Thomas L. Thompson: Is This Not the Carpenter’s Son? A Reply to Bart Ehrman

Thomas Thompson has written a response to Bart Ehrman’s Did Jesus Exist? over at Bible and Interpretation.  Below I have included three snippets:

Bart Ehrman has recently dismissed what he calls mythicist scholarship, my Messiah Myth from 2005 among them, as anti-religious motivated denials of a historical Jesus and has attributed to my book arguments and principles which I had never presented, certainly not that Jesus had never existed…. Rather than dealing with the historicity of the figure of Jesus, my book had argued a considerably different issue, which, however, might well raise problems for many American New Testament scholars who historicize what was better understood as allegorical.

And

Ehrman pompously ignores my considerable analytical discussion, which was rooted in a wide-ranging, comparative literary classification and analysis of the Old Testament and ancient Near Eastern inscriptions. Apparently to him, the more than 40 years I have devoted to research in my study of the primary fields of Old Testament exegesis, ancient Near Eastern literature and ancient history—not least in regards to questions of historicity—leaves me unqualified and lacking the essential competence to address such questions because they also come to include a comparison of such an analysis with these same stereotypical literary tropes as they occur in the Gospels.

And:

Ehrman has asserted that the present state of New Testament scholarship is such that an established scholar should present his Life of Jesus, without considering whether this figure, in fact, lived as a historical person. The assumptions implied reflect a serious problem regarding the historical quality of scholarship in biblical studies—not least that which presents itself as self-evidently historical-critical. I wrote my monograph of 2005 in an effort to explore the continuity of a limited number of themes which were rooted in ancient Near Eastern royal ideology—an issue which is not only marginally related to questions of historicity, but one which also has much to say about the perception of history and historical method among modern scholars. I am, accordingly, very pleased that Thomas Verenna and I can offer this response to Ehrman’s unconscionable attack on critical scholarship in so timely a manner. It is a small book, and its ambitions are few: hardly more than to point out that our warrant for assuming the existence of a historical Jesus has important limits. In the course of that statement, I hope that readers will find some very interesting, new avenues of research being explored.

(via)  You’ll want to read the whole thing.  For my more detailed refutation, see my article, published there as well, entitled ‘Did Jesus Exist? The Trouble with Certainty in Historical Jesus Scholarship‘.

Carrier on Ehrman’s Response to Criticisms

Carrier took a moment out of his conference schedule to type a response to Ehrman.  It is as efficient as his others, meaning that he thoroughly shows the hubris of Ehrman’s latest foray (his book and his response to critics).  And let us not beat around the bush here, there is either dishonesty at work or Ehrman just isn’t doing his due diligence.   Carrier starts off by stating what many of us have already picked up on (emphasis added):

Bart Ehrman has finally composed an extensive response to my critical review of his book. But before that came out, he composed two briefer responses, one to my review of his Huffington Post article and another to my subsequent review of his book. He also briefly punted to another blogger, R.J. Hoffman. In this post I’ll address those latter items. Next I’ll reply to the longer piece (I’ve nearly finished my reply to that, but as I’m now at the  Madison Freethought Festival with tons of amazing speakers and excellent liquor, I won’t be able to proof that and post until Sunday evening).

The strangest thing about those latter items is not the alarming-enough fact that they ignore nearly every substantive point in what they are responding to, and focus each on only a single issue, and that one of the least importance (the Hoffman piece likewise doesn’t address anything I actually said). That is strange. But stranger still is that they do not look entirely honest to me. But I’ll just present the evidence and you can decide.

