Tag: Paul and his letters

This evening I was heartened to find an idea that has long been lurking in my mind suddenly out in the light of day, in print, in a 1939 Hibbert Journal article by French scholar Paul-Louis Couchoud. Couchoud was replying to M. Loisy’s critique of “Christ mythicism” and within a few pages he said it. He said that while he has argued Christianity did not begin with a historical Jesus and that it is futile to think a “historical kernel” can be found somewhere in the Gospels, he has never said Jesus was “a myth”.

What exactly are we reading about when we read of the earliest Jesus in our records, in particular in the New Testament epistles? Troels Engberg-Pedersen has studied Paul’s letters from the perspective of Stoic philosophy and sees in Paul’s religious ideas a striking similarity of function between the Stoic’s Logos or Reason and Paul’s Christ. Both figures effect “salvation” through reaching down to the would-be convert, exalting those in whom they are revealed or awakened into a new identity that sets them apart from the world and their past lives, and leads them into a new way of life “in Reason/the Logos” or “in Christ”. Some of these ideas are found in the Engberg-Pedersen archive. I can’t think of “Reason/Logos” as a myth, and it is hard for me to think of Paul’s Christ a “myth”, too. A spiritual idea, yes. But that’s not the same as a myth.

This heavenly Christ, this religious conception or representation of a God-Man idea

has no relation to the conception of a man elevated to divinity nor to that of the anthropomorphic God, both of which were familiar to the religion of antiquity. It is an intimate and unique synthesis in which God retains his glory in its fullness and man his mortal destiny in its bitterness, without change of God into man or of man into God. It was a new idea, and it was by this new idea that the world was conquered. (Couchoud)

I think Couchoud here hits on a subtext in historicist-mythicist arguments. The end-result, the Christ in heaven, is far too a-human or non-human to be the kind of figure one would expect of a real man who had evolved into a deity. And he certainly is no counterpart to Homer’s Olympian gods.

Why Christ is not a myth Continue reading “Jesus, Neither Man Nor Myth”

[Update 20 Nov 2016: The full text of Couchoud’s Creation of Christ is now available online.]

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Here is a complete list of posts in this series listed in the order in which they appear in Couchoud’s book.

Volume I

Part 1   THE APOCALYPSES  (168 B.C. to A.D. 40)

1. Pre-Christian Foundations of Christianity

I had earlier posted these without the same sorts of commentary as Earl Doherty’s forerunner? Paul-Louis Couchoud and the birth of Christ 

These posts contained PDF files of:

The Foreword

Chapter one: Preliminary

Chapter two: The Profaned Temple (concerning the time of Antiochus Epiphanes)

Chapter three: The Dream of Daniel (the first appearance of the Divine Man/Son of Man as an entirely metaphoric figure)

Chapter four: The Revelations of Enoch (traces the evolution of this Daniel figure)

Chapter five: The Revelations of Moses (continuing the evolution of this figure into a real heavenly person)

2. John the Baptist and the foundations of Christianity

Chapter six of part 1, titled “The Prophet John the Baptist”

3. The first signs of Christianity

This looks at the earliest appearances of uniquely Christian terms for the Christ figure, Christian practices such as baptism and visionary experiences, and the break from John the Baptist. Chapter seven of part 1, titled “Elements of Christianity”. Continue reading “Table of Contents for Couchoud’s The Creation of Christ”

This post contains the final chapter of Couchoud’s The Creation of Christ.

I began this series with a post designating Paul-Louis Couchoud as Earl Doherty’s forerunner. There are notable differences between the two as anyone who has read Doherty and this series of posts will quickly see. I think those differences are worth serious discussion.

Scholarship has moved on since Couchoud and there are a number of areas where refinements are necessary; I and others have pointed to shortcomings in Couchoud’s arguments. But there remains much that is thought-provoking nearly a century after his works were first published.

When I began posting on Couchoud’s book I intended only to address the few chapters on his views of Gospel origins. Given the interest generated I decided to continue posting to cover the whole book even though that meant the chapters would be out of sequence. So my next post will be links to the complete contents in their correct order.

Here is the final chapter. I have included the page references in square brackets.

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JESUS FORMED

JESUS has been definitely formed. His features have been determined and composed. He is still the great heavenly Judge of the Day of Doom; that he has been from the beginning; it was his first function and for long his only function. His Judgment will be preceded by the Resurrection of the Body; on this point the doctrine of the Roman Church has overcome that of St. Paul. It will be followed by eternal life. His Kingdom on Earth will last a thousand years, and in the eyes of God a thousand years are as a single day. His true Kingdom is not of this world, and the expectations founded upon it are not material. The oppressed may not dream of an earthly recompense from him, but after the Judgment is over they will put on as a garment their heavenly glory. The Advent withdraws to a remote future, and the dead will find paradise or hell till the coming of the awaited Day. In the meantime the Church makes its plans for its earthly continuation. The grand descent in glory will be Jesus’s second visit to earth; the first, in humiliation and sacrifice, is henceforth to be the subject of the Christian’s meditation. Continue reading “Jesus Formed (Couchoud)”

This continues my series on Paul-Louis Couchoud‘s The Creation of Christ. Full set of posts are archived at Couchoud: Creation of Christ.

