Peter J. Williams is the Warden (CEO) of Tyndale House and a member of the Faculty of Divinity in the University of Cambridge. He received his MA, MPhil and PhD, in the study of ancient languages related to the Bible from Cambridge University.
Summary of the lecture:
What if the stories about Jesus are legendary?
were the gospels transmitted accurately?
were the gospels written in the same place as where the events happened?
do the gospel authors know the customs and locations where the events happened?
do the gospels use the right names for the time and place where the events took place?
do the gospels disambiguate people’s names depending on how common those names were?
how do the New Testament gospels compare to the later gnostic gospels?
how do the gospels refer to the main character? How non-Biblical sources refer to Jesus?
how does Jesus refer to himself in the gospels? do the later Christians refer to him that way?
how does Jesus teach? do later Christians teach the same way?
why didn’t Jesus say anything about early conflicts in the church (the Gentiles, church services)?
did the writers of the gospels know the places where the events took place?
how many places are named in the gospels? how about in the later gnostic gospels?
are the botanical details mentioned in the gospels accurate? how about the later gnostic gospels?
And here are the questions from the audience:
how what about the discrepancies in the resurrection narratives that Bart Ehrman is obsessed with?
what do you think of the new 2011 NIV translation (Peter is on the ESV translation committee)?
how did untrained, ordinary men produce complex, sophisticated documents like the gospels?
is oral tradition a strong enough bridge between the events and the writers who interviewed the eyewitnesses?
what does the name John mean?
why did the gospel writers wait so long before writing their gospels?
do you think that Matthew and Luke used a hypothetical source which historians call “Q”?
which gospel do critical historians trust the least and why?
I really enjoyed watching this lecture. He’s getting some of this material from Richard Bauckham’s awesome book “Jesus and the Eyewitnesses”, so if you aren’t familiar with it, you can get an idea of what’s in it. Peter Williams is a lot of fun to listen to – an excellent speaker.
Here is Dr. William Lane Craig giving a long-form argument for the historical event of the resurrection of Jesus, and taking questions from the audience.
The speaker introduction goes for 6 minutes, then Dr. Craig speaks for 35 minutes, then it’s a period of questions and answers with the audience. The total length is 93 minutes, so quite a long period of Q&A. The questions in the Q&A period are quite good.
Many people who are willing to accept God’s existence are not willing to accept the God of Christianity
Christians need to be ready to show that Jesus rose from the dead as a historical event
Private faith is fine for individuals, but when dealing with the public you have to have evidence
When making the case, you cannot assume that your audience accepts the Bible as inerrant
You must use the New Testament like any other ancient historical document
Most historians, Christian and not, accept the basic minimal facts supporting the resurrection of Jesus
Fact #1: the burial of Jesus following his crucifixion
Fact #1 is supported by the early creed found in Paul’s first letter to the Corinthians (1 Cor 15)
Fact #1 is supported by the early Passion narrative which was a source for Mark’s gospel
Fact #1 passes the criterion of enemy attestation, since it praises one of the Sanhedrin
Fact #1 is not opposed by any competing burial narratives
Fact #2: on the Sunday following his crucifixion, Jesus’ tomb was found empty by some women
Fact #2 is supported by the early Passion narrative which was a source for Mark’s gospel
Fact #2 is implied by the early creed found in Paul’s first letter to the Corinthians (1 Cor 15)
Fact #2 is simple and lacks legendary embellishment, which argues for an early dating
Fact #2 passes the criterion of embarrassment, because it has female, not male, witnesses
Fact #2 passes the criterion of enemy attestation, since it is reported by the Jewish leaders
Fact #3: Jesus appeared to various people in various circumstances after his death
Fact #3 is supported by the early creed found in Paul’s first letter to the Corinthians (1 Cor 15)
Fact #3 is supported by multiple, independent reports of the events from all four gospels
Fact #3 explains other historical facts, like the conversion of Jesus’ skeptical brother James
Fact #4: the earliest Christians proclaimed their belief in the resurrection of Jesus
Fact #4 explains why the earliest Christians continued to identify Jesus as the Messiah
Fact #4 explains why the earliest Christians were suddenly so unconcerned about being killed
Dr. Craig then asks which hypothesis explains all four of these facts. He surveys a number of naturalistic hypotheses, such as the hallucination theory or various conspiracy theories. All of these theories deny one or more of the minimal facts that have been established and accepted by the broad spectrum of historians. In order to reject the resurrection hypothesis, a skeptic would have to deny one of the four facts or propose an explanation that explains those facts better than the resurrection hypothesis.
