spelt out in blue neon at the offices of Autonomy in Cambridge. (Photo credit: Wikipedia)
I saw none of the other apostles, except James the brother of the Lord. — Galatians 1:19
On this verse some hang their strongest assurance that Jesus himself was an historical figure. Paul says he met James, the brother of the Lord (assumed to be Jesus), so that is absolute proof that Jesus existed. That sounds like a perfectly reasonable conclusion. So reasonable, in fact, that some quickly denounce as perverse cranks any who deny this “obvious meaning”.
But should historians be content with this? Is it being “hyper-sceptical” to question this explanation?
We need to keep in mind some fundamental principles of historical research and explanations from the professional historians themselves. Renowned conservative historian, Sir Geoffrey Elton, warns against deploying such simplistic methods as citing a single piece of evidence to make a case. In this instance, the case is about evidence for the historicity of Jesus.
Historical research does not consist, as beginners in particular often suppose, in the pursuit of some particular evidence that will answer a particular question (G.R. Elton, The Practice of History, p.88)
If that’s what historical research is not, Elton goes on to explain what it is:
it consists of an exhaustive, and exhausting, review of everything that may conceivably be germane to a given investigation. Properly observed, this principle provides a manifest and efficient safeguard against the dangers of personal selection of evidence. (p.88)
Since I am currently reading and reviewing Richard Carrier’s Proving History: Bayes’s Theorem and the Quest for the Historical Jesus I am taking time out in this post to see what happens if I test this “obvious” interpretation of Galatians 1:19 by means of Bayesian principles. Carrier argues that Bayes’ Theorem is nothing more than a mathematical presentation or demonstration of what goes on inside our heads when we are reasoning about any hypothesis correctly. So let’s try it out on the conclusions we draw from Galatians 1:19.
The way it works is like this. (But keep in mind I am a complete novice with Bayes’ theorem. I am trying to learn it by trying to explain what I think I understand so far.) I see a verse in Paul’s letters that appears to have a simple explanation. I think of myself as a geologist looking at strata in a rock face and I think about all I know about strata and the evidence in front of me and with all that in mind I try to work out how that strata came to look the way it does. This verse is like that strata. My task is to test a hypothesis or explanation for how it came to be there and to appear as it does.
So the explanation, or hypothesis, that I decide to test is: That James, whom Paul meets according to this letter, was a sibling of Jesus. That’s my initial explanation for this verse, or in particular this phrase, “James the brother of the Lord”, being there.
It seems pretty straightforward, surely. This should be easy enough to confirm.
Couchoud thought that John the Baptist epitomized and popularized the Jewish hopes for a coming Judge from Heaven — as shown in my previous post in this series (the entire series is archived here).
Christianity was born of the travail of the days of John. The Baptist gave it two talismans with which to bind souls:
the advent of the Heavenly Man in a universal cataclysm,
and the rite of baptism which allowed the initiates to await, without apprehension, the Coming of the Judge.
(p. 31, my formatting)
At first the teaching spread like wildfire but without John’s name attached to it as its IP owner.
Before long the teaching became enriched with various kinds of additions. First among these additions were new names for the Heavenly Man: Lord, Christ, Jesus.
Lord as a title was derived from Psalm 110:1
The Lord said unto my Lord,
Sit thou at my right hand,
Until I make thine enemies thy footstool.
To whom could this have been addressed? Surely not to the Messiah, the Son of David, waited for by the Pharisees. David would not have called his son “my Lord.” It must have been to the Son of Man who, according to the Revelation of Enoch, was placed on the throne of his glory by God Himself. (p. 31)
Since David as an inspired prophet makes it clear that the Son of Man is enthroned at the right hand of God and calls him Lord. So believers could also call the Son of Man their Lord.
(Note that the title “Son of Man” was used as a Greek expression, too. Think of Christianity as moulded very largely by Greek speakers.)
Earl Doherty has responded in detail to criticisms by James McGrath and others over chapter 6 of Jesus Neither God Nor Man. I have collated them in this post, and may add any future ones here, too. (Compare comments on my outline of chapter 6)
Updated 31st May 2011
Brother of the Lord
By now we are all familiar with how much historicists rely on Galatians 1:19 and its “brother of the Lord” to find an historical Jesus within the epistles. It’s one of a small handful of life preservers thrown into the waters to try to rescue Paul from drowning in a mythical sea. I would like to put an additional emphasis on one of the arguments I have used to poke holes in this particular preserver. I have pointed out that Philippians 1:14 uses a similar phrase to Galatians 1:19, namely “brothers in the Lord” (ton adelphon en kurio). This can hardly be taken any other way than meaning “fellow-believers in the Lord” and indicates the usage of a phrase to describe a group of sectarians Paul is acquainted with. The very fact that it is so similar to the Galatians phrase should be a strong argument that the latter is likely to have the same meaning. Continue reading “Doherty answers McGrath and others (continuation of ch. 6 criticisms)”
Never throw out old books. I have caught up with my 1942 edition of Jesus Not A Myth by A. D. Howell Smith. The book is an argument against mythicism as it was argued by a range of authors in its day: J. M. Robertson, Thomas Whittacker, L. Gordon Rylands, Arthur Drews, Bergh van Eysinga, L. Couchoud, Edouard Dujardin and W. B. Smith. It’s a refreshing book for its professional spirit and respectful tone, and for its acknowledgement of both weaknesses and strengths of the mythicist case.
Here are two excerpts from the discussion concerning the question of the Galatians 1:19 reference to James the brother of the Lord. Pages 76 and 77/8. Keep in mind that the author is arguing against mythicism and for the historicity of Jesus. He not only acknowledges the possibility of interpolation, but goes on to explain a possible motive for it. I have marked the argument for interpolation in bold type. Continue reading “James Brother of the Lord: Another Case for Interpolation”
A good reason to accept the theory of evolution is that it predicts what we will find in the fossil record and its predictions have not yet failed. No one has found a rabbit fossil in pre-Cambrian rocks.
If James had been a sibling of Jesus and a leader in the Jerusalem church (along with Peter and John), then we can expect to find certain indicators of this in certain kinds of evidence. If our reasonable expectations (predictions) fail, then we have an obligation to reconsider our earlier conclusions that led to our expectations.
Dr James McGrath demonstrates an unfortunate oversight of this fundamental principle (and also shows a taste for porky pies) when he writes:
It is entertaining to watch mythicists, who claim to be guided by the principle that the epistles are earlier and more reliable, while the later Gospels essentially turned a mythical Christ into a historical figure, jettison that supposed principle whenever it becomes inconvenient. When evidence of a historical Jesus is highlighted in the epistles, they will appeal to Acts, or epistles likely to be later forgeries, in an attempt to avoid the clear meaning of Paul’s reference to James as Jesus’ brother.
Mainstream historical scholarship can be discussed in terms of whether it’s conclusions are justified upon the basis of its methods. Or one can discuss whether the methods themselves are valid. In the case of mythicism, neither is possible, because it has no consistent methods and no conclusions, just foreordained outcomes and the use of any tools selectively that will allow one to reach them.
Or to put it simpler still, why do you trust Acts to indicate what Paul meant by “James” yet reject it when it comes to what Paul meant by “Jesus”?
Firstly, James McGrath knows very well that Earl Doherty at no point based his interpretation of Galatians 1:19 on the evidence of later epistles or Acts. Some readers might even be excused for suspecting McGrath is being a bald-faced friar, so he might like to write a clarification of this comment to dispel any suggestion that he is telling an outright porky about Doherty’s argument. Continue reading “James Brother of the Lord, Porky Pies and Problems for the Historical Jesus Hypothesis”
Added two concluding paragraphs 2 hours after original posting, along with typo corrections.
In the first section of the Jesus Neither God Nor Man Earl Doherty had in part argued that the early Christian correspondence is silent on
ethical teachings from Jesus,
Jesus’ apocalyptic predictions
and Jesus’ calling of apostles during an earthly ministry.
In the next two chapters he argues that New Testament epistles are just as silent with respect to the life of Jesus itself.
