Dr. Amanda Witmer recently wrote up a rather interesting response to the question of the historicity of Jesus; her conclusion, pointedly stated, “As it turns out, historical information about Jesus can be found, but sifting through the data requires some work” and “[The gospels-ed.]…reflect the impact the historical figure, Jesus, had on those who were marked by his life.” These conclusions, stated with such conviction in most New Testament circles, betrays the confidence—perhaps misplaced—in the available evidence of the figure of Jesus. This is quite problematic, as many of the arguments Dr. Witmer raises are quite dated and, with some critical eyes, seem rather superficial.
Dr. Witmer starts off muddying the water, categorizing the argument that Jesus did not exist as ‘fashionable’. The type of denialism which is latent in some wings of the secular community is indeed problematic, and I would agree that some members of the mythicist camp fall prey to that “tendency to insist on absolutes”. But I would not call the position, as a whole, ‘fashionable’, as if it were some fad or trend, as none of these positions are necessarily new, nor have they ever fallen ‘out of style’. Some of the earliest German critical scholars of the Bible that we learn about in our introductory New Testament classes—Bruno Bauer, Ludwig Feuerbach, and David Strauss—all produced mythic figures of Jesus, arguing that the historical Jesus is simply unknowable. As the minimalists of their day, they were more than capable of pointing out the fact that the Christian Jesus—that Jesus which wears the collar of a protestant or catholic—had been a product of their contemporary society. On this latter point, I am certain Dr. Witmer would agree.
Where we disagree, it seems, is on the level of certainty one can place on the available arguments for the historicity of the figure of Jesus and in the reliability of gospels themselves, especially as works of historiography. Dr. Witmer insists on using the argument that the gospels represent ancient biographies. But she does not address, even in passing, the many studies which have raised issue with Charles Talbert’s conclusions, initially published in 1977. Michael Vines, Mary Ann Tolbert, Thomas L. Thompson, and Marianne Palmer Bonz have all voiced opposition to the concept that the gospels represent the genre of Greco-Roman biography; the attempts by Richard A. Burridge, Craig Keener, and others to revive Talbert’s conclusions have not been successful—in this author’s opinion—towards producing any solid argument which might contradict the modern literary critical studies that suggest that the gospels fit more in line with ancient Jewish fictional literature (as Vines argues, contra Burridge and Aune specifically). Anyone with a strong Classics background can immediately see the flaws of comparing the gospels with Philostratus’ work on Apollonius. That is to say, to put it bluntly, they are not at all comparable.
Even under the presumption that the gospels do fit into the mould of Greco-Roman biography, that does not ipso facto mean that they are based on historical individuals. Plutarch dedicates whole biographies to fictional figures like Romulus, Lycurgus, and so on. Is the reader to presume that in the writing of Plutarch there exists the impact of a historical figure, Romulus? His works are Greco-Roman biographies, after all; by the very logic of Dr. Witmer, we should expect to locate a historical kernel of figure of Lycurgus. Though I highly doubt Dr. Witmer would be rushing to defend that conclusion! And I don’t blame her as it is a silly conclusion. Marianne Palmer Bonz was absolutely correct when she wrote that the genre of a text will ultimate influence how a text is interpreted. Leaning rather apologetically on Greco-Roman biography as if Vines, Tolbert, Thompson, Bonz, Brodie, and others haven’t challenged it since the publication of Talbert’s book in the late 70’s is rather unfortunate.
Still, Dr. Witmer does ask some good questions which should be taken seriously. She remarks on the relationship between John and Jesus that, “Reading between the lines, or against the text, we learn from these two passages that John had perhaps initially been viewed as the more important of the two men, and that this perception gradually shifted. Again, why invent this issue?” Indeed, why invent it? It’s a really fantastic question and one that deserves some serious consideration and study. But one cannot just assume that there is no other viable answer than “because it happened” or “because it indicates a historical memory.” By what evidence does one judge one narrative event to another historically? Is this event any more or less authentic of an event than Mark’s portrayal of the disciples? Of course not; that sort of thinking is narrowed and uncritical.
