishment. As Hyam Maccoby put it:
According to the Gospels, Jesus was the victim of a frame-up. His aims were purely religious, and in pursuing them, he had fallen foul of the Jewish religious establishment, who, in order to get rid of him, concocted a political charge, and managed to hoodwink the Roman governor, Pilate, into believing it. When Pilate still showed reluctance to execute Jesus, they pressed the political charge until he was left with no option: ‘The Jews kept shouting, “If you let this man go, you are no friend to Caesar; any man who claims to be king is defying Caesar.”’ (John 19.7). (Maccoby 1984, “Who Killed Jesus?” London Review of Books, emphasis mine)
A narrow, precarious path
The story of Jesus’ death, followed by the successful spread of Christianity as related in the gospels and Acts, reminds me of the road across Englewood Dam. The dam, located northwest of Dayton, Ohio, protects the area from flooding by the Stillwater River. A number of dams in the area, all built after the Great Dayton Flood, have a similar design. The levees on either side are enormous, allowing the reservoirs to retain billions of gallons of water.
The first time I drove across the levee, I was struck by how easy it seemed (if not for the guardrails) to veer slightly to the left or the right, tumbling 100 feet down the embankment into the trees. The story of the Passion follows a similarly narrow, but more circuitous path. If Jesus was a rebel, a brigand, then he really was an enemy of Rome. And that just won’t do, will it? However, if Jesus did nothing but teach and heal, then why would Pilate have put him to death? Somehow, Jesus must have provoked someone to cause this chain of events, but who?
According to the New Testament, it was “the Jews.” The Jewish leaders were jealous of his fame, or else they worried the people would believe in him and cause the Romans to come and destroy them. (See John 11:45-53.) And here we see one of the great uses of the hypothesized historical Jesus. A reconstructed Jesus allows NT scholars in the post-Holocaust world to reinterpret verses like these: Continue reading “Who Depoliticized Early Christianity?”
Yes, it does seem odd for Vridar to have so many Christmas posts this year. I normally watch the holidays go by and think to myself, “I should have written something about that.”
In any case, I promise this will be my last Christmas post of the year, which should be an easy vow to keep, since it’s already the 28th.
In a previous post, I wrote about the date of the nativity. This time we’ll look at the year of Jesus’ birth. Considering all the ink scholars have spilled over this subject, and all the contortions many of them have gone through to push for specific dates that “work” (even so far as to move the death of Herod to 1 BCE), it’s a wonder there is a consensus. And yet, almost everywhere you look, you’ll find the date range of 6 to 4 BCE.
Only the most diehard apologist would try to harmonize Matthew’s and Luke’s accounts of the nativity. They diverge at nearly every point. Moreover, most critical scholars recognize the birth stories as legends. Both Matthew and Luke contain two momentous events which, had they actually occurred, would have given us a precise date for Jesus’ birth. In Matthew, Herod the Great slaughters all the young children in Bethlehem. In Luke, Augustus calls for “all the world to be taxed.”
Neither of these events happened, and therein lies the problem. They are legendary accounts told for religious, doctrinal reasons. And here’s a good rule of thumb: Once you’ve tossed rotten fruit into the dumpster, don’t climb back in to see if you can find some edible bits. In other words, resist the temptation to find a kernel of truth in fictional accounts, especially when you have absolutely no corroborating external evidence. There’s no shame in saying, “We don’t know, and we may never know.” Continue reading “The Year of the Nativity: Consensus, Harmonization, and Plausibility”
What do ancient historians think of the efforts of biblical scholars to inquire into “the historical Jesus” and the origins of Christianity?
M.I. Finley was an influential historian of ancient history who found time out from his studies on the classical (Greco-Roman) world and methodological problems in ancient history more generally to write a handful of articles on problems facing biblical scholars attempting to reconstruct Christian origins. Finley compiled three of these articles into a single chapter, “Christian Beginnings: Three Views of Historiography” in his small volume, Aspects of Antiquity: Discoveries and Controversies (1968).
Interestingly (to me, certainly) Finley zeroes in on the same methodological problems faced by scholars of Jesus and Christian origins that I have often addressed on this blog and in other online forums. It is nice to find agreement in a scholar so highly regarded as Finley was.
In the second part of his chapter and in the course of discussing Maurice Goguel’s methods in arriving at some detail about the historical Jesus, Finley comes across an all too common point in the work of another well-known name, A.N. Sherwin-White:
An Oxford historian, Mr A. N. Sherwin-White, has recently insisted that the life of Christ as told in the Gospels and the life of Tiberius as related by Tacitus or the account of the Persian Wars in Herodotus are all of a kind, subject to the same tests and having the same general aims. ‘Not‘, he adds, ‘that one imagines that the authors of the Gospels set to work precisely like either Herodotus or Thucydides.’ (Aspects, p. 177)
One is reminded of works by Richard Burridge and Richard Bauckham attempting to show how similar the gospels are to ancient biographies and histories. But Finley knows better than to allow Sherwin-White’s statement a free pass (my own bolding in all quotations):
Not precisely? Not at all. He has forgotten that the Greek verb at the root of ‘history’ is historein, to inquire, which is what Herodotus set out to do, and what the authors of the Gospels (or the apologetic writers and theologians) did not set out to do. The latter bore witness, an activity of an altogether different order. (Aspects, p. 177)
So we see that Finley called out the rhetorical sleights of hand we find are in fact all too common in the works of too many biblical scholars.
