Tag: Bart Ehrman

Book Plunge: The Birth of the Trinity

What do I think of Matthew Bates’s book published by Oxford press? Let’s plunge into the Deeper Waters and find out.

How did we get to the Trinity? Of course, the Trinity was never born, per se, but how did the early church come to the idea? Was it in the Old Testament and we just hadn’t seen it all these years? Could it be they read Scripture in a way today that we’re not familiar with?

“Sacrifice and offering you did not desire, but a body you prepared for me.

With burnt offerings and sin offerings you were not pleased.

Then I said ‘Here I am. It is written about me in the scroll — I have come to do your will, my God.”

When the writer of Hebrews has this passage, he says that this is what Christ said. If we go back to where it comes from, Psalm 40, we don’t see Christ saying this at all. It looks like what the Psalmist is saying. How do we get to Christ saying this? Are we just reading into the text?

As good Christians, we don’t want to say that. After all, do we want to accuse the writer of Hebrews of eisegesis? In fact, we can go further and say that our Lord Himself used this kind of reading. Did He not ask the Pharisees whose son the Messiah is only to be told the Son of David. Christ responds with Psalm 110:1 “The Lord said to my Lord.” How can He be David’s son if David calls Him His Lord?

Bates says this is called prospological reading where the text is read from the perspective of a divine conversation going on. Sometimes, the Psalmist or prophet seems to give us a peek behind the curtain, perhaps unknowingly, to conversations that have taken place long in the past. (Well, at least to us. Since all of God’s actions are eternal these are eternally happening.)

The early church engaged in this and in fact, so did the early opponents of Christianity. This doesn’t mean that every reading like this is valid, but Origen and others did lay down some ground rules. Those are quite helpful for many who will think that this is an approach that can just lead to chaos and anything can mean anything.

Bates throughout this book that is incredibly inspiring seeks to enter us into a divine drama taking place and how the early church saw the text. Numerous texts are explored in-depth including countering various ideas, such as a popular adoptionist idea as has recently been argued for by Bart Ehrman. Bates also wants to return us to the idea of not divine identity but divine persons thinking we’re losing something of the idea of how we should speak of God when we don’t speak of persons.

Bates’s argument then is that when Christ came, the readers of the Old Testament indeed looked back in hindsight to see if they could see Christ speaking there, and they saw several passages. These they fit into the divine drama that had been taking place behind the scenes. This can also make us go back and read the Old Testament with new eyes. We’ve all known about this kind of reading before as we see it in the New Testament. We just never knew how seriously it was undertaken and what an impact it had.

If there was something I’d say I would like to see better, I think the title can be misleading. Every now and then there’s something about the Holy Spirit, but really very little. The book emphasizes more on the deity of Christ I think than the whole of the Trinity. Perhaps that can be saved for another work.

This is still an excellent book to read. If you want to see a fresh new reading of the text, try this one out. This is definitely an area that New Testament scholarship needs to further study.

In Christ,
Nick Peters

 

Atheism And The Case Against Christ Chapter Two

What do I think of the second chapter of McCormick’s book? Let’s plunge into the Deeper Waters and find out.

As we come to the second chapter, we get to the history of the Jesus story. Now I have to say that while the first chapter gave me some hope, pretty much everything else from then on goes downhill and it keeps getting worse and worse. Every night when I close my Kindle, I go to sleep astounded that someone could just be so unbelievably uninformed of what they write about.

To begin with, at location 482, when it comes to Jesus, McCormick tells us that the existence of such a person is an active point of some disagreement.

Sure. If he wants to say the age of the Earth or the idea of evolution are also active points of disagreement. Now I’m sure he’d say those are settled questions, but you will find more authorities in the field who question those claims than you will find those who question the existence of Jesus. Still, McCormick buys into the idea that there’s some debate going on about the existence of Jesus. As Jonathan Bernier says

And on those matters Carrier fails, as has been shown repeatedly by various NT scholars, professional and amateur, here on the interwebs (which, one should note, is just about the only place that this “debate” is taking place. It’s certainly not taking place in the academy. Kinda like what fundamentalist Christians euphemistically call the evolution “debate”; the debate, it turns out, exists primarily in their heads).

Unfortunately, as we go through this book, we will see more of the same. Regularly McCormick will speak of events like the alleged crucifixion and such. Most of us back in reality have realized that when someone is open even to mythicism, they’re pretty much entirely unreliable on history.

McCormick will also say the Gospels were not by the people attributed to them and they do not contain eyewitness testimony. Of course, it would be good to have claims like these to be backed. I realize there are many scholars who would hold to this, but McCormick doesn’t even bother making an attempt to name any such scholars. Instead, it’s just thrown out there. One would think that if you were making a case, you might do something bizarre like, I don’t know, make a case.

McCormick tries to respond to the idea of Jewish oral tradition and says the problem with saying the Gospel stories were handed down that way is that Jesus was seen as a radical new teacher so why would His teaching be preserved in Jewish oral tradition. It’s simply amazing that someone thinks that this is an argument. Did the Jews use a different rule for memorization with their tradition than they did for anything else? Are they not aware that rabbis would quote teachings from other rabbis and who they received them from? Is McCormick not aware that even in non-Jewish societies oral tradition is still a reality and even in some parts of the world today still is? Oral tradition is not married to Judaism. Judaism uses oral tradition, but it’s not the case that oral tradition uses Judaism.

Instead, Jesus’s teachings as a rabbi himself would be memorized the same way. It’s also fair to say that Jesus as a traveling teacher would give the same parable or sermon more than once. Just this month, I have spoken at two different churches and given essentially the same talk. Of course there are variations in what I say, but the talk is still the same. Are we to think that something like the Prodigal Son was told only one time and that was it? Jesus was completely different from every other teacher in that He taught a message once and never repeated it?

Jesus also used aphorisms. These are short pithy sayings that are easy to remember. Judge not lest you also be judged. What profit a man to gain the world and lose his soul? These are short sayings that would be readily remembered.

Not only that, there’s also the point that in an age without post-it notes and computers to recall information, that people will rely on memory more and have better memories. A good researcher would have interacted with memorization at the time of Jesus and in oral traditions. Unfortunately, McCormick does not do this because he is not a good researcher.

At 512, McCormick says it’s relevant that none of the original Gospels or any other NT documents have survived. For people who don’t know a thing about ancient history and the transmission of documents, this can seem like a powerful point. For anyone who’s read anything on the topic, it doesn’t matter at all. Reality is I don’t know of a single original ancient document we have. All we have in every case is copies. If McCormick wants to know how the NT stacks up with relation to copies in comparison to all other ancient manuscripts, we have far more manuscripts and such of the NT, in far more languages, and far closer to the time of the original writing than any other ancient document bar none.

Of course, don’t count on McCormick to tell you this. No. McCormick is simply a popularizer of tired old canards that only appeal to uninformed atheists that want something to make them think they have a stumper. They don’t. It’s quite sad that McCormick quotes Ehrman’s book on the NT and how we have copies of copies of copies and thinks he has a point. McCormick. Did you read to the end of the book, like I did?

In spite of these remarkable [textual] differences, scholars are convinced that we can reconstruct the original words of the New Testament with reasonable (although probably not 100 percent) accuracy. Bart Ehrman, The New Testament: A Historical Introduction to the Early Christian Writings 3rd ed. (New York: Oxford University Press, 2003), 481.

McCormick also says that even if we talk about the preponderance of documents later on, that doesn’t prove their accuracy and more than a million copies of Sherlock Holmes proves he was a real person. Could someone please find the scholar who is arguing that because we have multiple copies of the NT that it must be true? Please let him know he’s doing us a disservice.

Oh wait. That’s not being said at all. All that’s being asked by textual criticism is “Do we have what was originally written?” Whether it is true or not is completely irrelevant at this point. Once again, someone informed on the topic would know this, which is why McCormick doesn’t.

Of course, McCormick has something to say about canonization. After all, there was a vast number of works floating around the Roman Empire by Christians and by the heretics as well and such and only a few made it in the canon. In trying to find which ones belonged in the canon and which ones didn’t, McCormick says “A variety of criteria drove this separation.” Now someone who really wanted to know about history and this process would then say “Ah. What were these criteria? Why did the Gospel of Matthew make it in and the Gospel of Thomas didn’t?” These would be good to know. All McCormick points to is ideological and political disputes.

Well for those who don’t know since McCormick hasn’t informed you, let me list some criteria. First, was the text written by an apostle or the associate of an apostle. Now McCormick might think that it wasn’t written by those people, but the question was did the church think it was? Second, was it accepted by the church as a whole? One little community over here liking the Gospel of Peter does not mean everyone thinks it should be canonical. Third, was it in line with what was known to be from the apostles?

These would all be helpful to know about, but of course, McCormick doesn’t mention them. It’s also important to note that the debate also was more cautious than anything. Many books we have today were heavily disputed and claims of authorship are nothing new. These were debated even then.

If he wants to know about the other Gospels, well one thing he could do is read them. If you read through the Gospel of Thomas, you will find that it really doesn’t fit with the picture of Jesus. Also, all of these works are extremely late. All the canonical Gospels can be dated to the first century. The other Gospels come later long after all the apostles have died.

Naturally, McCormick has something about the accounts being written 30-100 years later. (Although I highly question the 100 date.) One wonders what McCormick thinks about the fact that this describes practically every work in ancient history. How skeptical is he of events that are written about when they’re all this late? McCormick also would have you think that the writers had no clue about the story and then just wrote it down. Could it not be that they’re out there teaching about what they’ve seen and then after years of speaking about it decide to write it down? Such ideas never come to McCormick. Again, this is because McCormick is just not a good researcher in this area.

McCormick also quotes Ehrman thinking that it’s astounding that no two manuscripts of the NT we have are identical. Well geez. What’s so scary about this? Most differences we notice are slips of the pen or spelling mistakes. They’re easily detectable. Sometimes, there would be manuscript changes that were intentional and not for malignant reasons. Suppose you’re writing out the text for the sermon this Sunday at your church in the ancient world. You start out with a section about Jesus going into the city and it starts with “He went into the city.” Well your audience might not know who He is, so you just put in “Jesus went into the city.” This is a change that could take place and it’s easily noticeable. McCormick instead thinks like a conspiracy theorist as if there’s some grand cover-up and by noticing that there are differences in the manuscripts, he’s shown the emperor has no clothes. These differences were known from the beginning in church history. McCormick is just 1,800 years behind the times.

