Proving This! — Hoffmann on Bayes’ Theorem

Alan Mathison Turing: Genius, Computational Pioneer, and BT Fan (Photo credit: Garrettc)

Misunderstanding a theorem

Over on New Oxonian, Hoffmann is at it again. In “Proving What?” Joe is amused by the recent Bayes’ Theorem (BT) “fad,” championed by Richard Carrier. I’ll leave it to Richard to answer Joe more fully (and I have no doubt he will), but until he does we should address the most egregious errors in Hoffmann’s essay. He writes:

So far, you are thinking, this is the kind of thing you would use for weather, rocket launches, roulette tables and divorces since we tend to think of conditional probability as an event that has not happened but can be predicted to happen, or not happen, based on existing, verifiable occurrences.  How can it be useful in determining whether events  ”actually” transpired in the past, that is, when the sample field itself consists of what has already occurred (or not occurred) and when B is the probability of it having happened? Or how it can be useful in dealing with events claimed to be sui generis since the real world conditions would lack both precedence and context?

I must assume that Joe has reached his conclusion concerning what he deems to be the proper application of Bayes’ Theorem based on the narrow set of real-world cases with which he is familiar. He scoffs at Carrier’s “compensation” that would allow us to use BT in an historical setting:

Carrier thinks he is justified in this by making historical uncertainty (i.e., whether an event of the past actually happened) the same species of uncertainty as a condition that applies to the future.  To put it crudely: Not knowing whether something will happen can be treated in the same way as not knowing whether something has happened by jiggering the formula.

Different values yield different answers!

I’m not sure what’s more breathtaking: the lack of understanding Hoffmann demonstrates — a marvel of studied ignorance — or the sycophantic applause we find in the comments. Perhaps he’s getting dubious advice from his former student who’s studying “pure mathematics” (bright, shiny, and clean, no doubt) at Cambridge who told him:

Its application to any real world situation depends upon how precisely the parameters and values of our theoretical reconstruction of a real world approximate reality. At this stage, however, I find it difficult to see how the heavily feared ‘subjectivity’ can be avoided. Simply put, plug in different values into the theorem and you’ll get a different answer. How does one decide which value to plug in?

You don’t have to do very much research to discover that Bayes’ Theorem does not fear subjectivity; it welcomes it. Subjective probability is built into the process. And you say you’re not sure about what value to plug in for prior probability? Then guess! No, really, it’s OK. What’s that? You don’t even have a good guess? Then plug in 50% and proceed.

It’s Bayes’ casual embrace of uncertainty and subjectivity — its treatment of subjective prior probability (degree of belief) — that drives the frequentists crazy. However, the results speak for themselves.

And as far as getting different answers when you plug in different numbers, that’s a common feature in equations. Stick in a different mass value in F = ma, and — boom! — you get a different value for force. It’s like magic! Good grief. What do they teach at Cambridge these days?

The proper application of BT forces us to estimate the prior probabilities. It encourages us to quantify elements that we might not have even considered in the past. It takes into account our degree of belief about a subject. And it makes us apply mathematical rigor to topics we used to think could be understood only through intuition. Hence BT’s imposed discipline is extraordinarily useful, since we can now haggle over the inputs (that’s why they’re called variables) rather than argue over intuitive conclusions about plausibility — because truthfully, when a scholar writes something like “Nobody would ever make that up,” it’s nothing but an untested assertion.

Bayes’ Theorem ascendant

If you can possibly spare the time, please watch the video after the page break. In it, Sharon Bertsch McGrayne, author of The Theory That Would Not Die: How Bayes’ Rule Cracked the Enigma Code, Hunted Down Russian Submarines, and Emerged Triumphant from Two Centuries of Controversy recounts the story of how Bayes’ Theorem won the day. She tells us how BT is well suited for situations with extremely limited historical data or even no historical data — e.g., predicting the probability of the occurrence of an event that has never happened before.

The Three Brusque-Fakirs — The Jesus Process© Hits the Web

Welcome to the Blogosphere!

Processed cheese Druzhba monument in Moscow, Russia (Photo credit: Wikipedia)

I like mass-marketed, heavily processed food. Gosh, I do love it. For as long as I can remember, I’ve been a huge fan of Velveeta®, Cheez Whiz®, etc., so R. Joseph Hoffmann’s announcement about a blog dedicated to . . . Huh? What’s that? Oh. Processed Jesus. Well, that’s very different.

First things first. I mustn’t forget my manners. Welcome new bloggers! Welcome Blogger Hoffmann, Blogger Fisher, and Blogger Casey! We extend our warmest wishes to the new blog, The Jesus Process©™®, and its founding members. I can say without reservation that I look forward to our future dialogues in which we point out where we disagree with you and you tell us why we’re incompetent, evil, and insane. It’s this kind of honest, cordial give-and-take that makes me happy to get up in the morning.

Origins

I was fortunate enough to grow up during the heyday of Marvel comics, so I know a little something about the thrill of an “origins” comic. The troika at The Jesus Process©™® bring back that same excitement I felt as a 12-year-old boy, growing up in a small town in Ohio back in the 1970′s. Each character is so well-defined, so fully realized. We’ve got the arrogant, unhappy leader (R. Joseph Hoffmann), the arrogant, unhappy mad scientist (Maurice Casey), and the arrogant, unhappy ingénue, Stephanie Louise Fisher. I can’t wait to see their costumes. It’s too early to say where they’ll end up, but they’re off to a cracking good start!

While coming from disparate backgrounds, Joseph, Maurice, and Steph share a common belief in their own intellectual superiority combined with a great deal of impatience for anyone who disagrees with them. This unshakable self-assurance leads them to write the most astonishing things. They’ll present controversial points as if they are facts, and ridicule anyone who doesn’t know that they’re facts.

15. Earl Doherty’s Response to Bart Ehrman’s Case Against Mythicism – Pt. 15

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The Epistle to the Hebrews (Part One)

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• God speaking through a Son in a new reading of scripture
• Hebrews’ Son a heavenly entity like the Logos
• Hebrews 101: a sacrifice in a heavenly sanctuary
• an event of revelation at the start of the sect
• no words of Jesus on earth to be found
• another motif of “likeness” to humans
• “In the days of his flesh”: not Gethsemane
• Christ “out of Judah”
• Hebrews’ sacrifice in heaven
• taking on a “body” in the scriptural world

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Evidence for Jesus from Outside the Gospels

(Did Jesus Exist? pp. 116-117)

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Reading an historical Jesus into scripture

Those who have become familiar with my writings over the years will know that I have a soft spot for the epistle to the Hebrews. In many ways it is the most revealing of the New Testament documents.

• It gives us a Son who is entirely known from scripture.
• It presents a heavenly event that could only have been imagined out of a Platonic application of scripture: a sacrifice by the Son, performed in a spiritual sanctuary, in which he offers his own “blood” to God — a blood which can hardly be regarded as being human, hauled up from Calvary.

Indeed, anomalies like this have increasingly forced modern scholars to take refuge in interpreting Christ’s sacrifice in the heavenly sanctuary as intended by the author to be merely a metaphor for the earthly Calvary event — an interpretation for which there is no justification in the epistle. Most significantly, Hebrews contains two verses which make it clear that its Jesus had never been on earth, two smoking guns that would do any mythicist gunslinger proud.

Ehrman, true to form, simply seizes on any and all words and phrases in the epistle which he thinks could have an earthly or human application and declares them as such. He admits that this epistle, too, shows no knowledge of the Gospels — which he ought to have extended to no knowledge of the Gospel story, whether written or oral — but nevertheless “it contains numerous references to the life of the historical Jesus.”

Ehrman itemizes some twenty of them (pp. 116-117, DJE?):

• Jesus appeared in ‘these last days’ (1:2).

• God spoke through him (that is, in his proclamation; 1:2).

Neil Godfrey’s response 2: @ Stephanie Fisher

Kakadu Escarpment (Photo credit: Wikipedia)

I am continuing here with another quick and easy response because real life distractions prevent me at this time from addressing Hoffmann’s and Casey’s posts against mythicism. I will address both when work and family situations permit. Right now I am relaxing after sharing with family experiences in Kakadu — plan to return tomorrow some time.