First up is the bizarre deflection of the issues in Ehrman’s response to Carrier’s very real criticisms.  These criticisms focused on the false claims made by Ehrman throughout his recent publicity articles and his book, all of which are completely bizarre and look like the claims made by rank amateurs :

  • The incorrect attribution to Pliny’s letters
  • The false claim that a statue (Priapus Bronze) does not exist.
  • The curios claim that Pilate was not a procurator, but only a governor (He was in fact both.  In the past, I actually made this false claim–but this was before I became a student; we should not expect this from a veteran scholar).
  • The outstandingly false claim that “we simply don’t have birth notices, trial records, death certificates—or other kinds of records that one has today” (yes he said that!)
  • The claim that no Classicist argues that the record of Christians and Jesus in Tacitus is an interpolation (there are at least six that Carrier lists)
  • The claim that no other scholar has proposed a different period for the death of Jesus and the rise of Christianity
  • Ehrman’s apparent ignorance of the Innana death and resurrection story and that of Romulus’ death and resurrection story.
  • The very false claim that we have no evidence of baptism in any mystery religions
  • The claim that no Jews thought the messiah would die or suffer
  • The rather hyperbolic claims that Carrier is somehow unqualified–with his three graduate degrees in relevant fields–to speak on the New Testament and Jesus studies
  • The claim that “not even … the most powerful and important figure of his day, Pontius Pilate” is “mentioned in any Roman sources of his day.”
  • That we have sources dated to within a year or two of Jesus’ death

Those are the patently FALSE claims made by Ehrman.  This doesn’t account for all of his errors either, since there are plenty more (which I cover in my forthcoming paper due out next week, with any luck); it also doesn’t account for Ehrman’s many misleading statements or contradictory statements made throughout the book (where he says one thing at one point and then contradicts himself at a later point).

And to which argument in Carrier’s arsenal of criticisms does Ehrman choose to respond?  That’s right–the Priapus statue (which oddly Ehrman thinks is the strongest one, which is just silly).  He doesn’t address any of the other more relevant and important matters of oversight or misstatements.  You can read my reply to Ehrman’s response here.  Carrier writes the following (snippet):

In his second reply he addressed one single point in my review. And here I believe there is reason to suspect he is lying about the Priapus statue. In my review of his book I called him out for saying (certainly very clearly implying) that Murdock “made up” the statue at the Vatican that she presents a drawing of and says is a symbol of Peter. He clearly did not call the Vatican about it or research the claim at all. Because if he had, he would have said what any responsible scholar would have said, which is that yes, the statue she depicts is real and the drawing she provides is reasonably accurate, but her argument that it symbolizes Peter is not credible. It’s just a pagan statue of the god Priapus.

Now in his reply on this point, in “Acharya S, Richard Carrier, and a Cocky Peter (Or: “A Cock and Bull Story”),” he claims I misread him, that he never denied the statue existed nor implied that Murdock made it up. Now let’s look at what he actually wrote in the book. You be the judge:

[Acharya says] “‘Peter’ is not only ‘the rock’ but also ‘the cock’, or penis, as the word is used as slang to this day.” Here Acharya shows (her own?) hand drawing of a man with a rooster head but with a large erect penis instead of a nose, with this description: “bronze sculpture hidden in the Vatican treasure of the Cock, symbol of St. Peter” (295). There is no penis-nosed statue of Peter the cock in the Vatican or anywhere else except in books like this, which love to make things up.

That’s the sum total of what he says about this. It is quite evident to me that when he wrote this, he doubted the drawing came from any source, and believed (and here implies to the reader) that she just made it up. There is no such statue. That is what he is saying. But you can judge that for yourself. Certainly, the one thing this paragraph doesn’t say is that the statue she references does exist, is (or at one time was) at the Vatican, and looks essentially just as her drawing depicts it. It also does not say that she is merely wrong to interpret this statue as being of Peter. To the contrary, all it says is that there is no such statue, she made this up. Which is false. And betrays his failure to even check.

But he now claims he did check. Sort of–he says he saw her citations and assumed there were priapic statues; he did not actually say he checked her sources, or contacted the Vatican.

