Tag: faith

Changing my mind on the resurrection

Hi there. Honestly, I didn’t go into this study of the resurrection of Jesus with a desire to confirm either that it did or did not happen. I wanted to make the strongest case possible against it to see how well that case stood up. Depending on how strong it seemed, the resurrection would be either more or less defensible. My own viewpoint was that I had no idea what really happened, but it would be nice to have my mind more settled on the question.

Well, as a result of all of this reading and thinking my viewpoint is shifting. Not that I think there is proof, but that I think it is intellectually defensible to believe that Jesus really appeared to some of his disciples in some kind of bodily form after his death. Of course, that requires more than an analysis of the evidence to accept. It requires a worldview which won’t suffer too much violence to fit in such an event.

Here are a few of the things that made a difference.

N.T. Wright, in his (massive) book “The Resurrection of the Son of God,” asks the question: how can you explain the early Christians’ adoption of the idea of a two-stage resurrection–first Jesus, then everyone else–unless the disciples were absolutely convinced that they saw Jesus again after his death? Most first-century Jews seemed to believe in one resurrection, the one with everyone at the end of the age. How did the two-stage idea come to be?

His answer is that it could only have happened if they were absolutely convinced Jesus rose from the dead, even though the rest of the deceased were not yet showing up. And they would only be convinced by both the empty tomb and the multiple appearances of Jesus. One without the other would not be enough. An empty tomb would be a mystery. Appearances would be visions, like the frequently reported visions of a dead person that people do have. Only both meant a resurrection had happened.

I am not sure that argument holds up. I think an expectation that the general resurrection was imminent, plus the appearances of Jesus, would be sufficient for them to come up with a two-stage concept. But it did cause me to think about the oddity of the combination. Chronologically, it makes sense to me. First a belief that resurrection is about to happen, then the appearances, and you get a resurrected Jesus. But look at it in reverse. How likely is it not only that multiple appearances of the same dead person are reported (as in Paul’s First Letter to the Corinthians), but that a belief in an imminent resurrection happens to have been accepted by them beforehand?

That is what struck me. The widespread expectation of a general resurrection just happens to have developed among first century Jews before the disciples of Jesus start having visions of him? Strange historical happenstance. No other culture held such a view, expect maybe in Persia, although that is disputed.

Just last night I finished Dale Allison’s exhaustive review of the literature on the resurrection in his book, “Resurrecting Jesus.” He presents a lengthy discussion of visions of the dead in modern times, with an abundance of footnotes. People have experiences of dead people present again. The deceased seem very real to them. Groups of people can experience this at the same time. Occasionally they not only see a deceased person, they touch the person. All that makes even the gospel accounts of Jesus’ appearances more credible.

That was not news to me. But what Allison also had was a discussion of the arguments pro and con the finding of an empty tomb. Up to now (and still on my page about the resurrection on my website) I have regarded the empty tomb story as a literary fiction by the author of the gospel of Mark. Allison presented a couple arguments that provoked me to rethink this. Part has to do with burial practices for crucified criminals (it was not uncommon to bury them) and part has to do with the reality of Joseph of Arimathea and Mary Magdeline and their roles in the drama. I am still in the process of thinking through these arguments.

Finally, a few months back I read a book by a Jewish author, Jon D. Levenson, “Resurrection and the Restoration of Israel.” Levenson wasn’t writing about Jesus. He was defending the belief in the general resurrection as compatible with Jewish beliefs before the period of the Second Temple. For example, belief that creation is good, that God intends justice to be done, and that human life matters. All of these are beliefs I share, so his presentation made me want to believe in a bodily resurrection. His book shifted me from seeing resurrection as irrelevant to how I live my life, to an important potential buttress to beliefs I already hold dear. I think that prepared the ground for me to be more open as I considered the question. It wasn’t only about belief in what really happened at the start of Christianity, it was about how that belief could fit in with a worldview I already hold.

So that is where I am at. I am about done with reading and about to start writing up my thoughts, which is going to take many more pages than I currently have up on this site. I will let you know as I get the new pages up.

Thanks for your interest.

–Alan

Was There a Passion Narrative Before Mark’s?