I will also probably say more about Stephanie’s criticism of Carrier’s Bayes’ Theorem, too. But for now my response is light and only concerns what she has to say about me.

Stephanie nowhere addresses my arguments about historical methodology. No-one reading her post would know that this is my main focus in any discussion of Christian origins — and that my focus is on the question of Christian origins rather than mythicism per se. (This latter focus is exactly what Hoffmann himself says he wants to see so one would think that I might be given a little credit for seeing eye-to-eye on such a basic point with “The Jesus Process” folk ;-) I will be addressing Hoffmann’s post as soon as circumstances permit.

R. Joseph Hoffmann appears to be wanting to distance his, Maurice Casey’s and Steph Fisher’s “rebuttals” of mythicism from what they appear to see as crass internet blogging for the ignorant masses — (they pour scorn on the internet and blogging community) — and has presented their posts on his internet blog as a corporate “The Jesus Process”, complete with (unnecessary but pretentious) formal copyright notices. (The “creative commons” license is presumably far too common for these elitists.)

Unfortunately for any hopes that “The Jesus Process” might be taken seriously by anyone but the Hoffmann (threesome?) choir, the hotheaded Stephanie Fisher has been included. Anyone who has observed Stephanie in action with contrary opinions knows she has nothing more to offer than hyperbolic indignation, personal attack, non sequiturs and a stubborn failure to demonstrate any ability to comprehend the views she believes she has to attack.

Misrepresenting Fredriksen?

Stephanie faults me for supposedly quoting Paula Fredriksen’s words out of context. Stephanie at no point presents and dissects my own arguments that relate to mythicist conclusions. Rather, she dregs out issues that bugged her when she was commenting — and finally trolling — on this Vridar blog in 2010 and picks up where she left off. She has learned nothing since, and has no more grasp of what she believed she was opposing back then. She writes:

Atheist blogger Neil Godfrey, an Australian ‘meta-data’ librarian (sic), thus plucked her brief comments completely out of context, and cited her in favour of the opposite interpretation.

Baloney. I did no such thing. And Stephanie does not even attempt to demonstrate how my quotation was “out of context” or how I cited her words for a view opposed their meaning. She does explain what Fredriksen’s context was, and that it was to highlight the Jewishness of Jesus’ heritage. Fredriksen is suggesting that the naming of Jesus’ brethren was an artifice to serve this ideological function. And I fully accept her explanation. I always have.

It was because of Fredriksen’s context — in exactly the way Stephanie herself repeats it — that I chose to refer to Fredriksen’s words. Fredriksen indicates that the names assigned to Jesus’ brothers are not “natural” but an artifice to support an ideological view of Jesus. So I wrote and quoted:

McGrath’s “Missing Ending”: What Was Mark’s Story? — Part 3

[This post concludes my review of “Mark’s Missing Ending: Clues from the Gospel of John and the Gospel of Peter,” by Dr. James F. McGrath. You may want to read Part 1 and Part 2 first.]

Fish stories

The Miraculous Draught of Fishes (Photo credit: Wikipedia)

At the end of part 1, I mentioned that McGrath commits the fallacy of relying on other gospels to shape his expectations of how Mark should end and then magnifies that error by looking for clues to the end of Mark’s “story” in other written gospels. I had to delay this discussion until now, because I spent so much time writing about oral tradition and “orality” in part 2.

The idea that a possible continuation of Mark’s story might be found in the incomplete, apocryphal Gospel of Peter or perhaps in the canonical Gospel of John is not a new one. McGrath reminds us that Burnett Hillman Streeter back in 1924 (The Four Gospels), building on C. H. Turner’s work proposed that very thing.

McGrath writes:

Streeter was of the view that not only the story in chapter 21, but also the appearance of Jesus to Mary Magdalene in the garden, were derived from the Gospel of Mark. (See Streeter, 1924, pp. 351-360)

To be fair to Streeter, he presented this notion as a “scientific guess” — a “speculation” he said should not be mistaken for the “assured results of criticism.” While he seemed rather enamored of the idea, he acknowledged that it would be difficult to prove.

Streeter thought that the authors of the Gospels of Peter and John were aware of an earlier version of Mark that contained the appearance to Mary Magdalene and the miraculous fish fry on the lake, and that the later evangelists built on those stories.

14. Earl Doherty’s Response to Bart Ehrman’s Case Against Mythicism – Pt.14

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Non-Pauline Epistles – Part One

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• Apostles with no connection to an historical Jesus

• Pilate in the 2^nd century epistle 1 Timothy

• 1 Peter knows a suffering Christ through Isaiah 53

• Christ “hung on a tree”

• The “flesh” and “body” of Christ and his “likeness” to men

• The epiphany of Jesus in 2 Peter

• Reading an historical Jesus into the epistles of John

• No historical Jesus in Revelation

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Evidence for Jesus from Outside the Gospels

(Did Jesus Exist? pp. 113-117)

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Is Ehrman being naïve or deliberately misleading?

There is an astonishing naivete to much of Bart Ehrman’s case for historicism. Perhaps it is aimed at a naïve readership, but it must leave such readers wondering if mythicists do indeed suffer from mental retardation or a simple inability to read texts. After all, the way Ehrman presents things, there can be no question that each and every writer in the early record clearly refers to an historical Jesus. Consider this statement:

But even in a letter as short as Jude, we find the apostles of Jesus mentioned (verse 17), which presupposes, of course, that Jesus lived and had followers. (p. 106, DJE?)

Well, it presupposes no such thing. The epistles contain many references to “apostles” who are not in any way represented as followers of a Jesus on earth. The epistle of Jude is only one of several referring to “apostles” that makes no such identification.

Independent Apostles

Paul himself, even in the orthodox view, was such an apostle. His apostleship was the result of a ‘call’ from God (e.g., Romans 1:1) and from ‘seeing’ the Lord Jesus in a vision (1 Cor. 9:1 and 15:8). In 2 Corinthians 11:4-5, in the midst of a diatribe against rival “apostles” who preach a ‘different Jesus’ from his own, he refers to both himself and his rivals as having received their respective kerygmas through the “spirit” (only his own, of course, was the valid one).

No connection here to an historical Jesus.

When he goes on in 11:12-15 to condemn those rivals for “masquerading as apostles of Christ” and being virtually agents of Satan, many scholars (such as C. K. Barrett) recognize that this kind of absolute condemnation is not being directed at the Jerusalem group, but other unspecified “ministers of Christ” (12:23) who proselytize independently, and certainly were not followers of a Jesus on earth.

Ehrman also conveniently ignores that in the entire body of epistles, not a single statement is made indicating that any apostles of the Christ were followers of a Jesus on earth, or traced any authority or correct preaching back to him.

It is impossible to believe that Ehrman could be ignorant of this wider application of the term “apostles” in the epistles, and only a little less difficult to believe that he is ignorant of mythicism’s arguments in this regard. He is either deliberately misleading his readers, taking advantage of their ignorance, or his own naïve reading of the texts is nothing short of an embarrassment.

Neil Godfrey’s response 1 to Maurice Casey and Stephanie Fisher

Oh the searing intellectual prowess that is being brought to bear against the mythicist case and mythicist bloggers such as myself! How can we withstand this pulverising assault? This shock and awe!

Steph and Maurice have found a post of mine from 2010 in which I explained that though I was a librarian I never saw or touched a book.

One of his statements followed on a shocking earthquake in New Zealand: ‘I’m a librarian, but I never see or touch a book’.[37] Perhaps this is why he seems incapable of gathering information available in books with any semblance of accuracy.  (Maurice Casey, Mythicism: A Story of Bias, Incompetence and Falsehood, accessed 23/5/2012 – I like the rhetorical touch Casey uses to introduce what he is about to say about me — See my P.S. at the end of this post for a response to the innuendo Casey has planted here.)

It is also apparent he does not read whole books, once claiming on his blog ‘I’m a librarian, but I never see or touch a book.’[43]  (Stephanie Fisher, An Exhibitions of Incompetence . . . accessed 23/5/2012)

Both footnotes point to my 2010 post, Oh Dear! What Half a Million Books Thrown on the Floor by an Earthquake Look Like .  .  .