Indeed. Ehrman is basically saying “I was never wrong. I’m just such a phenomenally lousy writer that things I wrote appear to say what they don’t, and everyone who reads this book will often be misled in result.” Others have noted the problem entailed by his repeatedly careless and irresponsible wording of things, which can completely mislead lay readers of his book. Ophelia Benson (Butterflies & Wheels), for example, found many problems with the way Ehrman’s choice of words misleads, as well as his questionable logic (see: What Ehrman Actually Says, The Unseen, A Small Town Guy).

But I fear it may be worse than that. Because I don’t actually believe him when he says he didn’t mean to say the statue didn’t exist. I suspect that is a post-hoc rationalization that he cooked up in an attempt to save face, after his careless and irresponsible scholarship on this matter was exposed. I suspect this not only because his excuse is implausible on its face (read his original paragraph again, and ask yourself how likely it is that someone who wanted to say “the statue she depicts does exist, but it’s not a statue of Peter” would say instead what he did), and not only because he still doesn’t claim to have researched her sources or contacted the Vatican (in other words, to do what he should have done), but also because, as several people have since pointed out to me, he said in a podcast (before my review and before Murdock herself exposed him on this) that the statue did not in any sense exist.

That’s right. On Homebrewed Christianity, April 3 (2012), “Bart Ehrman on Jesus’ Existence, Apocalypticism & Holy Week,” timestamp 20:30-21:10: at this point in that podcast, Ehrman says Acharya talks about Peter the cock and shows a drawing of a statue with a penis for a nose and claims this is in the Vatican museum, at which Ehrman declares, with laughter, “It’s just made up! There is no such s[tatue]… It’s just completely made up” (emphasis mine). In context it is certainly clear he is saying there is no such statue of any kind, that her drawing is not of any actual object. (Note that I put the word “statue” in partial brackets because he speaks so quickly he didn’t complete the word but started saying what is obviously the word “statue”; he doesn’t pause to correct himself, though, he just quickly segues to the next phrase in animated conversation.)

Now, I must leave it to you to decide what’s going on here. From both his own wording in the book and this podcast, it certainly seems that Ehrman had no idea the statue actually existed, until Murdock and I hammered him on it. Notably, I had emailed him about this weeks before my review, asking what his response to Murdock was, because I was concerned it didn’t look good. I had not yet read his book, so I didn’t know the whole thing would be a travesty of these kinds of errors. Ehrman never answered me (even though he has in the past). Only after my review did he come out with the explanation that he meant to say the statue existed but wasn’t connected to Peter. And on that point I suspect he is lying.

You’ll have to go to his site to read the rest of his response on this.  In fact go read the whole thing.

Of Scholars and Things: Bart Ehrman, Pride, and Credibility

καλεῖ δ᾽ ἀκούοντας οὐδὲν ἐν μέσᾳ 
δυσπαλεῖ τε δίνᾳ: 
γελᾷ δὲ δαίμων ἐπ᾽ ἀνδρὶ θερμῷ, 
τὸν οὔποτ᾽ αὐχοῦντ᾽ ἰδὼν ἀμαχάνοις 
δύαις λαπαδνὸν οὐδ᾽ ὑπερθέοντ᾽ ἄκραν: 
δι᾽ αἰῶνος δὲ τὸν πρὶν ὄλβον 
ἕρματι προσβαλὼν δίκας 
ὤλετ᾽ ἄκλαυτος, αἶστος. 
(Aeschylus, Eumenides 558-565)

In Ehrman’s recent response to Carrier’s criticisms of his book, Ehrman writes the following (rather shocking) statement:

As many readers know, Richard Carrier has written a hard-hitting, one might even say vicious, response to Did Jesus Exist.  I said nothing nasty about Carrier in my book – just the contrary, I indicated that he was a smart fellow with whom I disagree on fundamental issues, including some for which he really does not seem to know what he is talking about.  But I never attacked him personally.  He on the other hand, appears to be showing his true colors.

And:

So what is the point?  Carrier appears to want to show that he is very much a better historian than I am.  This is a repeated theme throughout his scathing critique.   I, frankly, did not realize that this was supposed to be a contest between the two of us, and am not interested in the question of who wins.