Naturally also, McCormick does not interact with 1 Cor. 15 significantly at all, despite this being the earliest account we have of the resurrection story. There is nothing about it being an oral tradition that can date to at the latest about five years after the events. (Note for atheist readers who don’t pay attention to scholarship. I’m not saying the letter of 1 Cor. 15 dates to this time but the material in the creed in this text does.)

McCormick does say that if believing requires more or different scholarship than he has given, then most Christians have ungrounded belief. With this, I agree. I am not saying all Christians need to be reading scholarship constantly, but churches need to be educating their laypeople on what the scholars in the field are saying so that Christians have more than a testimony and a feeling to back their worldview. Of course, McCormick himself has unreasonable grounds for his unbelief.

McCormick also says that what Christians also did is just made a document based on what they already believed and then noted how it all fit together so well. It’s amazing that he says this after talking about all the divergencies in the resurrection accounts. Of course, I’ve already pointed out what went into canonization and there were plenty of works that McCormick could have read, such as writers like Lee MacDonald or Michael Kreuger, but sadly he doesn’t avail himself of those.

McCormick also says that with our sources, we have a disturbingly short list for the most important event in human history. Of course, McCormick says this as someone in a post-Gutenberg culture who believes the written word is the best way to establish anything. One also wonders who else should have written about this? Why should they? McCormick doesn’t answer those questions. He just says we don’t have enough writings. How many do we need before he thinks the case deserves a fairer hearing? If this is the most important event, would a thousand be enough? Ten thousand? How many?

While no doubt not everything in this chapter has been covered, enough has been. McCormick is speaking about matters he knows not. It’s a shame he’s seen as an authority for some reason.

In Christ,
Nick Peters

A review of chapter one can be found here.

A review of chapter three can be found here.

A review of chapter four can be found here.

A review of chapter five can be found here.

A review of chapter six can be found here.

A review of chapter seven can be found here.

A review of chapter eight can be found here.

A review of chapter nine can be found here.

A review of chapter ten can be found here.

A review of chapter eleven can be found here.

A review of chapter twelve can be found here.

A review of chapter thirteen can be found here.

McCormick’s Gaffe

 

Deeper Waters Podcast 7/16/2016: Craig Evans

What’s coming up Saturday on the Deeper Waters Podcast? Let’s plunge into the Deeper Waters and find out.

What remains of the past? One of the fields we go to to study this is archaeology. What have past civilizations left behind so that we can learn about them? What has been left behind that can tell us about Jesus? As it turns out, quite a bit. If we’re talking about this, we need to talk to someone who is quite familiar with the archaeology and knows it incredibly well. Who better to talk about this than Dr. Craig Evans?

Who is he?

Craig 1 copy

Craig A. Evans earned his Ph.D. in biblical studies at Claremont Graduate University and received his decretum habilitationis from Budapest. He is the John Bisagno Distinguished Professor of Christian Origins at Houston Baptist University in Texas. He is author of hundreds of articles and reviews and has published more than seventy books, including Jesus and His Contemporaries, Ancient Texts for New Testament Studies, Mark in the Word Biblical Commentary, Fabricating Jesus: How Modern Scholars Distort the Gospels, God Speaks, and Jesus and the Remains of His Days: Studies in Jesus and Archaeology. He also co-authored with N. T. Wright Jesus, the Final Days. Professor Evans has given lectures at Cambridge, Durham, Oxford, Yale, and other universities, colleges, seminaries, and museums, such as the Field Museum in Chicago and the Canadian Museum of Civilization in Ottawa. He also regularly lectures and gives talks at popular conferences and retreats on the Bible and Archaeology, and Jesus and the Dead Sea Scrolls. Evans has appeared many times in television programs on History Channel, BBC, Dateline NBC, and others. Dr. Evans served as consultant on the National Geographic Society’s Gospel of Judas project and for The Bible television miniseries produced by Mark Burnett and Roma Downey. He also participates annually in archeological digs in the Middle East and volunteer-teaches at schools world-wide. Professor Evans and his wife Ginny live in Sugar Land, Texas, and have two grown daughters and a grandson.

We’ll be having an hour-long show talking about his book Jesus and the Remains of His Day. We’ll be asking about questions that come up such as if there were really synagogues around at the time of Jesus. What about Nazareth? People like Rene Salm have made the argument that Nazareth never existed. Is he right? What about the burial of Jesus? Bart Ehrman has recently come out saying that Jesus was not given a burial along the lines of those described in the New Testament. Is he right?

Dr. Evans is a brilliant speaker on these topics and you will benefit greatly from hearing of the fruits of his labor in this field. I’m excited to have him come back for the second time to our show. I hope you’ll be listening to this episode and please also do consider going on ITunes and leaving a positive review of the Deeper Waters Podcast. I always enjoy reading them. Thanks for being a fan!

In Christ,
Nick Peters

 

 

Deeper Waters Podcast 4/16/2016: Richard Bauckham

What’s coming up Saturday on the Deeper Waters Podcast? Let’s plunge into the Deeper Waters and find out.

How did we get the story of Jesus? How has it come to us? Bart Ehrman has recently written Jesus Before The Gospels, a book that I have reviewed as well. Still, there are a lot of questions that you would like to have a real scholar interact with. What about oral tradition? What about eyewitness testimony? What about the claims that Papias got some things wrong? Is there any scholar who has worked on oral tradition and Papias and eyewitness testimony and could respond to Ehrman and his claims?

Why yes there is. One of the leading ones is Richard Bauckham, and he’s my guest this Saturday on the Deeper Waters Podcast. Who is he?

Bauckham

And in his own words:

I am a biblical scholar and theologian. My academic work and publications have ranged over many areas of these subjects, including the theology of Jürgen Moltmann, Christology (both New Testament and systematic), eschatology, the New Testament books of Revelation, James, 2 Peter and Jude, Jewish and Christian apocalyptic literature, the Old Testament Pseudepigrapha, the New Testament Apocrypha, the relatives of Jesus, the early Jerusalem church, the Bible and contemporary issues, and biblical and theological approaches to environmental issues. In recent years much of my work has focused on Jesus and the Gospels. Probably my best known books are Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony (2006), God Crucified: Monotheism and Christology in the New Testament (1998), The Theology of the Book of Revelation (1993) and Bible and Ecology(2010). As well as technical scholarship and writing aimed at students and those with some theological background, I have also written accessible books for a wider readership, of which the best known is At the Cross: Meditations on People Who Were There (1999), which I wrote with Trevor Hart. A recent book is Jesus: A Very Short Introduction (2011), published in Oxford University Press’s Very Short Introduction series, and providing a historical account of Jesus for the general reader. Various of my books have appeared in translation in Italian, Japanese, Chinese, Russian, Korean, Spanish, Portuguese, French and Farsi.

Until 2007 I was Professor of New Testament Studies at the University of St Andrews, Scotland. I retired early in order to concentrate on research and writing, and moved to Cambridge. For more information about me, see my Short CV. On this site, you will find complete lists of my publications. You can find out about my forthcoming books. You can read unpublished papers, lectures and sermons. You can find out about the More Old Testament Pseudepigrapha project (directed by myself and James Davila).

You can also read some of my poetry, and two story books written for children (adults also enjoy them) about the MacBears of Bearloch.

We’ll be discussing Bauckham’s book Jesus and the Eyewitnesses as well as discussing Ehrman’s book. This is an interview I have been looking forward to for a long time and I hope you will be listening as well. Be watching for the next episode of the Deeper Waters Podcast!

In Christ,
Nick Peters

Book Plunge: Jesus Before The Gospels

What do I think of Bart Ehrman’s latest published by HarperOne? Let’s plunge into the Deeper Waters and find out.

Bart Ehrman has a few characteristics that seem to show up in every book that he writes. One is that he will very rarely interact with those who are his best critics in the field. In Forged, he spends no serious time on the work of Randy Richards on the usage of secretaries, for instance. In How Jesus Became God he barely interacts with Hurtado and Hengel and does not even once mention Bauckham. So it is that in this book, he doesn’t deal with many of the best critics out there, such as the work of Walton and Sandy in The Lost World of Scripture or with the work of Robert McIver in Memory, Jesus, and the Synoptic Gospels.

The second consistent aspect you’ll see of Ehrman’s work is at heart, he still has a lot of fundamentalist underpinnings. Oh you’ll see him referring to the gist of a message in oral tradition sometimes, but more often you’ll see him suddenly sneaking in an idea of verbatim agreement or word for word testimony. You’ll see him still using ideas similar to a telephone game going on. These descriptions don’t make sense for oral traditions.

I happen to agree with what Craig Evans has said in that Ehrman is on a flight from fundamentalism. Ehrman still seems to think in categories that are more all-or-nothing and there are times I just do not think he’s really handling the data properly because of this background. Let this be a warning to those of you who want to push a highly Westernized and Americanized form of inerrancy.

To show my first example of the extremes, Ehrman says on loc. 184 in the Kindle version that we have ideas of the ancient world where it is thought they had better memories and that “people always preserved their traditions about their past accurately.” Well that would need some qualifiers. What does it mean to say accurately? Do we mean word for word? Well no. Frankly, that’s nonsense. Do we mean the gist of the story? Yes. Does that mean there could be no variations whatsoever on secondary details? No. Does it mean that this is something that’s foolproof? Well no. Of course any tradition could be in error over time and get changed, but the way to see that is to look at the oral tradition itself and I really don’t think Ehrman does that well.

Ehrman also raises the issue of the ‘telephone game’ when he says starting around location 190 that “This was a mysterious period of oral transmission, when stories were circulating, both among eyewitnesses and, even more, among those who knew someone whose cousin had a neighbor who had once talked with a business associate whose mother had, just fifteen years earlier, spoken with an eyewitness who told her some things about Jesus.” It’s hard to read this without thinking about the movie Spaceballs, (“I am your father’s brother’s nephew’s cousin’s former roommate,”) but I digress. Ehrman lives in a world where it’s like these people in the Biblical times really experienced privacy like we do and stayed isolated from the group. No. These things were talked about in the groups. In an age without IPhones and Skype, people talked face to face and in an age without television and newspapers and internet to spread the news, these people met in groups and talked in groups.