The context surely explains that I was speaking about my job — that though I am a librarian I do not work with books but with digital resources — and not about my personal devotion to study and books. But such a distinction is apparently far too subtle for Steph and Maurice, blinded as they seem to be by a compelling need to find fault at any cost in one whose arguments they have diligently avoided addressing.

Maurice’s and Steph’s “exposure” of my supposedly willful bibliophobia is as meaningful as faulting a bank manager for saying he never sees or touches cash.

Or for chastising a computer programmer (who only works at a terminal all day) for saying he never sees or touches a computer.

If you’re asked while driving if you want to share a beer and you say No, do you expect to be understood as saying that you are a teetotaller?

Earl Doherty’s Response to Maurice Casey

Maurice Casey has posted his foray against mythicism on R. Joseph Hoffmann’s blog. This post is Earl Doherty’s initial response. It has also been sent to Hoffmann’s blog but at the time of this posting on Vridar it is awaiting Hoffmann’s approval to be posted there.

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I see Casey’s basic ‘arguments’ against mythicism, and me in particular, as:

A – More unworkable reasoning to justify why Paul and all the other epistle writers have nothing to say about an historical Jesus. Casey thinks we should not expect to find “later Christian tradition” in the writings of Paul, ‘later tradition’ like the fact that Jesus was crucified on earth, by Pilate, that he taught anything about loving one another or any of the ethical teachings of the Gospel (not even inauthentic ones), that he performed miracles, prophesied the End-time, and so on.

Boy, what an HJ that leaves to champion! Imagine devoting one’s professional life to protecting the existence of such an undetectable mundane figure, no matter what the cost in surrendering one’s scholarly principles!

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B – Of course, in a “high context culture” no one, not a single writer of the non-Gospel/Acts New Testament and several non-canonical ones, felt the slightest urge to mention anything that was said or done by Jesus on earth, even in support of key arguments and debates they were engaged in, even when describing the genesis and ongoing forces within their movement. They so lacked such an urge that they routinely speak of that genesis and ongoing force in ways which exclude such a figure. All their readership and audience were so “high context” that they never expected, let alone demanded, any reference to the words and deeds of the historical figure they believed in and regarded as Deity incarnate.

I guess mythicists, in their misguided expectations, are all of us “low culture” idiots.

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C — Absolutely everything in the Gospels (even the titulus on the cross!) was so thoroughly known to all of Paul’s and other epistle writers’ readers, in every corner from Galatia to Rome, that it would have been a sin and an insult to even mention a single one of them.

Barking Owls

New neighbours have moved in for a few months — two owls who think they’re dogs and bark instead of hoot.

Discovered them recently when I heard dog-barking sounds coming from up in a tree. That experience always requires investigation and this is what I found. Unfortunately I could not get a video of them but I captured the sound nonetheless.

Here’s the Wikipedia article on Barking Owls.

The last few days I’ve only ever seen the one perched in the tree. Hope the explanation is that its mate is hidden in a fork of a nearby tree caring for eggs.

Related articles

• My other new neighbour – frilly-neck

John Loftus (Debunking Christianity) “is done”

I’m probably the last person to find out about this but for anyone else who is a tail-ender John Loftus of the Debunking Christianity blog has called it quits. He writes in his last post:

I have no more desire to engage Christians. They are deluded, all of them. I have never been more convinced of this than I am now. I have better things to do. I spent 39+ years of my adult life on a delusion. If I add the years of my childhood that’s almost my entire life. Yet this is the only life I will ever have. It’s time to move on, or at a minimum take a very long hiatus. I just finished what may be my last book, on The Outsider Test for Faith, to be published by Prometheus Books early next year. How many times do I need to kick the dead horse of Christianity? I don’t think I need to say anything more. If what I have written isn’t good enough then nothing is good enough for some Christians. What I intend to do is turn this blog over to a few qualified people. I’ll still be a part of it and I suppose I’ll post something from time to time. But I see no reason to waste large chunks of my time on this delusion anymore.

And adds for clarification the following comment:

Thanks for everyone’s comments, especially the encouraging ones.

What I said may be harder to do than I think. I’ve been blogging every day for over six years. I’ll be around, just cutting drastically back for a while. It’s definitely been a love-hate relationship.

13. Earl Doherty’s Response to Bart Ehrman’s Case Against Mythicism – Pt.13

Three Voices on the Historical Jesus – No. 3: 1 Clement (with Addendum on the Epistle of Barnabas)

San Barnaba (Photo credit: Wikipedia)

• Issue of authenticity of 1 Clement
• Does 1 Clement know any Gospels?
• Christ speaking out of scripture
• Clement knows of the Passion through Isaiah 53
• Christ’s sacrificial ‘blood’ and ‘flesh’ belong in the mythical dimension
• Prophecy in scripture not fulfilled in history
• Epistle of Barnabas: still lacking a written Gospel
• Barnabas points to scripture as his source
• New Testament math: 0 + 0 = ?
• A progression from mythical to historical

Is 1 Clement in any way authentic?

Despite doubts going back to the Dutch Radicals of the late 19^th century, Ehrman accepts the non-canonical epistle 1 Clement as authentic in regard to its ostensible purpose (a letter from the Christian community in Rome urging the settling of a dispute going on in the community in Corinth) and its traditional dating (the last decade of the first century), though its attribution to a Clement reputed to be the fourth bishop of Rome remains highly dubious.

With all of that I would agree, and have defended this degree of authenticity against a continuing radical view that the work is a much later forgery designed to encourage other Christian communities to acknowledge the hegemony of the Church of Rome. This issue need not be addressed here, except to say that I find the arguments for such a view quite unconvincing and unnecessary. (See the reasons given in Jesus: Neither God Nor Man, note 169.) However, I will hereafter refer to the author as “Clement.”

Does 1 Clement know any written Gospels?

Some of those reasons will be evident in the present discussion. Ehrman makes the following admissions for 1 Clement:

The letter quotes extensively from the Greek Old Testament, and its author explicitly refers to Paul’s first letter to the Corinthians. But he does not mention the Gospels of the New Testament, and even though he quotes some of the sayings of Jesus, he does not indicate that they come from written texts. In fact, his quotations do not line up in their wording with any of the sayings of Jesus found in our surviving Gospels. (p. 104, DJE?)

If we agree on a reasonable dating of the 90s of the first century, or even the first decade of the second, we find here a similar situation to that of the Ignatian letters. At this period, even in Rome, there is no sign of actual written Gospels available in major Christian communities. When we see the same situation existing for Papias even later, we know that there is something wrong with the traditional view of the Gospels as historical documents all written before the first century was completed.

What does Clement know about a life of Jesus on earth? 

Despite this situation, Ehrman argues that “the author of 1 Clement, like Ignatius and then Papias, not only assumes that Jesus lived but that much of his life was well known.” The latter two writers may indeed have made such an assumption, but there is little sign that either one of them knew very much about their assumed Jesus’ life or teachings. As for 1 Clement, both of Ehrman’s claims are suspect. Here is what he offers as evidence that the author is speaking “about the historical Jesus” (I’ve altered Ehrman’s order for better efficiency in addressing them):

(1) Christ spoke words to be heeded (1 Clement 2.1).

This is first of all a misleading translation. Literally, it is “you paid attention to his words,” which eliminates the image of Christ standing before one and speaking. In any event, considering that spiritual figures such as Wisdom and the Holy Spirit are often presented as conferring advice and guidance, this statement in any form could easily apply to a spiritual figure.

12. Earl Doherty’s Response to Bart Ehrman’s Case Against Mythicism – Pt. 12. Three Voices . . . Ignatius

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Earl Doherty’s Response to Bart Ehrman’s Case Against Mythicism – Pt. 12

Three Voices on the Historical Jesus – No. 2: Ignatius of Antioch

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COVERED IN THIS POST:

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  Martyrdom of St Ignatius of Antioch (Photo credit: Wikipedia)

  Are the Ignatian letters forgeries?

• What does “truly” mean for Ignatius:
  • anti-docetism?
  • historical fact?

• Ignatius knows no Gospels, even in 110 CE or later
  • implications of this
  • rumours of an allegorical tale interpreted as history
  • no teachings of Jesus, no miracles,
  • no apostolic tradition

• Why did docetism arise in Ignatius’ time?
  • two reactions to the historical Jesus

• A Christ myth in Ignatius’ Ephesians

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Evidence for Jesus from Outside the Gospels

(Did Jesus Exist? pp. 101-104)

Ignatius of Antioch

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Did Ignatius write the Ignatian Letters?