After reading the response I mainly wanted to focus on his excuses for why such glaring and egregious problems existed in his book.  But now, after I have had a day to reflect, I wanted to come back to this because, frankly, Ehrman seems to have completely forgotten what he wrote in his book and in various articles about his book over the past few months.

First, I want to stress that Ehrman is a professional scholar–he is a very well established academic with many, many publications.  Not only has he published dozens of books but he has two Loeb texts (on the Apostolic fathers, quite the accomplishment) and many smaller articles in journals and such that should hammer home his credentials.  He is an excellent textual critic and knows a lot about the ins and outs of manuscripts, of scribal practices, of copyist errors.  Indeed his best work is, in my opinion, on these very subjects.  He studied under the late Bruce Metzger and co-authored with him on occasion and that only goes more to his credit.

I say this because there is a great difference between his extremely well-researched book Forged: Writing in the Name of God–Why the Bible’s Authors Are Not Who We Think They Are (HarperCollins, 2011) and his recent book Did Jesus Exist.  This is primarily due to the subject matter of his work.  Of the former, Ehrman’s expertise, there is no doubt-it is a superb book.  Of the latter, well, clearly there is a disconnect somewhere between what Ehrman knows and what he doesn’t.  And that is really what surprised me so much about his recent articles hyping his book.

He spends a lot of time challenging the credentials of Carrier (who has three graduate degrees in Christian origins, Classics, and ancient science), Price (who has relevant degrees in NT), and Thompson (who has worked in the field of Biblical Studies for over four decades).  In his book, in fact, he writes only that Carrier has a PhD ‘in classics’ (which is simply inaccurate–he holds three graduate degrees: an M.A., M.Phil., and Ph.D.) and in his article he hints that even with degrees, mythicists like Carrier are unhireable.

In fact Ehrman consistently drives home the point that mythicists–even credentialed ones–are simply weaker historians, like a creation scientist is not really a scientist, or like the way a chiropractor isn’t really a doctor.  That is his whole point; and throughout his book he strives to prove that (a) mythicists are wrong because (b) they aren’t doing history correctly.  So when Ehrman writes, “Carrier appears to want to show that he is very much a better historian than I am…. I, frankly, did not realize that this was supposed to be a contest between the two of us, and am not interested in the question of who wins.” those of us who have been paying attention cannot help but fall out of our chairs.  Did he really just say that?

His whole point is about proving he is a better historian–because he is a historicist and not a mythicist–than Carrier, Price, Thompson, etc….  That is the point!  His whole book, Did Jesus Exist, is nothing if not one giant attempt to say ‘This is what real historians do; this is why real historians accept a historical Jesus.’

So when Carrier (and I–forthcoming academic article due out on the subject in early May) show that Ehrman has utterly and completely failed at his task, that he has been exposed as unreliable in this particular area (i.e., historical Jesus studies–not his work in textual criticism which is still top notch), what is it that he does?  He seems to forget precisely what it was his goals were in writing the book to begin with.  And that is seriously troubling.

Indeed, Carrier has shown his true colors–his true colors are that of an actual credible scholar who takes pride in their research and tries, with due diligence, to publish work that is solid and sound and reasonable.  And he is not afraid to confront scholarship that is anything but sound and reasonable.  And while that may not win him friends, it is an admirable quality as so many scholars tend to handle these matters with kid gloves when, in fact, sometimes bad arguments just need a swift kick in the pants.  It isn’t my style, but it certainly is Carrier’s.  That is okay with me.

But more than this, Carrier has undermined Ehrman’s point that all mythicists are unreliable.  Certainly MANY mythicists are unreliable (Acharya S, Freke and Gandy, Atwill, etc…) but not all mythicists are in the same boat (just as not all historical Jesus scholars are the same).  And this is a point Ehrman fails to make and as a result he has suffered a blow.  For all his boasting and credential-toting he has not shown himself to be as competent a scholar in the area of historical Jesus studies as Carrier, a mythicist, has.