I listened to the Q&A period while doing housekeeping and I heard lots of good questions. Dr. Craig gives very long answers to the questions. One person asked why we should trust the claim that the Jewish leaders really did say that the disciples stole the body. Another one asked why we should take the resurrection as proof that Jesus was divine. Another asks about the earthquake in Matthew, which Mike Licona and I doubt is intended to be historical, but is more likely to be apocalyptic imagery. Dr. Craig is also asked about the Jewish scholar Geza Vermes, and how many of the minimal facts he accepts. Another questioner asked about the ascension.
You can see this evidence used in an actual debate, against a historian who disagrees with Dr. Craig. That post contains a point by point summary of the debate that I wrote while listening to it.
Have you ever heard Gary Habermas, Michael Licona or William Lane Craig defend the resurrection of Jesus in a debate by saying that the resurrection is the best explanation for the “minimal facts” about Jesus? The lists of minimal facts that they use are typically agreed to by their opponents during the debates. Minimal facts are the parts of the New Testament that meet a set of strict historical criteria. These are the facts that skeptical historians agree with, totally apart from any religious beliefs.
So what are the criteria that skeptical historians use to derive a list of minimal facts about Jesus?
The other way, more influential in contemporary New Testament scholarship, is to establish specific facts about Jesus without assuming the general reliability of the Gospels. The key here are the so-called “Criteria of Authenticity” which enable us to establish specific sayings or events in Jesus’ life as historical. Scholars involved in the quest of the historical Jesus have enunciated a number of these critieria for detecting historically authentic features of Jesus, such as dissimilarity to Christian teaching, multiple attestation, linguistic semitisms, traces of Palestinian milieu, retention of embarrassing material, coherence with other authentic material, and so forth.
It is somewhat misleading to call these “criteria,” for they aim at stating sufficient, not necessary, conditions of historicity. This is easy to see: suppose a saying is multiply attested and dissimilar but not embarrassing. If embarrassment were a necessary condition of authenticity, then the saying would have to be deemed inauthentic, which is wrong-headed, since its multiple attestation and dissimilarity are sufficient for authenticity. Of course, the criteria are defeasible, meaning that they are not infallible guides to authenticity. They might be better called “Indications of Authenticity” or “Signs of Credibility.”
In point of fact, what the criteria really amount to are statements about the effect of certain types of evidence upon the probability of various sayings or events in Jesus’ life. For some saying or event S and evidence of a certain type E, the criteria would state that, all things being equal, the probability of S given E is greater than the probability of S on our background knowledge alone. So, for example, all else being equal, the probability of some event or saying is greater given its multiple attestation than it would have been without it.
What are some of the factors that might serve the role of E in increasing the probability of some saying or event S? The following are some of the most important:
(1) Historical congruence: S fits in with known historical facts concerning the context in which S is said to have occurred.
(2) Independent, early attestation: S appears in multiple sources which are near to the time at which S is alleged to have occurred and which depend neither upon each other nor a common source.
(3) Embarrassment: S is awkward or counter-productive for the persons who serve as the source of information for S.
(4) Dissimilarity: S is unlike antecedent Jewish thought-forms and/or unlike subsequent Christian thought-forms.
(5) Semitisms: traces in the narrative of Aramaic or Hebrew linguistic forms.
(6) Coherence: S is consistent with already established facts about Jesus.
For a good discussion of these factors see Robert Stein, “The ‘Criteria’ for Authenticity,” in Gospel PerspectivesI, ed. R. T. France and David Wenham (Sheffield, England: JSOT Press, 1980), pp. 225-63.
Notice that these “criteria” do not presuppose the general reliability of the Gospels. Rather they focus on a particular saying or event and give evidence for thinking that specific element of Jesus’ life to be historical, regardless of the general reliability of the document in which the particular saying or event is reported. These same “criteria” are thus applicable to reports of Jesus found in the apocryphal Gospels, or rabbinical writings, or even the Qur’an. Of course, if the Gospels can be shown to be generally reliable documents, so much the better! But the “criteria” do not depend on any such presupposition. They serve to help spot historical kernels even in the midst of historical chaff. Thus we need not concern ourselves with defending the Gospels’ every claim attributed to Jesus in the gospels; the question will be whether we can establish enough about Jesus to make faith in him reasonable.
And you can see Dr. Craig using these criteria to defend minimal facts in his debates. For example, in his debate with Ehrman, he alludes to the criteria when making his case for the empty tomb.