At Loc. 207, Ehrman has said all we have are memories and then immediately says “Memories written by people who were not actually there to observe him.” Perhaps they weren’t, but doesn’t this seem too early to be saying what the supposed conclusion is? It will also in fact be my conclusion that Ehrman just does not back this conclusion well.

At loc. 222 he says “When it comes to knowing about the Gospels, and about the historical Jesus himself, it is all about memory. And about frail memory. and faulty memory. And false memory.” None of this is really glowing about memory. Of course, at times Ehrman will say for the most part our memory is reliable, but here it looks like memory is being seriously called into question. At this point, I wonder if Ehrman does this same methodology for history everywhere. In fact, this will be brought up again later on in my look at this book. A great danger is that we often treat the Bible differently from any other ancient text claiming to be historical and as Tim McGrew warned Ehrman about the practice of changing standards and such in his debate on Unbelievable?, down that path lies mythicism.

One scratches one’s head when they get to loc. 266 where he says “The past is not a fixed entity back there in time. It is always being transformed in our minds, depending on what our minds are occupied with in the here and now.” Now if he wants to mean our perception of the past alters, by all means, but it is quite problematic to say the past is not a fixed entity. Either Jesus rose from the dead or He didn’t, and nothing can change what already happened. We could get new data that changes our view or we could see something different that changes how we experience our view, but the past itself does remain fixed.

At Loc. 326 he asks “What happens when stories are circulated orally, from one person to the next, not just day after day, but year after year, and decade after decade, among such people, before being written down.” Once again, it’s statements like this that make me think Ehrman is still plugging in a false view of oral tradition, like the telephone game. It was not just one person sharing a story but rather multiple persons in groups sharing a story with people there who could vouch for it.

Note also the emphasis on having something written down. We in the West make a big deal about that. In fact, it’s a common question often asked to apologists when speaking about Jesus that “If all this really happened, why did they wait so long before they wrote it down?” It’s a good question, but it’s also one that can be quite simple. Oral tradition was free, quick, reliable, and it reached everyone who understood the language. Writing meanwhile was expensive (Writing Galatians by today’s standards could cost about $500 and let’s not forget the delivery of the manuscript so think about how much a whole Gospel would cost), slow, not seen as being as reliable since the person who wrote the work was not there to teach about it often, and it would only reach those who could read or have it read to them. In this world, which one are you going to go with?

Ehrman also makes odd statements about other works of NT scholars. “The more I read, the more surprised I became that so many scholars of the New Testament—-the vast bulk of them, so far as I can tell—have never explored this research, even though it is so fascinating and most immediately relevant.” In fact, when I read about the historical Jesus, I often find these issues addressed. There is nothing new under the sun. Perhaps this is new research to Ehrman, but not to others.

On p. 15 he tells us that “I approach these questions from fields of study that I have never written about before and that many New Testament scholars have simply never explored, including cognitive psychology, cultural anthropology, and sociology.” Again, I wonder how much he’s paying attention and furthermore, if he’s really approaching the text from these areas. For instance, I do not recall seeing Ehrman ever engages with realities like the Mediterranean culture being an honor-shame society. This is an important area of social science for the New Testament.  Ehrman still sees individualism and still often sees literalism.

On page 7, Ehrman tells us that probably the vast majority of modern scholars today hold the view of a Jesus who was an end-times prophet of an apocalyptic nature who predicted the world would end soon and God was going to wrap everything up. Ehrman says he held that view since he was a graduate student in the early 1980’s (I am puzzled that Ehrman wants us to wonder if memory is really reliable but when his memories come up, that’s never questioned). Of course, this wouldn’t be much of a shock since dispensationalism was such a strong view then and filling many of our theological institutions. I have critiqued Ehrman’s book on Jesus as an apocalyptic prophet with my main criticism being again, Ehrman is a literalist with the text and he does not even interact with orthodox Preterism or mention it. As said before, Ehrman still holds a fundamentalist and literalist view.

As we go through, we find on page 11 Ehrman talking about the Acts of Peter, and I don’t mean the book of Acts. I mean an extra-biblical book of that title. Peter does many great feats in there to deal with Simon Magus and Ehrman says no one today thinks these are historical events and no one thinks Peter did these things. Then he adds “But many ancient Christians thought he did. These are the ways Peter was widely remembered, as a great miracle worker who performed spectacular deeds to prove that he was empowered by the heavenly Jesus, the Lord of all.” I can’t help but think we have a bait and switch going on. It is not shown by Ehrman how many people actually treated the Acts of Peter as if it was a historical document and not just Christian fiction. Ehrman cites no source for this claim of his. Does this mean that Peter was not seen as a miracle worker? Of course not. The book of Acts in our New Testament pictures him as such, so one could easily believe Peter had a reputation as a miracle worker and still think the Acts of Peter is just fiction. (In fact, I would suspect most every Christian today does.)

Ehrman does the same thing when he looks at infancy Gospels and stories about Jesus as a child. He says these are not taken seriously today, “But throughout history people often remembered Jesus this way.” (p. 22) They did? Well I would want to see some evidence of this. Do we have any indication that these books were written in some sort of genre meant to be taken historically and not just as something fictional? (It’s worth noting Ehrman nowhere points out the Gospels are written as Greco-Roman biographies and meant to be seen as history as he nowhere interacts with Burridge either.) That a book was written does not mean it was read widely. Even if it was read widely, that does not necessitate that this was something taken as a true historical account.

On p. 31, Ehrman says that it’s a question worth asking about whether any of us has any true memories of Jesus in a technical sense. How would we know? Indeed. How would we know? And this is something that surprises me. Ehrman thinks that these people who were closest to the times could not be reliable in their memories to tell us about the historical Jesus, but Ehrman, writing from nearly 2,000 years later, can tell us about those authors. Sure memories could be faulty, but I think that is something that needs to be demonstrated more. What needs to be shown is not that a memory can be faulty, but that this memory is faulty. Skepticism is not an argument. It is something that must be argued for. If you are a skeptic of a particular memory, feel free to show why.

On p. 49, Ehrman tells us that it is widely known that the authors of the Gospels were writing 40-65 years after Jesus’s death. They weren’t his personal companions. They weren’t even from his same country. Perhaps they weren’t, but again, I think Ehrman is stacking the deck too quickly in advance. I also wonder who it is widely known to. Does Ehrman mean scholars who agree with his approach? If so, then we have Ehrman just saying “It is widely known by scholars who agree with me that the view I have here is the right one.” Not much of a shock. That would be like me saying “It is widely known among evangelical scholars that Jesus rose from the dead.” Of course it is. If one denied this, he would not be an evangelical scholar.

On p. 53, Ehrman says we also have a problem that Jesus’s followers were not passing along Jesus’s teachings and actions as they were memorized verbatim. He later asks “What is the evidence that Jesus’s teachings were preserved word for word the same?” That is a good question from a Western perspective, but it is a false one. Jesus was an itinerant preacher and like other teachers, he no doubt told the same story more than once. It is not a question of the original account but the original accounts. He could change the story depending on the audience. One example we will look at later is the Sermon on the Mount. It is doubtful that this is a word for word teaching of Jesus but likely more of a summary. After all, the whole sermon could be given in about 15 minutes. An example many of us could give is  to have sermons like Peter’s in Acts 2 that can be read in about 2 minutes and get 3,000 converts.

The problem is Ehrman’s hang-up on word for word and verbatim. This shows he is not really dealing with oral tradition. As someone who has spoken at various churches, I have a number of sermons that I can give. I have given the same talk many times but I have never given the exact same talk before because my words are different. There is new research on my part or there are different audience members I want to reach or maybe one is to just a live group and one is to a live group and an online group. It would be just silly to ask for “The original talk” that I gave.

It is interesting that Ehrman shares how he first realized this as he talks about Gerhardsson’ teacher, Riesenfeld coming to Princeton Theological Seminary. (Gerhardsson was a researcher on the oral transmission of the Gospels and memory in Hebrew culture) Ehrman presented a question about discrepancies in the account of the raising of Jairus’s daughter. Ehrman tells us that Riesenfeld thinks that this is describing two separate occasions. Ehrman concludes that this theory of remembering precisely the words and deeds of Jesus did not make sense.

Before we get to the problem with that last sentence, let’s note something. This was when Ehrman was a graduate student at a seminary so let’s put this in his 80’s since he received an M.Div. in 1981 and a Ph.D. in 1985. Thus, we have a memory that is at least 30 years old. We have no other eyewitnesses to this and we could say Ehrman even has a bias in it. Ehrman could say he clearly remembers, but in the book Ehrman will present arguments that we can have clear memories that are simply wrong even if we’re convinced they’re clear.

Yet somehow, we are to believe that Ehrman accurately remembers an event from 30 years ago in a book where Ehrman is arguing about memory not being as reliable as we think it is. I find it problematic for Ehrman to argue in a book regularly that memory is not reliable and yet use his memory as if it is ipso facto reliable. It could be, but it’s just an odd contrast.

But to get to the last sentence, I find it puzzling. I think it’s simple enough to say that there is some compression going on in one of the accounts and the gist of the story is still the same. Ehrman has this idea that if there are any discrepancies in secondary details, then we have a problem with remembering precisely the words and deeds of Jesus. Not at all. This is expected for oral cultures.

Perhaps Ken Bailey has the idea with what he has spoken of in his own observance. He has seen tradition being spread in the Middle East and how it is told in groups and suggests that this is a parallel to what happened in the time of Jesus. Ehrman disagrees, based on the work of Theodore Weeden looking at Bailey and seeing discrepancies.

Well yes, Weeden did critique Bailey. In turn, James Dunn critiqued Weeden. Dunn is no slouch in the area. He has a Ph.D. and D.D. from Cambridge and wrote the book Jesus Remembered. (A book cited only once in the bibliography) Dunn’s critique is awfully biting showing the numerous flaws in Weeden’s critique even saying on page 60 that “So, when he sets up a KB story in contrast to or even opposition to the ‘uncorrupted original account’ of the event being narrated, TW is operating in cloud cuckoo land at considerable remove from the realities which KB narrates.” It’s a shame Ehrman did not avail himself of this. For this reason, I think Bailey’s model still suffices and is an excellent example.

