Tag Archives: Historical Jesus

Videos

Frank Turek on the criterion of embarrassment

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Here’s the video. (H/T Chris S.)

The criterion of embarrassment is just one of the historical criteria used to select the parts of a piece of ancient literature that is likely to be historical. Other things in the source may have happened, but we can’t know them as history. If significant parts of a text are historical, it is possible to accept it as historical until there are specific reasons to say that some part of it is NOT historical.

Here is William Lane Craig’s list of criteria for a saying or event to be historical:

  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.

The criteria is the same for liberals and conservatives although some weight one criteria more than others. E.g. – moderate liberal E.P. Sanders likes embarrassment and multiple attestation, liberals John Dominic Crossan and Marcus Borg like multiple attestation and early attestation, moderate Dale Allison likes embarrassment and dissimilarity, conservative N.T. Wright likes dissimilarity. Craig likes all of them and uses them all.

If you want to see these criteria used in a debate, watch this debate between William Lane Craig and James Crossley.

This is the best debate on the historical Jesus that I have ever seen.

If someone is asking you whether they should accept the Bible in all by making a faith commitment, then you tell them about the historical criteria, and you show them a debate. Show them a list of sayings or events that are considered to be indisputable. (That list is by the naturalist E. P. Sanders). And show them a fact that even William Lane Craig hesitates to defend. That way, you are not asking them to swallow a camel of inerrancy before they can read the Bible. Give them the criteria and show them how to use it. Talk about the dating of the sources. Be a scholar. Let them read the text as an interested skeptic.

Commentary

MUST-READ: Bill Craig on 1 Corinthians 15 and the empty tomb

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The best and earliest evidence for the basic facts of the resurrection are in 1 Corinthians 15:3-8. But that early creed, which most historians date to withing 5 years of the crucifixion, does not contain an explicit statement about the empty tomb. The empty tomb is one of the minimal facts in many Christians “minimal facts” cases for the resurrection. Is there a way to argue that the empty tomb is implied by the early creed? Did Paul believe in the empty tomb? Does the concept of resurrection imply an empty tomb?

Here’s an excerpt from the question that was posed to Bill:

First off, you discuss the formula that Paul uses in 1 Cor. 15:3-5, and you claim that it is a very old Christian formula that Paul probably received on his visit to Jerusalem following his conversion. Therefore, you say that this formula can probably be dated back to within five years of Christ’s death. You base your belief that this formula is an old Christian tradition on its “Semitic and non-Pauline characteristics” and on Paul’s claim that this gospel formula is something that he received.

However, in Paul’s epistle to the Galatian (3.11-12, 15-18) he says, “But I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ… But when it pleased God who separated me from my mother’s womb, and called me by his grace, To reveal his Son in me that I might preach him among the heathen; immediately I conferred not with flesh and blood; Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus. Then after three years I went up to Jerusalem to see Peter…”

Paul seems to claim that he didn’t receive the gospel which he preached and specifically outlined in 1 Cor. 15:3-5 from man, but from God in some special revelation. Therefore, how do you reconcile your belief that Paul received and consequently preached the old Christian formula of 1 Cor. 15:3-5 with what Paul says in Galatians 3? In addition, what are the Semitic and non-Pauline characteristics that are exhibited in 1 Cor. 15:3-5?

Lastly, you conclude that Paul’s claim that Christ rose “on the third day” is indicative of a physical resurrection and consequently an empty tomb. You say that colloquial usage of the phrase “on the third day” in the formula and within Christian writings is probably “a time indicator for the events of Easter, including the empty tomb, employing the language of the Old Testament concerning God’s acts of deliverance and victory on the third day, perhaps with texts like Jonah 2. 11 and Hos 6. 2 especially in mind.” However, it seems to me that the dating of the resurrection on the third day could also just as easily have been the result of Christ appearing to the disciples (not even necessarily on the third day) and their remembrance numerous claims that He would rise on the third day (e.g. Matt. 12.39-40; 16.21; 17.22-23; 20.17-19; 27.63, etc.). How do you know that the development of the phrase “on the third day” was not the result of many predictions to His disciples and others that He would rise on the third day? Sorry for the long question. I’ve just been studying your arguments for the resurrection, and these are some questions that I can’t seem to resolve.