It is also speculative and it presumes the very case in dispute, while ignoring the broader categories of literary genres by Greco-Roman Jewish authors. Why would the authors of Matthew or Luke invent anything not found in Mark? Why would John include elaborate scenes that don’t appear in any other gospel? Why do Jesus’ actions in Mark reflect so clearly the Elijah-Elisha narratives? Why does Mark portray Jesus as running off into the wilderness to be attended to by angels while being temped? Why does he have John wearing the same outfit as Elijah? Why does Matthew imitate various narrative elements from Exodus about Moses? Why would any author, at any given point in history, fabricate anything? With careful research, one might locate the answers to these questions. But one should not just make the leap in logic that “I don’t know, therefore it must be a historical kernel.” That requires a whole level of biased rationalizing from which one should just stay away. Reading “between the lines” is just as dangerous as looking down Schweitzer’s well; when the spaces between the lines are empty, a blank canvas is the only thing that exists. Anybody can inscribe whatever they want there. Most likely what comes from that exercise looks more like the Jesus we want, not the Jesus that was once.
Dr. Witmer then follows with the same old argument that Jesus’ name occurs in extrabiblical source material, therefore she concludes that these references are useful in dating events in Jesus’ life. The trouble with this claim is that it has been handled so often by scholars (not mythicists) that it should cease to be of any value to any discussion on historicity. Case in point, Tacitus’ use of Jesus is so clearly modeled upon Christian interpretations that it cannot be considered independent. Some scholars (again, not mythicists) have even postulated the case that the passage is an interpolation, but as this author has not spent the time necessary to evaluate this argument, it won’t be used here. It is more than likely this reference is authentic and comes from his friend Pliny who, as Dr. Witmer probably knows, was a great and dear friend to Tacitus, who had come face to face with Christians and was at a complete loss for how to handle them. It seems probable that Tacitus and Pliny communicated about these strange Christians who followed a ‘superstition’ about a dying savior figure named Christus. Another option is that Tacitus had access to a gospel. Either way, this is dubious evidence at best, as it is not independent.
Dr. Witmer also utilizes Josephus’ reference, but it is also problematic. Aside from the fact that our earliest Josephan manuscripts comes from the middle of Medieval Period, more than one version has been highly interpolated with Christian references to Jesus which are quite specious. In this regard, Ken Olson has taken the Testimonium Flavianum to task quite recently, demonstrating definitively, in this author’s humble opinion, that it was an interpolation. This author’s opinion aside, the reader is encouraged to examine his arguments and judge for themselves their value. Even if one were to accept the authenticity of Josephus, it would not necessarily tip the scales in favor of historicity (though it couldn’t hurt).
The reference to the logically invalid criterion of embarrassment is something else. This is again where a strong Classics background helps one understand the social world of the Romans. It doesn’t get more embarrassing for a Roman than following a castrated deity. Yet somehow the Cult of Attis not only thrived, but continued to thrive for some time—despite the fact that many of the most elite in Roman society saw it as a bizarre religion and an embarrassing and emasculating one. Priests would castrate themselves in honor of Attis. This doesn’t make Attis any more real, does it? Should scholars start using the criterion of embarrassment to prove the historical Attis? Neither should the embarrassment of crucifixion or that of the death of John somehow make Jesus any more historical.
Additionally, the criterion of embarrassment presumes that the crucifixion or the death of John the Baptist was embarrassing for everyone. Certainly early Christians did not find this embarrassing at all. On the crucifixion, Paul even writes that this is a stumbling block for Jews, but interestingly he does not consider this an embarrassment. He saw Jesus’ death as a point of jubilation with his resurrection in the same way that followers of Attis saw the glory and appreciated the message of his castration. Likewise, the death of John seems to be a prime example of a righteous martyrdom, wherein his death—a necessary thing—occurs as an echo towards Jesus’ own fate. Whether the elite found anything wrong with Christianity seems to have not bothered the Christian at all. It certainly doesn’t bother many Christians today.