Bart Ehrman seems to assume the authenticity of the story that Ignatius was caught up in a persecution of Christians at Antioch around 107-110 CE, was condemned to death and sent to Rome under military escort to die in the arena. Along the way, he wrote letters to six churches in Asia Minor and one to bishop Polycarp of Smyrna.

Many doubt the feasibility of such an enterprise, including the likelihood that the authorities would have undertaken to send him all the way to Rome for execution. But that is the story told in later tradition, and it is to be found within the letters themselves.

I will not go into the arguments for and against authenticity here, but if they are later forgeries (that is, the versions known as the “Shorter Recensions” which have traditionally been considered the originals, with the Longer Recensions coming much later in the century and filled with obvious insertions based on the Gospels), such forgeries cannot have been made much later than a decade or two after Ignatius’ death. (I myself might opt for forgery, but I will continue to refer to the writer as “Ignatius.”)

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Arguing for a “true” life on earth

One of the principal purposes of these letters is to attack fellow Christians who espouse doctrines and practices Ignatius cannot countenance. Ignatius makes a set of claims about Jesus which he declares to be true, in opposition to those who deny them. The fullest statement of these claims is found in the epistle to the Smyrneans (as translated by Ehrman):

For you are fully convinced about our Lord, that he was truly from the family of David according to the flesh, Son of God according to the will and power of God, truly born from a virgin, and baptized by John that all righteousness might be fulfilled by him. In the time of Pontius Pilate and the tetrarch Herod, he was truly nailed for us in the flesh. . . [Smyrneans 1-2]

How does Ehrman (and scholarship traditionally) interpret a passage like this? What is Ignatius arguing for and what is the position of those he criticizes? According to Ehrman, the latter are

. . . Christians who insisted that Jesus was not a real flesh-and-blood human. These opponents of Ignatius were not ancient equivalents of our modern-day mythicists. They certainly did not believe that Jesus had been made up or invented based on the dying and rising gods supposedly worshipped by pagans. For them, Jesus had a real, historical existence. He lived in this world and delivered inspired teachings. But he was God on earth, not made of the same flesh as the rest of us. (p. 102)

In other words, Ehrman sees Ignatius’ opponents as docetists (from the verb dokein, to seem), holding the doctrine that Jesus only seemed to be human, only seemed to possess a body of human flesh. In reality, this was only an illusion; he was and remained in spiritual form, so that he did not partake of human nature and did not suffer on the cross.

But is this the meaning that can reasonably be taken from some of Ignatius’ statements?

McGrath’s “Missing Ending”: What Was Mark’s Story? — Part 2

[This post continues my review of “Mark’s Missing Ending: Clues from the Gospel of John and the Gospel of Peter,” by Dr. James F. McGrath. You can find Part 1 here.]

Jesus and the miraculous catch of fish, in the Sea of Galilee, by Raphael (Photo credit: Wikipedia)

Why might Mark’s original audience not have thought the Short Ending was problematic?

Last time we discussed why the Short Ending (SE) of Mark is considered problematic. Now we’re going to look at the possibility that ancient audiences might not have felt the same way we do, i.e. wondering: “Where’s the rest of it?”

Why might they have reacted differently? Why might things be not so bleak as they seem? McGrath offers two reasons:

1. The disciples could have stumbled back home to Galilee on their own, “leaving open the possibility of their fulfilling Jesus’ command inadvertently.“
2. “[G]iven the primarily oral cultural context of early Christianity, it is appropriate to reflect on the significance of the fact that Mark was presumably telling a story which his readers already knew, and thus the end of his written Gospel need not have represented, either for him or for them, the end of the story.“

For McGrath, the written Gospel of Mark is simply one recording of many possible live performances. He imagines that tradents in the Christian community (probably centered in Galilee) performed the gospel from memory. Presumably, each time they recounted the “story” they changed it to fit the audience, responding to feedback.

If Human Rights Aren’t Your Highest Priority, What Does That Say about You?

The Bush Junior years — 2000 to 2008 — were interesting times, politically, here in the U.S. When Dubya’s positive polling percentage hit 29%, some of my conservative friends came out of the closet, so to speak. “Tim,” they told me, “I’m really more of a libertarian than a conservative or a Republican.”

“Don’t lump me in with those Neocons.”

Of course the realization that they no longer identified with the national G.O.P. (Grand Old Party) had more to do with the disenchantment with the Neocons than anything else. Specifically, it had become apparent that the Iraq War had been a tragic mistake — what kind of mistake exactly depends on whom you ask. Was it ill-conceived from the beginning and based on fabricated intelligence, or was it simply poorly executed? Either way, lots of weary Republicans all over the country were distancing themselves from a very unpopular president.

So now when I read news stories about the ballot initiative against gay marriage in North Carolina last week, or yesterday’s disgusting vote in the Virginia House of Delegates, I wonder what all those self-styled libertarians think. I know many libertarian-leaning people are appalled by government intrusion into citizens’ personal lives, and I wouldn’t doubt most Republicans I have known (the ones with university degrees and most of their teeth) aren’t homophobic. Will they distance themselves from this madness, too?

Robert Eisenman: Interview and Opportunity to Engage In Discussion

Robert Eisenman (Photo credit: Wikipedia)

A lengthy interview with Emeritus Professor Robert Eisenman has been posted on the JesusMysteries Discussion Forum. Anyone not familiar with the name can bring themselves up to speed on Robert Eisenman’s Wikipedia page.

Dennis Walker writes by way of introduction:

Clarice and I decided to ask Dead Sea Scroll scholar Robert Eisenman a few questions for the forum, and he generously responded. This is a long post, but I hope some who are familiar with his work over the years find it interesting. Eisenman isn’t quite a “mythicist,” but his work definitely put me on the road to questioning the existence of a historical Jesus, though ‘Jesus’ really hasn’t been his focus at all. Eisenman is now Emeritus Professor of Middle East Religions and Archaeology and Islamic Law at California State University, Long Beach.

I particularly liked Eisenman’s closing remarks:

Thank you for the opportunity of contributing to and participating in your web discussions. Keep up the good work, as they say, and don’t allow yourselves to be defeated or discouraged by any hostile ‘academicians’ or reputed ‘scholars’. These, in the end will always be the hardest either to influence or bring over to the kind of thinking you represent since they have the most to lose by either acknowledging or entertaining it, largely because they would be seen as somewhat ridiculous by their peers if they were to deny the whole thrust of their previous academic work and training.

We must leave them like this, but should not expect any different from them or be discouraged in any way by them. You are the final judge of these things and you have sufficient information and data at your fingertips to make your own final, intelligent, and incisive judgments which will hopefully be full of insight.

(My own highlighting in both quotations.)

It appears that Professor Eisenman will be available in the coming weeks to respond to any feedback and questions any of us may like to raise with him.

This looks like a very rare opportunity not to be let go. (And you don’t have to pay to enter a private forum, either.)

Science CAN say something about the supernatural

Physicist Victor Stenger argues in HuffPo that

Scientists and science organizations are being disingenuous when they say science can say nothing about the supernatural. They know better. Their policy of appeasing religion for presumably political reasons only empowers those who are muddling education and polluting public policy with anti-scientific magical thinking.

His article is Science and Religion. I was alerted to it through Jerry Coyne’s post on Why Evolution Is True.

Stenger opens with

I find it surprising that most scientists, believers and nonbelievers alike, refuse to apply their critical thinking skills to matters of religion. . . . . Scientists prefer to follow Stephen Jay Gould’s dictum that science and religion occupy two “non-overlapping magisteria.”

That, of course, means individuals are required to leave moral and ethical questions to “scholars who interpret ancient texts.” Provocative Stenger opines that such a situation sounds to him like “Sharia law”. Moral behaviour certainly is observable and a matter of scientific understanding. (It was my own realization that all social animals have “moral codes”, including punishments meted out to those who break them, that helped me on my own journey towards atheism.)

Stenger addresses two (of several) types of scientific experiments that have been conducted to test what should be the observable effects of the supernatural on the natural world: the phenomena of answered — or unanswered — prayer and near-death experiences.

Check the article for the details.