Here, he uses multiple attestation and the criteria of embarrassment:
Among the reasons which have led most scholars to this conclusion are the following:
1. The empty tomb is also multiply attested by independent, early sources.
Mark’s source didn’t end with the burial, but with the story of the empty tomb, which is tied to the burial story verbally and grammatically. Moreover, Matthew and John have independent sources about the empty tomb; it’s also mentioned in the sermons in the Acts of the Apostles (2.29; 13.36); and it’s implied by Paul in his first letter to the Corinthian church (I Cor. 15.4). Thus, we have again multiple, early, independent attestation of the fact of the empty tomb.
2. The tomb was discovered empty by women.
In patriarchal Jewish society the testimony of women was not highly regarded. In fact, the Jewish historian Josephus says that women weren’t even permitted to serve as witnesses in a Jewish court of law. Now in light of this fact, how remarkable it is that it is women who are the discoverers of Jesus’ empty tomb. Any later legendary account would certainly have made male disciples like Peter and John discover the empty tomb. The fact that it is women, rather than men, who are the discoverers of the empty tomb is best explained by the fact that they were the chief witnesses to the fact of the empty tomb, and the Gospel writers faithfully record what, for them, was an awkward and embarrassing fact.
There are actually a few more reasons for believing in the empty tomb that he doesn’t go into in the debate, but you can find them in his written work. For example, in his essay on Gerd Ludemann’s “vision” hypothesis. That essay covers the reasons for all four of his minimal facts.
So, if you are going to talk about the resurrection with a skeptic, you don’t want to invoke the Bible as some sort of inerrant/inspired Holy Book.
Try this approach instead:
Explain the criteria that historians use to get their lists of minimal facts
Explain your list of minimal facts
Defend your list of minimal facts using the criteria
Cite skeptics who admit to each of your minimal facts, to show that they are widely accepted
List some parts of the Bible that don’t pass the criteria (e.g. – guard at the tomb, Matthew earthquake)
Explain why those parts don’t pass the criteria, and explain that they are not part of your case
Challenge your opponent to either deny some or all the facts, or propose a naturalistic alternative that explains the facts better than the resurrection
Don’t let your opponent attack any of your minimal facts by attacking other parts of the Bible (e.g. – the number of angels being one or two, etc.)
And remember that there is no good case for the resurrection that does not make heavy use of the early creed in 1 Corinthians 15:3-8.
The best essay on the minimal facts criteria that I’ve read is the one by Robert H. Stein in “Contending with Christianity’s Critics“. It’s a good short essay that goes over all the historical criteria that are used to derive the short list of facts from which we infer the conclusion “God raised Jesus from the dead”. That whole book is really very, very good.
A while back, I was discussing a recent debate that a friend attended between an atheist musician named Dan Barker and a Christian with a doctorate in New Testament Studies named Justin Bass.
According to my friend’s report, the atheist questioned the existence of Nazareth, and then went on from there to assert that everything we know about Jesus is legendary.
This is what the atheist’s argument sounds like:
If the New Testament contains reliable history about Jesus, then Nazareth must exist.
Nazareth does not exist.
Therefore, the New Testaments does not contain reliable history about Jesus. (M.T. 1,2)
I was able to find a web site where an atheist was making the claim that Nazareth did not exist at the time of Jesus. So this is not completely outside the realm of mainstream atheism. I doubled checked with two more people who attended the debate that Barker indeed made an argument like the one above.
Two things to say about this 3-step argument. First off, when speaking to atheists, Christians only care about making a case for the resurrection. This is for two reasons. One, our goal is to disprove atheism, and the historical argument for the resurrection is the most evidenced miracle claim in the New Testament. Nazareth is not part of that core of minimal facts about the resurrection of Jesus. Second, it’s possible to be a Christian by accepting a core of Christian dogma (e.g. – the Apostle’s Creed), while remaining agnostic or even skeptical of other things in the Bible. Nazareth is not part of that core of minimal facts that must be affirmed in order to become a Christian.
The problem I have with atheists is that they pick and choose from the Bible according to their own agenda. Every Christian has read basic books on the resurrection by people like Lee Strobel, Michael Licona, William Lane Craig, J. Warner Wallace and so on. This is like table stakes for living a Christian life. We all know how to make a case based off of minimal facts for the resurrection. When Christians get into debates about Jesus, we want to make a case for the core of historical knowledge about him, minimal facts that almost no one disagrees with. But many atheists aren’t like that. They want to pick and choose a few verses out of the Old Testament and the New Testament that they personally find distasteful to them, and then deny the minimal facts about Jesus on that basis. I don’t think that it makes sense to deny evidence for widely-accepted facts by bringing up minor problems that are irrelevant to the well-attested core facts.
But it’s worse than that – we actually DO know that Nazareth existed, and we know it not from some fundamentalist preacher, but from atheist Bart Ehrman.
Ehrman writes in his book:
One supposedly legendary feature of the Gospels commonly discussed by mythicists is that the alleged hometown of Jesus, Nazareth did not exist but is itself a myth. The logic of this argument, which is sometimes advanced with considerable vehemence and force, appears to be that if Christians made up Jesus’ hometown, they probably made him up as well. I could dispose of this argument fairly easily by pointing out that it is irrelevant. If Jesus existed, as the evidence suggests, but Nazareth did not, as this assertion claims, then he merely came from somewhere else. Whether Barack Obama was born in the U.S. or not (for what it is worth, he was) is irrelevant to the question of whether he was born.
Since, however, this argument is so widely favored among mythicists, I want to give it a further look and deeper exploration. The most recent critic to dispute the existence of Nazareth is René Salm, who has devoted an entire book to the question, called The Myth of Nazareth. Salm sees this issue as highly significant and relevant to the question of the historicity of Jesus: “Upon that determination [i.e., the existence of Nazareth] depends a great deal, perhaps even the entire edifice of Christendom.”
So that seems like a fair representation of the argument I outlined above.
Bart’s response is long, but here’s part of it:
There are numerous compelling pieces of archaeological evidence that in fact Nazareth did exist in Jesus’ day, and that like other villages and towns in that part of Galilee, it was built on the hillside, near where the later rock-cut kokh tombs were built. For one thing, archaeologists have excavated a farm connected with the village, and it dates to the time of Jesus. Salm disputes the finding of the archaeologists who did the excavation (it needs to be remembered, he himself is not an archaeologist but is simply basing his views on what the real archaeologists – all of whom disagree with him — have to say). For one thing, when archaeologist Yardena Alexandre indicated that 165 coins were found in this excavation, she specified in the report that some of them were late, from the fourteenth or fifteenth centuries. This suits Salm’s purposes just fine. But as it turns out, there were among the coins some that date to the Hellenistic, Hasmonean, and early Roman period, that is, the days of Jesus. Salm objected that this was not in Alexandre’s report, but Alexandre has verbally confirmed (to me personally) that in fact it is the case: there were coins in the collection that date to the time prior to the Jewish uprising.
Aalm also claims that the pottery found on the site that is dated to the time of Jesus is not really from this period, even though he is not an expert on pottery. Two archaeologists who reply to Salm’s protestations say the following: “Salm’s personal evaluation of the pottery … reveals his lack of expertise in the area as well as his lack of serious research in the sources.” They go on to state: “By ignoring or dismissing solid ceramic, numismatic [that is, coins], and literary evidence for Nazareth’s existence during the Late Hellenisitic and Early Roman period, it would appear that the analysis which René Salm includes in his review, and his recent book must, in itself, be relegated to the realm of ‘myth.’”
I did a quick double check on the archaeologist Ehrman mentioned, and found an Associated Press story about another archaelogical discovery made by archaeologists in Nazareth. This time, it’s not the coins, but pottery fragments. The date range on the pottery is 100 before Jesus’ birth to 100 years after Jesus’ birth.
Even though Ehrman is an atheist, I think that he understands how to do history. You can’t be a credentialed historian and throw out the early proclamation of Jesus’ resurrection because of doubts about Old Testament violence. You can’t be a credentialed historian and throw out the conversions of Paul and James because you don’t know whether there was one angel or two angels at the empty tomb. Denying the core facts about Jesus by bringing up concerns about peripheral issues is not a responsible way to investigate the historical Jesus.
This article from Biblical Archaeology covers all the non-Christian historical sources that discuss Jesus.
About the author:
Lawrence Mykytiuk is associate professor of library science and the history librarian at Purdue University. He holds a Ph.D. in Hebrew and Semitic Studies and is the author of the book Identifying Biblical Persons in Northwest Semitic Inscriptions of 1200–539 B.C.E. (Atlanta: Society of Biblical Literature, 2004).
Here are the major sections:
Roman historian Tacitus
Jewish historian Josephus
Greek satirist Lucian of Samosata
Platonist philosopher Celsus
Roman governor Pliny the Younger
Roman historian Suetonius
Roman prisoner Mara bar Serapion
And this useful excerpt captures the broad facts about Jesus that we get from just the first two sources:
We can learn quite a bit about Jesus from Tacitus and Josephus, two famous historians who were not Christian. Almost all the following statements about Jesus, which are asserted in the New Testament, are corroborated or confirmed by the relevant passages in Tacitus and Josephus. These independent historical sources—one a non-Christian Roman and the other Jewish—confirm what we are told in the Gospels:31
1. He existed as a man. The historian Josephus grew up in a priestly family in first-century Palestine and wrote only decades after Jesus’ death. Jesus’ known associates, such as Jesus’ brother James, were his contemporaries. The historical and cultural context was second nature to Josephus. “If any Jewish writer were ever in a position to know about the non-existence of Jesus, it would have been Josephus. His implicit affirmation of the existence of Jesus has been, and still is, the most significant obstacle for those who argue that the extra-Biblical evidence is not probative on this point,” Robert Van Voorst observes.32 And Tacitus was careful enough not to report real executions of nonexistent people.
2. His personal name was Jesus, as Josephus informs us.
3. He was called Christos in Greek, which is a translation of the Hebrew word Messiah, both of which mean “anointed” or “(the) anointed one,” as Josephus states and Tacitus implies, unaware, by reporting, as Romans thought, that his name was Christus.
4. He had a brother named James (Jacob), as Josephus reports.
5. He won over both Jews and “Greeks” (i.e., Gentiles of Hellenistic culture), according to Josephus, although it is anachronistic to say that they were “many” at the end of his life. Large growth
in the number of Jesus’ actual followers came only after his death.
6. Jewish leaders of the day expressed unfavorable opinions about him, at least according to some versions of the Testimonium Flavianum.
7. Pilate rendered the decision that he should be executed, as both Tacitus and Josephus state.
8. His execution was specifically by crucifixion, according to Josephus.
9. He was executed during Pontius Pilate’s governorship over Judea (26–36 C.E.), as Josephus implies and Tacitus states, adding that it was during Tiberius’s reign.
Some of Jesus’ followers did not abandon their personal loyalty to him even after his crucifixion but submitted to his teaching. They believed that Jesus later appeared to them alive in accordance with prophecies, most likely those found in the Hebrew Bible. A well-attested link between Jesus and Christians is that Christ, as a term used to identify Jesus, became the basis of the term used to identify his followers: Christians. The Christian movement began in Judea, according to Tacitus. Josephus observes that it continued during the first century. Tacitus deplores the fact that during the second century it had spread as far as Rome.
From this report we can learn several facts, both explicit and implicit, concerning Christ and the Christians who lived in Rome in the 60s A.D. Chronologically, we may ascertain the following information.
(1) Christians were named for their founder, Christus (from the Latin), (2) who was put to death by the Roman procurator Pontius Pilatus (also Latin), (3) during the reign of emperor Tiberius (14 37 A.D.). (4) His death ended the “superstition” for a short time, (5) but it broke out again, (6) especially in Judaea, where the teaching had its origin.
(7) His followers carried his doctrine to Rome. (8) When the great fire destroyed a large part of the city during the reign of Nero (54 68 A.D.), the emperor placed the blame on the Christians who lived in Rome. (9) Tacitus reports that this group was hated for their abominations. (10) These Christians were arrested after pleading guilty, (11) and many were convicted for “hatred for mankind.” (12) They were mocked and (13) then tortured, including being “nailed to crosses” or burnt to death. (14) Because of these actions, the people had compassion on the Christians. (15) Tacitus therefore concluded that such punishments were not for the public good but were simply “to glut one man’s cruelty.”
And from Josephus he gets this:
(1) Jesus was known as a wise and virtuous man, one recognized for his good conduct. (2) He had many disciples, both Jews and Gentiles. (3) Pilate condemned him to die, (4) with crucifixion explicitly being mentioned as the mode. (5) The disciples reported that Jesus had risen from the dead and (6) that he had appeared to them on the third day after his crucifixion. (7) Consequently, the disciples continued to proclaim his teachings. (8) Perhaps Jesus was the Messiah concerning whom the Old Testament prophets spoke and predicted wonders. We would add here two facts from Josephus’ earlier quotation as well. (9) Jesus was the brother of James and (10) was called the messiah by some.
So when you are reading the New Testament, these facts are the framework that you read within. It’s a good starting point when dealing with people who have never looked into who Jesus was and what he taught and what his followers believed about him, right from the start.