The previous post was Couchoud’s discussion of view of Christ as a mystical and heavenly being according to early Christian literature, and how in the Epistle of the Hebrews we encounter the first sign of a belief that Jesus took on a flesh and blood body while still operating entirely in the heavens, offering himself as a heavenly sacrifice, and in acting as our celestial high priest. From here it was but a small step to imagining Jesus visiting humankind on earth. In Couchoud’s view it was Marcion who took this critical step with his composition of the earliest form of the Gospel of Luke.

Much has been written about Marcion since Couchoud wrote. Here, however, I will present Couchoud’s argument with very little reference to more recent works on Marcion and Marcionism. The sharing of ideas is not for the sake of others embracing them whole, but in order to stimulate new thoughts by mixing what we know today with what others have thought before us.

Marcion the person and his contribution to Christianity

Couchoud introduces the person of Marcion in much the same colours as another scholar of his day, von Harnack, had done: as a revolutionary or reforming and noble spiritual figure who takes his place among other greats in the history of Christianity.

Marcion was one of the world’s great religious geniuses, and takes his place between St. Paul and St. Francis of Assisi. (p. 124) Continue reading “Christ Descends to Earth: Marcion’s contributions to Christianity (Couchoud continued)”

Continuing here my series of posts from Paul-Louis Couchoud‘s The Creation of Christ. Full set of posts are archived at Couchoud: Creation of Christ. In this chapter Couchoud finds a pivotal place for the Epistle to the Hebrews as a significant stepping stone between Paul’s Jesus, who had nothing more than “an appearance or form” of flesh, and the “historical” Jesus who appeared on earth as a man.

Again I have machine-copied the entire chapter (pages 119-123). This post follows the one in which Couchoud outlined his view of how the Christian churches or Christianities of the very late first and early second century turned to the stability of teachers and bishops and the Jewish Scriptures as anchoring authorities to replace that of discredited prophets. Keep in mind that this is all before the first gospel of the life of Jesus has appeared.

And again I have slightly altered some of the formatting of Couchoud’s chapter by indenting longer quotations, moving footnotes inline and identifying them by curly brackets {  } . I have also added bold highlighting.

p. 119

THE CELESTIAL HIGH PRIEST

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The problem which offered the greatest difficulty was the presentation of Jesus. Gropingly a clearly defined picture was sought. Continue reading “How Christ Jesus became Flesh – the role of the Celestial High Priest (Couchoud continued)”

The single most solid fact about Jesus’ life is his death: he was executed by the Roman prefect Pilate, on or around Passover, in the manner Rome reserved particularly for Roman insurrectionists, namely, crucifixion. (p.8 of Jesus of Nazareth, King of the Jews by Paula Fredriksen)

The same was said by one of the most renowned critical scholars of yesteryear.

Alfred Loisy is quoted as holding similar thoughts. His critical analysis of the Gospels leaves him thinking that there is only one certain historical fact to be found in them:

There is no actual consistency in the Gospel story, save the crucifixion of Jesus, condemned by Pontius Pilate as a Messianic agitator.

This is cited from La Passion de Marduk, “Rev. d’Hist et de Litt. Relig.,” 1922, pp. 297-8 in The Enigma of Jesus by Paul Louis Couchoud (translated by Winifred Whale), 1924, p. 70.

Couchoud elaborates on Loisy’s view:

To his affirmation on this point Loisy has always adhered. In his autobiography, which is a master-piece of the literature of the mind, the grave and dramatic story of a conscience, he says, under the date 1894: —

Not a single incident in the whole symbolic narrative did I accept literally save that Jesus had been crucified under Pontius Pilate. [Choses Passées, 165]

In 1907 he wrote:–

If Jesus was not condemned to death as King of the Jews, that is as Messiah, by his own confession, one might just as well maintain that he never existed. [Les Evangiles Synoptiques, I, p. 212]

In 1910 he repeated:–

If this fact could be called in question, there would be no reason to maintain the existence of Jesus. [Jésus et la Tradition Evangélique]