Finley then turned to another historian’s work exploring the nature of history:
In R. G. Collingwood’s justly famous dictum,
theocratic history … means not history proper … but a statement of known facts for the information of persons to whom they are not known, but who, as worshippers of the god in question, ought to know the deeds whereby he has made himself manifest
The real difficulty begins if one agrees with Collingwood. Once the existence of a process of myth-making is accepted, the question is, How does one make a history out of such historiographically unpromising materials? There are no others. A handful of sentences in pagan writers, wholly unilluminating, and a few passages in Josephus and the Talmud, tendentious when they are not forgeries, are all we have from non-Christian sources for the first century or century and a half of Christianity. It is no exaggeration to say that they contribute nothing. One must work one’s way as best one can with the Christian writings, with no external controls. (Aspects, p. 177)
“With no external controls”? That is the very phrase I have been using in my own criticisms of the methodology at the heart of historical reconstructions based on the gospels. To verify that claim type the words external controls and/or independent controls in the Search Vridar box in the right-hand column of this blog page.
Finley expands on this problematic point in other essays collated in The Use and Abuse of History (1975) and Ancient History: Evidence and Models (1999) but before I address any of that elaboration let’s keep with his focus on Goguel as an example. Goguel worked before terms like “criteria of authenticity” became commonplace but he understood and worked with the same principles or methods. He might call them “logical and psychological” tests (= criteria of coherence, plausibility…) applied to gospel passages to “uncover” probable “facts” about the historical Jesus.
One simple example will suffice. When asked by the Pharisees for ‘a sign from Heaven’, Jesus replied, ‘There shall be no sign given unto this generation’ (Mark viii, 11-12). Goguel comments:
This saying is certainly authentic, for it could not have been created by primitive Christianity which attached a great importance to the miracles of Jesus … This leads us to think that Jesus did not want to work marvels, that is to say, acts of pure display.
It follows that stories like those of Jesus walking on water are ‘extremely doubtful’. His healing, on the other hand, may be accepted, and, in conformity with the beliefs prevailing at the time, ‘it is true that these healings were regarded as miracles both by Jesus himself and by those who were the recipients of his bounty.’
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. Therefore it does not follow that it always avoids inconsistency: it is capable of retaining, and even inventing, sayings and events which, in what we call strict logic, undermine its most cherished beliefs. The difficulties are of course most acute at the beginning, with the life of Jesus. One influential modern school, which goes under the name of ‘form-criticism’, has even abandoned history at this stage completely. ‘In my opinion,’ wrote Rudolph Bultmann, ‘we can sum up what can be known of the life and personality of Jesus as simply nothing.’ (Aspects, p. 178)
It does not appear that Finley was prepared to go along with the methods, let alone conclusions, of biblical scholars in their efforts to establish what was historical about Jesus. A gospel narrative is merely a gospel narrative. We have no way of testing whether any of its narrative was genuinely historical or based on historical memory.
Sometimes one hears how accurate are the details of geography or social customs in the gospels as if such details add any weight to the historicity of the narrative. Finley responded to that rejoinder in the third part of his chapter in Aspects of Antiquity. He begins with a reminder of the point just made above:
[T]he Gospel accounts . . . are the sole source of information about the Passion – that cannot be said often enough or sharply enough – and all four agree on the responsibility of some Jews. . . .
What, then, actually happened? Not even the Synoptic Gospels provide a clear and coherent account, and there are added confusions and impossibilities in the Fourth Gospel. There is one school of thought, to which I belong, which holds that no reconstruction is possible from such unsatisfactory evidence. (Aspects, p. 182)
Finley then returned to Sherwin-White’s misleading comparison of the gospels with Greek histories:
Even if one could accept the view recently re-stated with much vigour by A. N. Sherwin-White in Roman Society and Roman Law in the New Testament, that the Acts and Gospels are qualitatively no different as historical sources from Herodotus or Tacitus, one does not get very far. Mr Sherwin-White has been able to demonstrate that the New Testament is very accurate in its details about life at the time, whether about geography and travel or the rules of citizenship and court procedures. Why should it not be? It is made up of contemporary documents, regardless of the accuracy of the narrative, and so reflects society as it was. That still does not tell us anything about the narrative details, and they are what matters. For that Mr Sherwin-White must, in the end, select and reject, explain and explain away, just as every other scholar has done for as long as anyone has felt the urge (and the possibility) of a historical reconstruction of the Passion. (Aspects, pp. 182f)
And that’s exactly what we read so often even among biblical scholars — that background details somehow lend historical credibility to the gospel narrative.