On page 64, Ehrman makes a claim about literacy in the time of Jesus and how many people were literate. He points to the work of Catherine Hezser on this. He has done this before and he has been called into question about it before. It looks like Ehrman prefers the same resource again and again. There is no interaction with Evans’s Jesus and the Remains of His Day. Of course, we could be fair and consider that Ehrman might have just finished this as Evans’s book came out. Evans points out the tremendous amount of graffiti and inscriptions and such found all over the world which would indicate higher literacy and how difficult it is to explain Jesus being a teacher if he was illiterate.

What about Acts 4 where it says the apostles were uneducated? The word does not necessitate that they were illiterate. It just means they did not have any formal schooling of any sort. However, Ehrman will write later about the apostles would not have been capable of the kind of writing done in the Gospels so I will go the harder route for this. I will assume for the sake of argument the apostles of Jesus were illiterate. How do you explain the Gospels being from them then? (Although a tax collector who had to do writing would be literate)

Simple. Scribes. They were used by everyone. Even people who were literate used scribes. Scribes would take the ideas and put them together and probably do so with more writing skill and artistic flair than the original mind behind the writing could, but the writing would still be considered that of the apostle.

When we get to memory, Ehrman gives an example of what he thinks are false memories, alien abductions. Now I have done an interview with someone on this topic so yes, I share his skepticism, but at the same time I would wish to be open. Ehrman points to a researcher named Clancy who concludes that these memories of abductions are socially constructed. We live in a culture where this is more acceptable and that this didn’t start happening until alien abductions showed up on television. It is worth pointing out the experience of the early church was the exact opposite. Christianity was entirely socially unacceptable, including the same of a crucified criminal being the Messiah, and that’s just one such detail.

Ehrman uses an example of a teacher said to do miracles from more recent times, the Baal Shem Tov. Ehrman says these stories are close to the time and said to be by eyewitnesses and attested to. At this point, we want to ask “Why do you not believe them then?” and if the answer is “Because they have miracles” or something of that sort, then it is clear it is not the evidence that is driving the position but the worldview. I think a great reply to Ehrman on the point of the Baal Shem Tov is to look to the work of David Marshall.

Ehrman also does not seriously interact with Bauckham saying on page 85 about his book Jesus and the Eyewitnesses that “Outside the ranks of conservative evangelical scholars, very few if any biblical scholars have found Bauckham’s case persuasive.” It’s really stunning to see this said of a Cambridge educated scholar. Ehrman simply points to some people who have critiqued Bauckham’s book. Fair enough, but what Biblical scholar has written a book that has NOT been critiqued? To say it has been critiqued is not to say the critique is valid or that it has not even been responded to, or that it refutes the book as well as is desired. It would also be false to say Bauckham does not say anything about the reliability of eyewitnesses. He has a chapter on it in fact.

Ehrman also asks about the supposed silence of Paul on the earthly life of Jesus. Did Paul not mention it because he found it unimportant? Not at all. He found it unnecessary. How could that be? Paul was writing to Christians who had established churches and who would have already been well familiar with the life of Jesus. It’s a high-context society. Again, Ehrman, who tells us he has done the sociological studies, seems oblivious to this fact and might we add that again, down this path lies mythicism.

For Gospel authorship, Ehrman reminds us that all four Gospels are anonymous. That depends. Does he mean that in the body of the work they never identify themselves? True enough. In fact, aside from my closing in this blog, I never identify myself. Would that mean that since the body of my work has no identification within it that my blog is anonymous? No. You could look to surrounding data, such as if you read this on my blog itself, my picture and information are right there. We could even ask if Ehrman’s book is anonymous.

It’s also important to note if there was a reason for being anonymous. Indeed there is. As E.P. Sanders says

The authors probably wanted to eliminate interest in who wrote the story and to focus the reader on the subject. More important, the claim of an anonymous history was higher than that of a named work. In the ancient world an anonymous book, rather like an encyclopedia article today, implicitly claimed complete knowledge and reliability. It would have reduced the impact of the Gospel of Matthew had the author written ‘this is my version’ instead of ‘this is what Jesus said and did.’  – The Historical Figure of Jesus by E.P. Sanders page 66.

It’s a shame to see this thing trotted out regularly about the Gospels being anonymous as if this is some defeater and a major problem. If you’re wondering about the question, the answer is yes. There is no interaction with Martin Hengel at this point. Meanwhile, from the Fathers we have pretty much universal testimony on who wrote the Gospels. Again, if I am to trust Ehrman or those closest to the facts, I choose those closest.

In fact, Ehrman thinks he has a powerful argument on p. 90 when he says that even the Gospel of Matthew has Matthew in there in the third person with no indication that he is talking about himself. Yes. He is in the third person. At this point, we wonder how much Ehrman read Jesus and the Eyewitnesses. As Bauckham says in there in writing about John 21:24:

The narrative has previously spoken of this disciple in the third person and this was a standard practice for authors portraying themselves as a character in their narrative. p. 369

All of these passages refer to him, of course, in third-person language. This is in accordance with the best and regular historiographic practice. When ancient historians referred to themselves within their narratives as participating in or observing the events they recount, they commonly referred to themselves in the third person by name, as Thucydides, Xenophon, Polybius, Julius Caesar, or Josephus. p. 393

So again, this does not count as an argument against Matthew being the author. To be sure, it’s not a clincher for Matthew being the author, but it’s hardly a strong argument against. Moreover, if Matthew is the author, it would be entirely consistent with the best historiographical practices which would show us how seriously Matthew is taking the writing of the account. Of course, too many of Ehrman’s readers will see this as a firm defeater.

Yet Ehrman on the very same page turns and while Matthew cannot be Matthew because he is in the third person, he then looks at Luke and John and says “The way they use the first-person pronoun clearly shows that, whoever they were, they were not eyewitnesses to what they narrate.” Looks like the Gospels can’t win for losing.

Now looking at Luke, to be fair, it is not an eyewitness account, but it claims to get its information from eyewitnesses. Of course, this does change when we get to the “We” passages in Acts. Ehrman asks that if Luke wanted to show his principal sources of information were the actual disciples of Jesus, why not just say so? Again, Ehrman lives in a world where he thinks everything needs to be spelled out to be true. Luke’s intro is in fact one showing that he is doing thorough research and it would be standard practice of the day to talk to eyewitnesses and in many cases, ancient historians did not in fact cite their sources. Ehrman is treating ancient historians like they should be modern ones.

Looking at John 1:14 and 16-18, Ehrman says that with the we language, it might seem that the author is saying that he himself personally saw Jesus’s glory. Ehrman assures us a closer reading shows this is not the case. Not really. While it is true the us is the people who were the followers of Jesus, that is no reason to think John would not have identified himself. It’s not a clincher to show John wrote it, but it’s not the disproof Ehrman would think it is.

In John 21:24, Ehrman says the author cannot be the beloved disciple because he differentiates between himself and the beloved disciple with the “we” and “his testimony.” I find this to is just not really honest on Ehrman’s part. It’s normally thought that this is something put in by perhaps the elders at the church of the beloved disciple making a statement about the reliability of the testimony. It’s like the argument that Moses could not have written Deuteronomy because it describes his death, without thinking that someone, perhaps Joshua, wrapped it up for Moses after he died..

When he gets to the apostolic Fathers, Ehrman says it’s odd that if they cite the gospels, which they surely did with Matthew and Luke, my not name the authors? Perhaps for the same reason that if I quote a well-known quote from Shakespeare I don’t have to say who said it. If a quote is particularly well-known, an author is not needed. Why did Paul often quote Scriptural passages and not say who wrote them? Does he not want to give them authority? It’s like Ehrman is getting into conspiracy theory thinking.

Ehrman also looks at Justin Martyr’s quoting of the Gospels and says that the quotes are so jumbled that some scholars think that Justin isn’t quoting the Gospels but a kind of harmony, a mega-Gospel if you will. Ehrman takes this as evidence the Gospels were not seen as authoritative. Really?

Now to be fair, I’m skeptical that there was a mega-Gospel at that point, like came later with Tatian, but why would one make a mega collection trying to put together these four Gospels? Could it be that it was because these were the Gospels accepted? In fact, I would think this theory gives more evidence that the Gospels were in fact accepted as authoritative. (And no, there is no interaction with someone like Charles Hill and Who Chose The Gospels?) Ehrman’s entire argument relies on “Well surely if X wrote this, someone would have mentioned it.” No. That doesn’t follow.

He argues that Mark would have been called Mark because there was a Gospel of Peter in circulation already. Does Ehrman have a firm date in comparison to Mark? Does he have any indication that the Gospel of Peter was in wide circulation? (There’s also nothing said about the possibility of a 1st century copy of Mark being found.)

Around p. 122 we start getting into memory. He points to some experiments done on people today and says that these people were highly educated under grads at Cambridge (that little school Bauckham studied at) and says surely the ancients had worse memories. After all, the ancients you know, just couldn’t have been as intelligent and well, we all know that having intelligence means having a good memory. How else do we get the joke of the absent-minded professor? (It’s interesting that when Ehrman talks about the memories of the ancients, he never quotes the ancients themselves on memorization.)

In fact, on page 127, Ehrman says we tend to remember the gist of a story even if the details get messed up. Well that’s the way ancient societies were. The gist was remembered. You were allowed variation on the secondary details. It was expected.

On p. 145, Ehrman brings out the idea of how Matthew saw the prophecies and how he gave a weird fulfillment not knowing about Hebrew parallelism and the idea of the king riding on a colt and then the parallel of riding on a donkey. Matthew supposedly took this and thought Jesus rode on both animals at once. I always find this a silly objection. We can say Matthew might be wrong about the triumphant entry, but he is not foolish. He, like everyone else, knows you can’t ride two animals at once like that. What’s going on, when the animals come, the cloaks of the disciples are sat on one of the animals and when it says Jesus sat on them, it means the cloaks. This is a fair and sympathetic reading of the text. It’s a wonder to see Ehrman talk about Matthew being a literalist while his reading is guilty of what he condemns.