Nazareth: René Salm’s preliminary response to Bart Ehrman

Nazareth (Photo credit: Wikipedia)

René’s response has been reformatted and posted here with permission:

Obviously, the question of Nazareth archaeology is my special bailywick and, to my knowledge, no one has specifically countered Ehrman regarding his pages 191-97. I can say here that Ehrman is evasive, tendentious and, of course, entirely wrong.

• He is evasive by casually ignoring vital elements of my case (e.g., he doesn’t even mention oil lamps, all of which date to the common era at Nazareth).

• He is tendentious
  • by stressing extra-evidentiary elements (such as my lack of credentials–p. 194),
  • by focussing on irrelevancies (kokh tombs were expensive and not used by “poor people”),
  • and by grossly mischaracterizing actual evidence.

The boondoggle regarding Yardena Alexandre’s 165 coins (p. 195) is a case in point and is getting entirely out of hand.

The Israel Antiquities Authority (IAA) report Alexandre sent me in May, 2006 regarding her Mary’s Well excavation makes no mention of coins other than “many 14th-15th century small denomination coins.” It is inconceivable to me that coins dating “to the Hellenistic, Hasmonean, and early Roman period, that is, the days of Jesus” (DJE 195) would have been omitted from Alexandre’s report to the IAA. Furthermore, such a coin profile conflicts with the remaining evidence from Nazareth.

Nevertheless, such coins have subsequently been claimed, beginning with the Nazareth Village Farm report (BAIAS 2007, p.40) authored by Stephen Pfann and others. There, Pfann writes that a report on these early coins from Alexandre is “forthcoming” but, to my knowledge, no such report has appeared (now five years on). In his “Reply to Salm” in BAIAS 2008:106, Pfann and Rapuano write that Alexandre has provided a written statement to them attesting to such early coins in her 1997-98 excavation. Evidently, Pfann and the tradition are running with this. Ehrman now also mentions this: “Alexandre has verbally confirmed that in fact it is the case: there were coins in the collection that date to the time prior to the Jewish uprising” (196).

So, the plot thickens. We have “evidence” that is not published but is being passes from one scholar to another and must be taken on faith. Of course, had I admitted unverifiable evidence ten years ago, my Nazareth book would never have been written.

McGrath’s “Missing Ending”: What Was Mark’s Story? — Part 1

“The Two [or Three] Marys at the Tomb” by Bartolomeo Schedoni (Photo credit: Wikipedia)

Stopping short

In his paper, “Mark’s Missing Ending: Clues from the Gospel of John and the Gospel of Peter,” Dr. James F. McGrath asks some interesting questions about the last chapter of Mark and what “story” the author may have understood to lie beyond it. This sort of question reminds me of the difference between the larger story arc of a character’s life in a play or film and the limited, internal story within the work itself. We have the backstory of the characters leading up to the opening scene, and we often also wonder what will happen after the curtain falls.

Mark’s Gospel, like many stage plays, covers a focused narrative that depends on our familiarity with a rich backstory (the entire OT?).  And similar to many plays based on well-known myths or historical events, we know (or we think we know) what will occur afterward. So the question at hand is, “What did Mark think happened next?” Surely such a question is legitimate, since the story of the early Christian church presumably begins somewhere in the murky shadows beyond the grave in Jerusalem. How did the early church emerge from two silent, terrified women?

McGrath’s paper addresses four major questions.

1. Why do we perceive the short ending of Mark to be problematic?
2. Why might Mark’s original audience not have thought it was problematic?
3. Can we find clues to the ending of Mark’s Gospel (beyond the written ending, that is) in the Gospels of Peter and John?
4. Does the ambiguity of the empty tomb story in Mark point to a greater reliance on religious experiences in Galilee that gave rise to the a belief in the resurrection?

He must have died while carving it . . .

Just to be clear here, McGrath is not talking about a written ending that somehow got lost or was mysteriously suppressed. Nor does he posit that Mark died in the middle of chapter 16 — “. . . for they were very afraid — Aaaaagh!” Most modern scholars now believe Mark’s Gospel ended at 16:8 (often referred to as the Short Ending or “SE”). McGrath is asking what the author of Mark and his community believed happened after the disciples had scattered. That is, what happened once the curtain fell on the final scene with the women too afraid to tell anyone what had happened?

Ehrman Confesses: Scholars Never Have Tried to Prove Jesus Existed

Thomas L. Thompson, Professor of Theology, National Endowment for the Humanities Fellow and editor of biblical studies journals, wrote in 2005 that historical Jesus scholars have always just assumed that Jesus existed:

Twentieth-century scholarship, with its faith in history, assumed a historical Jesus as its starting point. It shared Schweitzer’s personal dilemma: a choice between a Jesus who fits modern visions of Christianity and Mark’s failed prophet. But they always assumed there was a historical Jesus to describe. (p. 7, The Messiah Myth (2005) by Thomas L. Thompson)

Now Professor Bart Ehrman has said the same thing. He even says he believes he is the first scholar ever to set out a sustained argument to prove Jesus existed!

I realized when doing my research for the book that since New Testament scholars have never taken mythicists seriously, they have never seen a need to argue against their views, which means that even though experts in the study of the historical Jesus (and Christian origins, and classics, and ancient history, etc etc.) have known in the back of their minds all sorts of powerful reasons for simply assuming that Jesus existed, no one had ever tried to prove it. Odd as it may seem, no scholar of the New Testament has ever thought to put together a sustained argument that Jesus must have lived. To my knowledge, I was the first to try it, and it was a very interesting intellectual exercise. How do you prove that someone from 2000 years ago actually lived? I have to say, it was terrifically enlightening, engaging, and fun to think through all the issues and come up with all the arguments. I think really almost any New Testament scholar could have done it. But it ended up being lucky me. (Did Jesus Exist as Part One, accessed 14th May, 2012, my bolding and italics)

Can you imagine a biologist or paleontologist posting on a blog “no-one has ever tried to prove evolution”? Or a physicist saying “no-one has ever tried to prove the laws of physics”?

And note, further, the way Ehrman implies he went about this novel exercise of actually, for the first time in his life, trying to set out “a sustained argument” that Jesus existed. No references are made to historical methodologies. He simply sat down and thought it all up off the top of his erudite head. That he had never thought this through before, his neglect of historical methodology, even elementary logic, shows through when he writes some excruciatingly embarrassing pages in chapter two of his book Did Jesus Exist?

11. Earl Doherty’s Response to Bart Ehrman’s Case Against Mythicism: Three Voices . . . Papias

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Earl Doherty’s Response to Bart Ehrman’s Case Against Mythicism – Pt. 11

Three Voices on the Historical Jesus – No. 1: Papias

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COVERED IN THIS POST:

• Papias’ Exposition of the Sayings of the Lord as revealed by Eusebius

• Papias’ uncertain chain of oral transmission

• Had Papias read any Gospels?

• Papias’ “Mark” and “Matthew”: not the canonical Gospels, and not read by Papias

• Papias quotes nothing from any version of our Gospels

• The bizarre things Papias does give us as sayings of the Lord

• By c.125, no written Gospels have reached the bishop of Hieropolis in Asia Minor

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* * * * *

Evidence for Jesus from Outside the Gospels

(Did Jesus Exist? pp. 98-101)

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PAPIAS

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Ehrman now turns to three Christian writers of the late first and early second centuries who “convey information about the historical Jesus and certainly attest to his existence” in alleged ways which are “independent” of the Gospels. The first is Papias, a Christian bishop in Asia Minor writing around 120-130 CE, for whom we rely on Eusebius two centuries later, since Papias’ one known work is lost.

Despite Eusebius’ judgment that Papias was “a man of very small intelligence,” what is quoted from his Expositions of the Sayings of the Lord is supposed to represent good evidence of an historical Jesus. Ehrman quotes from Eusebius’ quote of Papias introductory words (History of the Church, III, 39.3-4), in which we learn:

that Papias will give an orderly account “of all the things I carefully learned and have carefully recalled from the elders. . . . Whenever someone arrived who had been a companion of one of the elders, I would carefully inquire after their words, what Andrew or Peter had said . . .