I recently took down my page about the crucifixion of Jesus because I decided I should not take the historicity of Jesus for granted in my writings on this website. In these times that is something that needs to be demonstrated rather than assumed, and I am looking into how persuasive a case can be made.

But if you had read that page, you may remember that I thought it likely that “Mark,” the author of the earliest gospel (that we know of), drew upon an oral tradition or maybe a written account of the events from Jesus’ arrival in his final visit to Jerusalem through his crucifixion. Subsequent to examining the gospel accounts and writing up my findings, I obtained a book on the subject by the well-regarded Biblical scholar Raymond Brown. This provoked some new thoughts that I want to share with you now that I’ve finished reading it.

The book is thirty years old, and so does not incorporate more recent research, but it is highly detailed and well versed in the research up to that time. Brown had a sterling reputation as a rigorous scholar. He was also a Catholic priest, and although often criticized for questioning the historical basis of certain claims of the the church, he was not one to question the real existence of Jesus or the central dogmas of Christianity. For these reasons I found what he had to say in this book especially interesting.

Much of the book was a line by line comparison and commentary on latter parts of the passion accounts in four canonical gospels and the less-known Gospel of Peter. I confess I skimmed much of that material. But as the second of his two volumes it also included several appendixes with studies of particular aspects of the topic. It was a couple of these that I found revealing.

The first is Appendix VII, “The Old Testament Background of the Passion Narratives.” In this section Brown gives a thorough listing of every passage in the Jewish scriptures that the gospel passion narratives seem to refer to. There are dozens of them, which raises the question of whether Mark’s narrative was created from what he regarded as prophecies in the Jewish scriptures rather than any pre-existing oral or written account of the passion events. Brown rejected the theory that Mark based his narrative purely on an imaginative reflection on the Jewish scriptures. But he conceded that those scriptures “influenced heavily early Christian presentation of the passion” in order to expand “the preaching outline into dramatic narratives.” In other words, Mark probably knew a basic outline of what happened to Jesus at the end of his life but created much of what he wrote about it as an exegesis of those scriptural passages.

The second is Appendix IX, “The Question of a PreMarkan Passion Narrative.” This was written by Martin L. Soards and edited by Brown for this book. Soards goes thr0ugh a long list of scholars who examined the question of whether there was a pre-existing passion narrative that Mark drew on, examining their methods and findings. He concludes that there was such a narrative, but that discovering what was in it “may finally be an impossible” task. His reason for thinking there was one is based entirely on Mark’s mention of “Judas, one of the Twelve,” in his passion account. Soards asks why Mark would feel it necessary to identify Judas when he had already brought up Judas earlier in his gospel. His answer is that Mark must have relied on an earlier account in which this was the first mention of Judas. That sounds pretty tenuous to me.

What was striking was that Brown, who fully accepted the historicity of Jesus, indicated by publishing these two appendices that much (most?) of Mark’s account of the passion events was creative exegesis and that it was near impossible to recover the historical events behind it. This back in 1994, long before any mythicist arguments about the historical Jesus had become widely known. It reinforces my belief that I was correct in deleting several of my pages so that I can avoid assuming Jesus’ historicity before taking a more careful look at the problem.

Thanks for joining me on this journey! As always, I welcome your comments on this blog post.

Elaine Pagels’ new book; plus another argument vs. “mythicism”

Over the last couple of days I tore through Elaine Pagels’ new book, Miracles and Wonder: The Historical Mystery of Jesus. Pagels is well known for her work on early Christianity and especially her work on the Gnostic Gospels found at Nag Hammadi. The new book is meant as a culmination of her reflections about Jesus, both as a scholar and as a human being long interested in spirituality and religion. I always enjoy reading about someone else’s spiritual journey and how it may have points of intersection with mine. Miracles and Wonder is an easy read, aimed more at the general public than at scholars.

Nothing in the book changed my mind about Jesus as an historical figure, although there was some information I wasn’t aware of. I will have to go through it again more carefully and take note of points of special interest. I did notice she still talks about the Christian “communities” that the writers of the gospels were supposedly addressing, without mentioning new research such as that of Robyn Faith Walsh showing how the authors more likely were addressing a literate audience curious about Christians. Walsh did not appear in her bibliography.

