Professor James F. McGrath (Clarence L. Goodwin Chair in New Testament Language and Literature at Butler University in Indianapolis, Indiana) blogs as Religion Prof at Patheos. In a recent post (link), McGrath reviews another blogger’s review of Richard Carrier’s work concerning Saint Paul’s mention of James as “the brother of the Lord” (Galatians 1:19). McGrath alleges
In essence, Carrier’s approach commits the same blunder that undergraduate students sometimes do before coming to grips with how historians work.
Your obedient servant holds no brief from Dr. Carrier, but the essence of Carrier’s approach is that Bayesian methods can and should be applied to historical questions. I agree with that essence (link).
This post considers whether Professor McGrath has identified some hidden incompatibility between “common sense reduced to calculation,” as Laplace described Bayesian techniques, and normative post-graduate history.
Let’s hope not.
This is the latest installment of the series on Josephus’ Antiquities. We examine the brief mention of a man named James who is described as the “brother of Jesus called Christ.” Those few words, found at 18.104.22.168, are, if authentic, the only known non-Christian mention of Jesus Christ securely dated from the First Century, except for Josephus’ much-garbled Testimony which was discussed in the previous installments.
Of Josephus’ two possible mentions of Jesus, this shorter one is arguably the more important. If authentic, it would be the only extant writing about a key Christian character featured in the epistles of Paul authored by a non-Christian contemporary who lived nearby. If what it asserts is reliable at face value (i.e. that “brother” refers to some robust face-to-face relationship during natural life which Josephus was justifiably confident to report, independently of church traditions), then that would largely extinguish doubts about the existence of a historical Jesus.
The story in which James briefly appears would make fine sense if its James had been identified as the brother of either of two other Jesuses who figure in the same storyline. Given the evident lapses in transmitting the longer Testimony, how can there be any confidence that this James wasn’t the brother of one of those Jesuses, and the text wasn’t altered by a few words to make him James the Just instead? What possible test could reliably authenticate two or three words of ancient text?
The answer is three remarks by Origen from the mid-Third Century saying that Josephus had written about James the Just in Antiquities. Origen used that same distinctive and otherwise rare “called Christ” phrase as we now read in Josephus (in Greek, legomenos Christos). Some argue that Origen wrote too early for Christian scribal alteration to explain what he reports. This isn’t decisive, since Origen’s library plainly included Christian religious material, probably produced by Chrsitian scribes. However, we shall explore another explanation in this post.
Recall that Jerome told his reader that Jospehus had reported that there were supernatural voices in the Temple during Jesus’ crucifixion, contrary to any known copy of any other work discussing the voices incident. Is it plausible then that Origen, like Saint Jerome, may have grossly misremembered something he’d read?