He is probably right, but it still does not follow, as he seems to think, that the veracity of the Gospel narrative has thereby been substantiated, or even been made more probable in a significant sense.
Far be it from me to suggest, no matter how faintly, that it is ever unimportant to get the historical record right. But the feeling will not go away that there is an Alice-in-Wonderland quality about it all. (Aspects, p. 183)
Enter the deus ex machina of oral tradition to strengthen faith in the literary sources . . .
Postmodernism has been making its inroads into historical Jesus studies with what I think are most convenient results. This post is a plug for the old-fashioned rules for the proper way to do history. We can’t get any more old-fashioned than the nineteenth century founder of modern history, Leopold von Ranke, who has become a byword in many circles for doing history badly. It’s been a long time since I’ve discussed his contribution to historical studies and their relevance to biblical studies in particular so let’s do another post now. Previously I deferred to the Old Testament biblical scholar Niels Peter Lemche’s for the positives that Ranke still necessarily offers the modern historian. This time I’m inviting the modern historian (a specialist on Hitler’s Germany), Richard J. Evans, to take the floor.
We’re a bit late for the start of his talk because he’s already into the third significant contribution Ranke made for the modern study of history.
Thirdly, and perhaps most importantly, Ranke introduced into the study of modern history the methods that had recently been developed by philologists in the study of ancient and medieval literature to determine whether a text, say of a Shakespeare play or of a medieval legend like the Nibelungenlied, was true or corrupted by later interpolations, whether it was written by the author it was supposed to be written by, and which of the available versions was the most reliable. Historians, argued Ranke, had to root out forgeries and falsifications from the record. They had to test documents on the basis of their internal consistency, and their consistency with other documents originating at the same period. They had to stick to ‘primary sources’, eyewitness reports and what Ranke called the ‘purest, most immediate documents’ which could be shown to have originated at the time under investigation, and avoid reliance on ‘secondary sources’ such as memoirs or histories generated after the event. Moreover, they had to investigate and subject to the critical method all the sources relating to the events in which they were interested. They should not be content, as for example Gibbon had been, to rely on printed documents and chronicles generally available in libraries. They had instead to sally forth, as Ranke did, into the archives, to work their way through the vast unpublished hoards of original manuscripts stored up by the state chancelleries of Europe. Only then, by gathering, criticizing and verifying all the available sources, could they put themselves in a position to reconstruct the past accurately.
The application of philological techniques to historical sources was a major breakthrough. Ranke’s principles still form the basis for much historical research and teaching today. History Special Subjects in many British universities, for example, offer a basic training in source-criticism; students are examined on extracts or ‘gobbets’ from set documents and are expected to comment on them in terms of their internal consistency, their relationship to other documents on the same subject, their reliability and their usefulness as a source. Questions of authenticity and attribution continue to be vitally important in historical research. Forgeries, as the lamentable case of the ‘Hitler Diaries’ showed over a decade ago, are still regrettably common; outright falsification and doctoring of the evidence abound in printed collections of documents and other publications relating to subjects such as the origins of the First World War and the Third Reich. They are even more common in medieval history.
There are many excellent biblical scholars whose works are discussed here as often as opportunity arises. Check out the Categories list in the right column here to see the extent of our coverage.
But as with any profession there are some rogues who need to be exposed. A few hours ago on the Religion Prof blog appeared a post in effect leading the public to believe that mainstream biblical scholars have published far, far more on the topic of the historicity of Jesus than anyone who doubts Jesus’ historicity. Here is the screenshot:
Scrolling down one sees the number of pages is said to be 3300.
I have access to the electronic edition and can confirm that the number of pages is closer to 4000 than 3000.
But is it honest to claim that these four volumes under the title Handbook for the Study of the Historical Jesus address the question of the historicity of Jesus itself? After all, that is the clear message and point of the “religion prof’s” post. His message is that mainstream scholars have published far more on the topic that is addressed by, say, Richard Carrier.
But open up the pages of those four volumes and one soon discovers that this claim is misleading.
Of the over 3700 pages contained in these volumes there are exactly 29 pages that appear on first glance to be devoted to the question of whether Jesus existed or not. They are by Samuel Byrskog in a chapter titled “The Historicity of Jesus: How Do We Know That Jesus Existed?” — pages 2183 to 2211.
The four volumes are not about the question of Jesus’ historicity but in fact presume the existence of Jesus and from that starting point address scholarly questions relating to how we can learn what kind of person this Jesus was. Let me show a few more screen shots from the table of contents so you can get the idea: Continue reading “Biblical Scholar Watch #1”