Liberal Scarecrows, Shadows, and Atheist Internet-Experts
eorge Rupp, former president of Columbia and before that the dean of Harvard Divinity School wrote in 1979 that “Christian theology is in disarray; it has neither a goal nor a purpose,” trends follows fads with such dizzying speed, he wrote, that the discipline is more like a carousel gone wild than an academic discipline. If Rupp were observing the current state of New Testament scholarship in 2012, he might have written just the same thing.
Why has this situation arisen? While generalizations are always more convenient than precise, I think it’s safe to say that three overlapping trends explain the current crisis in New Testament studies.
irst, of course, New Testament studies is simply a mess. It is a mess because many otherwise conscientious scholars (many of them either refugees from or despondents of the Jesus Seminar) had reached the conclusion that the New Testament should be regarded as a theory in search of facts. Accordingly, the “facts” were arranged and rearranged in sometimes ingenious ways (and sometimes absurd) to support personal theories. The harsh truisms of 100 years of serious “historical-critical” study (not atheism or scholarly extravagance) were largely responsible for the rubble out of which the scholars tried to build a plausible man, but the men they built could not all be the same character as the one described in the gospels. They differed from each other; they differed, often, from the evidence or context, and–perhaps vitally–they differed from tradition and “standard” interpretations, which had become closely identified with orthodoxy–which in turn was identified with illiberal politics and hence ludicrous and bad. Having left a field full of half clothed and malformed scarecrows, the theorists packed their bags and asked the world to consider their art.
ECOND: the rescucitation of the myth theory as a sort of zombie of a once-interesting question. The myth theory, in a phrase, is the theory that Jesus never existed. Let me say for the hundredth time that while it is possible that Jesus did not exist it is improbable that he did not. For the possibility to trump the probability, the mythicists (mythtics in their current state of disarray) need to produce a coherent body of evidence and interpretation that persuasively challenges the current consensus. No argument of that strength has been proved convincing. Moreover, there are serious heuristic questions about why many of the mythticists want the theory “proved,” the most basic of which is that many are waging a kind of counter-apologetic attack on a field they regard as excessively dominated by magical thinking.
And the ”proof” is unlikely to appear. As someone who actively entertained the possibility for years, I can report that the current state of the question is trending consistently in the direction of the historicity of Jesus and partly the wishful thinking of the mythtics is responsible for the trend. The myth theory, in its current, dyslectic and warmed over state, has erected the messiest of all the Jesuses in the field, constructed mainly from scraps discarded by the liberals and so startling (perhaps inevitably) that it looks more like an Egyptian god than a man, less a coherent approach to its object than an explosion of possibilities and mental spasms. Like all bad science, its supporters (mainly internet bloggers and scholarly wannabes) began the quest with their pet conclusion, then looked for evidence by alleging that anything that counted against it was false, apologetically driven, or failed the conspiracy smell-test. A survey of the (highly revised and hideously written) Wikipedia article on the Christ Myth Theory shows its depressing recent history–from a theory that grew organically out of the history-of-religion approach to Christianity (which drove my own work in critical studies) to a succession of implausibilities and splices as limitless as there were analogies to splice.
Yet the myth theory is explained by the woeful history of liberal scholarship: ontogeny recapitulates phylogeny. It is a direct result of the mess liberal scholarship made of itself. If the problem with “liberal” scholarship (the name itself suggests the fallacy that guides the work) is that a flimsy, fact-free, wordless Jesus could be a magician, a bandit, an eschatologist, a radical, a mad prophet, a sane one, a tax revolutionary, a reforming rabbi (anything but Jesus the son of God)–the mythical Jesus could be Hercules, Osiris, Mithras, a Pauline vision, a Jewish fantasy, a misremembered amalgam of folk tales, a rabbi’s targum about Joshua. In short–the mirror image of the confusion that the overtheoretical and under-resourced history of the topic had left strewn in the field. If the scarecrows concocted by the liberals were made from rubble, the mythtic Jesuses were their shadows. If the bad boys of the Jesus Seminar had effectively declared that the evidence to hand means Jesus can be anything you want him to be, there is some justice in the view that Jesus might be nothing at all.
he Myth Theories, in some respects, but not every detail, are the plus ultra of the old liberal theories rooted in the Enlightenment and the philosophy of Kant and Schleiermacher, abetted by the work of Strauss and his sympathizers. Perhaps that is why New Testament scholarship is so eerily quiet or so lazy towards them, and why the proponents of the theory feel betrayed when scholars who point them to their own scarecrows suddenly say that while the scarecrow exists, the shadow doesn’t. That is what happened (unmysteriously) when the very liberal Bart Ehrman, thought to be a “friend” to atheists and mythtics, decided to draw a ring around his neck of the field and say that a makeshift Jesus made of doctrinal rags and literary plunder is better than no Jesus at all. It is not nice to be driven into a field, invited to choose the most appealing strawmen to reject, and then told that only scholars can reject scarecrows. New Testament scholarship defends its nominal field with a No Trespassing sign that invites the suspicion that there is very little to protect.