Ehrman thinks it’s a distorted memory since Jesus was not arrested on the spot, but why should he have been? Jesus had done nothing at that time and frankly, until someone led a rebellion, the Romans might not have wanted to bother interfering with Passover. (And besides, if one started, they could easily squelch it.)  Had they done that then, that could have been the activity that resulted in a rebellion. We could say the same for the cleaning of the temple. Jesus is just seen in that case as a nuisance by the Romans, though a greater threat by the Jews.

With the account of his arrest, Ehrman has problems since Jesus is said to be a teacher of submissive non-violence. Doesn’t that hurt the idea his followers were armed? Well first, we all know students don’t always follow the message of their teachers. (And in fact, I would question Jesus being a pacifist) Second, all the more for the criterion of embarrassment then!

How about the release of a prisoner in the case of Barrabas? What evidence is there that Pilate ever did that? Well for starters, we could look at the Evans book cited above. Evans points out that if it was so obviously false, it is unlikely that all four Gospels would include it since it could be so readily exposed. He then on page 159 of his book cites several examples of Romans releasing prisoners on special days. (Livy’s History of Rome 5.13.8 or Josephus’s Antiquities 17.204 for instance)

Later in Ehrman’s book on p. 169 he says that in oral performance, there is no such thing as an original version. All performances and accounts are different. The idea of an original is one that comes from written cultures. Ehrman is certainly right here, yet it’s a mystery why he says this here, and then in so many other places speaks of discrepancies in the account or of lack of word for word memorization.

We earlier spoke of the Sermon on the Mount. Ehrman wants to know how everyone could hear him if he really spoke this sermon on the Mount. Well for one thing, many of these places were natural amphitheaters and great places for speaking. Second, we have cases such as when Ezra spoke when the Israelites came back from exile, where there was teaching and then other authorities explained what was being said to the people further passing it on. In fact, this could fit in well with Ken Bailey’s model. Jesus would speak and then others in the crowd would pass it on so that all would get the message.

On p. 187 Ehrman thinks the ending of the parable of the wedding feast is strange since someone is thrown out for not wearing wedding clothes. Well not really. The host would have provided clothing. After all, there are several poor there and all of them apparently somehow have wedding clothes. This man has spurned the offer of the king.

Interestingly, Ehrman thinks this passage and other passages like the parable of the ten virgins makes sense in a post 70-A.D. climate. I find this quite odd. Ehrman would want us to think that Jesus got the time of His return wrong, yet if this was written after 70 A.D. and after a generation had passed, one would think a promise of all being fulfilled before this generation passes would not be in there. Yet there it is, and yet the readers are to think that something Ehrman says did not happen would have already happened by then. Again, the problem is Ehrman takes the Olivet Discourse literally. Ehrman says that Jesus was expected to return right away, but He had been delayed so the people were being exhorted to remain faithful. Well first off, the passage isn’t about the return of Jesus but the coming to His throne, and again, Jesus had been delayed? Why would the Gospel writers have Jesus making a timing prediction and then suddenly saying “But He was delayed.” It’s a false prophecy either way if taken in the sense Ehrman takes it. (We Orthodox Preterists have no problem with it.)

Yet Ehrman insists that the earliest Christians expected the end of the world and so did the disciples of Jesus. What evidence is there? Perhaps he could point to 2 Peter (though of course he doesn’t think that authentic), but how would that even be evidence that all of them thought that? Ehrman’s eschatology is just puzzling. Yet what is also puzzling is what Ehrman says on p. 204.

“My strong conviction is that whether one is a believer or not, if one wants to discuss what probably happened in the past, it is never appropriate or even possible to say that miracles have happened. That is absolutely not because of a secular, antisupernaturalist bias (as some apologists gleefully love to claim). I had the same view even when I was a committed Christian. Instead, it has entirely to do with what it means to establish historical probabilities. Supernatural miracles can never be established as probable occurrences. By definition they are utterly improbable. But again, I will not go into that in this context.”

Wait. Ehrman even as a committed Christian could never say it was appropriate to say a miracle had happened? Then exactly what kind of Christian was he? Did he think the resurrection was a naturalistic event? Of course, his argument is Humean and of course, yes, he does not interact with Keener whatsoever, but this whole section is just puzzling. If he is saying that a miracle can never be established, how is that not an antisupernaturalist bias?

Finally, I want to wrap this up by looking at the end of the book. I agree with Ehrman that the idea is unsettling that if we find errors in the Gospels we should throw them out and move on to other things. This is indeed all-or-nothing thinking. Even if I was convinced of errors in the Gospels, I would not throw out everything as being non-historical. Sadly, Ehrman asks if the historicity really matters.

Does it matter if Jesus really healed the sick, cast out demons, and raised the dead? Does it matter if he himself was raised from the dead? To me as a historian it does. But if these stories are not historically accurate, does that rob them of their literary power? Not in my books. They are terrifically moving accounts. Understanding what they are trying to say means understanding some of the most uplifting and influential literature the world has ever seen. p. 278.

I think it would matter to Ehrman. After all, it mattered according to God’s Problem. On p. 127 there he says

“What if I was right then but wrong now? Will I burn in hell forever? The fear of death gripped me for years, and there are still moments when I wake up at night in a cold sweat.”

Maybe it all just depends on which Ehrman you read….

But yes, it does matter. If I told you a story and you thought it was true of how a kind philanthropist had recently died and left you a billion in your bank account, would you be happy? Sure. Then I tell you it’s just a story and say “But hey, the story is still a good one isn’t it?” Well no. It’s not any more.

As a Christian, the truth of the story matters. A story does not provide salvation. A story does not give eternal life. A story does not solve the problem of evil. A story does not give me hope in the face of suffering. If all we have are stories, then we are just fooling ourselves and trying to deny a bleak reality that the world really is just a pointless meaningless place.

If Christianity is just a story, then as Paul says, pity me. It is a situation in which you should feel sorry for me. However, I am convinced this is not the case. I agree with Peter. We are not following cleverly invented tales. If Jesus’s resurrection is true, it really does change everything. It is the case as Lewis would say of hearing the most wonderful story of all and then realizing that that story is in fact true.

In conclusion, I really think Ehrman’s books are slipping more and more. On the other hand, he is conceding more and more that Christians can agree. I wish Ehrman had availed himself of far better resources and I do still see him on a flight from fundamentalism. Hopefully he will one day realize that the question of it being a story or not does in fact matter.

In Christ,
Nick Peters

Is Jesus A Myth? A Reply to Chris Sosa

Is it really the case that there’s no evidence for the historical Jesus?

Huffington Post last Christmas published a piece arguing that Christmas was stolen from the pagans which I replied to. Their standards haven’t gone up at all and to show that they’re really up for anything that will lampoon Christianity, they’ve gone so far as to publish an article endorsing the Christ myth. This is of course the idea that Jesus never even existed which I have dealt with elsewhere. Overall, it is not a serious idea.

How much of a joke is this idea? Well let’s consider how atheists don’t take creationists seriously who say that evolution is only a theory. There is no real debate in the academy going on then about evolution. Okay. How does that compare to the Christ myth idea? As James McGrath has said

Creationists can find 3,000 academics who will sign a statement against evolution. That’s not 3,000 academics in relevant fields, just 3,000 academics, including retired ones. I’ve yet to see mythicism show any sign of even coming close to that. And yet supposedly we are to believe that creationism’s 3,000 are irrelevant, but the 10 or so mythicist sympathizers show that the historicity of Jesus is “a theory in crisis”?

creationistsmythicists

You won’t find this theory being taught by the leading academics in the field. Ph.D.s at universities and seminaries, even liberal ones, that are accredited and teaching Classical or ancient or NT history don’t even give it a moment’s notice. Usually when someone writes on this, it’s with a sense of exasperation. They can’t believe they actually have to say something about it.

Here are in fact a few scholarly writings from within the past century on the topic:

“There is, lastly, a group of writers who endeavour to prove that Jesus never lived—that the story of his life is made up by mingling myths of heathen gods, Babylonian, Egyptian, Persian, Greek, etc. No real scholar regards the work of these men seriously. They lack the most elementary knowledge of historical research. Some of them are eminent scholars in other subjects, such as Assyriology and mathematics, but their writings about the life of Jesus have no more claim to be regarded as historical than Alice in Wonderland or the Adventures of Baron Munchausen.” – George Aaron Barton, Jesus of Nazareth: A Biography, Macmillan, (1922), px

“An extreme view along these lines is one which denies even the historical existence of Jesus Christ—a view which, one must admit, has not managed to establish itself among the educated, outside a little circle of amateurs and cranks, or to rise above the dignity of the Baconian theory of Shakespeare.” – Edwyn Robert Bevan, Hellenism And Christianity, 2nded., G. Allen and Unwin, (1930), p256

“Of course the doubt as to whether Jesus really existed is unfounded and not worth refutation. No sane person can doubt that Jesus stands as founder behind the historical movement whose first distinct stage is represented by the oldest Palestinian community.” – Rudolf Bultmann, Jesus and the Word, Collins, (1958), p13

“A hundred and fifty years ago a fairly well respected scholar named Bruno Bauer maintained that the historical person Jesus never existed. Anyone who says that today—in the academic world at least—gets grouped with the skinheads who say there was no Holocaust and the scientific holdouts who want to believe the world is flat.” – Mark Allan Powell, Jesus as a Figure in History: How Modern Historians View the Man from Galilee, Westminster John Knox, (1998), p168

“The data we have are certainly adequate to confute the view that Jesus never lived, a view that no one holds in any case.” – Charles E. Charleston, Prologue from Bruce Chilton & Craig A. Evans, eds., Studying the Historical Jesus: Evaluations of the State of Current Research, Brill, (1998), p3

“Most scholars regard the arguments for Jesus’ non-existence as unworthy of any response—on a par with claims that the Jewish Holocaust never occurred or that the Apollo moon landing took place in a Hollywood studio.” – Michael James McClymond, Familiar Stranger: An Introduction to Jesus of Nazareth, Eerdmans, (2004), p8, 23–24

