2010-11-22

Biblical Studies: Surely the Softest of Options!

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by Neil Godfrey

Jesus was born in Israel, into an observant Jewish family. . . . His father was Joseph, called after a major patriarch who ruled over Egypt under the Pharaoh. Jesus’ mother was Miriam, whom we call Mary, so she was called after Moses’ sister. Jesus’ own name, Iesous in our Greek Gospels, is the Greek equivalent of Yeshua’, which we usually render into English as Joshua. Thus Joseph and Miriam called Jesus after the major figure of Jewish history who succeeded Moses and led Israel across the Jordan into the promised land. At the time his name was understood to mean ‘YHWH saves’ or the like, with the name of God at the beginning, so effectively ‘God saves’. Joseph, Miriam and Jesus must have been aware of this understanding of his name, and it is reflected at Mt. 1.21, where an angel of the Lord tells Joseph that Mary will bear a son ‘and you will call his name Jesus, for he will save his people from their sins’.

Jesus had four brothers. The most famous was Jacob, whom we usually call James, who later led the Jerusalem church and became famous for his piety. He was called after the eponymous patriarch of the whole nation, Jacob who was also known as Israel. The other brothers were Judah, who was probably the author of what we call the epistle Jude, Joseph and Simeon. . . . All known names are patriarchal names. Thus the names of the men in Jesus’ family are straightforward evidence that he was born into a traditional Jewish family, who were expecting the salvation of Israel. (Jesus of Nazareth, p. 143)

There you go. What evidence do we have that Jesus’ parents were an “observant Jewish family”? Why, the father was named Joseph and the mother Mary. That alone tells us — obviously Joseph was named after the patriarch and Mary after Moses’ sister! What other explanation could there possibly be for anyone being given these names? (Anyone curious about the frequency of biblical names in Palestine around this time can thank Richard Bauckham for providing lists for us. These can be accessed via my Bauckham’s Names Tables post.) Continue reading “Biblical Studies: Surely the Softest of Options!”


2010-11-21

Casey’s historical method (2): Aramaic and the fallacy of ‘historical plausibility’

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by Neil Godfrey

Bilingual inscription (Greek and Aramaic) by k...
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Maurice Casey considers historical plausibility to be “of central importance” (p. 106).

Our early and primary sources are unanimous and unambiguous in placing Jesus within a context of first-century Judaism. It follows that our picture of Jesus should be comprehensible within that cultural framework, and further, when a piece of information about Jesus or those present during the historic ministry fits only there, that is a strong argument in favour of its historicity.

Surely this is begging the question. Casey has declared what is historical before he begins the inquiry, and then writes the rule to justify it. The Gospels place Jesus within a context of synagogues and Pharisees but external evidence indicates that these are anachronisms, not becoming features of the Galilean landscape till after the year 70. Casey has simply declared them by fiat to be historical of early first-century Galilee.

Hellenism and regional contrasts (Galilee and Judea are only two) were a reality of first-century Palestine. See, for example, Hellenism in the Land of Israel. Scholars like Crossan and Mack, whom Casey dismisses, grapple with the evidence for these realities. Continue reading “Casey’s historical method (2): Aramaic and the fallacy of ‘historical plausibility’”


2010-11-20

Maurice Casey’s Historical Methods for Historical Jesus Studies

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by Neil Godfrey

Maurice Casey (Emeritus Professor of New Testament Languages and Literature at the University of Nottingham, UK) in his 2010 book Jesus of Nazareth: An Independent Historian’s Account of His Life and Teaching devotes his third chapter to a discussion of his historical method, and becomes the latest New Testament scholar to demonstrate (once more) how studies of the “historical Jesus” follow their own idiosyncratic rules and are unlike any other studies of ancient historical figures.

Unfortunately, Casey also demonstrates in this chapter the all too familiar tendency of biblical scholars to carelessly misrepresent arguments and authors they do not like. In this case, Casey’s representation of Crossan’s methodology and arguments is, at best, a little unfair, as I will demonstrate by setting Casey’s and Crossan’s words side by side.