Juggling Elders, Companions and Disciples

Of key interest here is the question of what Papias meant by these “elders”. Scholars will admit to an ambiguity, that “elders” may not refer to the disciple followers of Jesus subsequently named (as some older scholars have preferred to read it), but only to earlier Christians who themselves had known those disciples of Jesus. (That is, “inquire after their words” refers back to the preceding “elders,” but not to the men he goes on to name, which are two different groups and layers of tradition.) This would give us a chain of:

disciples → elders → companions of elders → Papias

And indeed, such a chain would make better sense given the amount of time between the disciples’ activity supposedly following Jesus’ death and Papias himself.

that Papias enquired of anything said by “Andrew or Peter or Philip or Thomas or James or John or Matthew” or “any of the other disciples of the Lord.” But then he goes on to refer to things said by “Aristion and the elder John, disciples of the Lord.”

This is exquisitely confusing.

1950s Scholarship on the Historicity of Jesus – Vardis Fisher’s summary

American novelist Vardis Fisher (it’s not coincidental that the name of this blog is a partial acronym of this name, and an “autobiographical” character in one of his novels) included at the back of his novel Jesus Came Again: A Parable, a discussion of the scholarly views of his day on the historicity of Jesus.

He writes, in 1956 (with my formatting):

Was Jesus of Nazareth a historic person? We do not know, and unless documents turn up of which we have no knowledge we cannot hope ever to know.

Montefoire . . . says petulantly: “If eccentric scholars like to argue that Jesus never existed, let them do so.”

And Klausner, another Jew, says it is “unreasonable to question” it.

But says Schmiedel: “the view that Jesus never really lived has gained in ever-growing number of supporters. It is no use to ignore it, or to frame resolutions against it.”

Weigell: “Many of the most erudite critics are convinced that no such person ever lived.”

Among those so convinced [that no such person ever lived], some of them internationally known scholars, are

Ehrman: “It is simplest to assume”? How the Gospel of John IS Dependent Upon Gospel of Mark

Bart Ehrman claims that the Gospel of John is testimony to the existence of traditions or sources about the life of Jesus that were independent of anything that was known to the other Gospels. Therefore, so it is implied, the Gospel of John is a witness to Jesus that stands independently of the other Gospels.

When they do tell the same stories (for example, the cleansing of the Temple, the betrayal of Judas, the trial before Pilate, the crucifixion and resurrection narratives) they do so in different language (without verbatim overlaps) and with radically different conceptions. It is simplest to assume that John had his own sources for his accounts. (Did Jesus Exist? p. 259)

Bart Ehrman is a scholar so he does not make this claim lightly. He footnotes it to a source, a scholarly source no less:

Robert Kysar, John the Maverick Gospel, 3rd ed. (Louisville, KY: Westminster John Knox Press, 2007) (this links to an online preview)

And that’s it. A book is cited. Authority. Learning. No argument. If Ehrman had given a slight nod to the fact that scholars are in fact divided over the question of John’s dependence upon the Synoptics, he makes it clear that the “reality” is that there is really no question that the fourth gospel is truly an independent source. (Presumably Ehrman thinks scholars are divided over the nature of the reality about the Gospels.)

To begin with, there are solid reasons for doubting that the Gospel of John is based on Mark or on either of the other two earlier Gospels, even though the matter is debated among scholars. But the reality is that most of the stories told about Jesus in the synoptic Gospels are missing from John, just as most of John’s stories, including his accounts of Jesus’s teachings, are missing from the synoptics.

Can you imagine the response of a scholar like Ehrman toward a mythicist who cited a single work that expressed but one side of a contentious scholarly issue in order to make their argument look authoritative? “Quote mining!” would surely be the criminal charge.

But let’s examine one of the examples of the way John’s version of a Synoptic anecdote is so “radically different” and thus presumably derived from a non-Synoptic source.

Simplest to assume . . . ignorance

Bart Ehrman says the differences between the Gospel of John and a synoptic gospel are so radical that “it is simplest to assume” that they drew upon quite different sources.

Don’t biblical scholars talk to each other? Why did Ehrman not refer to the abundantly published studies by his peers that address the way writers of the era imitated and re-wrote their literary sources?

The question is critical. Studies in recent years have demonstrated decisively that ancient authors imitated or re-adapted literary source material in ways that made it look quite different from the original. Indeed, more often than not, the art of imitation that was most valued was one that shunned verbal and thematic similarities.

Ehrman has apparently never heard of any of this scholarship, or if he has, has declared that it is “simplest to assume” ignorance of it and pronounce, instead, that the primary author of the Gospel of John drew upon an otherwise unattested oral tradition that knew nothing of the synoptic Gospels.

Let’s examine that assumption with a case study of the “cleansing of the Temple”.

The Cleansing of the Temple in Mark and John

Why is the Gospel of John so very much alike the Synoptic Gospels (Matthew, Mark, Luke) yet so completely unlike them? It’s a bit like asking why Virgil’s epic poem of the founding of the Roman race by Aeneas of Troy is so alike yet so completely unlike Homer’s epics, the Iliad and Odyssey.

10. Earl Doherty’s Response to Bart Ehrman’s Case Against Mythicism: Listening to the Sounds of Silence

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Earl Doherty’s Response to Bart Ehrman’s Case Against Mythicism – Pt. 10

Listening to the Sounds of Silence

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COVERED IN THIS POST:

• Silence: Why did no-one until modern times deny the existence of Jesus?
  • - Does anyone on the early Christian scene deny the existence of the Gospel Jesus?
  • - Ignatius’ letters the first to show support for the Gospel story

• Sounds in silence: Or were they?
  • - Does 1 John reveal the first dispute over an historical Jesus?
  • - Should we expect Celsus to be a New Testament exegete?
  • - Trypho’s “groundless report”
  • - Sound of Silence: Ehrman fails to hear

• Golden silence of the Rabbis
  • - Silent rabbis on Jesus’ non-existence

• The silence of Irenaeus, Tertullian and their heretics
  • - Why do 2^nd century apologists not attack the Christ cult of Paul as a heresy?

• The sound of transition: From Paul to Orthodoxy
  • - The process of transition from a heavenly to earthly Christ

• The sound of diversity: A Logos religion
  
  • - The Logos religion of the 2^nd century apologists

• Silence complete: Revisiting Josephus and Tacitus
  • - Ehrman’s unsupportable assumptions

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* * * * *

Evidence for Jesus from Outside the Gospels

(Did Jesus Exist? pp. 94-97)

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Later Sources from Outside the New Testament

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Silence: Why did no-one until modern times deny the existence of Jesus?

Ehrman spends a few pages at the beginning of his Chapter Four on the old canard which too many historicists seem to think is a knockout blow against the mythicist theory: that no one in all the documents we possess from the earliest period right up to the 18^th century ever suggests, or deals with an accusation, that Jesus never existed. A moment’s reflection ought to reveal why this might be the case. (There are in fact a handful of notable exceptions to this silence that I will go into shortly, which puts the lie to Ehrman’s sweeping statement.)

First of all, if an earthly Jesus did not exist for Christians of the Pauline variety of faith in a sacrificed Savior through almost the first hundred years of the movement, how would we expect to find a denial that he had? No one would have been claiming it.

We also have to ask, who would have been in a position to know that Christians were claiming something that was false?

When do we first see that claim surfacing? One can’t point to the Gospels themselves because the very issue in question is whether there is any support for their presentation of a supposedly historical figure and set of events; and their traditional dating is dubious.

The first direct reference by a Christian to an historical man who was crucified by Pilate is found in the letters of Ignatius, which if authentic can be dated no earlier than 107 CE, or if forgeries, some time after that. Is anyone going to be around in Antioch in 107 or later who had been alive in Galilee or Jerusalem three-quarters of a century earlier—with the upheaval and destruction of the Jewish War occurring in the interim—someone who knew everything that happened there in the 10-year period of Pilate’s governorship and was thus in a position to verify that such a figure never existed? A preposterous idea. Christians themselves show no sign of being familiar with the Gospel story, let alone that it had any circulation outside their circles, before the time of Ignatius.

Who Wrote That? Verbal Affinities in the New Testament (Part 2)

(This post is a follow-on to Who Wrote That? Verbal Affinities Between the Lukan Prologue and Acts.)