“A phone call from the BBC’s flagship Today programme: would I go on air on Good Friday morning to debate with the authors of a new book, The Jesus Mysteries? The book claims (or so they told me) that everything in the Gospels reflects, because it was in fact borrowed from, much older pagan myths; that Jesus never existed; that the early church knew it was propagating a new version of an old myth, and that the developed church covered this up in the interests of its own power and control. The producer was friendly, and took my point when I said that this was like asking a professional astronomer to debate with the authors of a book claiming the moon was made of green cheese.” – N. T. Wright, Jesus’ Self Understanding, from Stephen T. Davis, Daniel Kendall, Gerald O’Collins, eds., The Incarnation, Oxford University Press, (2004), p48

“In the academic mind, there can be no more doubt whatsoever that Jesus existed than did Augustus and Tiberius, the emperors of his lifetime.” – Carsten Peter Thiede, Jesus, Man or Myth?, Lion, (2005), p23

“I think the evidence is just so overwhelming that Jesus existed, that it’s silly to talk about him not existing. I don’t know anyone who is a responsible historian, who is actually trained in the historical method, or anybody who is a biblical scholar who does this for a living, who gives any credence at all to any of this.” – Bart Ehrman, interview with David V. Barrett, The Gospel According to Bart, Fortean Times, (2007)

“…only the shallowest of intellects would dare to deny Jesus’ existence. And yet this pathetic denial is still parroted by ‘the village atheist,’ bloggers on the Internet, or such organisations as the Freedom from Religion Foundation.” – Paul L. Maier, Did Jesus Really Exist?, 4truth.net, 2007, http://www.4truth.net/fourtruthpbjes…eid=8589952895 (Accessed November 20th 2015)

“The very logic that tells us there was no Jesus is the same logic that pleads that there was no Holocaust. On such logic, history is no longer possible. It is no surprise then that there is no New Testament scholar drawing pay from a post who doubts the existence of Jesus. I know not one. His birth, life, and death in first-century Palestine have never been subject to serious question and, in all likelihood, never will be among those who are experts in the field. The existence of Jesus is a given.” – Nicholas Perrin, Lost in Transmission?: What We Can Know About the Words of Jesus, Thomas Nelson, (2007), p32

“Frankly, I know of no ancient historian or biblical historian who would have a twinge of doubt about the existence of a Jesus Christ – the documentary evidence is simply overwhelming.” – Graeme Clarke, quoted by John Dickson in Facts and friction of Easter, The Sydney Morning Herald, (2008)

“To describe Jesus’ non-existence as ‘not widely supported’ is an understatement. It would be akin to me saying, “It is possible to mount a serious, though not widely supported, scientific case that the 1969 lunar landing never happened.” There are fringe conspiracy theorists who believe such things – but no expert does. Likewise with the Jesus question: his non-existence is not regarded even as a possibility in historical scholarship. Dismissing him from the ancient record would amount to a wholesale abandonment of the historical method.” – John Dickson, Jesus: A Short Life, Lion, (2008), p22-23

“…the whole idea that Jesus of Nazareth did not exist as a historical figure is verifiably false. Moreover, it has not been produced by anyone or anything with any reasonable relationship to critical scholarship. It belongs in the fantasy lives of people who used to be fundamentalist Christians. They did not believe in critical scholarship then, and they do not do so now. I cannot find any evidence that any of them have adequate professional qualifications.” – Maurice Casey, Jesus: Evidence and Argument or Mythicist Myths?, T&T Clark, (2014), p243

“I should say at the outset that none of this [mythicist] literature is written by scholars trained in New Testament or early Christian studies teaching at the major, or even the minor, accredited theological seminaries, divinity schools, universities, or colleges of North America or Europe (or anywhere else in the world). Of the thousands of scholars of early Christianity who teach at such schools, none of them, to my knowledge, has any doubt that Jesus existed.” – Bart D. Ehrman, Did Jesus Exist?: The Historical Argument For Jesus of Nazareth, Harper Collis, (2012), p2

 

“No serious historian, of any religious or nonreligious stripe, doubts that Jesus of Nazareth really lived in the first century and was executed under the authority of Pontius Pilate, the governor of Judea and Samaria. — Jesus and the Remains of His Day, Craig Evans – 147

All this still does not stop people like Chris Sosa from endorsing this nonsense idea. What does he say? A bunch of the usual canards that no historian in the field takes seriously.

The first place he goes to is Bible contradictions. Never mind that the first reference we have to Jesus would really be in the Pauline epistles, but oh well. Sosa has this same hang-up with inerrancy that would not work in any other field. There are hopeless contradictions between how Hannibal went to conquer Rome. No one doubts that he did. (Of course, he failed, but he was well on his way.)

Unfortunately, despite there being difficulties sometimes in historical Jesus studies, this does not mean that there are not basic facts on the life of Jesus agreed on. Had Sosa cracked open any book on the historical Jesus, he would have seen this. For instance, there are facts such as that he was a Jewish rabbi born in Nazareth and that he had disciples. He had a reputation as a healer and exorcist. (Before atheists start assuming that I’m saying that all scholars believe Jesus did miracles, no. I am merely saying he had that reputation as a miracle worker. It might be a legitimate reputation or it might not.) They agree that he was crucified and that he was claimed to be seen alive again and this belief was the cause of the rise of the early church. Are there disagreements on his birth and such? Sure. So what?

Of course, Sosa has to say something about the writings of the Gospels being anonymous. This is a favorite one thrown about. Now if understood in the way to mean “Name not included in the body of the work” many books today are anonymous. We know who wrote them because of copyright pages and covers added and such but when they get to their work, many writers do not mention their names. If he means of totally unknown origin, well this doesn’t follow either. Just because we might not have immediate access to who wrote them does not mean the first recipients did not.

Of course, Sosa does no investigation into the authorship of the Gospels. After all, we have many documents from the ancient world that are “anonymous” and we still have a good idea who the authors are. We also have documents that do have names on them and we’re sure those were not the original authors. It’s rather amusing. It doesn’t matter if the work has a name on it or not, someone can always find a reason to cast doubt on the document anyway.

Naturally, Sosa then decides to go with the argument about contemporary references. So what does he do? He goes to Bart Ehrman. (You know, the guy who wrote a whole book arguing that Jesus existed.)

There are no birth records, no trial transcripts, no death certificates; there are no expressions of interest, no heated slanders, no passing references – nothing. In fact, if we broaden our field of concern to the years after his death – even if we include the entire first century of the Common Era – there is not so much as a solitary reference to Jesus in any non-Christian, non-Jewish source of any kind. I should stress that we do have a large number of documents from the time – the writings of poets, philosophers, historians, scientists, and government officials, for example, not to mention the large collection of surviving inscriptions on stone and private letters and legal documents on papyrus. In none of this vast array of surviving writings is Jesus’ name ever so much as mentioned.” (pp 56-57 of Jesus: Apocalyptic Prophet of the New Millennium)

Okay. Let’s have some fun. Let’s apply this same argument to Hannibal, Queen Boudica, and Arminius and see how well it works. Who were these people? These were people well known in their time for standing up against the Roman Empire. What mention do we have of them by their contemporaries? None. Heck. Hannibal nearly conquered Rome at the height of its power. Surely he would be mentioned. No. He isn’t.

If we look in Judea, only one writer really wrote about figures of notice there. That’s Josephus. Josephus mentions Jesus twice, but he is the only one who tells us about other Messianic claimants and many of these raised up armies and required thousands of Roman troops to come to arms. These guys are not mentioned at all in Roman sources. Yet somehow, a crucified criminal that didn’t even require the Roman army to come and was squelched by a crucifixion and had a ragtag band of a dozen men should have been mentioned.

Of course, Sosa completely discounts the Christian and Jewish sources. Why should we? What if we discounted sources about Socrates that were not his students? After all, Thucydides wrote about the Peloponnesian War and Socrates served as a general in that war, and yet there is no mention of Socrates whatsoever in it.

Sosa from the paragraph of Ehrman goes on to say

Many Christian scholars will scoff at the preceding paragraph. But the outside arguments they offer in favor of Jesus’ existence, from Flavius Josephus to later figures like Tacitus, and Justin Martyr, all disintegrate upon close examination. Dan Barker gives a strong argument against their proposed “evidences” of Jesus’ existence in his excellent book Godless.

Well no. No they won’t. I interview Christian scholars and speak to them. They would not scoff at that. They’d just say that it is not a problem because really, it isn’t. Of course, he refers to Dan Barker and his book Godless. My ministry partner and I respond to that in our book Groundless. A quick visit to the Society of Biblical Literature shows no hits when Dan Barker’s name is put in. There’s a reason for that. He’s not taken seriously. He can say all he wants to that these references are not valid, but the real scholars in the field on all sides are not convinced.

And of course, no cry of mythicism would be convinced without the copycat thesis. Gotta hand it to these guys. They have some of the best scholarship of the 19th century.

Naturally, Zeitgeist is cited as well as Acharya S. and Kersey Graves. Any of these works taken seriously by scholars in the field? Nope. Not a bit. Let’s start with Buddha. Mike Licona contacted professor Chun-Fang Yu at Rutgers about Acharya S.’s claims about Buddhism. Professor Yu specializes in Buddhist studies. At the end, he got this reply.

Dr. Yu ended by writing, “[The woman you speak of] is totally ignorant of Buddhism. It is very dangerous to spread misinformation like this. You should not honor [Ms. Murdock] by engaging in a discussion. Please ask [her] to take a basic course in world religion or Buddhism before uttering another word about things she does not know.”

If Sosa is sure of this, I challenge him to find a primary source that predates the Christian era that says what he thinks it says.

How about Krishna? Well again, we have a flop here. I will state that Sosa needs to have some primary resources that pre-date the Christian era. For this one, Licona had contacted Edwin Bryant who is a professor of Hinduism at Rutgers. This was what was said.

When I informed him that Ms. Murdock wrote an article claiming that Krishna had been crucified, he replied, “That is absolute and complete non-sense. There is absolutely no mention anywhere which alludes to a crucifixion.” He also added that Krishna was killed by an arrow from a hunter who accidentally shot him in the heal. He died and ascended. It was not a resurrection. The sages who came there for him could not really see it.

Next is Odysseus. What do they have in common? Well they both wanted to return home (Which is news to me since I don’t remember Jesus’s longing to return to Nazareth in the Gospels) and they’re surrounded by dim-witted companions who misunderstand them and cause trouble. Of course, this is a rarity in history. Most great teachers have had companions who immediately understood everything that they said….

Seriously. This is your parallel?