Continue reading “Maurice Casey’s Historical Methods for Historical Jesus Studies”


2010-11-13

Casey versus Bultmann; and why Jesus was not as hungry as his disciples

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by Neil Godfrey

Maurice Casey in his new book, Jesus of Nazareth: An Independent Historian’s Account of His Life and Teaching, is sharply critical of Form Criticism and Rudolph Bultmann. Casey repeatedly expresses disapproval of scholars’ attempting to understand the “historical Jesus” by burying their noses in exegetical studies of the texts (which form criticism requires) of the canonical Gospels instead of looking primarily at what he believes are the sources of those texts. So he faults Bultmann on these grounds and also for being “anti-Judaism”:

Bultmann concludes that ‘Jesus . . . opposes the view that the fulfilment of the law is the fulfilling of the will of God.’ That conclusion is clean contrary to the teaching of Jesus. It was however just what German Christians needed from the Christ of their faith, for it bluntly contradicts the centre of Judaism. It was moreover produced by means of detailed exegesis of selected texts. It also illustrates the centrality of anti-Judaism in the work of a distinguished member of the Confessing Church, the opposite wing of the German churches from the Deutsche Christen movement. Bultmann’s general cultural environment led him to write Judaism out of the teaching of Jesus, using spurious intellectual arguments which wrote most of Jesus of Nazareth out of history altogether. (p. 12)

One passage Casey uses to challenge and reject Bultmann’s exegesis is Mark 2:23-28 Continue reading “Casey versus Bultmann; and why Jesus was not as hungry as his disciples”


2010-11-11

Maurice Casey on the Christ Myth–Historical Jesus Divide

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by Neil Godfrey

The stated purpose of Maurice Casey’s book Jesus of Nazareth is “to engage with the historical Jesus from the perspective of an independent historian.” Casey explains what he means by his independence:  “I do not belong to any religious group or anti-religious group. I try to . . . establish historically valid conclusions. I depend on the best work done by many other scholars, regardless of their ideological affiliation.” (p. 2)

For Casey, the only correct interpretation of Jesus is one which explains Jesus within a thoroughly Jewish matrix. This means he in fact begins with the assumption that there is an historical Jesus to place within that matrix. He would disagree with that and argue that his book proves the existence of such a figure. On page 43 he writes of “people who deny Jesus’ existence” that

the whole of this book is required to refute them.

This brings to mind the frequent claims of one of another independent scholar who once quite regularly left a similar comment on this blog, saying that a whole book would be required to refute mythicism. Unfortunately, when a scholar says that his book is a refutation of mythicism, one is likely to find that the arguments of mythicists are avoided rather than refuted. I will return to this point.

Casey’s assertion that only a thoroughly Jewish Jesus is a correct Jesus means that for him many publications about the historical Jesus have missed the mark:

The vast majority of scholars have belonged to the Christian faith, and their portrayals of Jesus have consequently not been Jewish enough. Most other writers on Jesus have been concerned to rebel against the Christian faith, rather than to recover the Jewish figure who was central to Christianity in its earliest period. (p. 3, my emphasis) Continue reading “Maurice Casey on the Christ Myth–Historical Jesus Divide”


2010-11-10

“Make a Path”: Maurice Casey’s evidence of an Aramaic source for Mark’s Gospel, or Creative Fiction?

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by Neil Godfrey

Edited 13th November
The path . . .

Maurice Casey argues that the author of the Gospel of Mark translated written Aramaic sources about Jesus as early as within ten years of the crucifixion.

He expresses impatience with scholars such as those like John Dominic Crossan who “spend their whole lives in detailed examination of these primary texts” (p. 21) instead of studying what he believes were the Aramaic sources of those texts.

One example highlights both Casey’s rationale for believing the Gospel of Mark was in several places a direct translation of an Aramaic text about life and sayings of Jesus, and what I believe is a much simpler explanation for the question raised.

Make a Path

Mark 2:23 And it came to pass — he is going along on the sabbaths through the corn-fields — and his disciples began to make a way, plucking the ears . . . (Young’s Literal Translation)
 
“To make a way” is generally translated more like “as they went”. The Greek phrase consists of two words: odon {=WAY} poiein {=TO MAKE,}. Casey translates this, “to make a path

Continue reading ““Make a Path”: Maurice Casey’s evidence of an Aramaic source for Mark’s Gospel, or Creative Fiction?”