There is the additional problem, one found in many studies from the past few decades on the figure of Jesus, with the many bizarre claims that run through her article. The conclusion that the sources we have for Jesus’s life “were actually written closer to his lifetime than were those on Alexander the Great” is just wrong and echoes of E.P. Sanders own thoughts on the figure of Jesus which, even at the time when they were written, were tiringly old. For the sake of argument alone, if one takes into account all the evidence for Alexander the Great, actually a very well-documented and attested figure in history, Dr. Witmer’s case falls apart. Take any one gospel (or all four, if one would prefer) and examine it next to Arrian’s history of Alexander’s campaigns. Even as late as he is, Arrian uses methods that surpass those (if any at all) used by the gospel authors. Arrian compares his sources which consisted of eyewitness (actual contemporary written) accounts from Alexander’s generals (he explicitly cites his sources, even if they are now lost) and tells us why he is choosing one account of an event over the other, or why one seems to hold more weight. These sources (primarily the eyewitness accounts of Ptolemy, a general in Alexander’s army, and Aristoboulos who traveled with him as an engineer) are also attested to elsewhere as well, which indicate that Arrian didn’t simply invent them ex nihilo. In addition to Arrian’s work, there are still perhaps hundreds of extant contemporary attestations of Alexander the Great from manuscripts, artwork (busts), coins, and inscriptions. If we had this sort of evidence for Jesus’ life and ministry, there would be no need to write this paper, and that is precisely the point.
Now, one may make the argument that we cannot expect this sort of evidence for a historical Jesus, as he’d be relatively insignificant compared to a figure such as Alexander the Great—indeed, this is precisely the argument that Dr. Witmer seems to be making. That’s very astute, assuming a historical, itinerant, impoverished Jesus as laid out by some historical Jesus scholars. Granting this objection’s validity, there is an obvious contradiction: Why would any scholar so desire to suggest, erroneously, that the evidence for a historical Jesus is somehow greater than that of Alexander when the fact is, quite clearly (and demonstrably), the evidence for Alexander is so superior to that of any provided for Jesus? Not only is it superior, but it is improbable—near impossible perhaps—that a historian should expect anything similar between Alexander and an insignificant historical Jesus as far as evidence goes. This is just an example of how false confidence in the state of evidence can lead good scholars to make claims that overestimate the value of said evidence.
This author wholeheartedly disagrees with Dr. Witmer when she writes that, “To sum up, it is important to interpret the evidence about Jesus’ existence in a balanced way that neither dismisses all biblical evidence as worthless, nor assumes that every aspect of the biblical account should be read as pure history.” No, Dr. Witmer, the evidence should be examined in the manner that it exists—to the extent that it is not examined to prove preconceived notions, whether by secularists or fundamentalists. To start from a balanced approach is to make presumptions about the text that are simply unknown and possibly unknowable. After all, “Jesus existed” and “Jesus didn’t exist” are both conclusions that do not follow from the evidence—they are both is simply taken for granted by two opposing parties, and then the evidence is examined in light of this presumption. Instead, one needs to first follow the evidence and see where it leads.
To be clear, one should not discount the biblical narratives; the bible can provide a lot of inspiration, but it can also be very dangerous when used as an instrument to reinforce an individual’s own prejudices against others. Because of this, the bible is far from worthless. In fact, it should be respected. But one should not just accept the biblical narratives as evidence. Evidence is the raw data—it holds no notion of one conclusion or another. One draws conclusions from the evidence, one should never use the evidence to support a conclusion.
This last bit is quite important. The biblical narratives are, in and of themselves, making certain historical claims that require validation. One does not simply accept the historicity of the Telemachia based upon the narratives in the Odyssey. The historical claims made in the biblical narrative—and all ancient texts—need to be evaluated for their accuracy prior to the point when one puts their trust in them. If none exists, where does that leave us? One should not simply draw a conclusion that Jesus didn’t exist. There is no evidence to that fact. But neither is there any solid evidence that such a figure lived. The available data is not conclusive nor does it portray any sense of probability. Maybe using dated arguments, like those used here by Dr. Witmer, is enough to convince those reading this paper. This author prefers to follow the words of Stephen Prothero in his review of Reza Aslan’s recent book:
But the real problem is that Aslan, like thousands of “historical Jesus” experts before him, refuses to say “I don’t know” with anything near the frequency required for the task. He, too, purports to be an intrepid archaeologist for historical truth, excavating the “real” Jesus out of the “propagandistic legend” that has grown up around him. But he, too, remakes Jesus in his own image.