Next is Romulus. The source for Romulus is in fact Plutarch, who wrote fairly close to the events of the life of Romulus, if you consider about eight centuries later to be close. (Never underestimate the ability of skeptics to question Gospels written within a century but place full trust in writings eight centuries later.) Again, let Sosa present the primary sources for this claim.

What about Dionysus?

Dionysus was born of a virgin on December 25 and, as the Holy Child, was placed in a manger. He was a traveling teacher who performed miracles. He “rode in a triumphal procession on an ass.” He was a sacred king killed and eaten in an eucharistic ritual for fecundity and purification. Dionysus rose from the dead on March 25. He was the God of the Vine, and turned water into wine. He was called “King of Kings” and “God of Gods.” He was considered the “Only Begotten Son,” Savior,” “Redeemer,” “Sin Bearer,” Anointed One,” and the “Alpha and Omega.” He was identified with the Ram or Lamb. His sacrificial title of “Dendrites” or “Young Man of the Tree” intimates he was hung on a tree or crucified.

This would all be fascinating to scholars of Greek mythology. Let him produce the primary sources. Please tell me where I can find an ancient source saying Dionysus was born on December 25th (Which isn’t even a claim of the New Testament about Jesus.) Feel free to show where Dionysus was called all of the titles given to him. Don’t just give me hacks that aren’t accepted by scholars. Give me the scholars themselves.

Next comes Heracles. Now this is quite amusing to me since as a child who enjoyed Greek mythology, Heracles was one of my favorite figures. The article starts by saying

Heracles is the Son of a god (Zeus). It is recorded that Zeus is both the father and great-great- great grandfather of Heracles, just as Jesus is essentially his own grandpa, being both “The root and offspring of David” (Revelation 22:16) as he is part of the triune God which is the father of Adam and eventually of Jesus. Both are doubly related to the Supreme God.

Yes. You read that right. Jesus is essentially his own grandfather. As if Jesus had sexual relations with His parents or something. Riiiiiight.

And again for the rest, we have strained parallels and no primary sources.

Next comes Glycon and we have a problem right at the start.

In the middle of the 100s AD, out along the south coast of the Black Sea, Glycon was the son of the God Apollo, who: came to Earth through a miraculous birth, was the Earthly manifestation of divinity, came to earth in fulfillment of divine prophecy, gave his chief believer the power of prophecy, gave believers the power to speak in tongues, performed miracles, healed the sick, and raised the dead.

This is all that is written and it doesn’t seem to bother anyone that Glycon comes AFTER Jesus, yet somehow Jesus is said to copy Glycon. It’s a wonder how this works. Again, primary sources?

Next is Zoroaster. Of course, going eight centuries with Romulus was enough (And it could border on nine), but with Zoroaster our first sources are ten centuries later. All of these sources come AFTER the time of Jesus. Still, it’s a wonder that no one ever supposedly copies Christianity but Christianity copies everyone. So Sosa, got any primary sources?

Attis was born on December 25 of the Virgin Nana. He was considered the savior who was slain for the salvation of mankind. His body as bread was eaten by his worshippers. He was both the Divine Son and the Father. On “Black Friday,” he was crucified on a tree, from which his holy blood ran down to redeem the earth. He descended into the underworld. After three days, Attis was resurrected.

By now, we know the drill. Primary resources. Does the author have any scholars of Attis to consult? It’s amazing atheists will readily believe anything they find that argues against Christianity, but only when it comes to examining the claims of Christianity do they demand evidence. (And then reject it when given.)

Disappointingly, Mithras is not on the list. Someone was slacking, but the last one is a favorite.

Born of a virgin, Isis. Only begotten son of the God Osiris. Birth heralded by the star Sirius, the morning star. Ancient Egyptians paraded a manger and child representing Horus through the streets at the time of the winter solstice (about DEC-21). In reality, he had no birth date; he was not a human. Death threat during infancy: Herut tried to have Horus murdered. Handling the threat: The God That tells Horus’ mother “Come, thou goddess Isis, hide thyself with thy child.” An angel tells Jesus’ father to: “Arise and take the young child and his mother and flee into Egypt.” Break in life history: No data between ages of 12 & 30. Age at baptism: 30. Subsequent fate of the baptiser: Beheaded. Walked on water, cast out demons, healed the sick, restored sight to the blind. Was crucifed, descended into Hell; resurrected after three days.

That is of course Horus. Well Sosa, if you think this is convincing, I have a challenge for you. Find me one professional Egyptologist teaching today with a ph.D. in the field and at an accredited university who will say not that this is all true, but that this is on the right track. Maybe if you gave some tinkering, it would be accurate. Find me one. Just one.

Good luck.

Sosa thus shows himself to be one who will believe on blind faith anything that argues against Christianity. Believe it or not Sosa, many atheists believe in a historical Jesus and go on to live happy and meaningful lives. In the end, mythicism is just a loony conspiracy theory for atheists.

In Christ,

Nick Peters

The Embarrassment of Mythicist Milwaukee

Exactly how embarrassing is Jesus Mythicism? Let’s plunge into the Deeper Waters and find out.

Yesterday on Facebook my friend Tyler Vela tagged me in a thread that was started by the group Mythicist Milwaukee (MM). Now if you’re not familiar with the term mythicist, a mythicist refers to someone who says that Jesus never existed. They’re not saying there was a Jesus but He never claimed to be divine or that He never rose from the dead. No. They’re out there saying that there never was a historical Jesus. The whole idea is a myth. Now how many scholars in NT and classics teaching at an accredited university hold to this position? None. It’s a joke in academic circles. You might as well tell a geology convention that the Earth is flat, but alas. MM is in the position of having to defend a ludicrous position and sadly marrying it to atheism.

You see, a few days ago I made this meme along the lines of Be like Bill:

BelikeBillHistoricalJesus

Now I’m not saying be like Bill in his atheism of course, but be like Bill in that you can at least recognize the evidence points to a historical Jesus. As it would be, just a few days later came the incident with Tyler Vela and normally, I wouldn’t bother, but I decided to respond. What happened? I wrote out a short response but one with substance to make my case as did Albert Mcilhenny who I have interviewed before on this topic. So we both make our responses and what happens?

Deleted! MM just didn’t want to deal with us and so they blocked us from commenting. Now perhaps some of you are thinking I’m being paranoid and making it up. No. I am not. I am not because they themselves said that’s what they did.

MMSmotestrolls

Of course, this didn’t stop them from putting up a link to the debate I had with Ken Humphreys that’s on YouTube and saying how they loved the comments section on this (After they had banned us!) Yes. Of course. In other words, we went on YouTube and saw that there are a bunch of people that agree with us and they are typing what we think as well.

well-isnt-that-special-300x211

To make the movement even more ludicrous, they also have a link up to a birther challenge for Jesus. Now of course, we could all understand wanting evidence for the historical Jesus, of which there is plenty, but what is not understood is making the standards so unreasonable that no one from ancient history hardly would pass the cut. That is exactly what has been done. You can see that challenge here.

So what are the criteria of their challenge?

A.) A contemporary 1st century person who has been proven to be historical, that lived between the years of 6 B.C.E. – 36 C.E., who was a first-hand eye-witness, who actually saw, met, spoke to, and knew jesus personally.

B.) Provide this person’s original and authentic: secular, non-christian, non-religious, unbiased, non-bible, non-gospel, and non-scripture writing, that is directly about jesus, with references/citations to prove that this person actually wrote the work in question. The writing has to be independently and Scientifically radiocarbon dated between the years of 6 B.C.E. – 53 C.E. Additional religious or christian writings that can’t be used: papyri, uncials, minuscules, lectionaries, didache, apocrypha, gnostic, catechism, and pseudepigrapha.

It’s a wonder why no one has done this. Well no, it isn’t. It’s because this would eliminate the existence of 99.99999% of people who existed in the ancient world and whose existence we have zero doubts about, and yet this is considered some way to do history. If the Jesus Birther Movement is so convinced, let them instead of just punting to Richard Carrier, present this to historians in a peer-reviewed process to see how well it will work.

At this some of you might be wondering about my statement about marrying this to their atheism. Alas, I am not making it up. I do not think atheism is a true position, but there are great thinkers who do come to that conclusion and that is a position held by many in the academy. Such is not the same with mythicism. So how does MM marry mythicism to their atheism? Look at the meme they shared with the challenge.

Jesusbirtherchallenge

Note the “claimed” atheists with the implication that an atheist could not believe in a historical Jesus. Well they certainly could and not only that, they certainly should. Why? Because while the existence of Jesus has religious overtones, it is not at its heart a religious question. It is a historical question. What that means can be religious, but if you look at history, then the case is that Jesus existed. An atheist could use most of the arguments I use against Jesus mythicism. It’s just so sad that MM will call someone’s atheism into question for not supporting mythicism.

To all of this I say if you are an atheist, okay. I disagree with you, but please have some sense enough to not be a mythicist. If someone thinks young-earth creationism (And I am not a YEC) is a crazy position, there are more ph.d.’s in related fields that hold to YEC than there are to mythicism. The reason is that is just where the evidence leads. Atheists that are mythicists are just serving to dumb down atheistic thinking and weaken their stance.

Ironically then, I consider people like Richard Carrier and MM to be gifts to the church. We should thank God every day that these people are doing what they’re doing to atheism. It can easily be argued that mythicism is a conspiracy theory for atheists. I could not sum this up better than what Bart Ehrman himself said.

Be an atheist if you wish, but do not add being foolish to it.

In Christ,
Nick Peters

Book Plunge: Jesus and The Remains Of His Day

What do I think of Craig Evans’s latest book published by Hendrickson Publishers? Let’s plunge into the Deeper Waters and find out.

At the latest ETS meeting, with a little bit of spending money my in-laws gave me as an early Christian gift, I was quite excited to go to the bookstore and while in that area, where books are sold for discount prices before the rest of the public gets them, I found Craig Evans’s newest book. Naturally, that was one that jumped immediately to the top of my list. Evans is an awesome scholar and anything that he writes is worth reading about. This book in particular is about archaeological discoveries and the impact they have on our understanding of Jesus and like his others, it does not disappoint.

