Tag Archives: Eusebius of Caesarea

Another Jesus for Josephus’ James

Godard's Destruction of Jerusalem

Jerusalem with Jesus ben Ananus, upper right

In Book 20 of his Antiquities, Josephus briefly mentions a man named James who was unlawfully condemned to death in 62 CE, about eight years before the Roman sack of Jerusalem. Josephus says that this James’ brother was named Jesus. In all extant source manuscripts of the Antiquities, that Jesus is said to be “called Christ.” If Josephus wrote that description, then he’d have left us compelling evidence that a historical Jesus of Galilee really existed.

Modern scholars generally accept that Josephus did describe James’ brother as “Jesus called Christ,” largely because Origen wrote that that’s what he’d read in Antiquities. Origen also remembers reading a lot more about this James there, about his character and about God’s pay-back to Jerusalem for the injustice of his death. In fact, however, Josephus tells us almost nothing else about James, not even whether his death sentence was actually carried out, much less claiming divine retribution for it.

Given that Origen misrecalls so much so vividly, what weight should be placed on his recollection of the few words which allegedly identified James’ brother? Two other Jesuses appear in the story that includes the trial incident, a story which makes perfect sense if James’ brother were either of those Jesuses (link).

This post recalls still another Jesus who appeared in Josephus’ first book, The Jewish War. This Jesus is familiar to many because of remarkable parallels between his story and the Gospels’ passion. Let us first consider the merits of his candidacy to be the brother of Antiquities’ James. If it turns out that he wasn’t James’ brother, the tragedy of Jesus ben Ananus still contributes to our understanding of how Origen’s memory so badly scrambled and improved what Josephus wrote about James and his trial.

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Epiphanius didn’t write about a pre-Christian Jesus

cyprus-mosaic-floor-text

Saint Epiphanius of Salamis (about 315 to 403 CE) was a hard-line defender of orthodox Christianity. Nevertheless, in modern times there is a surprisingly prevalent misreading of his Panarion (29.3), supposedly telling us that Jesus had lived decades before Herod became king,

For with the advent of the Christ, the succession of the princes from Judah, who reigned until the Christ Himself, ceased. The order [of succession] failed and stopped at the time when He was born in Bethlehem of Judea, in the days of Alexander, who was of high-priestly and royal race ; and after this Alexander this lot failed, from the times of himself and Salina, who is also called Alexandra, for the times of Herod the King and Augustus Emperor of the Romans ; …

“Alexander” is King Alexander Jannaeus. He died in 76 BCE, about a century before Pilate first took office in Judea. If Epiphanius really taught that Jesus had lived in a different generation than Pilate, then he would flatly contradict his creedal faith which in reality he aggressively championed.

What are the odds of a seasoned apologist making a mistake like that? Jerome and Origen made huge mistakes about what they had read (link and link), but their mistakes reinforced, not denied Christian doctrines.

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Ancient critics disputed a knowable historical Jesus

Detail of a Third Century mystery cult mosaic from Antioch

Detail of a Third Century mystery cult mosaic from Antioch, click to enlarge

Last year, about one in five English adults surveyed thought the better description of their beliefs about Jesus was a “fictional or mythological character” instead of a “real person who actually lived.” Nearly as many answered that they “don’t know.” Christian groups commissioned this poll, which had 2,545 demographically representative participants.

Reacting to the survey result, James Carleton Paget, a senior lecturer in New Testament Studies at Cambridge University, commented “The argument that Jesus never existed, …was not one that the enemies of Christianity in the ancient world ever used.” Some non-academic apologists agree.

In the earliest surviving scholarly confrontations with Christianity, critics complained vigorously against the unreliability of even natural facts alleged about Jesus. The depth and breadth of ancients’ complaints warranted doubts about Jesus’ existence. However, personal doubt is not an argument. Arguments premised on definite non-existence would be ineffective without proof. It is unsurprising that aimless self-observations and doomed arguments aren’t found in early counterapologies.

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