In the comments section of the previous post, Squirrelloid asked, “I’m curious, have you also compared to the Pauline corpus as reconstructed for Marcion to see if the affinities you find are not present using his presumably less redacted versions?“

With respect to the Lukan Prologue, one difficulty in finding statistically meaningful affinities outside of Luke/Acts is the rarity of many of the words. The author used a good many (NT) hapax legomena, no doubt because he was trying to sound more like Polybius than the LXX. And those words that aren’t unique are often found only in Acts (or perhaps Luke). We’re going to have to go farther afield than the prologue to find anything convincing regarding the Pauline epistles.

Servants of God

At least one curious exception to the above disclaimer is the word for “servant” in Luke 1:2.

A nineteenth century picture of Paul of Tarsus (Photo credit: Wikipedia)

ὑπηρέται (hypēretai) – “servants, officers, attendants” — As we pointed out before, the author of the prologue uses this term when speaking about “eyewitnesses and servants of the word.” The gospels generally use this word to denote an officer under the charge of a hostile group.  Hence, we have “officers of the Jews” seizing Jesus and binding him in John 18:12. I think many times you could translate it as “henchmen.”

Paul, of course, when he talks about servants of Christ, prefers the word for slave – δοῦλος (doulos). The one exception to the rule is in 1 Corinthians 4:1.

First the Greek (SBLGNT):

Οὕτως ἡμᾶς λογιζέσθω ἄνθρωπος ὡς ὑπηρέτας Χριστοῦ καὶ οἰκονόμους μυστηρίων θεοῦ.

And then the English (NASB):

Let a man regard us in this manner, as servants of Christ and stewards of the mysteries of God.

Here Paul (or whoever wrote the passage) is using officer/servant instead of slave/servant for the first and only time in the entire corpus.  Interestingly, he’s using it in a sentence with a formulaic designation for the followers of Jesus. They are servants of Christ and stewards of God’s mysteries. Yet, if it is a formula, it is the only time we find it in the NT; nor do we find its constituent parts.  In other words, the exact phrases “ὑπηρέτας Χριστοῦ (servants of Christ) and “οἰκονόμους μυστηρίων θεοῦ (stewards of the mysteries of God)” never occur anywhere in the Bible except for 1 Corinthians 4:1.

Evolution and Christianity are not compatible

Darwin fish (Photo credit: Wikipedia)

Thanks to Jerry Coyne’s latest post at Why Evolution Is True many of us have been directed to a Mike Aus article on RichardDawkins.net that confronts what should be obvious to all thinking people: evolution and Christianity and other Abrahamic faiths are not compatible.

Some excerpts:

If there is no original ancestor who transmitted hereditary sin to the whole species, then there is no Fall, no need for redemption, and Jesus’ death as a sacrifice efficacious for the salvation of humanity is pointless. The whole raison d’etre for the Christian plan of salvation disappears. . . . .

Science has now shown us that both selfish behavior and altruistic impulses are at least partially heritable traits. The instinct for self-preservation and a concern for the well-being of other individuals appear to have both played a role in the survival and evolution of our species. If that is the case, then the tension between “sin” and selflessness might actually help define who we are as humans. The project of religion has been sin eradication, and that approach now appears to be a fundamental denial of human nature. . . . .

9. Earl Doherty’s Response to Bart Ehrman’s Case Against Mythicism: Form Criticism and the Sources of the Gospels

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Earl Doherty’s Response to Bart Ehrman’s Case Against Mythicism – Pt.9

Form Criticism and the Sources of the Gospels

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COVERED IN THIS POST:

• Form Criticism and Oral Traditions About Jesus
  • The Fallacy of Form Criticism
  • The Written Evidence of Common Patterns Versus the Oral Hypothesis
  • Literary Construction out of Scripture, not Oral Traditions
  • Traditions in Thomas and Q — not independent
  • The Path to Jesus is Paved with Good Assumptions
  • How Ehrman Dates the Sources to the Day After Jesus
  • From Contradiction and Confusion to Total Chaos

• The Aramaic Origins of (Some) Oral Traditions
  • Aramaic originals?
  • An Aramaic Son of Man?

• Conclusion

* * * * *

The Oral Traditions About Jesus

(Did Jesus Exist? pp. 83-93)

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Form Criticism and Oral Traditions About Jesus

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In a section entitled “Form Criticism and Oral Traditions About Jesus,” Ehrman encapsulates the traditional scholarly approach to analysing the content of the Gospels, and sets these beside the current views he is espousing. But there are inherent contradictions in his scenario.

The Fallacy of Form Criticism

The “form-critical” approach, or “form criticism,” has sought to understand how the various stories about Jesus took shape as they were being “transmitted orally.” Scholarship has long observed something curious, says Ehrman:

Why is it that so many miracle stories seem to follow the same basic pattern? A person comes up to Jesus, his or her problem (or illness) is described, there is a brief interchange with Jesus, Jesus agrees to heal the person, he does so by a word or by a touch, and all the crowds marvel. Every miracle story seems to have the same elements.

Or take the controversy stories. Jesus or his disciples do something that offends the Jewish leaders; the leaders protest; Jesus has a conversation with them; and the story ends with Jesus delivering a withering one-liner that shows that he gets the better of them. Time after time, same form. (p. 84, emphasis added)

As Ehrman puts it, form criticism has asked: How did the various kinds of stories assume their various forms?

The stories about Jesus came to be shaped in the process of telling and retelling, as they assumed their characteristic forms. This means that the stories were changed, sometimes radically, when they were retold, and thus formed over the years. (p. 84)

Something doesn’t compute here. Ehrman has just told us that all the healing miracle stories, for example, are found in the Gospels in a more or less identical form. But oral transmission over a wide area, within an uncoordinated movement, is not likely to produce conformity. Quite the opposite.

Discovering the Sources for the First Gospel, 3 — Criteria

This post concludes the series of notes from Adam Winn’s Mark and the Elijah-Elisha narrative : considering the practice of Greco-Roman imitation in the search for Markan source material. Winn concludes his first chapter with six criteria he hopes will help us determine literary dependence between two texts. He has derived these criteria from his study of the way we can see Virgil imitated Homer’s epics.

One question that interests me here is whether Winn’s analysis can be usefully applied to the question of whether the Gospel of John was based on the Gospel of Mark, and if so, to what extent. Does our knowledge that an author would sometimes radically restructure his source material offer us a window into observing the fourth gospel’s author moving the Gospel of Mark’s “temple cleansing” episode from the last stages of the narrative to its beginning?

Another question: is it possible the techniques of “imitation” can help us decide whether the Gospel of Luke was the last Gospel that in part drew upon the Gospel of John, or whether the Gospel of John imitated, in part, Luke?

There are several others, but let’s keep our feet on the floor in these early days.

Discovering the Sources for the First Gospel, 2

Aeneas tells Dido the misfortunes of the Trojan city. Oil on canvas, 1815. (Photo credit: Wikipedia)

This post continues my notes from Adam Winn’s book that he produced from a Postdoctoral Research Fellowship at the Dominican Biblical Institute, Mark and the Elijah-Elisha narrative : considering the practice of Greco-Roman imitation in the search for Markan source material. The first post explained why Winn believes a study of the ways in which the Roman poet Virgil imitated and rewrote Homer’s epics, the Iliad and the Odyssey, in order to compose his own epic, the Aeneid, has potential relevance for a study of how the author of the Gospel of Mark might have used his written sources.

We outlined two of Virgil’s techniques of imitation in that first post, conflation and reversal, and in this post we look at the other techniques. A third post will list and explain criteria Winn will propose to assist us in analysing the Gospel’s literary sources.

Diffusion

Diffusion refers to Virgil’s technique of taking a single episode or character from his source (Homer) and dividing it into multiple episodes or characters. To illustrate this technique Winn points to the way Virgil has based three different characters on aspects of the life (or rather death) of one person in Homer’s Odyssey, Elpenor.

• Elpenor was the youngest of Odysseus’s crew. While on Circe’s island he climbed up to a roof-top to sleep, but in the morning he forgot where he was and fell to his death.

• Odysseus, leaving in haste to carry out his mission to visit Hades, was unaware of his fate. In Hades Elpenor’s ghost was the first one Odysseus met. Elpenor explained how he died and begged Odysseus return to where he died and give him a proper burial.