This is a book that could take you about a week to finish, but it will be time well spent. The material is thoroughly researched with a plethora of footnotes. It’s also highly readable. You don’t need to be too familiar with archaeology or the Greek language to understand what’s going on. Right now, if there was one book I would recommend someone read on the topic of Jesus and archaeology, it would be this one.

Evans also starts off saying that archaeology does not prove or disprove. You cannot go to an archaeological finding and say “Therefore, Jesus rose from the dead”, but you can certainly use it as information in your case. It’s simply amazing how much out there exists in the field of Biblical archaeology and how much we can learn about the life of Jesus based on what is being dug up in the Middle East. This is something that really separates the Old and the New Testaments from so many of the other holy books out there. So what all is covered?

The first chapter is about Bethsaida and Magdala and what we can learn from these cities. Helpful in this chapter also will be the critique of the idea that synagogues did not exist in the time of Jesus, which is a growing idea on the internet, but not so much a growing idea among actual scholars in the field. Knowing about Bethsaida will also give us more information about Peter, Andrew, and Philip, which Magdala naturally gives us a little bit of information about Mary Magdalene.

Chapter 2 deals with the Jesus boat and the supposed house of Peter. These provide us information about the base of operations that Jesus likely worked from in His ministry as well as the kind of boat that Jesus would have been on with His disciples in the storm. While it’s doubtful that this is the exact same boat, there’s no reason to think that Jesus was not on a boat much like this one. Finally, there’s an interesting piece in this chapter on the James ossuary which has been debated back and forth and Evans presents the latest evidence on it for the interested reader.

Chapter three looks at the evidence for Caiaphas, Pilate, and Simon. We have in fact found the ossuary for Caiaphas. Meanwhile, Bruno Bauer, the first one to largely present the idea that Jesus never existed was also skeptical that Pilate existed. Now we have found evidence for Pilate in the form of a stone slab. It’s worth noting also (though I don’t think Evans mentions this) that those who are skeptical of Jesus when going to Tacitus might be surprised to learn that the only place Tacitus mentions Pilate is also the only place where he mentions Jesus. Evans also in this chapter looks at what we can find out about Simon, the man who carried the cross of Christ.

In Chapter four, Evans looks at literacy in the ancient world and gives his case that Jesus was someone who was capable of reading. Jesus being a good rabbi and able to interact with scribes and producing a movement that had people who could read and write well would quite likely himself have been one such individual. He also points out how while literacy might have been lower in the rest of the world, that we could expect matters to be different in the area of Israel since these were people that did bind their religious identity, which was central to them, around written words.

I found chapter five particularly interesting where Evans talks about Psalm 91 and how it was seen by the Jews at the time of Jesus. Many of us are familiar with the idea of the Psalms as a spiritual medicine cabinet and if you’re in some sort of danger, well go to Psalm 91. Apparently, we’re not the only ones. Psalm 91 was seen at the time of Jesus as an exorcism song and it was meant to keep away demonic powers. Jesus Himself is also said to be an exorcist and have exceptional skill at casting out demons and this without using any magic, drugs, or artifacts that existed in His day.

Chapter six concerns the idea of hanging and crucifixion in Second Temple Israel. What did it mean to have someone be crucified? How did that relate to the notion of hanging on a tree? Evans looks at symbols found in catacombs as well as the writings of the DSS to show what the view was on crucifixion at the time. He looks at skeletal remains that we have of crucifixion as well as looking at writings and artwork outside of the Jewish culture to show that this was seen as a curse.

In Chapter seven, Evans looks at burial in the ancient world. This will be an incredibly important chapter nowadays with Bart Ehrman recently taking his strange position on the burial of Jesus. The whole point of this chapter is asking how families handled death together in burial. Could we expect that even those who were buried would be buried in family tombs? Those who are interested in the recent case of Ehrman should read this chapter.

Chapter eight begins with a line that should be written in gold for all the people online who think mythicism is just the latest thing and that scholars aren’t even sure if Jesus existed. On page 147, we read:

“No serious historian, of any religious or nonreligious stripe, doubts that Jesus of Nazareth really lived in the first century and was executed under the authority of Pontius Pilate, the governor of Judea and Samaria.

From there we go to various claims in the Gospels themselves about the burial of Jesus. Would Jesus have been buried? Why should we think that? What about the idea that Pilate would release a prisoner on Passover? Isn’t that just a fiction? He also looks at the question of if Jesus anticipated his own death. The interested reader will also find information on the relationship of Annas and Caiaphas to the high priesthood and how this all played out in history.

Chapter nine looks at the old idea of the Talpoit tomb as the supposed burial place of Jesus. Of course, having someone like Craig Evans going after this is kind of like using a bazooka to kill a fly in your house, but he does of course effectively get the job done.

Chapter ten wraps it up by looking at views in the world at the time of Jesus on the question of the afterlife. Many of us today have the idea that the message of the resurrection would have been welcomed by so many because, hey, who wouldn’t want to live again? Well maybe it’s not that simple. Evans takes us across the spectrum and he looks at how Christians looked at the topic of death seriously.

This book is a tour de force. It is simple to read and I found it one that I did not want to put down. If you want to say anything about archaeology and the life of Jesus, you must get your hands on this book. Pick up a copy today.

In Christ,
Nick Peters

Deeper Waters Podcast 8/22/2015: Greg Monette

What’s coming up on the Deeper Waters Podcast? Let’s plunge into the Deeper Waters and find out.

The Apostle Paul says of Jesus in the 1 Cor. 15 creed that he was buried. Bart Ehrman says no. Which one is right? Greg Monette has come down hard on the side of burial and since he’s doing his Ph.D. on the topic of the burial of Jesus, then he’s certainly qualified to speak on this matter. So who is Greg Monette?

GregMonette

And in his words:

Greg Monette is the Canadian Representative for Faithlife Corporation, the makers of Logos Bible Software. Logos serves over 2.5 million customers and employs nearly 500 people at their head office in Bellingham, Washington.

Greg recently became an author for the first time with the release of his book The Wrong Jesus: Fact, Belief, Legend, Truth…Making Sense of What You’ve Heard (NavPress, 2014).

Greg earned his Bachelor of Arts degree from Saint Mary’s University in Halifax, Nova Scotia, Canada and attainted both his Masters of Divinity and Master of Arts in Theology degrees from Acadia University’s Divinity College in Wolfville, Nova Scotia, Canada. He is currently writing his doctoral thesis in the field of Christian Origins through the University of Radboud in the Netherlands under the guidance of Jan Van der Watt and Michael Licona. His dissertation is on the burial of Jesus and ancient Jewish burial practices. He is a student member of the Society of Biblical Literature.

Greg has lectured in Canada, Israel, the U.K. and the United States.

He is a deeply passionate Canadian hockey fan who loves to read, travel, and spend time with his best friend and wife, Julie. He is also looking forward to Tom Brady and the New England Patriots winning their fifth Super Bowl very soon!

I’ve already recorded the interview which was an hour long, but this was certainly a fascinating interview as we delved into claims made by Ehrman that the burial of Jesus did not take place, as well as something at the start about the importance of teaching apologetics to young people based on Greg’s own experience in college. In looking at the burial, we discussed why it is that many scholars today are quite certain that Jesus was buried, so much so that Craig Evans among others uses terminology that indicates he thinks it’s a certainty. We discussed how Jews in Second Temple Judaism saw the purity of the land and why it is that the body of Jesus would be buried.

We also discussed questions relating to Joseph of Arimathea. Was he a real person? What about the problem that we do not know where Arimathea was? We talked about how Bart Ehrman in writing his section on the burial of Jesus neglected to interact with the very best scholars in the field who would speak on the matter and did not interact with the evidence of archaeology. We also discussed the idea of what if the burial account is just something that is created only for the purposes of getting to the resurrection?

This was a fascinating interview and I hope you’ll be listening to it! I will release it this Saturday!

In Christ,
Nick Peters

Deeper Waters Podcast 2/28/2015: Justin Langford

What’s coming up on the Deeper Waters Podcast this Saturday? Let’s plunge into the Deeper Waters and find out.

One of the benefits of being at Defend The Faith 2015 this year was getting to meet so many apologists, and meeting them for the first time. Some I’d never got to meet or even heard of before. Last week we interviewed Tawa Anderson for instance, and that interview will be up on our site soon. This Saturday, we’re interviewing someone else I met at the conference and that is Justin Langford. Who is he?

Justin Langford smaller and cropped

Justin Langford is Assistant Professor of Christian Studies at Louisiana College in Pineville, LA where he teaches New Testament and Greek. He received a B.A. in Sociology from Louisiana College, and the M.Div., Th.M., and Ph.D. degrees from New Orleans Baptist Theological Seminary. Justin’s areas of interest are the general epistles, hermeneutics, Koine Greek, and intertextuality. He is a member of the Evangelical Theological Society and the Society of Biblical Literature. Justin is married and has three small children. Other than teaching and spending time with his family, Justin enjoys music, football, and coffee.

(For the sake of interview, we will be nice and try to overlook the fact that he likes football and has fallen for coffee, the great diversion of satan to take us away from tea.)

Langford gave a quite fascinating presentation on forgeries in the Bible. One interesting exercise that he did was that he put up two passages. Naturally, he didn’t include anything like verse numbers or anything of that sort and said “Okay people. Which passage of these two do you think came from the Bible and which one came from something outside of the Bible?” Honestly, there were some I didn’t even recognize immediately, which shows how easy it can be to be taken in.

So Langford gave some tips then on how forgeries are detected and what steps are to be taken. We also had an interesting discussion which said “What if we found a book today that we could all agree was Pauline, even the most liberal scholars, such as a 3 Corinthians? Should we include that in the canon?” I was actually on the side of people who said “No. We should not include that in the canon. A part of canonicity is that the text needed to be accepted by the church as a whole. If a letter was not accepted by the ancient church, we should trust their wisdom and have a closed canon.” Others disagreed but the most important part of it all is that we had a good discussion on the topic.

With works out there like Bart Ehrman’s Forged (Which I have reviewed here and here.), we have to be doing better. These kinds of charges are only going to keep coming and the church needs to have a good line of defense. We can be thankful that there are people like Langford out there who are answering those kinds of charges. I urge you to be watching your Podcast feed for the next episode of the Deeper Waters Podcast.

In Christ,
Nick Peters