This survey will . . . demonstrate that Christian documents outside the Gospels, even at the end of the 1st century and beyond, show no evidence that any traditions about an earthly life and ministry of Jesus were in circulation. Even in regard to Jesus’ death and resurrection, to which many of the documents refer, there is no earthly setting provided for such events. (p. 57)
Doherty also states that while modern critical scholarship has long rejected many elements of the Gospel narrative as unhistorical, he intends to examine all of them — miracles included — to show that the Gospels are unreliable as an historical record and provide no basis for supporting the historicity of Jesus.
I am copying a comment by Earl Doherty here as a post in its own right. Doherty apparently attempted to post it on McGrath’s blog in response to McGrath’s post, James the Brother of the Lord and Mythicism, but was confronted with word-length issues. James was responding to Earl’s Menu Entree #3 in his Antidotes post.
For ease of referencing I copy James McGrath’s post below, followed by Earl Doherty’s response:
Neil Godfrey has posted a “response” from Earl Doherty that nicely illustrates, as usual, why mythicism is not taken seriously by most people, but more importantly pretty much anyone with actual expertise in history and a genuine interest in applying historical methods to learn about the past.
The post is in fact intended to provide an “antidote” some brief responses to mythicist claims that I offered in a post a while back. My own view is that it fails miserably, but I am not exactly an impartial observer. But since brief responses are only persuasive if one is familiar with the wealth of evidence behind them, presumably it may be useful for me to say a little more. Rather than trying to say something about each of Doherty’s points, let me focus on one in this post: how he, as a mythicist, treats the references by Paul to “James the brother of the Lord.” Continue reading ““Brother of the Lord” – Doherty versus McGrath”
It is easy for both historicists and mythicists to to descend to shallow proof-texting when arguing over the significance of Paul’s reference to James, the brother of the Lord, as evidence for the historicity of Jesus.
I am not attempting here in this post to cover all the arguments. I only want to address the necessity for a broad approach to the question and to rescue it from the tendency to reduce it to a simplistic positive/negative point.
Galatians 1:19
I saw none of the other apostles—only James, the Lord’s brother.
Renowned conservative historian, Sir Geoffrey Elton, warns against deploying such simplistic methods as citing a single piece of evidence to make a case. In this instance, the case is about evidence for the historicity of Jesus.
Historical research does not consist, as beginners in particular often suppose, in the pursuit of some particular evidence that will answer a particular question (G.R. Elton, The Practice of History, p.88)
If that’s what historical research is not, Elton goes on to explain what it is:
it consists of an exhaustive, and exhausting, review of everything that may conceivably be germane to a given investigation. Properly observed, this principle provides a manifest and efficient safeguard against the dangers of personal selection of evidence. (p.88)
Amen! The dangers of personal selection of evidence in historical Jesus research are spotlighted by each reconstructed “historical Jesus” being in some recognizable image of its author.
Jesus historicists are particularly guilty of falling into the trap of “beginners” that Elton warns against when responding to mythicist arguments. Of course they know better when engaging in professional work among their peers. They generally avoid taking mythicist arguments seriously, and this is why they respond like amateurs. Continue reading “Applying Sound Historical Methodology to “James the Brother of the Lord””
The Gospel narratives provide strong positive evidence for why their authors chose to write about Jesus’ siblings. They explicitly meet a clear and specific requirement for the portrayal of a man of God who is to both follow and emulate the prophets who came before him. They also serve to illustrate a moral instruction of Jesus in the Gospels. These are positive reasons for thinking the family of Jesus is most probably a creation of the narratives’ authors.
Cain killed righteous Abel; chosen Isaac was persecuted by Hagar and Ishmael; Esau threatened the life of Jacob who was forced to flee; Joseph was disbelieved, scorned and cast out by his brothers; Jephthah was rejected by his tribe; David was also mocked and dismissed by his brothers. The theme of rejection of the righteous and godly man by those close to him, including his own kin, is one of the most pervasive of themes in the Jewish scriptures, including the Psalms and the Prophets.
The dismissive family serves as a foil to enhance the image of the divine calling and godliness of the hero. It is a trope probably as old as folklore itself. There is nothing embarrassing at all about their inclusion in the narrative. The rejection of Jesus by his siblings serves to enhance the readers’ sympathies for Jesus and places him squarely in the literary tradition of the way and the fate of all the godly.