And you can click here to read Bill’s response. This is a pretty tough question.

I’m inclined to think that Bill will have an answer because I know lots of atheists scholars have a very high opinion of this early creed.

Further study

The top 10 links to help you along with your learning on this issue and related issues.

  1. How every Christian can learn to explain the resurrection of Jesus to others
  2. The earliest source for the minimal facts about the resurrection
  3. The earliest sources for the empty tomb narrative
  4. Who were the first witnesses to the empty tomb?
  5. Did the divinity of Jesus emerge slowly after many years of embellishments?
  6. What about all those other books that the Church left out the Bible?
  7. Assessing Bart Ehrman’s case against the resurrection of Jesus
  8. William Lane Craig debates radical skeptics on the resurrection of Jesus
  9. Did Christianity copy from Buddhism, Mithraism or the myth of Osiris?
  10. Quick overview of N.T. Wright’s case for the resurrection

Or you can listen to my favorite debate on the resurrection.

Polemics

Did the divinity of Jesus emerge slowly after many years of embellishments?

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How early is the doctrine of the divinity of Jesus?

When I answer this question, I only want to use the earliest, most reliable sources – so I can defend them on historical grounds using the standard rules of historiography.

The 4 sources that I would use are as follows:

  • The early creed in 1 Corinthians 15:3-8, and 1 Corinthians 1
  • A passage in Philippians 2
  • Two passages from Mark, the earliest gospel
  • A passage from Q, which is an early source of Matthew and Luke

So let’s see the passages.

1 Corinthians

I’ve written before about the early creed in 1 Corinthians 15:3-8, which skeptical scholars date to 1-3 years after the death of Jesus, for a variety of reasons I covered in the previous post. Here’s the creed which definitely makes Jesus out to be more than an ordinary man. Ordinary men don’t get resurrection bodies after they die.

Here’s the passage: (1 Cor 15:3-8)

3For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures,

4that he was buried, that he was raised on the third day according to the Scriptures,

5and that he appeared to Peter, and then to the Twelve.

6After that, he appeared to more than five hundred of the brothers at the same time, most of whom are still living, though some have fallen asleep.

7Then he appeared to James, then to all the apostles,

8and last of all he appeared to me also, as to one abnormally born.

Additionally, 1 Corinthians 1:21-25 talks about Jesus being “the power of God and the wisdom of God”. Paul is identifying Jesus with the divine.

21For since in the wisdom of God the world through its wisdom did not know him, God was pleased through the foolishness of what was preached to save those who believe.

22Jews demand miraculous signs and Greeks look for wisdom,

23but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles,

24but to those whom God has called, both Jews and Greeks, Christ the power of God and the wisdom of God.

25For the foolishness of God is wiser than man’s wisdom, and the weakness of God is stronger than man’s strength.

But it gets even stronger! You all probably already know that the most important passages in the Old Testament for Jews is the famous “Shema“, which is found in Deuteronomy 6:4-9. The Shema is a strong statement of Jewish monotheism.

Here’s the passage:

4 Hear, O Israel: The LORD our God, the LORD is one.

5 Love the LORD your God with all your heart and with all your soul and with all your strength.

6 These commandments that I give you today are to be upon your hearts.

7 Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up.

8 Tie them as symbols on your hands and bind them on your foreheads.

9 Write them on the doorframes of your houses and on your gates.

So how does Paul fit Jesus in with this strong statement of Jewish monotheism?

Paul alludes to the Shema in 1 Corinthians 8:4-6.

4So then, about eating food sacrificed to idols: We know that an idol is nothing at all in the world and that there is no God but one.

5For even if there are so-called gods, whether in heaven or on earth (as indeed there are many “gods” and many “lords”),

6yet for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live.

Holy mackerel! How did that get in there? Paul is splitting the roles of God in the the Shema and identifying Jesus in one of the divine roles! Jesus is not an ordinary man. That passage “through whom all things came” foreshadows John identifying Jesus as “the Word of God”, which “became flesh and dwelt among us”. Holy snark – did you guys know that was all in here so early?

The date for 1 Corinthians is 55 AD. It should be noted that skeptical scholars like James Crossley accept these passages, and you can check it out in the debate audio yourself.

Philippians

Check out Philippians 2:5-11.

5Your attitude should be the same as that of Christ Jesus:

6Who, being in very nature God, did not consider equality with God something to be grasped,

7but made himself nothing, taking the very nature of a servant, being made in human likeness.

8And being found in appearance as a man, he humbled himself and became obedient to death— even death on a cross!

9Therefore God exalted him to the highest place and gave him the name that is above every name,

10that at the name of Jesus every knee should bow, in heaven and on earth and under the earth,

11and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

The date for Philippians is 60-61 AD. Still within the lifetime of the eyewitnesses, and written by an eyewitness who was in contact with the other eyewitnesses, like Peter and James, whom Paul spoke with numerous times on his journeys to Jerusalem.

Mark’s gospel

Mark’s gospel is the earliest and atheists like James Crossley date it to less than 40 AD, which is 10 years after the death of Jesus at most. When you read the gospel of Mark, you are getting the earliest and best information available about the historical Jesus, along with Paul’s epistles. So what does Mark say about Jesus? Is Jesus just a man, or is he something more?

Check out Mark 12:1-9:

1He then began to speak to them in parables: “A man planted a vineyard. He put a wall around it, dug a pit for the winepress and built a watchtower. Then he rented the vineyard to some farmers and went away on a journey.

2At harvest time he sent a servant to the tenants to collect from them some of the fruit of the vineyard.

3But they seized him, beat him and sent him away empty-handed.

4Then he sent another servant to them; they struck this man on the head and treated him shamefully.

5He sent still another, and that one they killed. He sent many others; some of them they beat, others they killed.

6“He had one left to send, a son, whom he loved. He sent him last of all, saying, ‘They will respect my son.’

7“But the tenants said to one another, ‘This is the heir. Come, let’s kill him, and the inheritance will be ours.’

8So they took him and killed him, and threw him out of the vineyard.

9“What then will the owner of the vineyard do? He will come and kill those tenants and give the vineyard to others.

And Mark 13:32, talking about the date of the final judgment.

32“No one knows about that day or hour, not even the angels in heaven, nor the Son, but only the Father.

And again, this passage is establishing a hierarchy such that Jesus is being exalted above all men and the angels, too. And the passage is embarrassing to the early church, because it makes Jesus look ignorant of something, so they would not have made this passage up. Jesus is not an ordinary man, he is above the angels – God’s unique Son.

The “Q” source for Matthew and Luke

Here’s Matthew 11:27, which is echoed in Luke 10:22:

27“All things have been committed to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and those to whom the Son chooses to reveal him.

22“All things have been committed to me by my Father. No one knows who the Son is except the Father, and no one knows who the Father is except the Son and those to whom the Son chooses to reveal him.”

Since this passage is in both of Matthew and Luke, but not in Mark, scholars believe that it is in the earlier “Q” source used by both Matthew and Luke. Q predates both Matthew and Luke, and so it is also fairly early (maybe 67-68), although not as early as Mark and Paul. Bill Craig writes that this passage is also embarrassing because it says that no one knows Jesus.

Learn more

You can learn more about the early belief in the divinity of Jesus by listening to a lecture by William Lane Craig and reading the related paper, and by listening to the debate between Richard Bauckham and James Crossley on that topic. The first link contains other scholarly debates on Jesus.