Author: peterkirby

Recently Neil Godfrey has been commenting on Brodie’s position that Christian theology does not require the historical Jesus. The whole series blogging through his book Beyond the Quest for the Historical Jesus is excellent (almost, the book’s publisher might think, too good!).

I am not a Christian theologian, and, simply on a criterion of earnestness, I am ill-equipped to comment on what is or is not capable of being considered sound Christian theology. So that is not the point here. While it is easy to show that Brodie is not alone among Christian thinkers, it is also easy to see that there are some theological concerns in Christianity for which the historicity of Jesus (some might call it the incarnation) is at the center. (more…)

Okay, I’m sure some wonder why I would write a summary of Dharmakirti’s Logic of Debate in my last post. It’s primarily because I want to preserve this information for those interested in Dharmakirti and the history of logic. But it’s got a secondary interest here: Dharmakirti was one of the first philosophers, of whom I am aware, who takes on the question of whether one can make an argument for the non-existence of something, sometimes called proving a negative, even if such a thing isn’t inherently improbable or implausible. His answer is a highly-qualified “yes.”

The qualifications made by the Indian logician are that the object under consideration must be assumed to be nearby in space and time and, further, apprehensible by its self-nature to the one who wishes to know that it does not exist. This is a philosopher’s way of telling his reader to be humble enough to admit lack of knowledge about a specific claim of non-existence unless this reader is speaking of something that should be visible (or otherwise apprehensible) right then and there. If we agree with Dharmakirti, the relevance to the contemporary debate sometimes conducted over the historical existence of Jesus is twofold. (more…)

We can distinguish between nine different and irreconcilable approaches to the subject of Christian origins, characterized by the amount of intrinsic weight given to the two main sources of ideas that could guide and limit the multiplication of hypotheses: (1) statements of tradition and (2) critical reasoning.

To be clear, hypotheses derived from critical reasoning could include information derived from reading Christian sources and the tradition therein. It is privileging these sources that characterizes the regard for tradition. However, someone could also argue that “minimal regard” actually means antipathy, and I have left some room for that interpretation in the table above and in the discussion below. (more…)

I have dusted off this old post to Usenet, with some parts whittled out, for republication.

“Historically, it is quite doubtful whether Christ ever existed at all, and if He did we do not know anything about Him, so that I am not concerned with the historical question, which is a very difficult one.” – Bertrand Russell, “Why I Am Not a Christian” (1927).

I once railed against the ‘mythicists’ as being irrational to the point of absurdity. I am now willing to grant that it is reasonable for someone not to believe the historicity of Jesus.

As there are sometimes ambiguities, I have attempted definition of the “historical Jesus” (as distinct from the “Gospel Jesus”) and what constitutes “the historicity of Jesus.” It does not mean that Jesus was born of a virgin, walked on water, or rose from the dead.  A believer in the historicity of Jesus may affirm these things, but that is not necessary to be a historicist.  Rather, for me to say that Jesus existed means that a sizeable subset of the core mundane claims in the Gospels are authentic with a single historical individual.  These “core mundane claims” include that his name was Jesus, he was baptized by John the Baptist, he was an itinerant preacher in Galilee, his message centered on the Kingdom of God, he performed acts deemed miracles by his contemporaries, and he was crucified by Pilate c. A.D. 30 (non-exhaustive).  I say a “sizeable subset” because not every “core mundane claim” must be true, only enough that we are talking about a person with more substance than, say, Hercules or Robin Hood. (more…)

This is not the post for arguing in favor of any of the metanarratives that frame thinking about Christian origins or, indeed, for their disposal. It’s just a little visual representation of the two most dominant ways of organizing Christian origins.

The first is quite ancient, going back to the mid-to-late second century struggle to define Catholic Christianity over against the schools (“heresies”) that were generally characterized as Gnostic. It continues to find adherents and can be considered the most popular metanarrative. (more…)