• Odysseus carried out Elpenor’s wishes. He returned to Circe’s island to carry out Elpenor’s wishes. Odysseus mourned, cut logs for a pyre, burned the body and erected a grave marked with an oar.

1. Virgil used the Elpenor narrative as his template for the death of Palinurus.

• At sea Palinurus, the helmsman, fell asleep and thus fell to his death in the sea.

• When Aeneas, like Odysseus, visited Hades, Palinurus was the first to meet him. Like Elpenor, Palinurus told Aeneas how he had died and also begged for a burial. But Virgil never recounts Aeneas burying Palinurus.

2. In Virgil’s epic, the Sybil oracle instructed Aeneas to bury Misenus before he attempted to enter Hades. This Aeneas did. He found the body, mourned, cut logs for a pyre, then erected a grave marked with an oar.

3. Homer’s epic portrayed Odysseus returning from Hades to bury Elpenor. Virgil did not depict Aeneas burying Palinurus, but he did have Aeneas, on his return from Hades, burying his nurse, Caieta.

In Virgil’s imitation of the Homeric episode of Elpenor, we see Virgil using imitative techniques we have not yet seen . . . He essentially turns one Homeric character into three, i.e., Elpenor becomes Palinurus, Misenus, and Caieta. He also takes the events of one Homeric episode and diffuses them into three different episodes. (p. 29)

Compare what we find in the Gospel of Mark.

8. Earl Doherty’s Response to Bart Ehrman’s Case Against Mythicism: Existence of Non-Existent Sources for the Gospels

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Earl Doherty’s Response to Bart Ehrman’s Case Against Mythicism – Pt.8

The Existence of Non-Existent Sources for the Gospels

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COVERED IN THIS POST:

• Those “sources” of the Gospels
  • How obvious?
  • Downplaying what scholarship knows
  • Enter Q with a cardboard cutout Jesus
  • Oral tradition hypothesis fails the prediction test
  • How one story became four
  • Luke’s and Matthew’s special sources
    • “You can’t be serious!”
    • Hiding and hoping?
  • Insupportable claims for Mark and John
    • John’s sources were unique . . . the problem
  • Evolution of Jesus
  • Who invented Jesus?

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Written Sources for the Surviving Witnesses

(Did Jesus Exist? pp. 78-83)

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Those “sources” of the Gospels

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. . . our surviving accounts, which began to be written some forty years after the traditional date of Jesus’s death, were based on earlier written sources that no longer survive. But they obviously did exist at one time, and they just as obviously had to predate the Gospels that we now have. (pp. 78-79)

Obviously?

This is a curious statement. Usually one uses the term “obviously” only after one has indicated the basis for the obviousness. But since any sources of the Gospels would indeed “obviously” predate the Gospels without that point needing demonstration, perhaps Ehrman is taking the obviousness of written sources as equally self-evident.

But our knowledge of such sources is extremely limited. Once again, the Prologue of Luke is appealed to: those “many” earlier authors who had compiled narratives about the life of Jesus. One of them, of course, is indeed “obvious”: the Gospel of Mark. But this is a source that we do have, and so it falls outside the range of those claimed by Ehrman which “no longer survive.” What we are looking for is evidence that written sources of the life of Jesus predated Mark, sources on which the Gospel content is based.

Ehrman downplaying what scholarship knows

Ehrman does acknowledge a debt to Mark by Luke:

But he certainly liked a good deal of Mark, as he copied many of Mark’s stories in constructing his own Gospel, sometimes verbatim. (p. 79)

Yet once again, we see Ehrman down-playing something well known to scholarship. “[H]e copied many of Mark’s stories” makes it sound like Luke cherry-picked some of these to fit into his own composition, whereas the very heart and spine of Luke’s own Gospel is Mark’s story. Luke has actually used a little over 50% of Mark. (Matthew used almost 90%.) Without those Markan parts, Luke’s (and Matthew’s) story would not exist. There would be nothing to hang their own parts upon. This bears repeating: on a fundamental level, Mark and Luke and Matthew do not represent multiple accounts of Jesus’ life, let alone independent ones. They are the same account, with Luke and Matthew each recasting it with editorial changes and additions to fit their own and their community’s agenda.

Enter Q (with a cardboard cutout Jesus)

Who Wrote That? Verbal Affinities Between the Lukan Prologue and Acts

One of the disciples hands Luke a sworn, signed, eyewitness statement. — Saint Luke the Evangelist (Photo credit: Wikipedia)

Recently, Robert Bumbalough asked, “. . . What of the style and grammar of the Lukan prologue vs. that of the Lukan infancy narrative vs. subsequent sections? Is there evidence [that] portions stem from the same pen?” This question reminded me of a personal, informal study I undertook a short while back, comparing the word selection in the Lukan Prologue to the rest of the New Testament. What follows is a brief recap of that study. Caveat lector: I’m not a professional text critic, just a curious amateur; I’m interested in your take on the matter too.

Is the prologue original to the text of Luke?

I start with the hypothesis that the original core of Luke probably did not contain the prologue and perhaps not even the genealogy or birth narrative. My working theory, at least for the purposes of the study, is that the later author who wrote the Acts of the Apostles added introductions to both works and “ironed out” the language in the original gospel of Luke to conform better to his linguistic preferences.

Word selection is not proof of authorship, but it can be a strong indicator. When we write we tend to follow known, comfortable patterns. These patterns include sentence length, preferences for correlative clauses versus clauses concatenated with conjunctions, and word choice. For example, if you ever see me use “author” as a verb, you’ll know my body has been taken over by aliens.

Food for thought: If the short introductions to Luke and Acts, which were addressed to a fictional Theophilus (“Dear God-lover . . .”), can be shown to be the products of a second-century redactor (to add verisimilitude and “a touch of class”) then what does that say about historicists’ assertions that we have “no reason to doubt” Luke when he says he knew of “many” gospels and talked to “eyewitnesses”?

Textual analysis: Verse 1

Here’s the Greek text of Luke 1:1 from Westcott and Hort:

Ἐπειδήπερ πολλοὶ ἐπεχείρησαν ἀνατάξασθαι διήγησιν περὶ τῶν πεπληροφορημένων ἐν ἡμῖν πραγμάτων,

Epeidēper polloi epecheirēsan anataxasthai diēgēsin peri tōn peplērophorēmenōn en hēmin pragmatōn,

As a reminder, here’s the English translation of the first verse:

Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us, (KJV)

We’ll look at each word (other than common words such as articles, conjunctions, and prepositions) to see where they were used elsewhere in the NT.

Discovering the Sources for the First Gospel, 1

Why is it that all the modern commentaries on the Gospels of Matthew and Luke (and to some extent John) include discussions of those works’ literary sources but scarcely any raise that question for the Gospel of Mark, the Gospel that supposedly started it all?

Adam Winn (Mark and the Elijah-Elisha narrative : considering the practice of Greco-Roman imitation in the search for Markan source material) suggests the answer to this question

is directly related to the limited paradigm that New Testament scholarship has inherited from source, form, and redaction criticism. (p. 2)

Source criticism presumes that a source for a gospel has to be another gospel or at least something like another gospel (e.g. Q). So if Mark is the first gospel then the question of literary sources can scarcely arise.

Form criticism has declared that Mark’s sources were oral traditions. With this answer firmly entrenched there has been no incentive to ask if there might also be literary sources behind the gospel.

Redaction criticism established very stringent criteria to determine when a gospel author was dependent upon another work. There must be

• specific agreement in details/order
• strong verbal agreement

Winn challenges the assumption that ancient authors limited themselves to using sources so slavishly. He examines ancient instructions and practices to show that authors used their literary sources very often in ways that shunned strong verbal agreement and that freely changed the details and order of material in their sources. Dennis MacDonald made similar points in his earlier work, The Homeric Epics and the Gospel of Mark.

Winn argues the need for a new set of criteria that is derived from the typical practices of ancient authors.

The way forward

Gospel studies has traditionally given very little notice to the way ancient authors used literary sources.

Gospel interpreters have virtually ignored perhaps the greatest window we have into the way ancient authors used literary texts in their compositions. Certainly by studying the way in which ancient authors imitated and rewrote extant sources, we can gain insights into how the gospel authors might have used each other or even other extant literature to compose gospels. (p. 9, my emphasis)