In conclusion, Dr. Witmer makes a lot of claims in her article. Unfortunately, most of these claims have either been dealt with by more recent scholarship or fail a secunda facie analysis of the arguments. This does not mean Jesus was not a historical person. Maybe he was! I just don’t know. That is what Dr. Witmer’s article was missing: some acceptance, some humility, that the evidence we have is generally just too inconclusive for any sort of certainty. Dr. Witmer may believe the evidence situates Jesus in a historical setting, a Sitz im Leben, but she has not made a case for it here. I recognize that old arguments die hard. It is difficult for rebuttals to make the rounds in academia, especially when most scholars don’t have the time, due to faculty commitments and publishing requirements; but that doesn’t mean that scholarship can continue to move forward as if rebuttals to our most sacred arguments don’t exist. These arguments, and other arguments from many historical Jesus scholars, need to be revised. They need to be reexamined in a new way that takes into account rebuttals, new scholarship. It is always possible that the rebuttals are wrong, but one cannot simply continue to proceed in confidence that they just are wrong without ever taking the time to deal with them.
 I would note that the real false dichotomy here isn’t between fundamentalists and mythicists, but between historicists and mythicists. In fact, both have tendencies to insist on absolutes; the mythicist would say, “Jesus never existed” and the historicity would say “Jesus definitely existed.” The conclusions drawn by Dr. Witmer here are in the latter category.
 On this subject, the reader is directed to read Roland Boer’s very fine treatment of the so-called ‘German Pestilence’; “The German Pestilence: Re-assessing Feuerbach, Strauss and Bauer” in T.L. Thompson and T.S. Verenna, eds, ‘Is This Not the Carpenter?’ The Question of the Historicity of the Figure of Jesus (CIS; London/Sheffield: Equinox/Acumen, 2012/2013), 33-56.
 M.E. Vines, The Problem of Markan Genre: The Gospel of Mark and the Jewish Novel (Academia Biblica 3; Atlanta: SBL, 2002); M.A. Tolbert, Sowing the Gospel: Mark’s World in Literary-Historical Perspective (Minneapolis: Augsburg Fortress, 1989); T.L. Thompson, The Messiah Myth: The Near Eastern Roots of Jesus and David (New York: Basic Books, 2005); M.P. Bonz, The Past as Legacy: Luke-Acts and Ancient Epic (Minneapolis: Fortress, 2000); but also by T.L. Brodie, The Birthing of the New Testament: The Intertextual Development of the New Testament Writings (NTM 1; Sheffield: Sheffield Phoenix, 2004).
 It helps that we in fact have additional attestation to both Philostratus and Apollonius; e.g., the inscriptions at Athens and Olympia to Philostratus and the Adana inscription to Apollonius. Philostratus’ work is also very different from the work produced by the gospel authors. Philostratus not only gives us his sources (personal letters and the will of Apollonius himself—whether real or not, reports about him located at shrines, Damis of Hierapolis, Maximus of Aegeae, and so forth), he analyzes his sources (why he chose not to use Moeragenes), debates points of Apollonius’ life against his sources (cf. 1.23-24), inserts anecdotes; there is no question that the story is being recounted by Philostratus using multiple known sources. Most important, perhaps, is that Philostratus is not just telling us the story to explain a theological point (though, as any piece of ancient literature, it is designed and rhetorically structured), but he is engaging the source material for the purpose of writing about the life of Apollonius. The same could not be said for the gospels. The gospels, however, present a continuous story line with no pause, no discussion of method, no discussion of sources, no anecdotes, and make appeals to theological nuances like Jesus’ divine mission (Mark 1:1-3, for example). These sorts of traits go against the grain of Greco-Roman biography. As dubious as the historicity of Apollonius may be, his biography is actually sounder and more credible than that of the gospels precisely because (a) we know who wrote it and (b) our narrator discusses his sources, allowing us to analyze his methods. The gospels do not belong to this genre; they are the antithesis of it. All that is needed is a critical eye and careful evaluation of the two sources to see that.
 Dr. Witmer places strong emphasis on the Johanine tradition, specifically that from the Gospel of John. She would want to consider James Crossley’s recent discussion on the value (or lack thereof) of John’s gospel on the reconstruction of the historical figure of Jesus in his contribution to ‘Is This Not the Carpenter?’, entitled “Can John’s Gospel Really Be Used to Reconstruct a Life of Jesus? An Assessment of Recent Trends and a Defence of a Traditional View?”, 163-184.
 This friendship is well established in their correspondence (i.e., Letters 1.6, 20; 4.13; 7.20; 8.7; 9.10; and so on).
