(Updated: I really need an editor)
I was raised in a rather rigid religious tradition. It was a fundamentalist protestant
denomination where we were encouraged to accept “the truth” of a literal
reading of the Bible and not question.
As a result, I entered my first round of seminary experience with quite
a lot of “knowledge” and no willingness question. It was not a good experience for me. This crisis of faith, along with a crisis pregnancy
(my spouse not me obviously), led to my abandoning the
seminary.
Two years later, when I had matured a bit, I reentered and
found a wonderful world of ideas. I was
ready to question everything and soaked up the new knowledge like a
sponge. Here I was exposed to such scholars as Spong, Borg, Crossan, Ludemanns, Pagels, Funk, & Hoover. Reading them expanded my horizons. I
became, in the rejection of my “fundamentalist” upbringing, a devotee and flag
carrier for the new perspectives on Jesus and the New Testament.
Today, I find my uncritical acceptance
of their work as authoritative an interesting phenomenon. In my
hurry to put away the childish things with which I was raised, I put away the
beliefs. However, I did not put away the authority structure.
Here were Ph.D.s and educated folk telling me the Truth of what Really
Happened in the development of the Church, and I accepted their word for it based on the fact that they were not rigid fundamentalists. I began to talk about the Jesus of
History , the Christ of Faith, and leading Christian Formation classes on
the “Gospel According to Jesus”.
Lest I be painted as anti-intellectual, let me be clear, I believe
in a good, honest, and scholarly approach to the Bible and Christian Origins. With a purely academic degree in theology, I
would argue that I am qualified to do both scholarly research and to comment on the state of
scholarship. I enjoy doing scholarly work, reading great scholarship, and pouring over the texts and the
tradition. I regularly do the language work and research on passages for
preaching. The problem, for me, is/was not scholarship; the problem is/was the
uncritical acceptance of the work of the new perspective.
During my last year at seminary (finishing the MA), I
started reading other works that challenged my new found wisdom. These were the works of serious scholars,
with international reputations, and who were interested in taking the text and
scholarship seriously. I started to read
widely in Barth, McGrath, Brown, Johnson, Rutledge, and Wright, and because I was
invested in the new wisdom, I argued with their positions.
This led me down a path of critical thinking and to reevaluating my “beliefs”
and scholarship. Here is what I
discovered.
1.
The “New” wisdom is not really new. It might be dressed up in shinier cloth, but
the arguments presented are not original when you boil them down to the
essentials.
2. The “New” wisdom has at least as many fundamentals as the
“Old”. The fundamentals are just
different.
The first fundamental holds that
doubt is the highest good and the standard for Christian endeavors in
study. The corollary to this is that faith, or certainty, is for the weak minded. This holds true until you doubt the truth of
the fundamental claim, at which point it becomes incumbent upon you to hold this position on faith.
The second fundamental is that if the “Church”,
meaning the Historical Church (or the Church to which I am in reaction), believes/ed a proposition you are required to doubt it. For some of these folk, this is indeed a
reaction to a conservative religious upbringing. The theme/meme, though, is constant in their work: it
was the Church, and its oligarchy, that corrupted the simple pure religion and ethic of Jesus. This is particularly true in the usual treatment of St. Paul who becomes the source of all evil and the first person to corrupt the Church. Thus, there is a push to create the false
dichotomy, that Rutledge discussed in the previous post, between the Jesus of
History and the Christ of Faith. The former is what is yearned for as being pure and simple. The latter is the creation of the Church, and it is up to scholarship to save Jesus from the clutches of the Church. It should be noted here that, despite the searching and the theories, there are no written sources
for Jesus prior to Paul and the Canonical Gospels.
The third
fundamental belief is that no text is to be trusted. This is true unless the text happens
to align with the preconceived notions of the one studying the text. Look up the criteria for “double dissimilarity”
to get an idea of how this works. In Jesus research methodology the rules can be set to return any Jesus the scholar wishes to find. The question not asked is, if taken to its logical conclusion, why should any text be considered
authoritative.
The fourth fundamental posits that any
non-canonical text trumps any canonical text. This is true despite the provenance of the
source. Ultimately, however, personal experience, or scholarly consensus, made up of the collective best thoughts, trumps everything. Although the earliest Jesus experts, the Apostles and Doctors of the Church, get limited voice in the consensus as they represent the corruption of the organized Church.
The fifth fundamental holds to a belief
that there is no such thing as the miraculous, since “science has proved that miracles do not
occur”. Carried to its conclusion there can be no “real” Resurrection, just a sort of group psychosis.
3. For the Christian, ultimately, this is a
question of authority. Do we have
authority over the text, or does it have authority over us? Does the answer lie in the middle? Does the burden of proof rest on the most
recent scholarship or on those nearest the sources? To whom do you give authority? I guess this
is a question of faith. I have good
reasons for trusting the sources and scholars like Evans, Wright, and Johnson, but those may not be acceptable to others.
In short, once I started
questioning the presuppositions of the “New Quest for the Historical Jesus”, I found that they were repeating the same error of the 19th
Century first quest. This error, to paraphrase Albert Schweitzer the great missionary doctor who discovered it, is that we were looking into the
well of history and saw our own reflection.
Now a brief word about
sources.
There is indeed a theory of a
sayings gospel called “Q” (short for Quelle or Source) that may have been used
by Matthew and Luke. This "Q" is not an extant physical document, but is the result of putting together the shared sayings of Matthew and Luke. The sayings of the proposed "Q"alone do nothing to
diminish the canonical picture of Jesus.
In fact, they would make him more of an eschatological prophet, but
would have no impact on the teaching of a resurrection. However, the fact that one could pull the
sayings and create another “gospel” does not “prove” that it exists. Although, I
would be surprised if there were not source material used by the authors. In fact, the author of Luke states that he
investigated the events, which sounds a lot like research to me. Elsewhere, Eusebius
writes that Papias taught that the Gospel of Mark was the preaching of Peter
set down by John Mark, though not necessarily in order.
The earliest source materials we
have for Jesus are the Letters of St. Paul and it appears that the Early Church found the
Last Supper (with betrayal), the Crucifixion, and the Resurrection to be the essential elements
of Christianity.
We have a better textual tradition,
and history of transmission, for the New Testament than we do for Plato.
The so-called non-canonical, or Gnostic Gospels, that are often trotted out to refute the Canon, Paul ,and the Early Church, are not contemporaneous to the Four
Gospels. The earliest extant copies date
much later, and their internal components, if studied objectively, point to
their composition after the Canonical Gospels.
That’s enough for now, I
think.
Time for a little light reading. The
Brothers Karamazov anyone?