Thus, only by his death sentence does Jesus become historical. The thread is very thin. Does this imply that Loisy accepts the story of the Passion as history? Far from it. Almost all the incidents of the cycle of the Passion —

far from constituting a series of recollections, . . . have been deduced from biblical texts. . . . One might almost say that the Passion was built up on Psalm xxii. . . . Facts are related because of their mystical value, not according to their historical development. . . . The only consistent part of the whole trial is the offence of the Messianic aspiration. [La Légende de Jésus, “Rev. d’Hist. et de Litt. Relig.,” 1922, p. 434, 453, 435, 448]

Loisy regards the greater part of the Passion story as mythological:–

The Gospels do not relate the death of Jesus. They relate the myth of salvation realized by his death, perpetuated in a way by the Christian Eucharist, sympathetically commemorated and renewed in the Easter Festival. The Christian myth is withoutdoubt related to the other salvation myths. It is by no mere chance that the resurrection of Christ on the third day after his death coincides with the ritual of the Feast of Adonis. The Barabbas incident, the burial by Joseph of Arimathea, the discovery of the empty grave, are apologetic fictions. The incident of the two thieves crucified with Jesus may well be of the same order. And there is no reason why their invention should not have been facilitated or suggested in one way or another by mythologies of surrounding countries. [La Passion de Marduk, “Rev. d’Hist et de Litt. Relig.,” 1922, pp. 297]

But the bare fact of the crucifixion of Jesus sentenced by Pontius Pilate, that remains invulnerable. Despite Psalm xxii, which is put into the very mouth of Jesus on the Cross, and which is quite enough to set the mystical imagination working on the crucifixion; despite Paul’s express declaration that Jesus was crucified by Celestial Powers (and Pilate was certainly not one of them), Loisy maintains the crucifixion of Jesus sentenced by Pilate to be incontestable. Well assured of this historical fact, he fearlessly wields the trenchant blade of his criticism to cut away nearly all the rest.

I imagine a wood-cutter astride on a big branch and hacking the tree trunk. As each splinter flies away, those below cry out: “Take care! It will break and you will fall! He answers with a knowing smile: “Don’t be afraid! However little I have, I shall be able to hold on to it.”

Astride on Pilate’s judgment given by reason of Messianic agitation, all that Loisy saves of the Gospels is such passages as may fit in with the action and the doctrine of a Messianic agitator. According to this criterion, he decides whether a passage has the air of antiquity and reality. The rest is rejected. Thus he arrives at a Jesus who is very thin and very meagre, but who is consistent, comprehensible, coherent, and historically possible.

If one reduces the Jesus of the critics to terms of actual history, one obtains something like the following:–

Couchoud here reminds us of what we learn of the period 6 to 66 ce from the historian Josephus. . . .

In the year 6 of our era, Judas the Galilean attempted to oppose the census instituted by the legate P. Sulpicius Quirinius, and founded the groups of Zelotes, who recognized no other master than God.

Somewhere between 44 and 46, the Prophet Theudas, at the head of a band of followers, marched towards the Jordan and Jerusalem, proclaiming that the waters of the Jordan would divide at the sound of his voice. The Procurator, Cuspius Fadus, had the band dispersed by his cavalry. The Prophet’s head was brought to Jerusalem.

Somewhere between 52 and 58, an Egyptian Jew led a mob as far as the Mount of Olives, promising that the walls of Jerusalem would fall at his command. The Procurator Felix sallied forth at the head of the garrison. Four hundred fanatics were killed, two hundred taken prisoner: the Egyptian disappeared.

To these three must be added a fourth, omitted by Josephus, reconstituted by Loisy. Somewhere between 26 and 36, a Galilean peasant, a village artisan named Jesus,

“began to proclaim the coming of God. After preaching for a while in Galilee, where he enlisted only a few followers, he came to Jerusalem for Easter, and there all he succeeded in accomplishing was to get condemned to death on the cross, like any common agitator, by the Procurator, Pontius Pilate.” [A. Loisy, Les Premières Années du Christianisme, “Rev. d’Hist et de Litt. Relig.,” 1920, p. 162]

That is all that is known about him. Everything else was imagined by the marvellous faith of his disciples. (The Enigma of Jesus, pp. 71-74)

John Crossan has “infamously/famously” made the same point: http://www.youtube.com/watch?feature=player_embedded&v=EUxTVGiHLco

Indeed, the adherence of scholars to the crucifixion of Jesus as the one single absolutely certain bed-rock fact is instructive. Historical Jesus scholars claim to possess the alchemical-like powers to produce facts out of criteria where only fictional or theological tales existed before. One of these criteria holds that if a narrative detail serves a theological interest or appears to be there to fulfil a Scripture, then it is reasonable to hold its historical authenticity suspect.

But was not the very concept of the crucifixion of Jesus entirely a theological construct from the very first time it appears in the record in Paul’s writings?

And if the single most solid “fact” about Jesus is entirely a theological event where is that remaining stick that would save the wood-cutter from falling? The image can be more ironic if one imagines the tree resembling a cross.