 While valiantly defended by Lester Grabbe in his “‘Jesus Who Is Called Christ’: References to Jesus outside Christian Sources” in ‘Is This Not the Carpenter?’, 57-70, the authenticity of the TF has been taken to task. G.J. Goldberg argues that the TF is a mish-mosh of Lukan-style passages in his “The Coincidences of the Testimonium of Josephus and the Emmaus Narrative of Luke,” in the Journal for the Study of the Pseudepigrapha (Vol. 13, 1995), 59-77 and more recently Ken Olson, “Eusebius and the Testimonium Flavianum,” Catholic Biblical Quarterly 61 (1999) 305-322, and “A Eusebian Reading of the Testimonium Flavianum,” in Aaron Johnson & Jeremy Schott, eds., Eusebius of Caesarea: Tradition and Innovations (Hellenic Studies 60; Cambridge: Harvard University Press/Center for Hellenic Studies, 2013), 97-114. Also, his guest post on Anthony Le Donne and Chris Keith’s blog, “The Testimonium Flavianum, Eusebius, and Consensus (Guest Post) – Olson” (Accessed Online 8/16/2013). He concludes, “In summary, the six arguments against Christian authorship of some elements of the Testimonium that Van Voorst has culled from the scholarly literature do not hold with respect to Eusebius. At the very least, this should remind us to be wary of arguments from authority. The fact that one or more scholars has endorsed a particular argument does not mean it is sound.” Richard Carrier takes down the Minor TF in his paper, “Origen, Eusebius, and the Accidental Interpolation in Josephus, Jewish Antiquities 20.200.” Journal of Early Christian Studies 20.4 (Winter 2012): 489-514.
 This criterion has been dealt with more recently by Rafael Rodriguez, “Truth about Jesus: The Demise of the Criterion of Embarrassment” in, C. Keith & A. Le Donne, eds., Jesus, Criteria, and the Demise of Authenticity (New York: Blumsbury, 2012), 132-151.
 E.P. Sanders wrote, for example, that “we know more about Jesus than about Alexander [the Great]” and “The sources for Jesus are better…than those that deal with Alexander.” The Historical Figure of Jesus (London and New York: Penguin Books, 1993), 3-4. These claims are made often and are absolutely not true. Not in the slightest bit. Ironically, I see these claims made by historical Jesus scholars when, instead, I expect this sort of line to follow from a Christian apologist like Josh McDowell. That troubles me greatly. If I, an undergrad, can point out the error in logic and content in such an argument, what does that say about the argument?
 He also compares conflicting accounts for the reader; e.g. Anabasis Alexandri 3.30.4-6.
 Pseudo-Lucian and Plutarch both appear to have access to Aristoboulos and Ptolemy, for example.
 The authors preserved who were contemporaries of Alexander and mention him or facts about him include: Isocrates, Demosthenes, Aeschines, Hyperides, Dinarchus, Theocritus, Theophrastus, and Menander.
 Not only are there inscriptions dedicated to Alexander the Great and his victories which are contemporaneous to him, several inscriptions commissioned by Alexander himself still exist; e.g., there is one at the British Museum from Priene in Asia Minor, dedicated to Athena Polias. See B.F. Cook, Greek Inscriptions (Berkeley: UCP, 1987), 21-22.
 While Arrian’s methods are exceptional, they fall short of modern standards. Even though he is a step above the typical ancient historian, his work is not perfect. He openly equates “interesting” stories with “probable” stories and, as one of his reasons for choosing Ptolemy as a source, states that it is because he was a King and “it is more disgraceful for a king to tell lies than anyone else.” (Anabasis Alexandri, Preface 1-3) Still, if a good historian like Arrian, whose methods are far superior to those of his contemporaries, those before him, and many after, can succumb to these sorts of biases, one should be more concerned with how much bias and error effects those writers of lesser quality—especially the anonymous ones.
 For a fuller treatment of the common fallacies of historical Jesus scholarship, of which many pertain to Dr. Witmer’s article, see my review of Bart Ehrman’s recent book Did Jesus Exist; “Did Jesus Exist? The Trouble with Certainty in Historical Jesus Scholarship”, Bible and Interpretation, May 2012.
Filed under: Belief, Defining Mythicism, Jesus, Life, Minimalism, New Testament | Tagged: Amanda Witmer, historical jesus, historicity of jesus, Response | 12 Comments »