Still, and I want to be clear, I don’t think this means that Ehrman is an unreliable scholar.  To the contrary, he is quite reliable and should be respected, even though he has not produced a very well argued book on this particular subject.  And if I may use his own words, “[h]e is one smart fellow.  But I’m afraid he falls down on this one.  Even smart people make mistakes.” (p. 167)

Indeed.

Carrier on Ehrman on Jesus – Part of Richard Carrier’s Review is Posted

I was pleased to see carrier posted up his review of Ehrman’s book late last night (early in the morning for me, here on the East Coast); what is a shame is that Carrier’s (dozen or so page) review is so outstandingly better than what Ehrman wrote (in his few-hundred-page book) that you have to wonder what exactly is going on with Ehrman.

Carrier echoes a lot of my thoughts on the matter (I have already submitted an article for publication in an online Journal–which has been accepted just a few days ago–which should be published in early May), of which Carrier was one of the several scholars whom I had it reviewed prior to submission. I’ll be sure to include a link to the article once it is published (for now check out my preliminary review here).

Here are a few snippets from Carrier’s review:

I was certain this would be a great book, the very best in its category. And I said this, publicly, many times in anticipation of it. It’s actually the worst. It’s almost as bad, in fact, as The Jesus Mysteries by Freke & Gandy and I did not hyperlink that title because I absolutely do not want you to buy it: it will disease your mind with rampant unsourced falsehoods and completely miseducate you about the ancient world and ancient religion. I was eagerly hoping for a book I could recommend as the best case for historicity but alas, that title stays with the inadequate but nevertheless competent, if not always correct, treatment in Van Voorst’s Jesus Outside the New Testament and Theissen & Merz’s The Historical Jesus. I was also expecting it to be a good go-to rebuttal to the plethora of bad mythicism out there, so I could just refer people to this book every time they ask me why for example Freke & Gandy suck.But I cannot recommend books that are so full of errors that they will badly mislead and miseducate the reader, and that commit so many mistakes that I have to substantially and extensively correct them. Did Jesus Exist? ultimately misinforms more than it informs, and that actually makes it worse than bad. Like the worst of mythicist literature, you will come away after reading it with more false information in your head than true, and that makes my job as a historian harder, because now I have to fix everything he screwed up.

And:

This book is also badly written (I’ll give some examples of that, too) and almost useless in its treatment of mythicist authors (even when he’s right). The latter failure I find the most disappointing. Almost none of this 361 page book is a critique of the “bad” mythicists. He barely even mentions most of them. Indeed, if he mentioned Atwill even once it was in passing at best, and for the few authors he spends any time discussing (mainly Murdock and Freke & Gandy), he is largely dismissive and careless (indeed, his only real refutation of them amounts to little more than nine pages, pp. 21-30). I was hoping for a well-researched refutation of these authors so I could recommend this book to students, so they could see what sound scholarship looks like and to correct the errors in their heads after reading authors like these. But this book simply doesn’t do that.

And:

It makes no sense to say Christians had no interest in preserving such records. Moreover, if a Christian preserved this letter long enough for the author of Acts to have read it, why didn’t they preserve any otherletters or government documents pertaining to the early church, just like this one?

I personally believe we can answer these questions (and thus I agree with Ehrman that this argument from silence is too weak to make a case out of), but not with this silly nonsense. A good book on historicity would have given us educationally informative, plausible, and thoughtfully considered answers and information about ancient documents and the total Christian failure to retain or use them. Instead Ehrman gives us hackneyed nonsense and disinformation. Again, the relevance of this is that if he failed so badly in this case, how many other statements and claims of his are misinforming us about the evidence and the ancient world? And if he didn’t do even the most rudimentary fact checking (“Let’s see, do we have any Roman documents?”) and didn’t know so basic a background fact as this about the field of ancient history (that we have tons of these documents, as any ancient historian cannot fail to know because she will have worked with them many times, even in graduate school), then how can we assume any of his work in this book is competently researched or informed?

via Ehrman on Jesus: A Failure of Facts and Logic | Richard Carrier Blogs.