2010-11-06

First impressions of an “independent historian’s” account of Jesus

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by Neil Godfrey

In several comments on this blog doctoral student Stephanie Louise Fisher alerted me and others to future publications by the University of Nottingham’s Emeritus of New Testament Languages and Literature Professor, Maurice Casey.

My copy of “Jesus of Nazareth: an Independent Historian’s Account of His Life and Teaching” by Maurice Casey has now arrived. I will post on specific points made in this book, but one point I can address now as a general introduction is what appears to be the meaning of Casey’s term “independent historian”.

From the first two chapters and footnote-directed readings to later pages, my first impressions are that an “independent” historian is one who does not need to explain his or her own viewpoint, but merely needs to pronounce that he or she is not an apologist for any particular Christian religious agenda, nor a Moslem, nor a Jew, nor an atheist. Casey also has words to say about the “academic independence” of British universities, pointing out to his American peers that they hire without regard to religious or racial affiliation. Further, Casey singles out names who are known to be “atheist”, and regularly repeats the “atheist” epithet when he mentions them, and associates these names as “atheists” with “Christ-myth” views. Continue reading “First impressions of an “independent historian’s” account of Jesus”


2010-10-16

Art and Aramaic in the Gospel of Mark

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by Neil Godfrey

Lid with an Aramaic magical script. Earthenwar...
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Why does the Gospel of Mark occasionally portray Jesus saying something in a language other than the Greek in which it is written? I suggest here that there may be a very good literary-theological explanation. While I disagree with Dr Maurice Casey’s explanation, I am indebted to his discussion for drawing the question to my attention.

The passages in the Gospel of Mark, understood by probably most scholars to be the earliest of the canonical gospels, are usually  transliterated in the English Bibles along with the author’s translation:

And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise. (Mark 5:41)

Then, looking up to heaven, he sighed, and said to him, “Ephphatha,” that is, “Be opened.” (Mark 7:34)

And he said, “Abba, Father, all things are possible for you. Take this cup away from me . . . (Mark 14:36)

And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me? (Mark 15:34)

According to Dr Maurice Casey, author of Aramaic Sources of Mark’s Gospel, the Gospel of Mark attributes the first and last of the above Aramaic sayings to Jesus because these were the literal words he historically used. Continue reading “Art and Aramaic in the Gospel of Mark”


2010-05-11

A common meaning behind Gospel of Mark’s cornplucking and divorce controversies

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by Neil Godfrey

Though Crossley and Casey have written many thousands of words to show how these two episodes (sabbath cornfield dispute and divorce controversy) can be used to date Mark before 40 c.e., I find their arguments circular, convoluted and ultimately speculative. If I thought they had a widespread impact I would take the time to address them in more detail than I did in my earlier post on their early dating of Mark.

Meanwhile, I find if I read these passages as they are worded now, and within the broader context of the gospel’s message itself, and try very hard to avoid reading them through third century rabbinic writings or speculative Aramaic sources or other gospels written later than Mark, I can see something in them that I think is very interesting.

They both share the theme of a call for disciples to return to how things were at the very beginning of creation. In this they share a message found in certain gnostic type writings. (Mark also shares the syzygies or paradoxes found in some gnostic type sayings (e.g. the blind see, the dead live, etc), although Mark fleshes them out into narrative form.)

Example: In the sabbath cornfield dispute, Mark has Jesus pronounce that “the sabbath was made for man and not man for the sabbath.” This is in response to Pharisees accusing Jesus’ disciples of violating the sabbath by plucking corn, and as a follow-up to the analogy of David being allowed to eat the shewbread sacred to the priests. It seems to me as if this is suggesting that for all the Mosaic or other rules that might have come to historic or contemporary importance, what Jesus wants is for people to accept things how they were meant to be, and how they were, back at the beginning. God gave the sabbath for mankind, and the Son of God had come now and wanted everything how it was meant to be from the start. Continue reading “A common meaning behind Gospel of Mark’s cornplucking and divorce controversies”