So the narrative itself contains the reasons for the inclusion of the siblings of Jesus. They are portrayed as disbelievers who isolate Jesus on account of his real (hidden) identity.
When his family heard about this, they went to take charge of him, for they said, “He is out of his mind.” (Mark 3:21)
The Gospel authors also taught the need for a devotion to him that was so total that it excluded room for the affections of normal family relations (Mark 10:29-30). So they presented Jesus as the ideal type illustrative of such an attitude, and delivering teaching on the new affections that were to replace the old:
Then Jesus’ mother and brothers arrived. Standing outside, they sent someone in to call him. A crowd was sitting around him, and they told him, “Your mother and brothers are outside looking for you.”
“Who are my mother and my brothers?” he asked.
Then he looked at those seated in a circle around him and said, “Here are my mother and my brothers! Whoever does God’s will is my brother and sister and mother.” (Mark 3:31-35)
In all of this we can see how the authors find a narrative or theological reason for introducing the siblings of Jesus. We can say that the appearance of Jesus’ siblings is plot-driven.
The memorable scene of Jesus’ rejection in the earliest Gospel echoes several other rejection narratives in the “Old Testament”.
Jesus left there and went to his hometown, accompanied by his disciples. When the Sabbath came, he began to teach in the synagogue, and many who heard him were amazed.
“Where did this man get these things?” they asked. “What’s this wisdom that has been given him, that he even does miracles! Isn’t this the carpenter? Isn’t this Mary’s son and the brother of James, Joseph, Judas and Simon? Aren’t his sisters here with us?” And they took offense at him.
Jesus said to them, “Only in his hometown, among his relatives and in his own house is a prophet without honor.” He could not do any miracles there, except lay his hands on a few sick people and heal them. And he was amazed at their lack of faith. (Mark 6:1-6)
Again the author has explicitly stated that the reason for introducing this narrative detail about the family of Jesus is to illustrate a prophecy, or at least to place Jesus firmly within the prophetic tradition.
We cannot appeal to later traditions about the siblings of Jesus as evidence for their historicity since these most likely were born out of the Gospel narratives. (And the Josephus reference is worthless as evidence, for reasons summarized here.)
What, no James?
I think that the quick assumption that Galatians 1:19 is “proof” that Jesus had a physical brother is linked to some extent with our familiarity with the memorable (negative) role of Jesus’ brothers in the later Gospel narratives.
If the passage in Galatians referring to James “the brother of the Lord” was really written prior to the Gospels, and if this indeed spoke of a physical blood relationship, and if this same James became the head of the Church itself in Jerusalem, the Gospel authors have chosen to suppress any interest in this James or his destined conversion and future lead role.
I am tempted here to drop in the obvious argument from incredulity, “Why would they not contain a hint of any of this?”, but I won’t say it (again). It is hardly necessary. We have no evidence at all to justify thinking there was a historical basis to the siblings of Jesus. But we do have strong narrative reasons for assuming they are literary creations.
But given the fact that the presumably later Gospel authors do not demonstrate any knowledge of a brother of Jesus destined to become the leader (or one of three leaders beside Peter and John) of the Church after the death of Jesus, and given the fact that there is no external witness to Galatians 1:19 till the time of Origen (3rd century) despite its apparent potential usefulness in arguments against Marcionites by “orthodox” representatives such as Tertullian (second century), and given the fact that Paul used ‘brothers’ most commonly metaphorically, and given the fact of demonstrated layers and intentional and accidental editings in both biblical and nonbiblical writings of the time, to insist, in the face of these facts that Galatians 1:19 alone is “proof” of the historicity of Jesus, shows more courage than discretion.
(There are other speculations about possible motives for giving Jesus siblings, and these relate to doctrinal disputes over the physical or immaterial nature of Jesus at the time the Gospels were being composed. But I have opted not to discuss these since they also stray from the evidence at hand. It is worth noting, however, that at least such conjectures are based on known evidence. The assumption of the historicity of the siblings is based on no evidence at all. It is entirely a piece of unsupported but highly charged cultural heritage.)
The historical James & Jesus; Image by trixie via Flickr