You’ll want to read the rest.  Superb scholarship overall on Carrier’s part.  I really wish I could say the same for Ehrman.

Preliminary Overview of Bart Ehrman’s ‘Did Jesus Exist?’

I will write up a full review in due course (when I can muster the patience and the time necessary to sit down and write it). I had very high hopes for this book; it was the book for which I had been waiting.  So now that I have finished the book, what do I think?

To put it bluntly: I found it disappointing.

In fact I’m greatly surprised by the amount of positive reviews of the book by fellow bibliobloggers and I wonder if (a) they really read it all and (b) if they are really familiar with the various mythicist arguments (and keep in mind, I am not a mythicist).  Errors and contradictions and fallacious logic abound and my book is marked up in red ink throughout!

For example (h/t to Carrier for putting me on the look out for this), on pages 51-52, in his discussion of Pliny’s letter to Trajan on the Christians, Ehrman confuses Book 10 (in which all of Pliny’s correspondence with Trajan can be found) with Letter 10.  I had at first assumed it was an editorial mistake or a typo but when I saw it was repeated twice, I am starting to wonder if Ehrman even read the letter in question or if he is simply discussing it via a secondary source (who must have had the source quoted wrong).  The letter number is actually 96 (so: Epistulae 10.96) and Ehrman never once cites it accurately which is either extremely sloppy or he just doesn’t know what is the proper citation.     And on the same section he seems to believe that the same letter discussing Christians contains mention of the fire in Nicomedia (which is entirely another letter, in fact 10.33-34) and there is quite a large amount of unrelated discussion between those letters concerning the fire and the letter containing mention of the Christians (most of it having to do with this or that building project or this and that business matter).  But Ehrman doesn’t seem to know this or even hint that these are two separate letters at all, which again raises the issue as to whether he actually read the letter in question. And there are multiple instances of this sort of mistake.

On top of that he often contradicts his own arguments.  On page 56, Ehrman writes:

“It should be clear in any event that Tacitus is basing his comments on hearsay rather than, say, detailed historical research.”

But on page 97, he contradicts himself:

“Tacitus almost certainly had information at his disposal about Jesus, for example, that he was crucified in Judea during the governorship of Pontius Pilate. …. Indirectly, then, Tacitus…provide[s] independent attestation to Jesus’s existence from outside the Gospels…”

Anyone with a grasp of logic can tell that not only is he contradicting himself (if it is hearsay, it cannot be considered historical ‘independent attestation’ to anything) but making wildly unsound arguments.  Simply repeating something from someone else, even if that person had better information, does not necessarily mean that what was repeated was historically true.  Tacitus goes on and on in his Histories about the Jewish exodus from Egypt which, as many scholars now agree, never happened historicallyAnd we actually know which sources he was using and what his sources were probably using as their sources–this is actually Tacitus using source material (rather than hearsay from a Christian or someone who knew of Christian tradition)–and yet his repeated testimony is completely historically inaccurate.  So repetition of tradition actually proves nothing.  So why does he think this is even worth mentioning?

He also ignores, or refuses to engage with, rather recent scholarship on subjects which are integral to his case, or rather are integral because if they prove fruitful could damage his arguments.  For example, he only mentions Mark Goodacre in a footnote and claims that his work on Q has failed to convince most of scholarship.  But this is silly; Mark’s arguments stand on their own weight.  Simply because a large chunk of historical Jesus scholarship refuses to engage his arguments (probably more out of self preservation than anything else–after all, no Q = one less hypothetical source for Jesus) in no way suggests that they are unconvincing.  As it goes, I am unconvinced that Ehrman has spoken to enough scholars on the subject to make such a bold claim.

And then there is that whole Acts thing (pages 106-113).  That Ehrman considers Acts to be an “independent witness” (p. 107) bespeaks of the sorts of brazen claims that plague his book.   This may be one of the more conservative claims Ehrman makes, but there is no engagement of the recent scholarship on Acts at all–either in the structure of Acts which shows quite decidedly that Acts engages with Josephus (even though Ehrman cites Mason’s work on Josephus and the New Testament a few chapters earlier on a completely irrelevant point; he would have been better off citing a Loeb text or something more primary in its place), he never discusses, even in passing, the relationship between the two which makes one question whether he is aware of it.  Nor is there any discussion of the dating of Acts which has come under fire in recent years.  This is crucial since if it can be shown (and I believe it can) that Luke-Acts are second century compositions, it would decimate the argument that these are early Christian testimony and independent of tradition.  One would expect a cursory review of this work, or even a footnote containing bibliographical information with references to rebuttals for the reader to review.   Alas, the reader finds none of this.  None of the recent collections of essays to come out of Westar Institutes’ Acts Seminar chaired by Joe Tyson, nothing from SBL’s recent collection of essays on Luke-Acts, nothing from Richard Pervo or Todd C. Penner or Caroline Vander Stichele or Dennis MacDonald.  It is really unnerving how he spends so much time on explaining the legitimacy of Acts without once dealing with the elephant in the room: the legitimacy of Acts!

He writes on Acts (page 107):

“For the writer of Acts, Jesus was very much a man who really lived and died in Judea, as can be seen in the accounts of Jesus’s resurrection in Chapter 1 and in the speeches that occur abundantly throughout the narrative.”

On what does he base this claim?  The author of Acts accepted the historicity of Jesus as much as the author of Judith accepted the historicity of Holofernes, or Tobit’s author accepted the historicity of Raphael or Sarah.  Just because a character in a narrative is portrayed as historical does not mean the character is historical.  If that were so we would have to accept the historicity of every character in every piece of literature ever written.

Ehrman may feel as though the Acts of the Apostles warrants a special consideration, but he hasn’t made the case.  He just presumes that the author believed that Jesus lived and died–maybe s/he did, but his conclusion does not follow from his argument.  And it certainly doesn’t follow that, assuming the author of Acts believed Jesus lived and died in Palestine, due to the mention of Jesus in Acts this counts as an “independent witness!”  By this logic, we must accept the testimony of Livy on Romulus’ death and resurrection and subsequent post-resurrection meeting with Julius Proculus on the road to Rome on the Appian Way!  It is an unconscionably unsound argument to make and, considering his vitriolic article on the Huffington Post site, it is rather embarrassing.

Finally, for this roundup of preliminary comments on the book, I am dismayed by Ehrman’s discussion of the messiah concept in Jewish tradition in the second temple period.  He actually wrote (seriously, he wrote this):

“But weren’t there any Jews who expected the messiah to suffer and die? The short answer is that so far as we can tell, there were not.”

This statement flies in the face of all second temple period scholarship, particularly that scholarship which focuses on the concept of ‘messiah’ which, above all else, proves that the concept was so varied and inconsistent–due largely to the varied levels of syncretism of the period, different levels of assimilation, and so forth–that to claim ‘no Jews expected a messiah to suffer and die’ is simply wishful thinking and nothing more.  The absurdity of this claim is only matched by the hubris of the dismissal of Daniel 9:26, where Ehrman completely ignores the reference in the Dead Sea Scrolls to this very verse whereby the author of the commentary on the scroll interprets the passage in the exact way Ehrman suggests doesn’t occur anywhere from the time!  And he does this all while completely misrepresenting Carrier’s whole point (showing once more that he doesn’t have a clear grasp of the arguments by those he is criticizing).

This is only a fragment of the errors and fallacies in this book.  It is shocking because I was expecting much better–especially after reading his book Forged!  I can’t believe I’m reading the same scholar.

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