I was also surprised to see her name check the late Jane Schaberg, a former professor of mine at the University of Detroit when I was an undergrad majoring in Religious Studies. Pagels relates how she and other scholars of early Christianity ignored Schaberg’s 1987 book The Illegitimacy of Jesus: A Feminist Interpretation of the Infancy Narratives, because they assumed the book was a “hostile polemic,” but that she regrets now that hasty assumption. I read the book about twenty years ago, during an earlier phase of my periodic immersion in questions on the historical Jesus, and found it, as I expected, to be a work of careful scholarship. I know from Schaberg, who I became friends with, that she received hate mail and death threats from people on account of that book.

So I recommend Pagels’ book as worth reading as a kind of combined spiritual autobiography and summary of widespread views among scholars about Jesus from an historical perspective. It doesn’t break any new ground or go very deeply into any topic, but is of course well informed on them.

On a different topic, I added another point to my list of reasons for rejecting mythicism and holding that Jesus was a real person. This is that Paul refers to Jesus as “born of a woman” and as a Jewish man “according to the flesh.” He certainly sounds like he thinks Jesus was a human being. I also rearranged the order of my several reasons to put what are probably the stronger arguments first.

Alan

My picture of how the gospel authors worked has been overturned

I just finished reading a book by Robyn Faith Walsh, The Origins of Early Christian Literature, and it has overturned one of my key assumptions about the gospels: that they are to some meaningful extent based on oral traditions about the historical Jesus. This suddenly brought me back to where my thinking was about 15 years ago when I last delved into recent works on the historical Jesus: that it is impossible with the materials at hand to say much of anything about Jesus as a real person. We only have evidence for him as a figure in literary works.

At that time the field of gospel studies was showing multiple parallels between the incidents depicted in the gospels and earlier Jewish and Greco-Roman texts, demonstrating at least that the gospel authors borrowed liberally from other textual sources to compose their works. At that point I decided that Jesus as an inspirational figure, whether as real as Mohandas Gandhi or as fictional as Sherlock Holmes, was sufficient for the purpose of living my life.

But I must not have fully absorbed the implications of that, as I still held unto the idea that the gospel writers probably used some oral sources about the real Jesus. They shaped them to fit their purposes and inserted them creatively into their narratives and we can’t easily recover them, yes, but we can make some important educated guesses, can’t we?

I am not sure. What Walsh offered me was a different account of how the literary borrowing worked, based on what we (she, not so much me) know about the production of other literary works at the time. In the “bios,” or lives of notable people, authors usually drew from other written sources and utilized familiar tropes. It was from a video of Walsh speaking about this that I first became aware of the empty tomb trope that I reference in my page on the resurrection.

After reading her book I now have in my mind a different picture of how the gospel authors worked than the one I had long held and been unable to shed. Rather than working within Christian communities to gather and rework oral traditions to advance theological agendas, they read other texts and addressed a wider literate audience not only to advance a theological agenda but to challenge prevailing norms, satisfy curiosity about other cultures, and even to entertain.

The upshot for me is that I want to go back over my writing on this site to date, especially the pages on Jesus and History and the Execution of Jesus, and be even more cautious about my assessments of the likelihood that particular events happened. I have been unsatisfied with my use of the term “near certain” anyway, because even though I tried to qualify it the term still seemed to suggest some degree of unassailability to my conclusions. So I will replace that term with “very likely” in my rewrites.

To my relief, in a video interview released just yesterday Walsh did say she believes at least one fact about the historical Jesus: that he was crucified. So something can be said. I do think we can go beyond that, even if not as far as I hoped. It will be interesting for me to try to sort that out with this new picture in my head.

A final word here that may clarify what I am up to. A friend mentioned to me his (not uncommon) view that accepting the core claims about Jesus is important as a matter of religious faith and not on the basis of tenuous historical findings. I can accept that view, but I am not exploring this topic as part of a search for something to believe in. In large part I am motivated by the hope that both believers and skeptics of Christian claims could at least agree on some points of what Jesus was about, given how our culture is currently riven in large part by efforts to claim the sanction of Jesus for political agendas. The other part of my motivation is my desire to see if my own spiritual orientation–which I have no desire to change, although I am open to it–can fit within Christianity, at least insofar as I understand that term.

As always, my thanks to those of you engaging with what I write here.

Alan