inally, the New Atheism. In a minor scholarly rhapsody called Of Love and Chairs, I tried to suggest that not believing in God is not the same as not believing in Jesus. In fact, it is only through making a category error that the two beliefs can be bought into alignment. It is true that both God and Jesus are “discussed” in the Bible (though Jesus only in an appendix). And it is true that later theology understood the Bible to be saying that Jesus was a god or son of God. But of course, very few scholars today think the Bible actually says that or meant to say that. It is also true that the God of the Hebrew Bible walks, talks, flies through the sky, makes promises, wreaks venegance, gives laws and destroys sinners. And surely, that is a myth–or at least, extravagantly legendary. Thus, if God and Jesus occupy the same book and his father is a myth, then he must be a myth as well.
This reasoning is especially appealing to a class of mythicists I’ll call “atheoementalists,” a group of bloggers who seem to have come from unusually weird religious backgrounds and who were fed verses in tablespoons on the dogma that all of the Bible is, verse for verse, completely, historically, morally and scientifically true. To lose or reject that belief and cough up your verses means that every one of them must now be completely false.
The New Atheism comes in as a handy assist because it came on the scene as a philosophical Tsunami of militant opposition to religion in general but biblical religion in particular. NA encouraged the category error that the rejection of a historical Jesus was nothing more than the logical complement of rejecting the tooth fairy, the sandman, Santa and the biblical God. Conversely, believing in the god of the Bible, or Jesus, was the same as believing in (why not?) a Flying Spaghetti Monster. The NAs were less driven by the belief that religion was untrue than that religion was all bad, that God is Not Great, that it is toxic, hostile to science (the true messianic courier) and a delusion, a snappy salute to Freud’s diagnosis.
While the books of all four NA “Horsemen” were roundly thumped in the literate press as hastily conceived and shoddily reasoned attacks–largely provoked by the anti-religion and anti-Muslim rage of the post-9-11 world–they became canonical, and strategic, for large numbers of people who wanted to take Dawkins’s war against religion from Battleship Mecca to Battleship Biblicana. It is intersting for example than in the Wiki article on the Christ Myth Theory referenced above, where almost anyone who has floated the notion gets a mention, someone has felt it necessary to insert Richard Dawkins’s irrelevant opinion that “a good case can be made for the non-existence of Jesus,” though he “probably did” exist (God Delusion, 2006, 96-7). –Irrelevant and non-supportive.
IBERAL scarecrows, mythicist shadows, and atheist internet-experts who argue history as though scholarship was a polticial slanging match of opposing “opinions.” That is not the end of a story but the description of a situation. I do not believe that “professional” New Testament studies, divided as it still is, especially in America, by confessionally biased scholars, fame-seekers, and mere drudges, is able to put its house in order. Their agendas only touch at the Society of Biblical Literature conclaves, and there c.v. padding and preening far outweigh discussion of disarray and purpose. I think the situation in New Testament studies has been provoked by a “Nag Hammadi” generation–myself included–who weren’t careful with the gifts inside the Pandora’s box, so greedy were we for new constructions of ancient events.
But as part of a generation that thought it was trying to professionalize a field that had been for too- long dominated by theology, Bible lovers, and ex-Bible lovers, it is disheartening now to see it dominated by the political interests that flow from the agenda-driven scholarship of the humanities in general–attempts to see the contemporary in the ancient. The arrogance of the “impossibility of the contrary” has displaced the humility of simply not knowing but trying to find out.
I have to sympathize with the mythtics when I lecture them (to no avail) about the “backwardness “ of their views and how New Testament scholarship has “moved beyond” questions of truth and factuality–how no one in the field is (really) talking about the historicity of the resurrection any more. How the word “supernatural” is a word banned from the scholarly vocabulary, just as “providential” and “miraculous” explanations are never taken seriously in assessing the biblical texts. They missed the part where we acknowledged it wasn’t true, and so did the people in the pews. They want to know–and it’s a fair question–where it has moved to. This is not a defense of mythicism; it a criticism of the stammering, incoherent status quo and failure to do what a discipline is supposed to do: look critically and teach responsibly.
I do not think, either, that the voices of dissent have much, if anything to offer. I’m well aware that many of my colleagues are grossly ignorant of the history of radical New Testament criticism. That being so, they are unlikely respondents in the defense of sound method. Perhaps that is why they are unresponsive, in an era where non-response is always interpreted as a sign of weakness–especially in the gotcha culture of the blogosphere.
If the challenge to mythtics is to come up with something better than the more cognizant radicals had produced by 1912, the challenge for liberal and critical scholarship is to recognize that the mess that made the mess possible–the scarecrows that created the shadows–need to be rethought. That’s what scholarship, even New Testament scholarship, is meant to be about: rethinking. That is what the Jesus Process is all about.
See also: “Threnody, Rethinking the Thinking Behind the Jesus Project,” The Bible nd Interpretation, October 2009.