Both agree on the nature of circularity at the heart of historical Jesus studies. Davies begins with a quotation from E. P. Sanders:
In regard to Jesus research E. P. Sanders correctly observes, “There is, as is usual in dealing with historical questions, no opening which does not involve one in a circle of interpretation, that is, which does not depend on points which in turn require us ot understand other [points],” and he insists that “one must be careful to enter the circle at the right point, that is, to choose the best starting place.” The best starting place, it follows, is one that is historically secure with a meaning that can be known somewhat independently from the rest of the evidence. It further follows, as he rightly says, that one should “found the study on bedrock, and especially to begin at the right point.”
In the field of Jesus research, however, one person’s bedrock is another person’s sand. I cannot honestly think of a single supposed bedrock event or interpretive stance that somebody has not denied. Nor, to my knowledge, are there any two constructions of the “authentic” sayings of Jesus that are identical. One might compile a short set of parables, proverbs, and aphorisms that are universally conceded to be from Jesus, but they will be that set that conveys the least inherent meaning . . . and where one can go from there I am not at all sure. (p. 43, my bolding)
Every scholar engaged in Jesus research is by profession a teacher and so every construction of Jesus the Teacher is formulated by a teacher. These teachers, professors by trade, should wonder if there is not a bit of a Jesus-Like-Us in their constructions. (Stevan L. Davies in Jesus the Healer, 1995)
Most of the Jesus Seminar fellows think that Jesus was not an apocalyptic teacher, so they think that Jesus was a great wisdom teacher, and that helps them to actually preach Jesus, because you can go to the pulpit and say Jesus was a great teacher. (Gerd Ludemann in interview with Rachael Kohn 4th April 2004)
Most scholars, “practically all historical scholars engaged in Jesus research” (says Stevan Davies) “presuppose consciously or unconsciously that Jesus was a teacher.” Davies quotes E. P. Sanders as representative of Jesus research scholars generally and responds with what should be a most fundamental observation:
E. P. Sanders writes, for example, “I do not doubt that those who find the teaching attributed to Jesus in the synoptics to be rich, nuanced, subtle, challenging, and evocative are finding something which is really there. Further, in view of the apparent inability of early Christians to create such material, I do not doubt that the teaching of Jesus contained some or all of these attributes. In short, I do not doubt that he was a great and challenging teacher.” And so, it should follow, we know what Jesus taught. But we don’t. (p. 10, my emphasis) Continue reading “Was Jesus not a teacher after all?”
Anyone who is familiar with Earl Doherty’s site will probably find this post superfluous.
The mysterious origin of R. Joseph Hoffmann’s views of Doherty
Dr Jeffrey Gibson is on record as saying he has no intention of reading any of Doherty’s books but that did not prevent him from pulling out a critical line from Dr R. Joseph Hoffmann’s preface to a publication reissuing Goguel’s rebuttal of mythicism, and placing it in a Wikipedia article.
A “disciple” of Wells, Earl Doherty has rehashed many of the former’s [Wells’] views in The Jesus Puzzle (Age of Reason Publications, 2005) which is qualitatively and academically far inferior to anything so far written on the subject. . .
To call Doherty a “disciple of Wells” who has “rehashed” many of Wells’s ideas actually indicates that Hoffmann has never really read Doherty’s books at all. Maybe Hoffmann was relying on something he read by Eddy and Boyd who in The Jesus Legend very often append Doherty’s name to that of Wells when discussing the argument that Jesus was fiction. But read what Wells says about Eddy and Boyd’s confusion:
Earl Doherty belongs unequivocally in category 1 of Eddy and Boyd’s 3 [categories — category 1 includes those who think Jesus perhaps entirely fiction], and they make it easier for themselves to suggest that my ideas seem at first sight strange by repeatedly grouping me with him, even though they are in fact aware that I differ from him significantly. Doherty argues that, for Paul, the earliest witness, Jesus did not come to Earth at all, that, under the influence of the Platonic view of the universe, salvic events such as his crucifixion were believed to have taken place in a mythical spirit-world setting. I have never espoused this view, not even in my pre-1996 Jesus books, where I did deny Jesus’ historicity. (p. 328 of Cutting Jesus Down to Size by G. A. Wells)
So if Wells finds little in common between his arguments and Doherty’s, what does he say about Doherty’s work?
“In spite of our differences, Mr. Doherty has appraised my work generously, and for my part I regard his book as an important contribution…” (From Wells’ summation of a couple of give-and-take articles appearing in the British magazine “New Humanist” 1999-2000)
In this important book [Doherty, The Jesus Puzzle], the whole of this chapter on these second-century apologists repays careful study. But I find his conclusion too radical . . . (p.202)
Anyone who has followed Wells’ books over the years may well come to the conclusion that it is Wells who has come to rely quite heavily on Doherty in some aspects of the mythicist case — particularly the second-century apologists. As for the work being “academically inferior”, again one wonders if Hoffmann ever did read the same book that . . .
— Professor of Religious Studies at Misericordia University, Stevan Davies, read. Davies said of Doherty’s work:
But in going along with Earl I’ve learned more than by going along with anybody else whose ideas I’ve come across anywhere. . . .
Crossan, or Johnson, Allison or Sanders, can give you slightly different views of the standard view. Earl gives a completely different view. His is a new paradigm, theirs are shifts in focus within the old paradigm. From whom will you learn more? (See Crosstalk #5438 for the full quote)
— Or that Professor of Biblical Criticism with the Council for Secular Humanism’s Center for Inquiry Institute, Robert M. Price, read. Price has the strongest praise for Doherty’s books, especially his recent one in the Youtube video linked at my earlier article on Robert Price’s view.
— Or that Professor of Religious Studies at Iowa State University, Hector Avalos, read. Avalos writes:
Earl Doherty’s The Jesus Puzzle outlines a plausible theory for a completely mythical Jesus. (See earlier post Legitimacy of questioning)
Given the hostility some mainstream biblical scholars have demonstrated (recently, again) against Earl Doherty’s argument for a mythical Jesus, I am copying here the bulk of a comment by Stevan L. Davies, Professor of Religious Studies at Misericordia University, that he made in response to the peremptory reactions of a number of his academic peers to Doherty in 1999.
Davies is not a mythicist. (Well, I am assuming he is not. I don’t really “know”. He wrote Jesus the Healer, summarized here.) His following statement is copied (with permission) from the 1999 Crosstalk discussion forum where a number of scholars and others discussed the historical Jesus and Christian origins. In the course of these discussions, the topic of Earl Doherty’s Jesus Puzzle was introduced, Earl himself joined the discussion on February 10 (http://groups.yahoo.com/group/crosstalk/message/5011) and a very lively series of exchanges followed. After one of the contributors complained that he wanted to hear no more about a new paradigm regarding the historical Jesus, Professor Davies wrote: