Author: Christopher

By Christopher on First Principles, Foundationalism, Philosophy & History of Philosophy, Postmodernism

A Response to Philosophical Postmodernism

A Response to Philosophical Postmodernism

by Norman L. Geisler

 

A Brief Background of Postmodernism

Premodernism is often thought of as the time before 1650 A.D.  The dominant theme was metaphysics or the study of being (reality). Modernism then began with Rene Descartes around 1650 and turned attention to epistemology or how we know.  The precise date of Post-modernism is in dispute.  Although its roots go to Friedrich Nietzsche (d. 1900), it did not begin to take shape until around 1950 with Martin Heidegger and began to occupy a front seat in the discussion a decade or two later with Derrida.  The primary focus of Post-modernism is hermeneutics or how to interpret.  The object of interpretation can be history, art, or literature, but deconstructing it is the center of focus.

Someone has illustrated the difference between the three periods of thought by the image of a referee.  The Pre-modern referee says: “I call them like they are.”  The Modern referee claims, “I call them like I see them.”  But the Post-modern referee declares: “They are nothing until I call them.”

Forerunners of Postmodernism

Modern western thought begins with two main streams: empiricism and rationalism.  David Hume represented the former and Rene Descartes the latter.  The empiricists stressed the senses and the rationalist the mind.  The empiricists began a posteriori in sense experience, but the rationalist began a priori with innate ideas in the mind.  Immanuel Kant synthesized the two streams, arguing that the senses provide the content of our knowledge but the mind gives form to it. He claimed that the mind without the senses is empty, but the senses without the mind are blind.  The unfortunate result of his brilliant but tragic synthesis was agnosticism. We cannot know reality as it is in itself but only as it is after it is mediated to us through the senses and formed by the categories in our mind.  Hence, metaphysics—knowing reality in itself—is impossible.

 

Kantian agnosticism gave rise to Søren Kierkegaard’s fideism on the one hand and Nietzsche’s atheism on the other hand. Acknowledging the Kantian gulf between appearance and reality, Kierkegaard suggest a “leap of faith” to the “wholly other” God who transcends all capacity to know him with our minds.  Nietzsche, on the other hand preferred not to leap to an unknown God but to pronounce God dead and simply go on willing the eternal recurrence of the same state of affairs forever.

 

In the absence of any absolute Mind to express any absolute meaning, Ludwig Wittgenstein built on Frege’s conventionalism and insisted that we are all locked inside a linguistic bubble which allows us to make no cognitively meaningful statements about the mystical (metaphysical) beyond.  That is to say, without saying God is dead, he insisted that all meaningful talk about God is “dead” (i.e., meaningless).

 

Borrowing Edmund Husserl’s phenomenological method, the later Martin Heidegger posited a new hermeneutic which, giving up on any metaphysical knowledge of reality, attempted to retrieve rays of truth to shine through poetry (particularly that of Friedrich Holderlin). It is out of this context that Jacque Derrida conceived his hermeneutical method of deconstructions by which one deconstructs a text and reconstructs it over and over again.  Before we analyze that more carefully, it will be helpful to contrast Modern and Post-Modern thought in general.

Contrast of Modernism and Post-Modernism

 

As can be seen from the following chart, there is an import shift between modern and post-modern thought.  The general shift is from epistemology to hermeneutics; from absolute truth to relative truth; from seeking the author’s meaning finding to the reader’s meanings; from the structure of the text to destructing the text; from the goal of knowing truth to the journey of knowing:

 

Modernism                              Postmodernism

Unity of thought                      Diversity of thought

Rational                                   Social and psychological

Conceptual                              Visual and poetical

Truth is absolute                     Truth is relative

Exclusivism                             Pluralism

Foundationalism                     Anti-foundationalism

Epistemology                          Hermeneutics

Certainty                                 Uncertainty

Author’s meaning                   Reader’s meanings

Structure of the text                Deconstructing the text

The goal of knowing               The journey of knowing

                                  The Nature of Postmodernism

Postmodernism is a condition where [since God is dead] “anything is possible and nothing is certain” (Vaclav Havel).  Nietzsche pronounced “God is dead,” but there are several different meanings that can be given to this phrase “God is Dead.”  It can mean God is dead–

  1. Epistemologically–Kant
  2. Mythologically—Nietzsche
  3. Dialectically—Hegel
  4. Linguistically—Ayer
  5. Phenomenalogically—Husserl
  6. Existentially–Sartre
  7. Cognitively—Wittgenstein
  8. Hermeneutically—Heidegger/Derrida

Of course, many of these thinkers also believe God is dead actually(e.g., Nietzsche, Sartre, and Derrida), but this is beside the point at hand here, namely, the methodology of Post-Modern deconstructionism.

Jacques Derrida: Post-Modernism

Two of the dominant figures in Post-modernism are Jacque Derrida and Paul-Michel Foucault.  Derrida wrote:  Of Grammatology (‘67); Speech and Phenomena (‘67); Writing and Difference (‘67); Limited Inc. (1970); Post Card: From Socrates, Freud and Beyond (1972); Specters of Marx (1994).

        Foucault wrote: Madness and Civilization (1961); Death and Labyrinth (1963); The Order of Things (1966); Discipline and Punish (1975);Archaeology of Knowledge (1976), and History of Sexuality (1976-1984).
The starting point for their post-modern thought was Nietzsche’s death of God.  For if

If there is no Absolute Mind, then there is-

  1. No absolute truth (epistemological relativism)
  2. No absolute meaning (semantical relativism)
  3. No absolute history (reconstructionism)

And if there is no Absolute Author, then there is—

  1. No absolute writing (textual relativism)
  2. No absolute interpretation (hermeneutical relativism)

And if there is no Absolute Thinker, then there is—

  1. No absolute thought (philosophical relativism)
  2. No absolute laws of thought (anti-foundationalism)

And if there is no Absolute Purposer, then there is—

  1. No absolute purpose (teleological relativism)

If there is no Absolute Good, then there is—

  1. No absolute right or wrong (moral relativism)

The Death of All Absolute Values in Post-Modernism

“Without God and the future life?  How will man be after that? It means everything is permitted now” (The Brothers Karamazov, Vintage, 1991, p. 589).  As Jean Paul Sartre put it, “I knew myself alone, utterly alone in the midst of this well-meaning little universe of yours.  I was like a man who’s lost his shadow.  And there was nothing left in heaven, no right or wrong, nor anyone to give me orders” (Sartre, The Flies, 121-122 in No Exit and Three Other Plays).  Aldous Huxley acknowledge this same conclusion when he wrote, “The liberation we desired was simultaneously liberation from a certain political and economic system and liberation from a certain system of morality.  We objected to the morality because it interfered with our sexual freedom” (Ends and Means, 272).

Perhaps no one described it better than Bertrand Russell when he wrote of a world without God:  “Man is the product of causes which had no prevision of the end they were achieving…. His origin, his growth, his hopes and fears, his loves and his beliefs, are but the outcome of accidental collocations of atoms…. All the noonday brightness of human genius, are destined to extinction in the vast death of the solar system…. Only within the scaffolding of these truths, only on the firm foundation of unyielding despair, can the soul’s habitation henceforth be safely built” (Bertrand Russell, “A Free Man’s Worship” (in The Basic Writings of Bertrand Russell, 67).

In short, the root of Post-modernism is atheism and the fruit of it is relativism—relativism in every area of life and thought.  Of particular interest is the post-modern attack on foundationalism, history, and textual interpretation and how this has affected Christian thought.

The Attack on Foundationalism

Foundationalism is the view that there are fundamental self-evident first principles which form the basis of all knowledge. It is at least as old as Plato and Aristotle in the Western world, though it has been the unwitting foundation of Christian Thought from the beginning of time.

There is an important distinction between two basic kinds of foundationalism often neglected by post-modern thought.  There is deductive foundationalism and reductive foundationalism.

Deductive foundationalism springs from modern rationalist like Benedict Spinoza and Rene Descartes.  It is based on a Euclidian geometric model whereby certain axioms are defined as self-evident and all other truth is deduced from them.  The problem with this is that not all axioms are necessary.  Different axioms are possible, both in mathematics and philosophy. Further, these rational axioms are empty.  They yield no knowledge about reality.  For example, saying “All triangles have three sides” does not tell us there are any triangles.  It merely says that if there are any triangles, then by definition they must have three sides.

Reductive foundationalism finds roots in Aristotle and was embraced by the great Christian thinker Thomas Aquinas.  It states that all truths are reducible to (or based on) self-evident first principles. Every statement not evident in itself must be evident in terms of something else. But there cannot be an infinite regress of non-evident statements. For an endless regress of explanations is nothing more than an attempt to explain away the need for an explanation.  Hence, there must be first self-evident statements in terms of which non-evident statements are known to be true.

First principles of knowledge are self-evident.  That is, they are a statement where the predicate term is reducible to the subject term, though not always deducible from it. The basic laws of thought include the following:

Several things are noteworthy about these first principles of thought.

First, they are all first principles of thought and being.  Why?  Because “If there were an infinite regress in demonstration, demonstration would be impossible, because the conclusion of any demonstration is made certain by reducing it to the first principle of demonstration” (Aquinas, Commentary on the Metaphysics of Aristotle, 244).  Or, as C. S. Lewis aptly put it, “You cannot go on ‘explaining away’ forever: you will find that you have explained explanation itself away.  You cannot go on ‘seeing through’ things forever. The whole point of seeing through something is to see something through it.  It is good that the window should be transparent, because the street or garden beyond it is opaque.  How if you saw through the garden too?  It is no use trying to see through first principles.  If you see through everything, then everything is transparent.  But a wholly transparent world is an invisible world.  To ‘see through’ all things is the same as not to see” (The Abolition of Man, 91).

Second, they self-evident in the reductive sense. That is, there predicate is reducible to their subject.  So that once one understand the meaning of the subject and predicate he can immediately see that they are self-evident.  For example, once one knows what the words “bachelor” and “unmarried” mean, then he knows immediately that “all bachelors are unmarried men.”  Likewise, once one knows this is a three-sided figure, then he sees immediately that it is a triangle.

Third, they are also undeniable.  That is, every attempt to deny them, affirms them (at least implicitly) in that attempted denial.  Take, for example, the Law of Existence.  I cannot deny that something exist without existing to make the denial.  The claim that I do not exists, implies that I do exist to make the denial.

Fourth, these first principles apply to all of reality.  They are metaphysical first principles.  Unlike deductive foundationalism, they are not empty and vacuous.  They are first principles of being (reality). They begin with something exists.

Fifth, from these principles one can demonstrate the existence and central attributes of God. For if something exists (#1), and if nothing cannot cause something (#5), then something eternal and necessary must exists. And whatever else exists, then it must be similar to God in its being (#7).  But not all being is a necessary being (#6). For example, I am a contingent being, that is, I am, but I might not be.  My non-existence is possible.  But I am a knowing and moral being (which is undeniable).  Hence there must be an eternal and necessary Being who is a knowing and moral Being that exists (i.e., God).  And if God exists, then absolute thought, values, and meaning also exists.  In short, post-modernism is wrong.

 

A Critique of Postmodernism

 

            This critique can be applied to other areas of post-modern thought, for example, to deconstructionism in history and textual interpretation.  Let’s briefly apply it to history.

 

A Critique of Post-Modern View of History

 

According to a post-modern view of history, we must deconstruct all historical accounts of the past since they are relative and not objective.  This, of course, would be destructive of  orthodox Christianity since it is a historic religion.  We believe, as the Apostles’ Creed says, that Jesus “was born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried… [and] the third day He arose again from the dead.”  These are all historical claims, and if history is unknowable, then we cannot know these to be true.  But is history really unknowable?  Let’s briefly examine the post-modern arguments for the unknowability of history. One historical relativist said, “The event itself, the facts, do not say anything, do not impose any meaning. It is the historian who speaks, who imposes a meaning” (Carl L. Becker, “What Are Historical Facts?” in The Philosophy of History in Our Time, p. 131).

However, there is a serious self-defeating problem with this claim.  How can one know that something is not objective history unless he has an objective knowledge of history that enables him to say that a particular view of history is not objective.  One cannot know not-that unless he knows that.  And he cannot know not-objective history unless he knows objective history.  Second, it is self-defeating to deny objectivity in history.  Even Charles Beard, the apostle of historical relativity himself, wrote: “Contemporary criticism shows that the apostle of relativity is destined to be destroyed by the child of his own brain.”  For, “If all historical conceptions are merely relative to passing events…then the conceptions of relativity is itself relative.”  In short, “the apostle of relativity will surely be executed by his own logic” (Meyerhoff ed., The Philosophy of History in Our Time, 138, emphasis added).

 A Critique of a Post-modern Views of Hermeneutics

There are several characteristics of a deconstructionists view of interpretation.

First, it is based in conventionalism.  This is  the view that all meaning is culturally relative.  However, this too is self-defeating for if “all meaning is culturally relative” then even this statement would be culturally relative.  Yet it claims to be a statement about cultural relativity not one of cultural relativity.

Second, post-modern hermeneutic claims that there is no objective meaning.  For all statements are made from a subjective perspective.  However, this too is self-destructive for it amount to saying that it is an objective statement about meaning that no statements are objectively meaningful.

Third, it denies that there is a correspondence between our statements and their object. This denies the correspondence view of truth.  But the problem with denying that truth corresponds to reality is that this very denial claims to correspond to reality.  So, one cannot deny statements correspond to reality without making a statement he believes corresponds to reality.

Fourth, post-modern hermeneutics is a form of linguistic solipsism.  Following Wittgenstein, Derrida believes that we are locked inside of language in a kind of linguistic bubble and cannot get out.  However, this is a form of the “nothing-buttery” fallacy.  For all statements that imply we can know nothing but what is inside the linguistic bubble imply that we have knowledge ofmore than what is inside the bubble.  Like the Kantian contradiction, one cannot know about reality that he cannot know anything about reality.  Language is not a wall that bars us from reality; it is a window that expresses the reality we know.

This linguistic solipsism fallacy is based on the failure to recognize that creation is analogous to the Creator.  There must be a similarity between the Cause of finite being and the Infinite Being that caused it.  For one cannot give what he does not have to give.  He cannot produce what he does not produce.  Thus, the Source of all being must be similar to the being that he brings into being.[1]

Fifth, according to post-modernism, logic is language dependent.  The laws of thought are, therefore, culturally dependent.  But this is clearly contrary to fact—the fact that language is based on logic, not the reverse.  For the basic laws of thought (enumerated above) operate in ever language and culture, as do the basic laws of mathematics.  Logic transcends culture and makes cross-cultural communication possible.  The very claim that the Law of Non-contradiction is not applicable to all cultures is itself a non-contradictory statement about all cultures.

Sixth, another post-modern hermeneutical premise is that meaning is determined by the reader, not by the author.  For they claim that every text is understood in a context and every reader brings a new context to the text.  Hence, it is not the meaning of the author that is the true meaning of a text by the meanings of the readers.  However, here again we are faced with a self-stultifying claim.  For no post-modernist desires us to give our meaning(s) to his words. He expects us to take the meaning of his words (i.e., the author’s meaning).  So, the denial that the author’s meaning is the correct meaning implies that the authors’ meaning is the correct meaning.

The Problems with Post-modernism

In summation, the problems with post-modernism are: (1) It can’t be thought consistently; (2) It can’t be spoken consistently, and (3) It cannot be lived consistency.  Why? Because it is based on atheism, and atheism cannot be thought, spoken, or lived consistently.  Evidence for the inability to live atheism consistently comes from the lives of atheists themselves. 

Evidence for atheists that atheism cannot be lived consistently

Atheist Jean Paul Sartre wrote, “I reached out for religion, I longed for it, it was the remedy. Had it been denied me, I would have invented it myself… I needed a Creator….” (The Words, 102).   Atheist Albert Camus added,   “For anyone who is alone, without God and without a master, the weight of days is dreadful” (The Fall, 133).  Even Nietzsche wrote a poem to an “Unknown God,” crying out:  “Unknown one! Speak. What wilt thou, unknown-god?… Do come back With all thy tortures! To the last of all that are lonely, Oh, come back!… And my heart’s final flame –Flares up for thee! Oh, come back, My unknown god! My pain! My last–happiness!” (Thus Spoke Zarathustra, Part Four, “The Magician”).

Bertrand Russell expressed a revealing moment when he wrote to a lady friend, “Even when one feels nearest to other people, something in one seems obstinately to belong to God…–at least that is how I should express it if I thought there was a God.  It is odd, isn’t it? I care passionately for this world and many things and people in it, and yet…what is it all?” There must be something more important one feels, though I don’t believe there is” (emphasis is his).

A number of years, before the iron curtain was lifted, while I was returning from Europe, I was given Time magazine.  The cover caught my attention.  It read: “God is Dead; Marx is dead, and I am not feeling too well either” (Timecover, European edition, 1978). Nietzsche wrote, “I hold up before myself the images of Dante and Spinoza, who were better at accepting the lot of solitude. Of course, their way of thinking, compared to mine, was one which made solitude bearable; and in the end, for all those who somehow still had a “God” for company…. My life now consists in the wish that it might be otherwise…and that somebody might make my “truths” appear incredible to me…” (Letter to Overbeck, 7/2/1865).

Even David Hume could not live his skepticism.  He wrote:  “Most fortunately it happens, that since reason is incapable of dispelling these clouds [of doubt], nature herself suffices to that purpose, and cures me of the philosophical melancholy and delirium…” (A Treatise on Human Nature1.4.7).  So, what did he do?  He said, “I dine, I play a game of backgammon, I converse…; and when after three or four hours’ amusement, I would return to these speculations, they appear so cold, and strained, and ridiculous, that I cannot find in my heart to enter into them any farther” (ibid. 1.4.7).

Famous unbelieving historian and philosopher Will Durant wrote: “I survive morally because I retain the moral code that was taught me along with the religion, while I discarded the religion….  You and I are living on a shadow…. But what will happen to our children…? They are living on the shadow of a shadow” (Chicago Sun-Times 8/24/75 1B).

The British Humanist Magazine charged that Humanism is almost “clinically detached from life.”  It recommends they develop a humanist Bible, a humanist hymnal, Ten Commandments for humanists, and even confessional practices!  In addition, “the use of hypnotic techniques–music and other psychological devices–during humanist services would give the audience that deep spiritual experience and they would emerge refreshed and inspired   with their humanist faith…” (1964). I have composed some hymns for them: “Socrates, Lover of My Soul,” “No One Ever Care for Me like Plato,” and “My hope is built on nothing less than Jean Paul Sartre and nothingness”! A hymn for a Post-modernists might read like this:

                           “Open my eyes that I may see,

                   More of my own subjectivity.

                           Help me, Derrida, ever to be

                  All absorbed in uncertainty.

                           Then I’ll know what it is to be

                        Lost forever in postmodernity.”

In summary, when atheists themselves evaluate atheism they conclude it like living on s a “shadow of a shadow.”  It is not “bearable.”  It is “dreadful,”even “cruel.” It even leads to “delirium.” The main point is that postmodernism is not only unthinkable and unspeakable, but it is unlivable.

Atheist Albert Camus declared that “Nothing can discourage the appetite for divinity in the heart of man” (Camus, The Rebel, 147).  Blaise Pascal insisted that there is a God-sized vacuum in the human heart which nothing but God can fill.  He wrote: “What else does this craving, and this helplessness, proclaim but that there was once in man a true happiness, of which all that now remains is the empty print and trace? This he tries in vain to fill with everything around him… though none can help, since this infinite abyss can be filled only with an infinite and immutable object; in other words by God himself” (Pascal, Pensees # 425). Former Atheist Francis Collins who headed up the human genome project asked:  “Why would such a universal and uniquely human hunger [for God] exist, if it were not connected to some opportunity for fulfillment?… Creatures are not born with desires unless satisfaction for those desires exists.  A baby feels hunger: well, there is such a thing as food.  A duckling wants to swim: well there is such a thing as water” (The Language of God, 38).  So, if there is a God-sized vacuum in the human heart, then nothing smaller than God will be able to fill it.

Atheist Sigmund Freud claimed that “What is characteristic of illusions is that they are derived from human wishes.”  As for “religious doctrines,” “all of them are illusions and insusceptible of proof” (The Future of an Illusion, 49-50). However, as it turns out it is the atheist who has the illusion.  For Freud never made a study of believers on which he based his view.  On the contrary, recent studies show that belief in God leads to a better and happier life. Former Freudian did a study of great atheist and found that they were fatherless wither actually of functionally and that, rather than believers creating the Father (God), atheists are attempting to kill the Father (Paul Vitz, Faith of the Fatherless). He wrote, “Indeed, there is a coherent psychological origin to intense atheism” (p. 3). “Therefore, in the Freudian framework, atheism is an illusion caused by the Oedipal desire to kill the father (God) and replace him with oneself” (p. 13).

Indeed, in Nietzsche’s famous quote about “God is dead” the next line is “and we have killed him.”  French existential atheist Jean Paul Sartre, illustrates the point in his own autobiography when he wrote: “I had all the more difficulty of getting rid of him in that he had installed himself at the back of my head.… I collared the Holy Ghost in the cellar and threw him out; atheism is a cruel and long-range affair; I think I’ve carried it through. I lost my illusion” (The Words, 252-253).

However, even though Sartre had given up on God, God had not given up on him.  Before Sartre’s death he is recorded as saying, “I do not feel that I am the product of chance, a speck  of dust in the universe, but someone who was expected, prepared, prefigured.  In short, a being whom only a Creator could put here” (National Review, 11 June, 1982, p. 677).  Indeed, Sartre was disowned by his own mistress as a “turncoat” and visited by a Christian minister regularly before his death.  I have in my file a letter from missionaries in France who knew Sartre who had expressed to them his regret on how many young people he had led astray with his atheistic thought.

 

 

[1] Of course, there must be a difference between Creator and creature since He is an infinite kind of Being and we are finite beings.  He is a Being with no potentiality for non-being, and we are contingent beings which have the possibility not to be.  God is Pure Actuality (with no potential not to exist), and all creatures are actualities with the potentiality not to exist.

Copyright © 2012 Norman L. Geisler – All rights reserved

Further resources:

A History of Western Philosophy Vol. 1

A History of Western Philosophy Vol. 2

By Christopher on Emergent Church, Postmodernism

The Emergent Church: Theological Postmodernism

The Emergent Church: Theological Postmodernism

by Norman L. Geisler

March 2012

The Key Influence on Postmodernism

The post-modern movement finds its roots in Friedrich Nietzsche and the death of God movement he spawned.  The whole post-modern movement can be cast in this context.  Nietzsche wrote: “God is dead. God remains dead. And we have killed him.  How shall we, the murderers of all murderers, comfort ourselves?” (“The Madman” in Gay Science, 125).  But once they pronounced that God is dead, then the rest of post-modernism follows logically.  For if there is no absolute Moral Law Giver, there can be no absolute moral law (subjectivism).  Likewise, if there is no absolute Mind, then there can be no absolute meaning (conventionalism) or absolute truth (relativism).  Further, if there is no objective meaning, then there cannot be an objective interpretation of a text.  Hence, deconstructionism follows.   So, the death of God leads to the death of every other area of  thought and life as follows:

  1. “Death of God”–Atheism
  2. Death of objective truth–Relativism
  3. Death of exclusive truth—Pluralism
  4. Death of objective meaning–Conventionalism
  5. Death of thinking (logic)—Anti-Foundationalism
  6. Death of objective interpretation–Deconstructionism 
  7. Death of objective values–Subjectivism

Key Influence of Postmodernism on Theology

Post-modernism in theology has been called Post-Protestant, Post-Orthodox, Post-Denominational, Post-Doctrinal, Post-Individual, Post-Foundational, Post-Creedal, Post-Rational, Post-Absolute.  Actually, “Post” = “Anti” since post-modernism is opposed to everything listed above which they see as part of the modern world.

The North American father of post-modernism in evangelical theology, wrote: “But for me…opposing it [Postmodernism] is as futile as opposing the English language.  It’s here. It’s reality. It’s the future…. It’s the way my generation processes every other fact on the event horizon” (McLaren, The Church on the Other Side (COS), 70).   He added, “Postmodernism is the intellectual boundary between the old world and the other side.  Why is it so important? Because when your view of truth is changed, when your confidence in the human ability to know truth in any objective way is revolutionized, then everything changes. That includes theology…” (McLaren, COS, 69).

Key Books by Post-Modern Theologians

Brian McLaren wrote The Church on the Other Side, A Generous Orthodoxy, and  A New Kind of Christian.  Stanley Grenz, the grand-father of the movement wrote:  A Primer on Post-Modernism, Beyond Foundationalism, Revisioning Evangelical Theology. Rob Bell hit the front page of Timemagazine recently with his denial of Hell in his book, Love Wins.  He also wrote Velvet Elvis: Repainting the Christian Faith.  Doug Pagitt & Tony Jones penned, An Emergent Manifesto of Hope and Tony Jones wrote, The New Christians: Dispatches  from the Emergent Frontier.

Basic Beliefs of Post-Modernism

            There are many beliefs of post-modernist.  We will list the key views and show how they are making self-defeating claims.  This is what the apostle Paul urges us to do when he said “We destroy arguments and bring every thought captive to Christ” (2 Cor. 10:5).

Anti-Absolutism

McLaren wrote: “Arguments that pit absolutism verses relativism, and objectivism versus subjectivisim, prove meaningless or absurd to postmodern people” (McClaren, “The Broadened Gospel,” (in “Emergent Evangelism,” Christianity Today [Nov., 2004], 43).

As we shall see, the root problem with post-modern thought is that it is self-defeating.  It cannot even state its view without contradicting itself.  For example,–

  1. Relativism Stated: “We cannot know absolute truth.”

2. Relativism Self-Refuted: We know that we cannot know absolute truth.

 

Anti-Exclusivism

Another aspect of post-modern thought is its pluralism or anti-exclusivism. McClaren wrote: “Missional Christian faith asserts that Jesus did not come to make some people saved and others condemned.  Jesus did not come to help some people be right while leaving everyone else to be wrong. Jesus did not come to create another exclusive religion” (A Generous Orthodoxy, 109).

“But Christianity’s idea that other religions cannot be God’s carriers of [redemptive] grace and truth casts a large shadow over our Christian experiences (Samir Selmanovic, in Pagitt, An Emergent Manifesto of Hope, 191). “Christianity is a non-god, and every non-god can be and idol” (192). “God cannot be hijacked by Christianity” (194). “If a relationship with a specific person, namely Christ, is the whole substance of a relationship with the God of the Bible, then the vast majority of people in world history are excluded from the possibility of a relationship with the God of the Bible…” (194). “To put it in different terms, there is no salvation outside of Christ, but there is salvation outside of Christianity” (19).  “Would a God who gives enough revelation for people to be judged but not enough revelation to be saved be a God worthy of worshiping? Never!” (195).

 
  1. The Anti-exclusivism claim: “It is wrong to make a claim that one view is exclusive truth as opposed to opposing views.”
  2. The Self-refutation: The anti-exclusivist claim is exclusively true as opposed to exclusivism.

Anti-exlusivism is just another term for pluralism. The problem is clear.  The claim that no view is exclusively true is an exclusivistic truth claim itself.

  1. The Claim of Pluralism: “No view is exclusively true.”
  2. The Self-Refutation: It claims that its view (that no view is exclusively true) is exclusively true.

Anti-Foundationalism

As Stanely Grenz noted in the title of his book Beyond Foundationalism, the post-modern movement is opposed to epistemological foundationalism.  That is, they are opposed to the view that there are self-evident principles at the basis of all thought.  “The theory that at the bottom of all human knowledge is a set of self-inferential or internally justified beliefs; in other words, the foundation is indubitable and requires no external justification. For the conservative, the sacred text of Christianity is indubitable, established by an internal and circular reasoning: ‘‘The Bible claims to be God’s truth, so therefore it’s true.’’ (Jones, The New Christian, 19).

The basic principles of foundationalism include the laws of logic, such as the following:

  1. The Law of Identity (A is A).
  2. The Law of Non-Contradiction (A is not non-A).
  3. The Law of Excluded Middle (Either a or non-A).
  4. The Laws of rational inference.

For example, it is a rational inference to conclude that:

  1. All A is included in B.
    2. All B is included in C.
    3. Hence, All A is included in C.

There are different kinds of rational inferences.  There is categorical inference (above).  And there is hypothetical inference (below):

  1.  If all human beings are sinners, then John is a sinner.
  2. All human beings are sinners.
  3. Therefore, John is a sinner.

There are also disjunctive inferences: Either a person is saved or else he is lost (but he cannot be both at the same time and in the same sense).  So, if he is not saved, then he must be lost.  Given these kinds of principles being the bedrock of foundationalism, it is difficult to see what one could have against these venerable laws of thought.

Nonetheless, Stanley Grenz wrote a whole book against Foundationalism titled: Beyond Foundationalism.  McLaren wrote: “For modern Western Christians, words like authority, inerrancy, infallibility, revelation, objective, absolute, and literal are crucial…. Hardly anyone knows …Rene Descartes, the Enlightenment, David Hume, and Foundationalism—which provides the context in which these words are so important.  Hardly anyone notices the irony of resorting to the authority of extra-biblical words and concepts to justify one’s belief in the Bible’s ultimate authority” (McLaren, Generous Orthodoxy 164).

To reduce their view to a simple proposition, they claim the following:

 
  • Claim of Anti-Foundationalism: “Opposites (e.g., A is non-A) can both be true”
  • The Self-Refutation: They hold that the opposite of this statement (that opposites can both be true) cannot be true.

It must be false.  But if the opposite of true is false, then they are using a

foundational logical principle to deny foundational logical principles. This is self-defeating.

Anti-Objectivism

Another characteristic of post-modern thought is subjectivism.  Grenz wrote: “We ought to commend the postmodern questioning of the Enlightenment assumption that knowledge is objective and hence dispassionate” (Grenz, A Primer on Postmodernism, 166).  Put in simple form:

  1. The Claim of Anti-Objectivism: “There are no objectively true statements.”
  2. The Self-Refutation: It is an objectively true statement that there are no objectively true statements.

In short, their anti-objectivism makes an objective truth claim.  Hence, it is hanged on its

own epistemological gallows.  It self-destructs.

Anti-Rationalism

Another characteristic of post-modernism in theology is anti-rationalism.  It is a form of fideism that denies that reason has no place in matters of faith. Grenz chided “Twentieth-century evangelicals [who] have devoted much energy to the task of demonstrating the credibility of the Christian faith…” (Grenz,PPM, 160).  He added, “Following the intellect can sometimes lead us away from the truth” (Grenz, PPM, 166).  Of course, he seems blissfully unaware of the fact that not following basic rational thought will lead you there a lot faster!

McLaren, added: “Because knowledge is a luxury beyond our means, faith is the best we can hope for.  What an opportunity! Faith hasn’t encountered openness like this in several hundred years” (McLaren, COS, 173).  He urged: “Drop any affair you may have with certainty, proof, argument—and replace it with dialogue, conversation, intrigue, and search” (McLaren, Adventures in Missing the Point, 78).  But here again we are faced with a self-defeating claim:

  1. The Claim of Fideism: “There are no reasons for what we believe.”
  2. The Self-Refutation: There are good reasons for believing there are no good reasons for what we believe.

To state it another way, —

  1. The Claim of Fideism: “Knowledge is a luxury beyond our means.”
  2. The Self-Refutation: We have the luxury of knowing that we can’t have the luxury of knowing.

Anti-Objectivism (of Meaning)

The term that describes anti-objectivism in meaning is Conventionalism.  It claims that all meaning is culturally relative. There is no fixed meaning. Meaning is not objective.  But here again we are faced with self-destructive claims:

  1. The Claim of Conventionalism: “There is no objective meaning.”
  2. The Self-Refutation: It is objectively meaningful to assert that there is no objective meaning.

The post-modern dilemma is painful.  It cannot even express its view without borrowing from its opposing view.  It literally has no ground of its own on which to stand.  It is living on borrowed capital.

Anti-Realism

According to post-modern theology, there is no objective world that can be known.  Rather, “the only ultimately valid ‘objectivity of the world’ is that of a future, eschatological world, and the ‘actual’ universe is the universe as it one day will be” (Grenz, Renewing the Center, 246).

  1. The Claim of Anti-Realism “There is no real world now that can be known.”

2. The Self-Refutation: We know it is really true now (i.e., true in the real world now) that there is no real world now that can be known.

One cannot really know now that there is no real world now.  For “really” implies there is a reality to know.  And if there is a real world now, then one cannot deny it without implying it. 

Anti-Certainty

Protestants believe the Bible is infallible (Matt. 5:17-18; John 10:35), but not any interpretation of it—like an alleged infallible Papal pronouncement.  However, lacking infallibility in all matters of Faith does not mean we lack certainty in some matters. The principle of perspicuity (clarity) affirms that the main teachings of Scripture are clear and we can be certain of them.  For in the Bible the main things are the plain things, and the plain things are the main things. Of these we can have moral certainty.  Post-modern Christians challenge that one can have any certainty in our knowledge of the Bible.  McLaren put it this way: “Well, I’m wondering, if you have an infallible text, but all your interpretations of it are admittedly fallible, then you at least have to always be open to being corrected about your interpretation, right?… So the authoritative text is never what I say about the text or even what I understand the text to say but rather what God means the text to say, right?” (McLaren,NKC, 50).

  1. The Claim of Anti-Certainty: “My understanding of the text is never the correct one.”

2. The Self-Refutation: My understanding of the text is correct in saying that my understanding of the text is never correct.

In short, the claim that one is certain that he can never be certain about anything the Bible teaches is a self-defeating claim.

Anti-Propositionalism

It is an essential truth of evangelical Christianity that the Bible contains proposition truth claims.  That is, regardless of the literary form (story, parable, poetry, or proverbs), the Bible contains truth that can be stated in propositional form.  In short, the Bible contains doctrinal truths.  But Grenz and other post-modern theologians claim that: “Our understanding of the Christian faith must not remain fixated on the propositional approach that views Christian truth as nothing more than correct doctrine or doctrinal truth” (Grenz, PPM, 170).  So, “Transformed in this manner into a book of doctrine, the Bible is easily robbed of its dynamic character” (Grenz,Revisioning Evangelical Theology, 114-115).

  1. The Claim of Anti-Propositionalism: “Our view of the Christian faith must not be fixed on propositional truth (doctrine).”
  2. The Self-Refutation: We must be fixed on the propositional truth that we should not be fixed on propositional truth.

What the anti-propostionalist fails to see is that denying propositional truth is a propositional truth.  Denying doctrine is a doctrine. Denying creeds is a creedal statement.

Another post-modern claim connected to this is the following:

  1. The Claim of Anti-Propositionalism: “Doctrinal truth is not dynamic.”
  2. The Self-Refutation: It is a dynamic doctrinal truth (of post-modernism) that doctrinal truth is not dynamic.

But doctrine is dynamic!  Ideas have consequences!  E = MC2 is a proposition that had dynamic consequences—it produced an atomic bomb.  Likewise, biblical truth has consequences.  The truth of the Gospel has consequence; it is the power of God unto salvation (Rom. 1:16).  To deny the Gospel or its underpinning doctrines is to destroy the power of the Gospel.

 

Anti-Orthodoxy

Post-modern Christian Dwight J. Friesen speaks out against orthodoxy–the belief in orthodox doctrines of the Bible.  He wrote: “Jesus did not announce ideas or call people to certain beliefs as much as he invited people to follow him into a way of being in the world…. The theological method of orthoparadoxy surrenders the right to be right for the sake of movement toward being reconciled one with another, while simultaneously seeking to bring the fullness of conviction and belief to the other…. Current theological methods that often stress… orthodoxy/heresy, and the like set people up for constant battles to convince and convert the other to their way of believing and being in the world” (Friesen, in EMH, 205). Therefore, “in orthoparadox theology propositions and truth claims are more important than ever but not as litmus tests of correct belief or practice; rather, truth claims become launching pads for differentiated relationship…. Orthoparadox theology is less concerned with creating ‘once for all’ doctrinal statements or dogmatic claims and is more interested in holding competing truth claims in right tension” (Friesen, in EMH, 209)

  1. The Claim of Post-Orthodoxy: “We should not insist on being right about doctrine.”
  2. The Self-refutation: We insist on being right in our doctrine that we should not insist on being right in our doctrine.

The creed on non-creedalism is itself a creed.  One cannot deny orthodox doctrine without believing that his doctrine (teaching) on this matter is orthodox.

Anti-Condemnationism (Universalism)

Much of post-modern theology embraces various forms of universalism—the belief that ultimately no one will be lost.  All will be eventually saved.  In short, there is no hell—at least no one with anyone in it.  McLaren tried to side-step the issue by claiming, “More important to me than the hell question, then, is the mission [in this world] question.” (McLaren, Generous Orthodoxy, 114).  Jesus reconciled “all things, everywhere.”  And “Hell is full of forgiven people.” Rob Bell wrote: “Our choice is to live in this new reality or cling to a reality of our own making” (Bell, Velvet Jesus, 146).  He added, “So it is a giant thing that God is doing here and not just the forgiveness of individuals.  It is the reconciliation of all things.” (Bell in “Find the Big Jesus: An Interview with Rob Bell” in www.beliefnet.com).  His recent book Love Wins claims that God will keep on loving everyone in this life and in the next until everyone accepts it.

 
  1. The Claim of Universalism: “All persons (free agents) will be saved.”
  2. The Self-refutation: All persons (free agents) will be saved, even those who do not freely chose to be saved.
  1. S. Lewis pinpointed problem with universalism:

When one says, “All will be saved,” my reason retorts, “Without their will, or with it?”  If I say, “Without their will,” I at once perceive a contradiction; how can the supreme voluntary act of self-surrender be involuntary? If I say, “With their will,” my reason replies, “How, if they will not give in?” (The Problem of Pain, 106-107).

As C.S. Lewis put it elsewhere, “There are only two kinds of people in the end: those who say to God, `Thy will be done,’ and those to whom God says, in the end. `Thy will be done.’  All that are in Hell, chose it.  Without that self-choice there could be no Hell” (The Great Divorcce, 69). Jesus said, “O Jerusalem, Jerusalem,…how often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were not willing” (Mt. 23:37).  Contrary to Rob Bell, it is because God is loving and man is free that there must be a hell.  God can’t force people into heaven anymore than we can force someone to love us.  Love always works persuasively but never coercively.

 

Anti-Individualism

Another dimension to much of emergent thinking is anti-individualism or collectivism.  McLaren wrote: “He said he had been raised, as I had, to believe that the central story of the Bible was about saving individual souls.  The gospel, as he (and I) had understood it, was about getting individual souls to heaven…. First, it smacked of selfishness.  Would God want a heaven full of people who wanted to be ‘saved’ but didn’t want to be good?… Second, in a postmodern context, he said, the individualism of this approach sounded downright evil…” (McLaren, A New Kind of Christian, 62).

Unfortunately, it is self-defeating to claim God is interested in group but not in individuals.  For all groups are made up of individuals.  And while good wants us to belong to a body and to have unity in our community of believers, nonetheless, in the final analysis all salvation is individual.  God does not save people by groups or even families.  He saves them one by one, individual by individual.  This, of course, plays into the hands of ecumenism and the world-church movement which, as we know, is a characteristic of the end-times.  Salvation is only found in the whole, not in each person or part.  Indeed, the bible says, “Each one of us shall give an account of himself to God” (Rom. 14:12).

This anti-individualism is manifest in the post-denominationalism of the post-modoren chrch.  As Friesen put it, “Orthoparadox theology may be understood as supporting a form of ecumenism, which broadens the conversation beyond the church to include and engage cultural voices” (Friesen, inEMH, 209).  Of course, this post-denominationalism will lead ultimately to the super-denominationalism of the world church.  Tony Campolo tells how this union of seemingly opposed views may emerge. In his book Speaking My Mind he says: “A theology of mysticism provides some hope for common ground between Christianity and Islam. Both religions have within their histories examples of ecstatic union with God, which seem at odds with their own spiritual traditions but have much in common with each other. I do not know what to make of the Muslim mystics, especially those who have come to be known as the Sufis. What do they experience in their mystical experience? Could they have encountered the same God we do in our Christian mysticism?” (149,150)

 

Anti-Inerrantism

Evangelical Christians affirm that the Bible is the inerrant (without error) Word of God.  Why?  Because the Bible is the Word of God, and God cannot error (Jn. 17:17; Heb. 6:18).  So, the Bible cannot err.

This historic and biblical position is opposed by the anti-inerrantism of postmodernism.  McLaren wrote: “Incompleteness and error are part of the reality of human beings” (McLaren, COS, 173).  Grenz added, “Our listening to God’s voice [in Scripture] does not need to be threatened by scientific research into Holy Scripture” (Grenz, Revisioning Evangelical Theology, 116).  He added, “The Bible is revelation because it is the [errant] witness to and the [errant] record of the historical revelation of God” (Grenz, ibid., 133).

McClaren rejects the view that: “The Bible is the ultimate authority…. There are no contradictions in it, and it is absolutely true and without errors in all it says.  Give up these assertions, and you’re on a slippery slope to losing your whole faith” (McLaren, GO, 133-134). He claims that “Hardly anyone notices the irony of resorting to the authority of extra-biblical words and concepts to justify one’s belief in the Bible’s ultimate authority” (GO, 164).

However, the anti-inerrancy view is also trapped in self-contradiction.  Consider the following:

  1. The Claim of Errantists: “No human writing is without error.”
  2. The Self-refutation: This claim (that no human writing is without error) is without error.

Like all the foregoing self-defeating claims of post-modernism, they set the trap and fall in it themselves.  Jesus declared: “Your Word is truth.” (Jn. 17:17).  He added elsewhere, “If he called them gods, unto whom the word of God came, and the scripture cannot be broken.” (Jn.10:34-35). “Laying aside the commandment of God, you hold the traditions of men…, making the word of God of no effect through your traditions.” (Mk. 7:8, 13).   Paul declared that “All scripture is given by inspiration of God….”(2 Tim. 3:16). The Scripture is the Word of God (Rom. 9:6) and God cannot err (Titus 1:2).  Jesus said, “’It is written’…by every word that proceeds out of the mouth of God.” (Mt. 4:4).  Since the Bible is the very words of God, then to attribute error to the Bible, is to attribute error to God.

This is not to say that there are no difficulties in the Bible.  There are.  But St. Augustine’s dictum put it well: “If we are perplexed by any apparent contradiction in Scripture, it is not allowable to say, The author of this book is mistaken; but either [1] the manuscript is faulty, or [2] the translation is wrong, or [3] you have not understood.”  (Augustine, Reply to Faustus 11.5)

Emerging Problems with the Emergent Church

Post-modern theology is self-defeating. It stands on the pinnacle of its own absolute and relativizes everything else. It is an unorthodox creedal attack on orthodox creeds. It attacks modernism in the culture but is an example of postmodernism in the church.  In an attempt to reach the culture it capitulates to the culture.  In trying to be geared to the times, it is no longer anchored to the Rock. It is not an emerging church; it is really a submerging church.

As Mark Driscoll aptly put it, “The emergent church is the latest version of liberalism.  The only difference is that the old liberalism accommodated modernity and the new liberalism accommodates postmodernity” (Mark Driscoll, Confessions of a Reformation REV, 21).

The Emergent Church is the Submergent Church.  To put it poetically: The Emergent Church is built on sand, and it will not stand.  Christ’s Church is build on Stone, and it can not be overthrown (Matt. 16:16-18)

Answering a Final Objection

Some post-modernism try to avoid the painful logic of their own self-defeating statements by claiming that they are not making any truth claims.  Strange as this may seem, it does not solve their problem.  C. S. Lewis pinpointed the problem well when he wrote “You can argue with a man who says, ‘Rice is unwholesome’: but you neither can nor need argue with a man who says, ‘Rice is unwholesome, but I’m not saying this is true.’  I feel that this surrender of the claim to truth has all the air of an expedient adopted at the last moment.  If [they]…do not claim to know any truths, ought they not to have warned us rather earlier of the fact? For really from all the books they have written…one would have got the idea that they were claiming to give a true account of things.  The fact surely is that they nearly always are claiming to do so.  The claim is surrendered only when the question discussed…is pressed; and when the crisis is over the claim is tacitly resumed” (Lewis,Miracles, 24).  In short, either the post-modern is making truth claims or he is not.  If he is, then his views are self-defeating.  If he is not, then he is not even in the stadium.  He can’t play the “game” unless he is on the field.  By claiming that he is making no truth claim, then he has disqualified himself in the arena of truth.

 

Works Evaluating Post-Modern Theology

There are many works evaluating aspects of post-modernism.  The following works are highly recommended for further consideration.

Adler, Mortimer. Truth in Religion.

Carson, D. A.  Becoming Conversant with the Emerging Church.

Carlson, Jason. “My Journey Into and Out Of the Emergent Church.”

Driscoll, Mark. Confessions of a Reformation REV.

Geisler, Norman.  DVD on Post-modernism (http://ngim.org).

Geisler, Norman.  Systematic Theology in One Volume. (link)

Gibbs, Eddie and Ryan Bolger.  Emerging Churches.

Howe, Thomas ed., Christian Apologetics Journal, volume 7, No. 1 (Spring, 2008, www.ses.edu/journal.htm)

Kimball, Dan. The Emerging Church.

Myron Penner ed., Christianity and the Postmodern Turn (pro and con)

Rofle, Kevin, Here We Stand.

Smith, R. Scott, Truth and The New Kind of Christian.

Robert Weber, Listening to the Beliefs of Emergent Churches (pro and con)

 

Copyright © 2012 Norman L. Geisler – All rights reserved

 

By Christopher on Archaeology, Chicago Statement on Biblical Inerrancy, Reliability of the Bible

Is Jesus’ Hometown (Nazareth) a Myth?

Is Jesus’ Hometown (Nazareth) a Myth?

Joseph M. Holden, Ph.D.

 

For the past 2000 years first-century Nazareth was unquestionably considered the historic hometown of Jesus. The gospels make it abundantly clear that Jesus was “of Nazareth” (Jn. 1:45; Jn 19:19; Mk. 1:24; Lk. 18:27). However, Rene Salm has challenged the historical Nazareth in his The Myth of Nazareth: The Invented Town of Jesus (American Atheist Press, 2008). According to his view, ancient Nazareth did not emerge prior to A.D. 70, and the settlement of Nazareth did not exist earlier than the second-century A.D. long after Christ’s crucifixion. To substantiate these claims, Salm appeals to, among other things: 1) late dating Roman and Byzantine artifacts (e.g oil lamps), 2) the Gospel of Luke which tells us that Jesus’ hometown was Capernaum, not Nazareth, 3) “problematic” biblical passages (e.g. Mt. 2:23, “And he went and lived in a city called Nazareth, that what was spoken by the prophets might be fulfilled, ‘He shall be called a Nazarene.’” ESV) that have no prophetic reference in the Jewish Scriptures, and 4) that Josephus and the Jewish Talmud do not mention Nazareth in their lists of Galilean cities. However, there are several reasons why Salm’s argument against Nazareth should be rejected.

First, there has been little archaeological work completed in the Nazareth area since most of the ancient city lies under the modern city of Nazareth (ca. 60,000 population). The sparse materials and current cumulative data should not be stretched into Nazareth’s non-existence since the alleged absence of material data and the presence of later Roman and Byzantine evidence is not “contradictory” evidence that disproves Nazareth’s first-century existence. Such a conclusion is tantamount to arguing that since we have not found the Ark of the Covenant or Noah’s Ark that the temple never existed or that the flood never occurred. In other words, this sort of thinking commits the logical fallacy of arguing from silence! Besides, the archaeological data from excavations in the Nazareth area demonstrate that Nazareth was a small (60 acre) agricultural village, had a population of about 300-500 people, had several rolling-stone tombs in the vicinity (like the tomb of Jesus) used up until the destruction of Jerusalem in A.D. 70, and a third-century A.D. Jewish synagogue which was probably built over the top of an earlier synagogue that was familiar to Jesus. To be sure, it is not uncommon for a later synagogue to be built over an earlier synagogue structure as was accomplished at Capernaum. In addition, an assortment of pottery has been found in the Nazareth area dating from 900 B.C. to A.D. 640, suggesting the area was occupied at various times over a 1500-year period. Among these finds, there is no evidence that contradicts the view that Nazareth was a small historic village during the time of Jesus. Even if there was no material data uncovered at Nazareth from the early first-century A.D., it does not eliminate Nazareth as a historical city. Why? Salm seems to forget that Nazareth was a small village (about 3 miles south of the thriving city of Sepphoris) with a small population. Further, it is not uncommon that Nazareth’s location moved somewhat over time. It is unrealistic to expect such a small agricultural village to leave massive amounts of material behind as do large cities like Beth Shan and Jerusalem. To demand such evidence from Nazareth would be unrealistic. In fact, it is not uncommon for small villages to just disappear over time since later Roman and modern building projects have been known to erase traces of earlier settlements altogether. Current archaeology has not yet revealed the exact place of first-century Nazareth. This is hardly proof that Nazareth did not exist! The same is true of other small villages like Chorazin, whose archaeological data is mostly Byzantine. Though Chorazin could be located nearby the current location. We must be reminded that only 1% of the archaeological sites have been excavated, and to treat the Galilee region (or the Nazareth area) as “fully excavated” is misguided and incorrect since much more is yet to be learned. The jury is still out on the matter of first-century Nazareth’s exact location.

Second, Salm appears to be arguing against traditions and common lay assumptions, as well as the current Nazareth Village that has been reconstructed, and has not offered any material evidence that disproves first-century Nazareth’s existence. At best his arguments demonstrate that we don’t know the exact location of Nazareth, and that certain archaeological reports conflict on occasion, or that some overzealous Christians have overstated their case for Nazareth at times. However, none of this demonstrates that Nazareth is a myth. It only serves to show us that interpretations may conflict at times as is the case in all discipline that call for human interpretation (e.g. science, theology, etc). In fact, I don’t know of any reputable archaeologist today that is dogmatically certain of the exact location of Nazareth. As for the current Nazareth Village constructed for tourists to gain an understanding of first-century life in Jesus’ hometown, it seems to offer a accurate snapshot of what Nazareth was like without making the claim that the location of the current Nazareth Village was the exact same location of Jesus’ hometown.  Illustrations of terraced farming, replica synagogue, meals, carpenter’s workshop, and models dressed in authentic apparel offer a helpful and realistic portrait of life in Jesus’ Nazareth. Unlike the examples offered in the Nazareth Village tour which are grounded in real origin science (archaeology) and historic narrative descriptions, Salm’s argument against Nazareth is without positive archaeological or historical grounding whatsoever.

Third, the location of Sepphoris in relation to Nazareth is consistent with the social and economic milieu of Jesus’ day. Sepphoris, rebuilt in 4 B.C. by the Tetrarch of Galilee, Herod Antipas, was located about an hour’s walk from modern day Nazareth. This is strong evidence that villages like Nazareth settled within a short distance from this major hub, implying they were not “isolated” from the rest of the Galilee. The labor force (masons and carpenters) most likely could not afford, or did not need, to live in big opulent cities so they settled in nearby villages. Since Joseph and Jesus were masons/carpenters, with no indication that they were wealthy, it would make sense that they settled close by Sepphoris. For example, the small southern California cities of Temecula and Murrieta are affordable bedroom communities that feed the labor force of Los Angeles and San Diego! Though we must not take this to mean that Nazareth was a remote and isolated stop on the way to the city. There is evidence of first-century agricultural infrastructure in Nazareth such as grape and olive presses, farming, vinyards, some stone masonry, the sparse remains of a home (mud, stone, wood, and vegetation), and a nearby highway system connecting the port city of Caesarea Maritima to Tiberias. [1] All of these remains imply a self-sustaining first-century community intricately connected with the rest of northern Israel.

Fourth, Salm mistakenly rejects Matthew 2:23 due to its lack of specific reference among the prophetic books of the Old Testament for several reasons. First, Matthew did not say a single prophet made the statement, but rather it was of the prophets (plural). Meaning that Matthew was not quoting any specific prophet but was instead referring to the general consensus among the prophets that Jesus would be called a “Nazarene.” The fulfillment of this title can be understood in several ways. For example, the prophets said the Messiah would be despised and rejected (Isa. 53:3; Dan. 9:26; Zech. 12:10) much like the way Nazareth was despised during the early first-century (Jn. 1:46; 7:41, 52); 2) though Jesus never took the vow of the Nazarite (the word is spelled differently than Nazareth), He fulfilled it by perfectly keeping the Law by separating Himself to the Lord which was the essence of the Nazarite vow (Num. 6:2; Judg. 13:5); 3) others have indicated that the Hebrew word netzer (meaning “branch”) is the word from which Nazareth was named (since it sounds similar). Several prophets mentioned the “Branch” as being a title of the Messiah (Isa. 11:1; Jer. 23:5; 33:15; Zech 3:8; 6:12). The best solution is to accept Matthew’s statement at face value, namely, Matthew saw the fulfillment of Isaiah’s prophecy when Jesus and his family took residence in Nazareth (Mt. 21:11); 4) John records Phillip’s identification of “Jesus of Nazareth” as the fulfillment of what Moses and the prophets wrote (Jn. 1:45). Nathanial affirms its despised reputation and assumes Nazareth is a historical village when he replies, “Can anything good come out of Nazareth?” (Jn. 1:46, ESV).

Fifth, Salm ignores the numerous independent statements in the New Testament that identify Jesus with Nazareth. First, at his crucifixion Pontius Pilate placed a government-authorized sign (titulus) above Jesus’ head that read, “Jesus of Nazareth…” (Jn. 19:19). It is worthy of note that the religious leaders did not dispute truthfulness of Jesus’ hometown (“Nazareth”) written on the placard when they petitioned Pilate to change the writing, but only challenged His claim to be “the King of the Jews” (Jn. 19:20-22)! Second, Jesus was rejected at the synagogue in Nazareth (Lk. 4:16-30). It is inconsistent to affirm the historicity of Jesus and the synagogue and yet assign Nazareth to myth since it is so often associated with the historical Jesus as it is here.  Third, the New Testament writers often referred to “Jesus of Nazareth” (Mk. 1:24; Lk. 18:27) and those among His early church were identified as the “Nazarene sect” (Acts 24:5). Fourth, even the man with an unclean demon acknowledged that Jesus was “of Nazareth” (Lk. 4:33-34). This would have been the perfect opportunity for the demon to challenge the moral character of Jesus by catching Him in a lie about his hometown. Instead, the demon is forced to confirm the truth about His holiness, deity, authority, identity, and place of residence (Lk. 4:34). Never is Jesus identified with any other city such as “Jesus of Caesarea”, “Jesus of Capernaum”, “Jesus of Bethlehem”, or “Jesus of Jerusalem”, only “Jesus of Nazareth”. To conclude otherwise is to overlook the strong and obvious textual connection between Jesus and his hometown of Nazareth.

Sixth, the absence of historical notation among early literature (Josephus and Talmud) does not prove that Nazareth is a myth. Lack of identification does not mean lack of existence, it’s a logical fallacy to argue from silence! For many years, the Babylonian king, Belshazzar, mentioned in Daniel 5 was considered by critics to be a mythical interpolation in the text since he was missing from all Babylonian king lists. However, he was later discovered on the Nabonidus Cylinder to be the son and co-regent of Babylonian king, Nabonidus. Therefore, sound logic and previous experience must limit Salm’s claim of Nazareth’s omission in previous lists to: “the lack of notation in early writers is consistent with the view that Nazareth is a myth.” There are plausible reasons why Nazareth is not found in Josephus and the Talmud’s list of Galilean locations. First, it is possible that Josephus and the Talmud omit it because the lists are not intended to be exhaustive. Second, it may be because Nazareth (due to its despised reputation and size) was such an insignificant village at the time it warranted no mention. Third, by the time Josephus wrote his list of Galilean cities Nazareth may have been known by another name or was not occupied in the late first-century A.D. What is more, Jewish religious leaders may have refrained from listing Nazareth out of disdain for Jesus and His claims to be the Messiah. None of these reasons preclude Nazareth from being the historic village of Jesus.

Seventh, Salm’s theory forgets that Old and New Testament writers always layered their narratives over real geographical locations. Never have we discovered otherwise. Luke is a prime example of exact geographical descriptions to aid his foreign readers in understanding the geography of Palestine. In 1:26, Luke identifies the location as “a city of Galilee named Nazareth.” It is strange hermeneutical practice to accept the historicity of the Galilee region (as Salm apparently does) and reject the existence of Nazareth located within it.  Each time Nazareth and Jesus are mentioned they are so often coupled together in a non-mythical tone. Salm often asserts that instead of Nazareth being Jesus’ hometown, the Scriptures place Jesus in his home at Capernaum. However, this notion is fraught with problems, the most crucial of them is that Salm, being either unaware or by simply ignoring, the same grammatical coupling is associated with Capernaum as well, “Capernaum, a city of Galilee” (Lk. 4:31). Moreover, Matthew 4:12-17 clearly describes that Jesus “leaving Nazareth he went and lived in Capernaum by the sea, in the territory of Zebulun and Naphtali” to begin His ministry. Salm is correct when he says that Jesus lived in Capernaum, but this is only true after he left Nazareth (Lk. 3:23 cf. Lk. 4:14-37). It makes no sense (hermeneutically or logically) to assert that Jesus left a mythical city (Nazareth) to live in a historical one (Capernaum)!

Eighth, Salm’s theory favors the interpretations of liberal biblical scholarship without questioning their philosophical assumptions or methodology and does not seriously interact with conservative evangelical scholarship on the matter. Most notable is Salm’s unwarranted rejection of the reliability of the biblical text. There is simply no reason to reject the integrity of the Gospel records that are supported by credible eyewitnesses and thousands of early manuscripts. [2] Salm admits that the purpose ofThe Myth of Nazareth is only the foundational step in deconstructing classical Christianity in order to offer a “new account” of Christian origins that will rely heavily on “investigating suppressed evidence of Gnostic, Judean, and Essene roots of Christianity.” To replace credible and ancient eyewitness testimony with modern critical scholarship that is 2000 years removed from the events recorded in the biblical text is not only unwise, it is bad scholarship on any level!

Salm’s argument against Nazareth can only succeed if he brings to light archaeological evidence that contradicts the biblical testimony of first-century Nazareth. However, thus far it appears he has only revealed his bias against the reliability of the Scriptures and inerrancy, offered arguments from silence, employed minimalist New Testament interpretation, offered a critique of over-stated dogmatic claims by some Christians, and the conflicting interpretations of archaeological data. None of these warrant a change of mind from what has been generally accepted for nearly 2000 years – namely, that Nazareth is the historical town of Jesus.

 

Copyright by Joseph M. Holden 2012. All Rights Reserved.

 

[1] Craig A. Evans, Jesus and His World: The Archaeological Evidence (Westminster John Knox Press, 2012), 13-14. See Bellarmino Bagatti, Excavations in Nazareth: Vol. 1, From the Beginning till the XII Century (2 Vols). (Publications of the Studium Biblicum Franciscanum 17. Jerusalem: Franciscan Printing Press, 1969), 174-218.

[2] See Bruce M. Metzger, The Transmission of the New Testament Text: Its Transmission, Corruption and Restoration; Norman Geisler and William E. Nix, From God to Us: How We Got Our Bible (Revised & Expanded) 2012; and Norman Geisler and Joseph Holden, A Popular Survey of Archaeology and the Bible – Harvest House, 2013; Norman Geisler and Frank Turek,I Don’t Have Enough Faith to Be an Atheist).

 

 

JoeHolden_small

Joseph Holden, Ph.D.

President of Veritas Evangelical Seminary

and co-author of the forthcoming book,

The Popular Handbook of Archaeology and the Bible

By Christopher on Chicago Statement on Biblical Hermeneutics, Chicago Statement on Biblical Inerrancy, ICBI, Matthew 27's Raised Saints, Mike Licona

A Response to Misstatements about J. I. Packer’s Supposed Support of Licona’s View

A Response to Misstatements about J. I. Packer’s

Supposed Support of Licona’s View on Inerrancy

By Norman L. Geisler  (5/16/2012)

 

A letter posted on the internet by a Mike Licona supporter reads:  “I noticed in his [Geisler’s] point 22 (see article here) that he disagrees with your statement that the framers of the Chicago Statement on Biblical Inerrancy (ICBI) don’t always agree on how to interpret ICBI.  Dr. Geisler says there were only 3 framers of ICBI, R. C. Sproul, J. I. Packer, and himself.  He then says “we all agree that Licona’s views are not compatible with the ICBI statements.”  I just wanted you to know that I emailed J. I. Packer last fall and asked him what he thought of your view of Matthew’s raised saints. I received this reply from him on 24 February forwarded from David Horn, the Academic Secretary at Regent College:

 

Dear Johan Erasmus,

I apologise for lateness in responding to your email.
What Dr. Licona offers is an interpretive hypothesis as to Matthew’s meaning. What biblical inerrancy means is that Scripture, rightly interpreted, is true and trustworthy. I don’t think Licona’s guess about Matthew’s meaning is plausible, but it is not an inerrancy question.

Sincerely in Christ,

J.I. Packer.

 

Unfortunately, the use of this post to support Licona’s view is unfounded since it is both false and misleading for the following reasons:  First, I did not claim that “there were only three framers of ICBI, R.C. Sproul, J. I. Packer, and himself.”  That is false. I have claimed only that there are three “living” framers of the ICBI statements.  So far as I know, the others are with the Lord.  However, having known their views well, I am sure that they too would support the interpretation of the other framers on this issue.

Second, the above web post fails to take note that I did not say Licona’s views disagree simply with the ICBI statement on inerrancy (viz., “the Chicago Statement”), but with the ICBI “statements” (plural) on inerrancy which include the statement on hermeneutics and the official ICBI commentaries on these statements.  It is these “statements” that make very clear (what is implicit in the “Chicago Statement”), namely, that Licona’s view is incompatible with the ICBI framer’s view on inerrancy.

Third, there is no disagreement among the framers as to the meaning of the ICBI statements with regard to the Licona issues.  I called J. I. Packer today about 12:00 noon EST (May 16, 2012), and he confirmed that it was a misinterpretation of his statement to construe it to mean that Licona had not denied inerrancy in fact.  He affirmed that his statement was only referring to inerrancy in a formal sense, not in a material sense.  He said both Robert Gundry and Mike Licona have denied inerrancy in a material (factual) sense. For while inerrancy and the historical-grammatical interpretation of the Gospels as actual history are formally distinct, yet they are actually inseparable on this matter.

Fourth, Packer and all the framers of the ICBI statements agree that it is contrary to inerrancy (in the material sense) to “dehistoricize” the Gospel record and not take it as literal space-time history.  Consider the following: (1) Even in its formal statement on inerrancy (“the Chicago Statement”) there is a reference to the “grammatico-historical” (i.e., literal) method of interpreting the Bible (Article XVIII) which demands that the Gospel narratives be taken in the literal historical manner.  (2) In the same article it condemns “dehistoricizing” the text of Scripture which is what Licona does in several New Testament passage, including the raising of the saints in Matthew 27, the angels at the tomb in all four Gospels, and the mob falling backward at Jesus’ claim (in Jn. 18). (3) The ICBI framers affirmed a “correspondence” view of truth  which demands that the affirmations in the Gospel record must have a literal referent in the real world (i.e., must be historical).  As Sproul put it in the official ICBI commentary, “Though the Bible is indeed redemptive history, it is also redemptive history, and this means that the acts of salvation wrought by God actually occurred in the space-time world” Sproul, Explaining Inerrancy,  37 cf. the “Chicago Statement” Article XIII.

Fifth, to be sure, the ICBI framers did not literally have Licona’s view in mind since he had not yet written his book on the resurrection when the ICBI statements were formed.  However, as living framers, we are aware that we did have Robert Gundry in mind when we penned the statements.  So, by extension these statements also apply properly to Licona as well.  For both Gundry and Licona used extra-biblical genre determination to deny the historicity of sections of the Gospel record.  And we also know that Licona holds the same basic view as Gundy did.  The only real difference is that Gundry used extra-biblical Jewish Midrash and Licona used Greco-Roman biography to deny the historicity of parts of the Gospels.  Both are contrary to the doctrine of inerrancy understood and expressed by the ICBI framers in their statements.  This is the same understanding which the members of the Evangelical Theological Society (ETS) had in 1983 when by an overwheming 70 percent vote they ask Gundry to resign from the organization.  And subsequently ETS members, by an 80 percent vote, accepted the ICBI framers understanding of inerrancy as a guide to understanding the meaning of inerrancy for their society.

Sixth, Packer not only disagreed with Licona’s interpretation of Matthew 27, calling it a “guess” that was not “plausible,” but he also affirmed (in the above stated phone call) that Licona’s claim that John contradicted the Synoptic Gospel on the question of which day Jesus was crucified (in a debate with Bart Ehrman at Southern Evangelical Seminary in Spring, 2009). But this is a clear denial of the inerrancy of Scripture (see articles on Licona on www.normangeisler.com). In view of all this, Packer clearly affirmed his belief that Licona’s views are in fact contrary to what the ICBI affirmed about inerrancy.

Finally, even if one of the ICBI framers were to disagree with this unanimous interpretation of the living framers—and there is no one—nonetheless, this would not thereby show that Licona’s view was orthodox. To conclude that it was orthodox would be to commit the same error that Licona does when he allows external sources and unexpressed intentions determine the meaning of a text.

So, the conclusions being drawn by Licona supporters about a division among the ICBI framers on this matter is both false and misleading.  Further, the action (of asking Gundry to resign from ETS) and affirmations of ETS (that ICBI is the proper guide to the meaning of inerrancy), the largest group of evangelical scholars in the world who affirm inerrancy, supports our conclusion that the ICBI statements on the matter exclude Licona’s view from being consistent with the standard (ICBI and ETS) view of inerrancy.  In brief, this internet post is false and should be removed.

 

By Christopher on Chicago Statement on Biblical Hermeneutics, Chicago Statement on Biblical Inerrancy, Genre Criticism & Historical Criticism, ICBI, Matthew 27's Raised Saints, Mike Licona

Dr. R.C. Sproul’s Judgment: “Not even remotely compatible with ICBI”

“As the former and only President of ICBI during its tenure and as the original framer of the Affirmations and Denials of the Chicago Statement on Inerrancy, I can say categorically that Dr. Michael Licona’s views are not even remotely compatible with the unified Statement of ICBI.

R.C. Sproul

May 22nd, 2012

 

Dr. R.C. Sproul holds degrees from Westminster College, Pittsburgh Theological Seminary, and the Free University of Amsterdam, and he has had a distinguished academic teaching career at various colleges and seminaries, including Reformed Theological Seminary in Orlando, Florida, and Jackson, Mississippi. He is the author of more than seventy books and scores of articles for national evangelical publications. Dr. Sproul has produced more than 300 lecture series and has recorded more than 80 video series on subjects such as the history of philosophy, theology, Bible study, apologetics, and Christian living. He signed the 1978 Chicago Statement on Biblical Inerrancy, which affirms the traditional view of biblical inerrancy, and he wrote a commentary on that document titled Explaining Inerrancy.  You can read more about R.C. Sproul and Ligonier Ministries here.

 

By Christopher on Archaeology, Chicago Statement on Biblical Inerrancy, Holden, Reliability of the Bible tagged

The James Ossuary: The Earliest Witness to Jesus and His Family?

[click here to open as a PDF file: The James Ossuary – Dr. Joseph Holden]

The James Ossuary:

The Earliest Witness to Jesus and His Family?

 by

Joseph M. Holden, Ph.D.

 

One of the earliest and most important discoveries relating to the historicity of Jesus and members of his family is the limestone bone-box (called an ossuary) made known to the public in October, 2002. Ossuaries were used by Israel from about the second-century B.C. until the fall of Jerusalem in A.D. 70. Over ten thousand such ossuaries have been discovered but only about one hundred contain inscriptions. Of these, only two have an identification similar to the one etched in the now famous and somewhat controversial “James Ossuary.” The entire Aramaic inscription reads, “Jacob (James), son of Joseph, brother of Jesus” (Ya’akov bar Yosef akhui di Yeshua).

If, in fact, the inscription in its entirety is recognized as authentic (which we believe to be the case), we have clear first-century A.D. testimony of Jesus, his father Joseph, and brother James. James (Ya’akov) is given in the Gospel accounts as a brother of Jesus (Mt. 13:55), but he is also one of the most important figures in the New Testament. The book of Acts reveals that he was the pastor of the Jerusalem church, moderator of the Jerusalem Council in Acts 15, and penned the epistle of James. James is also spoken of a number of times in the writings of Josephus. He was put to death by certain Jewish leaders in A.D. 62, so if the James Ossuary is the one in which his bones were placed, then the dating of the bone-box would be approximately A.D. 62-63, allowing time for the reburial of the bones after the decomposition of the flesh, according to Jewish practices.

In December 2004, the Israeli Antiquities Authority (IAA) and the State of Israel brought an indictment against antiquities dealer and owner of the James Ossuary, Oded Golan, claiming that the second part of the inscription, the portion which reads “brother of Jesus” to be a forgery. This indictment seems to have come to nothing after five years of court proceedings that concluded in March 2010 with 116 hearings, 138 witnesses, 52 expert witnesses, over 400 exhibits, and more than 12,000 pages of court transcripts! According to Golan’s written summary of the trial (supported by the 474 page Hebrew language opinion handed down by Jerusalem District Court Judge Aharon Farkash on March 14, 2012), many high-level scholars with expertise in ancient epigraphy, paleography, bio-geology, and other crucial disciplines relating to examining the inscription have testified that there is no reason to doubt that the “brother of Jesus” was engraved by the same hand in the first-century A.D. In view of this, it is very likely that we may have a very early and important historical witness to Jesus and His family. A summary of the arguments for and against the authenticity of the inscription is listed below.

 

Arguments against its authenticity

  1. The ossuary was not discovered in situ, within a secure archaeological context, but rather obtained through the antiquities trade.
  2. Though the bone-box itself and the first half of the inscription are not contested, arguments that the second half of the inscription (brother of Jesus) was recently engraved (forged) and was not completed by the same hand have been posited due to the absence of natural occurring patina. (Patina is a thin layer of biogenic material expected to be present on most, if not all, ancient artifacts to some degree. It is caused by the continuous secretions and activities of micro-organisms such as bacteria, fungi, algae, and yeast on the stone and inside some of its grooves. If the same consistency of patina is equally distributed on the ossuary and found within the engraved grooves, it would suggest the authenticity of the inscription. The absence of patina within the disputed portion of the inscription would suggest a forgery or modern engraving of letters.)
  3. The foundation of the IAA’s case against Oded Golan was based on an eyewitness (Joe Zias, an anthropologist formerly employed by the IAA) that claimed to have previously seen the ossuary without the “brother of Jesus” portion of the inscription.

 

Arguments for its authenticity

  1. The size of the ossuary indicates that the bones belonged to an adult male, thus being consistent with James.
  2. In 2004, while the ossuary was in IAA possession, the police (Mazap) made a silicon impression (cast) of the inscription that contaminated and mutilated the inscription. When the silicon was removed it also removed the natural occurring patina, but despite this action traces of the patina were still present in several of the letter grooves, indicating that the inscription is indeed ancient.
  3. The name on the ossuary (James) reveals that the person was a male.
  4. Ossuaries were only used by Jews only in the area of Jerusalem and from the end of the first-century B.C. until A.D. 70, the same time period that Josephus tells of the death of James at the hands of the Jewish religious leaders.
  5. Of all those ossuaries bearing an inscription almost all speak of the deceased occupant’s father, but occasionally has the person’s brother, sister, or other close relative, if that person was well-known. The rare presence of a sibling’s name (Jesus) would indicate that Jesus was a very prominent figure.
  6. Specialist and archaeologist, Prof. Kloner, dates the ossuary to between A.D. 45 – 70, and is thus consistent with the death of James in A.D. 62 according to Josephus.
  7. Though the names Joseph, James, and Jesus are common names in the first-century, the combination of “James, son of Joseph” is rare and unique to this ossuary, meaning that it is highly probable that the bone-box belongs to James, Jesus’ brother even without the second half of the inscription mentioning this.
  8. Prof. Camil Fuchs, head of the Statistic department at Tel Aviv University researched deceased males in Jerusalem in the first-century A.D. He concluded based on conservative estimates a growing Jerusalem population estimate (between A.D. 6-70), minus all women, minus children who will not reach manhood by time of James’ death, minus non-Jews, and considering the fame of Jesus as a brother to warrant the inscription, time of death, and literacy, that with 95% assurance there existed at the time in Jerusalem 1.71 people named James with a father Joseph and brother named Jesus!
  9. Golan affirms that he purchased the ossuary from an antiquities dealer who said it was found in the Silwan (Kidron Valley area) in Jerusalem. James the Just, pastor of the Jerusalem church and half-brother of Jesus was stoned and thrown from the pinnacle of the temple according to Josephus. According to Christian tradition, he was buried in a rock-cut tomb in the Kidron Valley, and one year later, in accordance with Jewish tradition, his bones were interned in an ossuary.
  10. Expert witnesses have confirmed that the inscription in its totality was inscribed by the same hand in the first-century, though this was a much disputed item (especially by Yuval Goren and Avner Ayalon) until experts were put under oath at trial.
  11. Experts have confirmed the presence of microbial patina on the ossuary and both parts of the inscription “James, the son of Joseph” and “brother of Jesus,” demonstrating the unity and antiquity of the inscription. In addition, this patina is generally deemed ancient, without the possibility of it occurring naturally in less than 50-100 years, making a recent forgery impossible. The world’s leading expert in bio-geology and the patination process, Wolfgang Krumbeim of Oldenburg University in Germany, affirmed the patina on the ossuary and inscription most likely reflects a development process of thousands of years. He added that there is no known process of accelerating the development of patina. In addition, he concluded that the patina covering the inscription letters are no less authentic than the patina covering the surface of the ossuary (which the IAA says is authentic). Other researchers from the Royal Ontario Museum in Toronto confirmed that the patina within the letter grooves is consistent with the patina on the surface of the ossuary, thus legitimizing the entire inscription’s antiquity.
  12. According to expert paleographers (Andre Lemaire and Ada Yardeni) who authenticated (and dated) the inscription based on the shape and stance of the letters, the Aramaic is fully consistent with first-century style and practice. No credible challenge to their findings has yet to be published.
  13. Adding the words, “brother of Jesus” is exceptional among the ossuaries found in Jerusalem. During the trial, it was revealed that what eyewitness (Joe Zias, who does not read Aramaic) thought he saw (i.e. James Ossuary) was actually a different (but similar) ossuary with three Aramaic inscribed names (Joseph, Judah, Hadas) known as the “Joseph Ossuary”. Prior to rendering the final verdict by Judge Farkash, apparently Zias said to Hershel Shanks that he was “joking” when told that the “brother of Jesus” portion of the inscription was missing from the ossuary!

 

So extensive and strong is the support for the authenticity of the ossuary and its inscription, according to Golan, Dan Bahat (the prosecutor), said in his closing arguments that the State would probably dismiss the charges that the ossuary inscription is a forgery. In fact, many of the IAA witnesses who initially claimed that the inscription was a forgery appeared to have changed their minds after closer analysis and scientific testing. What is more, many prosecution witnesses (witnesses for the IAA/State who argue that the inscription is a forgery) confirmed the authenticity of the inscription based upon careful analysis of the patina and the engraved inscription. The following chart offers a survey of several expert witnesses and their conclusions about the ossuary inscription.

 

Expert Witness/Opinions Regarding the Authenticity of the James Ossuary

 

Person Expertise Comments
Andre Lemaire Epigrapher, ancient Hebrew and Aramaic inscriptions. Has no doubt that the entire inscription was ancient and inscribed in a single event. No reason to believe the contrary.
Ada Yardeni Paleographer, researcher, Hebrew University of Jerusalem. Examined the inscription in 2002 and concluded that the entire inscription is of ancient origin, and inscribed by a single individual. She also stated, “If this is a forgery, I quit.”
Hagai Misgav Member of the IAA Committee, expert in Hebrew and Aramaic ossuary inscriptions. Found no indication of forgery in the inscription.
Shmuel Ahituv Member of the 2003 IAA Writing Committee to examine the authenticity of the inscription and expert on Hebrew inscriptions. Found no indication that the inscription is a forgery or is modern. The text and paleography make it difficult to rule out the authenticity of the inscription.
Yosef Naveh Professor, prosecution witness No indication the inscription is a forgery.
Y.L. Rahmani Archaeologist, has published the corpus of IAA ossuary inscriptions in IAA’s possession. After examining the inscription, found no indication that the inscription (or any part of it) was a forgery.
Dr. Esther Eshel Prosecution witness She cannot rule out the possibility that the entire inscription may be ancient
Roni Reich Jerusalem professor, archaeologist, and researcher Ossuary inscription is ancient, no reason to doubt its authenticity, and most likely comes from the late second temple period.
Gabriel Barkay Jerusalem archaeologist and professor Ossuary is ancient and found no scientific evidence to doubt its authenticity.
Gideon Avni IAA “Writing Committee” appointed to examine the paleography and inscription in 2003. Never testified against the authenticity of the inscription.
Orna Cohen Senior antiquities conservator for the IAA and Israeli museums, archaeologist, chemist, and specialist in the conservation of ancient stone items. Based on her careful analysis of the patina within the letter grooves under various light conditions, she concluded with certainty the phrase “brother of Jesus” had been engraved in ancient times.
Wolfgang Krumbein One of the world’s leading experts (Oldenburg University, Germany) on the patination process, stone patina, geology, and bio-geology. Analyzed samples of patina taken from the ossuary letter grooves, and concluded that this patina would require 50-100 years to develop, and most likely reflect a development process of thousands of years. The patina in the letter grooves was consistent with the patina on the surface of the ossuary, whose antiquity has not been contested.
Shimon Ilani

Amnon Rosenfeld

 Experts in Archaeometry (scientific testing of archaeological artifacts) at the Geological Survey of Israel in Jerusalem After examination of the inscription in 2002, they identified natural bio-patina in all the letter grooves, thus demonstrating the inscription occurred prior to the scratches and patina forming. They have no doubt about the ancient origin of the entire inscription.
James Harrell University of Toledo (OH), Expert in geology and stone of the ancient world Found no indication that any part of the inscription was forged.
Dan Rahimi Royal Ontario Museum of Toronto Museum researchers tested the patina and found natural patina in the letter grooves under a granular substance that is consistent with detergent used by the IAA to formerly clean the ossuary.
Yuval Goren Expert in petrography of potsherds and clay/silt, former member of IAA, and prosecution witness Though Goren initially had submitted an opinion on the ossuary at the IAA’s request in 2003 in which he denied any presence of natural patina in the letter grooves, he later contradicted this by reversing his finds. Later in 2007, after a reexamination of the inscription, he admitted to finding natural patina in the second half of the inscription.
Avnor Ayalon Geo-chemist of the Geological Survey of Israel in Jerusalem and prosecution witness He proposed to examine isotopic composition of the oxygen and carbon in carbonate patina, and compare it to the same found in stalactite caves in Jerusalem. Similar isotopic values would prove the carbonate patina on the ossuary may be natural, but a dissimilar value would demonstrate it is not natural and most likely a forgery. However, Ayalon’s model has been demonstrated by others to be based on false assumptions and deemed inappropriate for examining ancient artifacts.
Elisabetta Boaretto Expert in Carbon 14 dating, prosecution witness Found no evidence to support that the inscription is forged or new. Only signed the IAA petition against Golan because Goren (who later reversed his opinion) and Ayalon (whose model was subsequently shown to be mistaken) had previously asserted that they had found no patina, not due to her own analysis of the inscription.
Jacques Neguer Chemist for the IAA and prosecution witness Asserted the inscription had been cleaned (with detergent) in the past, but cannot determine whether it was a forgery.
Israel Police Forensic Department (Mazap) Forensics Letters in the first half of the inscription (which are not contested), were engraved by the same individual who engraved the second half of the inscription.
Gerald B. Richards Adjunct professor of forensic science at George Washington University, and senior consultant to the FBI Conducted scientific tests of Oded Golan’s photos (including infra-red and ultra-violet tests) of the ossuary, proving that the inscription had been engraved prior to 2002 since the photography (Kodak) paper used was discontinued in the 1980s. The indictment against Golan had claimed Golan had forged the inscription around 2002. This claim is now impossible to sustain.
Dan Bahat State prosecutor in the case Announced that the State would most likely dismiss the charges involving the ossuary and retract its claim that the ossuary inscription was a forgery had the bill of indictment not involved other charges.

 

Golan summarizes the outcome of extensive scientific tests performed on the ossuary and its inscription when he writes,

 

Neither the prosecution nor the IAA presented even a single witness who was an expert on ancient stone items, or patina on antiquities and who ruled out the authenticity of the inscription or any part of it. On the contrary, the findings of all the tests, including those of prosecution witnesses Goren and Ayalon, support the argument that the entire inscription is ancient, the inscription was engraved by a single person, and that several letter grooves contains traces of detergent/s that covers the natural varnish patina that developed there over centuries, and was partially cleaned (mainly the first section), many years ago.

 

The apologetic and historical implications following from this ossuary are far-reaching since it informs us that: 1) James, Joseph, and Jesus have historical corroboration as individuals and a family in the first-century; 2) early Christians, like James, may have been buried according to Jewish custom; 3) Aramaic was used by early Christians; and that 4) early Christianity emerged from its Jewish roots, making it extremely difficult to divorce Christianity from its Jewishness. As such, the inscription’s primary apologetic value rests in the notion that after the most intense interdisciplinary expert scrutiny according to the rules of law, the James Ossuary is destined to be the most authenticated/scrutinized artifact in history. We now can appreciate the ossuary as an authentic artifact that provides the earliest direct archaeological link to Jesus and his family!

 

Copyright © 2012 Joseph M. Holden. All rights reserved

Dr. Holden is the President of Veritas Evangelical Seminary and the author/coauthor of The Popular Handbook of Archaeology and the Bible: Discoveries that Confirm the Reliability of the Scriptures, Living Loud: Defending your Faith, and Vital Issues in the Inerrancy Debate.

HoldenPopBibleArch

 

 

 

 

 

 

By Christopher on Bible Difficulties, Biblical Criticism / Higher Criticism, Chicago Statement on Biblical Hermeneutics, Chicago Statement on Biblical Inerrancy, Genre Criticism & Historical Criticism, ICBI, Matthew 27's Raised Saints, Mike Licona

Brief Comments on the Licona Dialogue at Southeastern Baptist Theological Seminary

Brief Comments on the Licona Dialogue

at Southeastern Baptist Theological Seminary

 Professor Norman L. Geisler

August 2, 2012

 

The Summer 2012 journal of the Southeastern Theological Review (link) records the “Roundtable Discussion with Michael Licona on The Resurrection of Jesus: A New Historiographical Approach.”  Roundtable participants included Danny Akin, Craig Blomberg, Paul Copan, Michael Kruger, Michael Licona, and Charles Quarles.  Here are a few brief comments on the discussion.

 

  1. Most comments in support of Licona’s view in this Round Table discussion (e.g., those by Mike Licona, Paul Copan, and Craig Blomberg) have already been addressed in our article on “Methodological Unorthodoxy” in the Journal of the International Society of Christian Apologetics, vol. 5, no. 1 (2012) and in numerous other scholarly articles posted on our web site (http://NormanGeisler.net/articles/Licona). Unfortunately, there has been no response by Licona to these points.
  2. Many comments made in the Round Table by Craig Blomberg were personal attacks on critics of Licona’s views and have no place in a scholarly dialogue.  As Dr. Akin correctly responded, “I regret Dr. Blomberg’s rhetoric concerning Al Mohler. His singular written response to Dr. Licona’s book was respectful and measured. Nothing he said could fairly be construed as attempting to ruin Mike’s career. Why Dr. Blomberg believes this, or that Al owes Mike an apology, mystifies me. I strongly disagree with him.…”  Indeed, Copan and Blomberg need to apologize for impugning the motives and character of scholars who are critical of Licona’s aberrant views.  Name calling like “bullying” adds nothing to civil dialogue but only brings discredit on those who use such charges.

 

  1. Licona made a big issue about the alleged inappropriate use of the internet to critique his views. However, ironically, Licona and his supporters have engaged in an abusive use of the internet to attack their critics. The most outlandish example is Licona’s approval of a cartoon caricature ridiculing a critic of his view which was produced by Licona’s son-in-law and his friend!  Licona found this distasteful attack entirely “appropriate.”  However, the seminary president where Licona once taught declared: “We believe this video was totally unnecessary and is in extremely poor taste. At SES [Southern Evangelical Seminary] we demand a high standard of conduct in the way we interact with others.  Whenever there is a disagreement on any issue, there is a respectful way to handle it.  Publically embarrassing anybody is totally unacceptable….”    Another person responded, “it was immature, inappropriate and distasteful.”  An alumnus of the school wrote, “I …was appalled at it.  It was not only in the poorest of taste, it also grieved me to watch it.  It was unkind, uncalled for, and so sad to see something like this happen.… [T]he student related to Licona should have been dismissed from the college” (emphasis added).  In spite of all this, Licona refuses to apologize for approving of this personal attack on another scholar and brother in Christ!
  2. Dr. Kruger of the Round Table is to be commended for defending the historicity of the resurrection of the saints in Matthew 27 over against Licona’s view.  He wrote, “However, we do have a disagreement when it comes to how to understand the descriptions of Matt. 27:52-53. I take this portion of the text as straightforward historical narrative. There are many reasons I am not persuaded that these verses are non-historical apocalyptic symbolism, but let me just focus on a primary one: all of these events described at the death of Jesus were seen (or could be seen) visually by eyewitnesses.”

 

  1. Dr. Akin, president of Seminary that sponsored the Round Table, is to be commended for his stand on inerrancy when he declared: “Would I extend to Dr. Licona an invitation to join the faculty of Southeastern Baptist Theological Seminary? The unequivocal answer is no, I would not. There is too much at stake when it comes to ‘rightly handling the word of truth’ (2 Tim. 2:15).”  Unfortunately, in too many Seminaries there is a lack of this kind of conviction and courage on the part of its leadership.

 

  1. The attempt by Licona and friends to bifurcate inerrancy and hermeneutics is seriously flawed, as Dr. Akin observed, “I also believe it is more than just a matter of hermeneutics. Though the issues of biblical inspiration and biblical hermeneutics are separate categories, they are clearly related. The tragic fact is one can become so adept at ‘hermeneutical gymnastics’ that they can wittingly or unwittingly compromise a high view of the Bible’s inspiration.”  Professor Quarles of the Round Table rightly noted: “Although some argued and continue to argue that the debate was merely over hermeneutics, I strongly disagree. ‘Midrash,’ as it was defined by the midrash critics, was the equivalent of ‘Jewish myth.’ The apostle Paul spoke rather clearly about how the church was to treat works of this genre: So, rebuke them sharply that they may be sound in the faith and may not pay attention to Jewish myths and the commandments of men who reject the truth (Titus 1:13-14).”

 

  1. The fallacy of totally separating inerrancy and hermeneutics led Robert Gundry to make the absurd statement that even the leader of Christian Science, Mary Baker Eddy, should not be eliminated from the Evangelical Theological Society (ETS) if she affirmed inerrancy, even though she allegorized the entire Bible away (JETS 1983)!  Likewise, after the faculty at Southern Evangelical Seminary (where Licona once taught) examined his views, they considered them (to borrow the words of one faculty member) “unbelievable” since Licona claimed that even a method that denied the resurrection would not be considered contrary to the belief in inerrancy!  Upon hearing his views directly, the SES faculty voted not to invite him back as a teacher and to remove his position from the catalog.  In view of this it is misleading for Licona to claim that “My leaving the North American Mission Board and Southern Evangelical Seminary were both on very amicable terms.”  The truth is that, given his current views, there is probably not a major Southern Baptist seminary that would hire him, to say nothing of most of the rest of conservative seminaries.

 

  1. The parallel between Mike Licona and Robert Gundry is properly brought to focus by the Round Table, but the significance is not fully explicated.  Gundry was asked to resign from the ETS because an overwhelming majority of its voting members (70%) believed his view of denying that sections of Matthew were historical.  And since Licona is doing basically the same thing, only by appealing to Greek legends rather than Jewish legends, the ETS condemnations stands over Licona’s head as well.  The truth is that many of Licona’s supporters oppose Gundry’s expulsion from ETS.  For example, Craig Blomberg proudly proclaims that he supported Gundry.  But this is understandable since he has a few theological skeletons in his own closet.  For example, he doubts the historicity of some miracle stories in the Bible.  He wrote: “Is it possible, even inherently probable, that the NT writers at least in part never intended to have their miracle stories taken as historical or factual and that their original audiences probably recognized this? If this sounds like the identical reasoning that enabled Robert Gundry to adopt his midrashic interpretation of Matthew while still affirming inerrancy, that is because it is the same” (Craig Blomberg, “NT Miracles and Higher Criticism,” Journal of the Evangelical Theological Society. 27/4 (Dec. 19840, 438).  With friends like this, Licona does not need enemies!

 

  1. One important point never came up in the dialogue, namely, this is not a one text issue (namely Matthew 27:52-53).  Licona not only (1) casts doubt on the literal resurrection of saints in Matthew 27, but he also (2) casts doubt on the existence of the angels in all four Gospels (The Resurrection of Jesus, 185-185), and (3) the story of the mob falling backward when Jesus claimed “I am he” in John 18:4-6 (ibid, 306), and (4) generally obscures the lines between historicity and legend in  the Gospels by his genre determination that it is “Greco-Roman” bios. For he admits that in such literature “it is often difficult to determine where history ends and legend begins” (ibid, 34).  Indeed, in a debate at Southern Evangelical Seminary (2009), Licona declared:  “I think that John probably altered the day [on which Jesus was crucified] in order for a theological–to make a theological point here.  But that does not mean Jesus’ wasn’t crucified.” This flatly denies the inerrancy of the Bible by claiming there is a contradiction on the Gospels as to which day Jesus was crucified!  Nowhere has he addressed this issue.
  2. Those who believe Licona’s views are consistent with the ICBI statement on inerrancy miss a very important fact, namely, that all living framers of the ICBI inerrancy statement (Sproul, Packer, and myself) have declared that they believe Licona’s views are contrary to the ICBI inerrancy statements.  But the ICBI statement was adopted as a guide by ETS (in 2003), the largest group of evangelical scholars in the world,  Indeed, the original framer of the ICBI statement, R.C. Sproul, recently declared (May 22, 2012): “As the former and only President of ICBI during its tenure and as the original framer of the Affirmations and Denials of the Chicago Statement on Inerrancy, I can say categorically that Dr. Michael Licona’s views are not even remotely compatible with the unified Statement of ICBI” (emphasis added).  To argue that Licona and supporters knew what the ICBI statement mean and the framers did not know is like insisting that Washington, Adams, and Madison did not know what they meant by the US Constitution but that some modern liberal judge does!  Such statements reveal the arrogance of those who make them.

 

One final word comes to mind.  Unfortunately, in their sincere attempt to appear balanced, Round Table discussions like this often unwittingly give undue credibility to views of persons whose views on the topic are not really evangelical.  In fact, such a forum often gives opportunity for participants to vent their personal attack on those who take seriously the biblical exhortation to defend the Faith (1 Peter 3:15) and to “give instruction in sound doctrine and also rebuke whose who contradict it” (Titus 1:9 ESV).  This is one of the reasons I often, as in this case, decline to participate in panels of this kind.  For whatever reason, Al Mohler declined the invitation as well.  However, his critique of Licona’s views (on his web site) is well worth reading.  He got to the heart of the matter when he said, “Licona has handed the enemies of the resurrection of Jesus Christ a powerful weapon — the concession that some of the material reported by Matthew in the very chapter in which he reports the resurrection of Christ simply did not happen and should be understood as merely ‘poetic device’ and ‘special effects’…” (Emphasis added).

 

More about Dr. Daniel L. Akin at http://www.danielakin.com/

By Christopher on Bible Difficulties, Biblical Criticism / Higher Criticism, Chicago Statement on Biblical Hermeneutics, Chicago Statement on Biblical Inerrancy, Craig Blomberg, Genre Criticism & Historical Criticism, Matthew 27's Raised Saints, Mike Licona

The Erosion of Inerrancy Among New Testament Scholars: Craig Blomberg (2012)

Blomberg_1_

Dr. Craig Blomberg

 

 

THE EROSION OF INERRANCY AMONG NEW TESTAMENT SCHOLARS:

A PRIMARY CASE IN POINT—CRAIG BLOMBERG

 Copyright © 2012 Norman L. Geisler – All rights reserved

Copyright © 2012 F. David Farnell – All rights reserved

 

Background

In a recent “Round Table” discussion at Southern Baptist Theological Seminary,[1] a dialogue regarding Michael L. Licona’s work, The Resurrection of Jesus a New Historical Approach occurred wherein five scholars evaluated the “hornet’s nest” surrounding it.[2]  In this latter work, Licona commendably defends the physical, literal resurrection of Jesus.  So far, so good.  However, contained in this very same treatise was a very troubling section regarding Matthew 27:51-53 of the resurrection of the saints at Jesus’ resurrection Licona applies dubious genre hermeneutics to Matthew’s gospel known as “apocalyptic” or “eschatological Jewish texts” whereby he arbitrarily dismisses the historicity of Matthew 27:51-53 (and its recording of the resurrection of saints) which results effectively in the complete evisceration and total negation of His strong defense of Jesus’ resurrection.[3]  Despite Licona’s protest, these same apocalyptic arguments could be applied to Jesus Resurrection.

For example, James D. G. Dunn applies a similar logic to the resurrection of Jesus (cp. Acts 1:3), comparing the Passion accounts in the Gospels to that of Second Temple Judaism’s literature, relating that Jesus’ hope for resurrection reflected more of the ideas of Second Temple Judaism’s concept of vindication hope of a general and final resurrection: “The probability remains, however, that any hope of resurrection entertained by Jesus himself was hope to share in the final resurrection.”[4]  For Dunn, Jesus had in mind that “His death would introduce the final climactic period, to be followed shortly (‘after three days’?) by the general resurrection, the implementation of the new covenant, and the coming of the kingdom.”[5]  Here Dunn’s imposition of Jewish eschatology genre effectively eviscerates any idea of Jesus’ physical, literal resurrection on the Sunday after His crucifixion and places it entirely into distant future of Jewish expectations of a final resurrection at the Last Judgment.

Regarding Matthew 27:51-53, Licona labels this passage a “strange little text,”[6] and terms it “special effects” that have no historical basis.[7]  His apparent concern also rests with only the Gospel of Matthew as mentioning the event.  He concludes that “Jewish eschatological texts and thought in mind” as “most plausible” in explaining it.[8]  He concludes that “It seems best to regard this difficult text in Matthew a poetic device added to communicate that the Son of God had died and that impending judgment awaited Israel.”[9]  This is contrary to the statements of the International Council on Biblical Inerrancy (ICBI) which was adopted the Evangelical Theological Society (ETS) as a guide in understanding inerrancy. The ICBI Chicago Statement Article XVIII directly opposes such a conclusion, “We deny the legitimacy of any treatment of the text or quest for sources lying behind it that leads to relativizing, dehistoricizing, or discounting its teaching, or rejecting its claims to authorship.”

 

Licona Supported by Craig Blomberg

As a result of Licona’s genre arguments, he was asked to attend this Roundtable meeting at Southeastern whereby NT scholars could discuss with him the whirlwind of controversy surrounding his genre assertions.  Four scholars met with Licona to vet the issue: Danny Akin, Craig Blomberg, Paul Copan, Michael Kruger and Charles Quarles.  Akin, Kruger and Quarles respectfully disagreed with Licona’s approach, while Copan and Blomberg vigorously defended Licona.  The title of this might have been called: “With Friends Like This Who Needs Enemies?”

The focus of this article will be on the interesting response of one of Licona’s staunch defenders, Craig Blomberg, Professor of New Testament at Denver Seminary, who, instead of viewing the dehistoricizing of Matthew 27:51-53 as an alarming hermeneutical trend among evangelicals, aggressively attacked scholars (i.e. Mohler, Geisler) who defended the historicity of the Gospels, especially this passage.  Both Mohler[10] and Geisler recognized that Licona’s tragic hermeneutical misstep at this point could devastate the Gospels as the only historical records of Jesus’ life by opening up a proverbial avenue for major portions of the Gospels to be labeled as non-historical in genre.  The recognized the far-reaching interpretive implications of Licona’s approach.  Startlingly, Blomberg called upon men who defended the Gospels’ historicity to apologize to someone who had dehistoriced them:  “First, Drs. Geisler and Mohler need to apologize in the same public forums in which they censured Dr. Licona, for having been inappropriately harsh and unnecessarily simplistic in their analyses. Second, all the Christian leaders who worked behind the scenes to get Dr. Licona removed from various positions, including already extended speaking invitations, likewise need to publicly seek Dr. Licona’s forgiveness. Then, if he wishes to remain within the SBC, a courageous SBC institution of at least comparable prestige to those that let him go needs to hire him.”[11]

 

Blomberg’s Shift in Hermeneutics

Such a response by Blomberg serves as an illustration of the startling erosion of inerrancy among NT scholars, especially those who have been schooled in the European continent.  Blomberg serves as a salient example in many ways of such an erosion.  Many of these European-trained scholars ignore the lessons of history that evangelicals have undergone at the turn of the twentieth century and into the twenty-first that was highlighted in the Chicago Statements of 1978 and 1982.  Significantly, Blomberg exemplifies a significant, substantive shift in hermeneutics that these evangelicals are now engaging in.  The Chicago Statement on Inerrancy in 1978 expressly commended the grammatico-historical approach in Article XVIII:

We affirm that the text of Scripture is to be interpreted by grammatico-historical exegesis, taking account of its literary forms and devices, and that Scripture is to interpret Scripture. We deny the legitimacy of any treatment of the text or quest for sources lying behind it that leads to relativizing, dehistoricizing, or discounting its teaching, or rejecting its claims to authorship.

 

Why did they commend the grammatico-historical approach?  Because these men who expressed these two watershed statements had experienced the history of interpretive degeneration among mainstream churches and seminaries (“As go the theological seminaries, so goes the church”)[12] in terms of dismissing the gospels as historical records due to historical-critical ideologies.  Blomberg, instead, now advocates “The Historical-Critical/Grammatical View”[13] of hermeneutics for evangelicals that constitutes an alarming, and especially unstable, blend of historical-critical ideologies with the grammatico-historical hermeneutic.  Blomberg argues for a “both-and-and-and-and” position of combining grammatico-historical method with that of historical-critical ideologies.[14]

Blomberg apparently chose to ignore The Jesus Crisis (1998) and has already catalogued the evangelical disaster that such a blend of grammatico-historical and historical-critical elements precipitates in interpretive approaches.[15]  Stemming from this blending of these two elements are the following sampling of hermeneutical dehistoricizing among evangelicals:  The author of Matthew, not Jesus, created the sermon on the mount; the commissioning of the Twelve in Matthew 10 is a compilation of instructions collected and gathered but not spoken on a single occasion; Matthew 13 and Mark 4 are collections or anthologies not spoken by Jesus on a single occasion; Jesus did not preach the Olivet Discourse in its entirety as presented in the Gospels; the scribes and Pharisees were good people whom Matthew portrayed in a bad light; the magi of Matthew 2 are fictional characters; Jesus did not speak all of the parables in Matthew 5:3-12.[16]  In response to the alarm sounded by The Jesus Crisis, Blomberg angrily, aggressively responded by attacking its authors, a well-known Seminary, a highly respected pastor, as well as Bible-believing evangelicals in general who had sounded the alarm:

That such a narrow, sectarian spirit has not disappeared from the American scene is demonstrated by the 1998 publication of a book entitled The Jesus Crisis: The Inroads of Historical Criticism into Evangelical Scholarship. It is edited and partially authored by Robert L. Thomas and F. David Farnell, two professors from the seminary started by megachurch pastor John MacArthur as a fundamentalist protest against the mainstream evangelical, inerrantist perspective of the Talbot School of Theology in greater Los Angeles, from which many of the founding professors came.

Thomas in particular argues that virtually all evangelical Gospel scholars have capitulated  to liberalism and are, in essence, no different from the Jesus Seminar, because  they accept theories of literary dependence among the synoptic Gospels or embrace, even cautiously, various aspects of form, tradition or redaction criticism. Only an additive harmonization that sees all of the sayings of Jesus in the Gospels excerpted from a larger whole that contained massive reduplication of what now appears parcelled out among the four narratives is consistent, in his mind, with inerrancy.   I can scarcely imagine such a book ever being published by a major Christian press in the UK, much less it’s being publicly praised by the president of an evangelical academic society, as Norman Geisler did in last year’s presidential address to the ETS! [italics/boldness added] Or, at a more grass-roots level, television and radio preachers can through one nationally syndicated programme do more damage to the career of an evangelical academic or institution than years of patient, nuanced scholarship on his or her part do to advance it. The Christian counselling movement in the US is a frequent target for such overstated and devastating attacks. The counter-cult industry wields similar power; self-appointed, theologically untrained watchdogs can keep books out of Christian bookstores and set constituencies against their scholars through campaigns of misinformation. I experienced how this felt firsthand after I co-authored a book with Brigham Young University New Testament Professor Stephen E. Robinson, entitled How Wide the Divide? A Mormon and an Evangelical in Conversation, in which we dared to list everything we agreed on as well as including long lists of disagreements. We also tried to model an uncharacteristically irenic spirit for Mormon-evangelical interchanges.  Fellow academics uniformly praised the book; it won an award from Christianity Today as one of the top fifteen Christian books of 1997. Several leading counter-cult ministries, however, severely criticized it, and one of the most influential ones has gone out of its way to condemn it over the airwaves (and in print) on a regular basis.   If for no other reason than that national Christian radio and television do not exist in the UK, I again cannot imagine a parallel phenomenon occurring in Britain.[17]

This section also tellingly reveals Blomberg’s “both/and” approach of combining grammatico-historical with historical-critical, a telling admission of the strong impact of British academic training on evangelical hermeneutics, as well as his willingness to create a bridge between Christian orthodoxy and Mormonism.  While Blomberg is irenic and embracing with Mormons, he has great hostility toward those who uphold the “fundamentals” of Scripture.

In his article on “The Historical-Critical/Grammatical” hermeneutic, he asserts that historical-criticism can be “shorn” of its “antisupernatural presuppositions that the framers of that method originally employed” and eagerly embraces “source, form, tradition and redaction criticism” as “all essential [italic and bold added—not in the original] tools for understanding the contents of the original document, its formation and origin, its literary genre and subgenres, the authenticity of the historical material it includes, and its theological or ideological emphases and distinctives.”[18] He labels the “The Historical-Critical/Grammatical” approach “the necessary foundation on which all other approaches must build.”[19]  However, history is replete with negative examples of those who attempted this unstable blend, from the Neologions in Griesbach’s day to that of Michael Licona’s book under discussion currently.[20]  Another example of failure is George Ladd, who while attempting to blend such elements, was criticized on both sides for either going-to far (conservatives) or for not going far enough (theologically critical scholars).  For example, Norman Perrin regarded Ladd’s passion for approval among liberals as a motivation led to Ladd’s miscontruing some of the more liberal scholars’ positions in order to make them support his own views.[21]  Perrin bluntly argued,

We have already noted Ladd’s anxiety to find support for his views on the authenticity of a saying or pericope, and this is but one aspect of what seems to be a ruling passion with him: the search for critical support for his views altogether.  To this end he is quite capable of misunderstanding the scholars concerned . . . .

Ladd’s passion for finding support for his views among critical scholars has as its counterpart an equal passion for dismissing contemptuously aspects of their work which do not support him.  These dismissals are of a most peremptory nature.[22]

 

Perrin labeled Ladd’s support for the credibility of the gospels as accurate historical sources for the life of Jesus as “an uncritical view” and that Ladd was guilty of eisegesis of liberals’ views to demonstrate any congruity of their assertions with his brand of conservative evangelical. Marsden continues:

[Ladd] saw Perrin’s review as crucial in denying him prestige in the larger academic arena. . . . The problem was the old one of the neo-evangelical efforts to reestablish world-class evangelical scholarship.  Fundamentalists and conservatives did not trust them . . . and the mainline academic community refused to take them seriously.

Perhaps Perrin had correctly perceived a trait of the new evangelical movement when he described Ladd as torn between his presuppositional critique of modern scholarship and his eagerness to find modern critical scholars on his side . . . No one quite succeeded philosophically in mapping the way this was to be done, though.  The result was confusion, as became apparent with subsequent efforts to relate evangelical theology to the social sciences at the new schools.  For . . . Ladd, who had the highest hopes for managing to be in both camps with the full respect of each, the difficulties in maintaining the balance contributed to deep personal anxiety.[23]

 

Edgar Krentz, in his The Historical-Critical Method, also described Ladd’s attempt at changing certain rationalistic presuppositions as “the uneasy truce of conservativism” with the historical-critical method.[24]  For Krentz, “The alternative to using historical criticism is an unthinking acceptance of tradition”; that “the only fruitful approach is to seek to combine theological convictions and historical methods”; and that “Ladd . . . demonstrate[s] that a new evaluation of history is abroad in conservativism.”[25]

Blomberg himself, however, constitutes a clear example that affirms the validity of warnings issuing from those whom he so readily attacks and suggests his attempts at blending historical criticism with grammatico-historical hermeneutics is ill-founded.  Several salient examples demonstrate this point.

Blomberg’s Defense of Robert Gundry

Some 26 years before Michael Licona in 2010 used genre as a means of dehistoricizing Matthew 27: 51-53, Craig Blomberg, in 1984, right after the ICBI statements (1978 and 1982), defended such genre issues regarding biblical interpretation in the Gospels.  Blomberg defended Robert Gundry’s midrashic approach to the Gospels in the following terms:

Is it possible, even inherently probable, that the NT writers at least in part never intended to have their miracle stories taken as historical or factual and that their original audiences probably recognized this? If this sounds like the identical reasoning that enabled Robert Gundry to adopt his midrashic interpretatoin of Matthew while still affirming inerrancy, that is because it is the same. The problem will not disappear simply because one author [Gundry] is dealt with ad hominem . . . how should evangelicals react? Dismissing the sociological view on the grounds that the NT miracles present themselves as historical gets us nowhere. So do almost all the other miracle stories of antiquity. Are we to believe them all?” [26]

 

It is well to remember what happened in the Gundry case. After two years of discussion on the issue, the largest society of evangelical scholars in the world (ETS) voted overwhelmingly (by 70%) to ask Robert Gundry to resign from ETS because they believed that his views on a Jewish midrash interpretation of Matthew denied the historicity of certain sections of Matthews, including the story of the Magi visiting Jesus after his birth (Mt. 2).  This was a significant decision which drew a line in the sand for ETS.

There are many implications that flow from the decision.  First, ETS affirmed that one cannot totally separate hermeneutics from inerrancy.  Second, it set an important precedent for other scholars as to how ETS understand what is meant by inerrancy.  Third, it made a clear statement that one cannot deny the historicity of any part of the Gospels without denying inerrancy.  Finally, ETS took a strong stand on the historical-grammatical hermeneutic in opposition to contemporary dilutions or denials of it.

In spite of all of this Blomberg proudly boasts that he opposed the ETS stand on inerrancy.  In view of what Blomberg believes about the Gospels (see below), we can understand why he defends his position against ETS and, as well will see, against ICBI as well.  It is also apparent why Blomberg defends Licona’s view for “birds of a feather flock together.”

 

Blomberg denied the historicity of the fish with the coin in its mouth (Matt. 17:27)

Accordingly, Blomberg denied the historicity of the account of Jesus and the coin in the fish’s mouth.  Blomberg noted, “It is often not noticed that the so-called miracle of the fish with the coin in its mouth (Matt. 17:27) is not even a narrative; it is merely a command from Jesus to go to the lake and catch such a fish.  We don’t even know if Peter obeyed the command.  Here is a good reminder to pay careful attention to the literary form.”[27]  Blomberg’s solution is directly at odds with the ICBI statement on Hermeneutics when it states in Article XIII: “generic categories which negate historicity may rightly be imposed on biblical narratives which present themselves as factual.”

Blomberg rehabilitates (!) Bart Ehrman’s Forged assertions

by his own advocation of False Writing

by False Authors of Canonical Books in the New Testament

 

Blomberg offers another solution toward solving problems surrounding pseudonymity in relation to some New Testament books whereby the “critical consensus approach could . . . be consistent with inerrancy, “benign pseudonymity.”[28]  Blomberg also uses the term “ghost-writer” to describe this activity.[29]  Another name for this would be pseudepigraphy (e.g. Ephesians, Colossians, Pastorals).  Blomberg contends:

A methodology consistent with evangelical convictions might argue that there was an accepted literary convention that allowed a follower, say, of Paul, in the generation after his martyrdom, to write a letter in Paul’s name to one of the churches that had come under his sphere of influence.  The church would have recognized that it could not have come from an apostle they knew had died two or three decades earlier, and they would have realized that the true author was writing  thoughts indebted to the earlier teaching of Paul.  In a world without footnotes or bibliographies, this was one way of giving credit where credit was due.  Modesty prevented the real author from using his own name, so he wrote in ways he could easily have envisioned Paul writing were the apostle still alive today.  Whether or not this is what actually happened, such a hypothesis is thoroughly consistent with a high view of Scripture and an inerrant Bible.  We simply have to recognize what is and is not being claimed by the use of name ‘Paul’ in that given letter.[30]

 

This issue was explicitly addressed by the ICBI framers when they wrote of Scripture: “We deny the legitimacy of…rejecting its claims to authorship.”(Chicago Statement, Article XVII).  In short, what claims to be written by the apostle Paul was written by the apostle Paul or else the Bible is not inerrant.

For Blomberg, the key to pseudonymity would also lie in motive behind the writing.  Blomberg argues that “One’s acceptance or rejection of the overall theory of authorship should then depend on the answers to these kinds of questions, not on some a priori determination that pseudonymity is in every instance compatible or incompatible with evangelicalism.”[31]  He argues, “[i]t is not the conclusion one comes to on the issue [pseudonymity] that determines whether one can still fairly claim to be evangelical, or even inerrantist, how one arrives at that conclusion.”[32]  Yet, how could one ever known the motive of such ghost writers?  Would not such a false writer go against all moral standards of Christianity?  Under Blomberg’s logic, Bart Ehrman’s Forged (2011) only differs in one respect: Blomberg attributes good motives to forgers, while Ehrman is honest enough to admit that these “benign” writings are really what they would be in such circumstances FORGED WRITING IN THE NAME OF GOD—WHY THE BIBLE’S AUTHORS ARE NOT WHO WE THINK THEY ARE[33]  Are apparently both of these scholars able to read the proverbial “tea leaves” and divine the motives behind such perpetrations.  Not likely!

 

 

Blomberg Even Cast Doubt of Historical Reliability of the New Testament

He also carries this logic to the idea of “historical reliability more broadly.”  He relates, “Might some passages in the Gospels and Acts traditionally thought of as historical actually be mythical or legendary?  I see no way to exclude the answer a priori. The question would be whether any given proposal to that effect demonstrated the existence of an accepted literary form likely known to the Evangelists’ audiences, establishes as a legitimate device for communicating theological truth through historical fiction.  In each case it is not the proposal itself that should be off limits for the evangelical.  The important question is whether any given proposal has actually made its case.”[34]

Blomberg Demonizes Critics of His Critical Views

Blomberg, seemingly anticipating objections to his ideas, issues a stern warning to those who would oppose such proposals that he has discussed:

[L]et those on the ‘far right’ neither anathematize those who do explore and defend new options nor immediately seek to ban them from organizations or institutions to which they belong.”  If new proposals . . . cannot withstand scholarly rigor, then let their refutations proceed at that level, with convincing scholarship, rather than with the kind of censorship that makes one wonder whether those who object have no persuasive reply and so have to resort simply to demonizing and/or silencing the voices with which they disagree.  If evangelical scholarship proceeded in this more measured fashion, neither inherently favoring nor inherently resisting ‘critical’ conclusions, whether or not they form a consensus, then it might fairly be said to be both traditional andconstructive.[35]

 

Interestingly, recently, Craig Blomberg blames books like Harold Lindsell’sBattle For the Bible (1976) and such a book as The Jesus Crisis for people leaving the faith because of their strong stance on inerrancy as a presupposition.  In a web interview in 2008 conducted by Justin Taylor, Blomberg responded this way to books that hold to a firm view on inerrancy.  The interviewer asked, “Are there certain mistaken hermeneutical presuppositions made by conservative evangelicals that play into the hands of liberal critics?”  Blomberg replied,

Absolutely. And one of them follows directly from the last part of my answer to your last question. The approach, famously supported back in 1976 by Harold Lindsell in his Battle for the Bible (Zondervan), that it is an all-or-nothing approach to Scripture that we must hold, is both profoundly mistaken and deeply dangerous. No historian worth his or her salt functions that way. I personally believe that if inerrancy means “without error according to what most people in a given culture would have called an error” then the biblical books are inerrant in view of the standards of the cultures in which they were written. But, despite inerrancy being the touchstone of the largely American organization called the Evangelical Theological Society, there are countless evangelicals in the States and especially in other parts of the world who hold that the Scriptures are inspired and authoritative, even if not inerrant, and they are not sliding down any slippery slope of any kind. I can’t help but wonder if inerrantist evangelicals making inerrancy the watershed for so much has not, unintentionally, contributed to pilgrimages like Ehrman’s. Once someone finds one apparent mistake or contradiction that they cannot resolve, then they believe the Lindsells of the world and figure they have to chuck it all. What a tragedy![36]

To Blomberg, apparently anyone who advocates inerrancy as traditionally advocated by Lindsell (which, incidentally, was expressed in the ICBI statements and adopted as a guide by ETS) is responsible for people leaving the faith.  This would include the ICBI and the ETS for adopting the ICBI statements as a guidline on inerrancy.  This makes it very clear that Blomberg places himself outside of mainstream inerrantists.  This makes hollow the claim to inerrancy by Blomberg or Licona whom he seeks to defend.

Indeed, Blomberg distances himself from the claims to inerrancy when approaching the Gospels.  He claims that belief that the Gospels should be examined part from any considerations of inerrancy.  Indeed, inerrancy is sharply divorced from their research as something foreign to their task.  Blomberg argues regarding his The Historical Reliability of the Gospels that “Indeed, the goals of this volume remain modest.  I neither suppose nor argue for the complete inerrancy, infallibility of Scripture, even just within the Gospels.  These are the logical and/or theological corollaries of other prior commitments.  I believe that there are good reasons for holding them but a defense of that conviction would require a very different kind of book.”[37]

Indeed, they seem to distance themselves strongly from any such concepts in their analysis of Scripture.  For instance, in a self-review of his own work Key Events that involves “searching” for the concept of the “historical Jesus,” evangelical Bock argues,

As a co-editor of this volume, I should explain what this book is and is not. It is a book on historical Jesus discussion. It is not a book that uses theological arguments or categories (as legitimate as those can be) to make its case. This means we chose as a group to play by the rules of that discussion, engage it on those terms, and show even by those limiting standards that certain key events in the life of Jesus have historical credibility. So in this discussion one does not appeal to inspiration and one is asked to corroborate the claims in the sources before one can use the material. This is what we did, with a careful look at the historical context of 12 central events. To be accurate, the article by Webb accepts the resurrection as a real event, but argues for a limitation on what history (at least as normally practiced today) can say about such events. The problem here is with what history can show, not with the resurrection as an event. Many working in historical Jesus study take this approach to the resurrection. I prefer to argue that the best explanation for the resurrection is that it was a historical event since other explanations cannot adequately explain the presence of such a belief among the disciples. Webb explains these two options of how to take this in terms of the historical discussion and noted that participants in our group fell into each of these camps. Some people will appreciate the effort to play by these limiting rules and yet make important positive affirmations about Jesus. Others will complain by asking the book to do something it was not seeking to do.[38]

In doing this, evangelicals of this approach, subject the Scripture to forms of historical criticism that will always place the Bible on the defensive in that it can never be shown to reflect historical trustworthiness.  Indeed, logically, probability for one person may not be probability for another.  What is accomplished is that the Gospels are placed on shifting sands that never have any foundational certainty for “certainty” cannot be entertained by their methods.  Thus, their method is not objective but is really an ideology that is imposed upon the text.

Blomberg has a similar approach in his work to Bock and Dunn (see quotes from Dunn in this article), when he notes regarding his Historcal Reliability that “Christians may not be able to prove beyond a shadow of a doubt that the Gospels are historically accurate, but they must attempt to show that there is a strong likelihood of their historicity.  Thus the approach of this book is always to argue in terms of probability rather than certainty, since this is the nature of historical hypotheses, including those that are accepted without question.”[39]  Again, Blomberg argues, “[A] good case can be made for accepting the details as well as the main contours of the Gospels as reliable. But . . . even if a few minor contradictions genuinely existed, this would not necessarily jeapordize the reliability of the rest or call into question the entire basis for belief.”[40]

Blomberg’s The Historical Reliability of John’s Gospel, his “Summary of Findings” regarding John’s reliability is placed in these terms: “a surprisingly powerful case for overall historicity and the general trustworthiness of the document [i.e. John’s gospel] can be mounted.”[41]  While this summary of John’s reliability is a good start perhaps, one is still left wondering where in John’s Gospel the reader is not able to rely upon the text or where any historical problems might exist.  Moreover, Blomberg, on the cleansing of the temple in John 2:12-25 is decidedly agnostic as to John’s accurate usage of historical reportage: “The clearing of the temple (2:12-25) is a notorious crux; it is almost impossible to choose between taking this account as a reworked and relocated version of the synoptic parallels or as a similar but separate incident.  In either case, the crucial core of the passage coheres with synoptic material widely accepted as authentic.”[42]   Contrary to Blomberg’s tepid assertions of John’s historicity, if John indeed has so reworked one cleansing (at the beginning of Jesus’ ministry in John) into two in comparing the Synoptics (at the end of Jesus’ ministry), then any concept of “overall historicity” or “general reliability” of John is severely contradicted and called into question.

The fact, however, is that “probability” logically rests in the “eye of the beholder” and what is probable to one may be improbable to another. For instance, what Blomberg finds “probable” may not be to critics of the Gospels who do not accept his logic.  This also places Scripture on an acutely subjective level which logical impact of these approach is to reduce the Gospels to a shifting-sand of “one-up-manship” in scholarly debate as to who accepts whose arguments for what reasons or not.  Blomberg argues that “an evenhanded treatment of the data [from analysis of the Gospel material] does not lead to a distrust of the accuracy of the Gospels.”[43]  But, this is actually exceedingly naïve, for who is to dictate to whom what is “evenhanded”?  Many liberals would think these Blomberg has imposed his own evangelical presuppositions and is VERY FAR from being “evenhanded.”  He convinces only himself with this assertion.  Blomberg admits “critical scholarship is often too skeptical.”[44]  Yet, since he has chosen to play with the rules of the critical scholars’ game in approach to the Gospels (however much he modifies their approach—they invented it), they may equally reply on a valid level that Blomberg is too accepting.  This is especially demonstrated when Blomberg accepts “criteria of authenticity” that are used to determine whether portions of the Gospels are historically reliable or not.  He argues, “Using either the older or the new criteria, even the person who is suspicious of the Gospel tradition may come to accept a large percentage of it as historically accurate.”[45] One would immediately ask Blomberg to cite an example, any example, of someone who, previously skeptical, has come to a less skeptical position, but he does not.  Criteria of authenticity are merely a priori tools that prove what one has already concluded.[46]  If one is skeptical regarding tradition, one can select criteria that enforce the already conceived position.  If one is less skeptical, then one can apply criteria that will enforce the already accepted conclusion.  Each side will not accept the data of the other.  What does suffer, however, is the Gospel record as it is torn be philosophical speculation through these criteria.  For Blomberg, one may speak only of the “general reliability” of the Gospels since he has deliberately confined himself to these philosophically-motivated criteria.

Very telling with Blomberg is that he sees two “extreme positions” on historical reliability:  The first being those who “simply . . . believe their doctrine of the inspiration of Scripture requires them to do” and the “other end of the confession spectrum” is “many radical critics” who “would answer the question [regarding reliability] negatively, thinking that proper historical method requires them to disbelieve any narrative so thoroughly permeated by supernatural events, theological interpretation and minor variation among parallels as are in the four Gospels.”  Blomberg instead asserts his position as in-between: “the Gospels must be subjected to the same type of historical scrutiny given to any other writings of antiquity but that they can stand up to such scrutiny admirably.”[47]  The naiveté of this latter position is breath-taking, since historical criticism has been shown to be replete with hostile philosophical underpinnings that apparently Blomberg is either unaware of or choosing to ignore.[48]  These presuppositions always control the outcome.  Moreover, would those who use such radical ideologies in approaching Scripture be convinced of Blomberg’s moderation of them?  Most likely, they would interpret his usage as biased.  What does suffer, however, is the Gospels historical credibility in the process.

Blomberg argues that “it is unfair to begin historical inquiry by superimposing a theological interpretation over it, it is equally unfair to ignore the theological implications that rise from it.”[49]  A much more pertinent question, however, for Blomberg to answer is” Is it fair, however, for the Gospel record to be in turn subjected to historical critical ideologies whose purpose was to negate and marginalize the Gospel record?  Blomberg is so willing and ready to remove the former but very welcoming in allowing the latter in his own subjective approach to the Gospels.

Conclusions

More examples from Blomberg’s writings could be cited.  The point is simply this: Blomberg is not in a good position to defend Licona’s position, for many of Blomberg’s positions are even worse than Licona’s.  With friends like Blomberg, Licona does not need any enemies.  Blomberg himself as well as his assertions constitutes evidence against his very own positions while affirming the warnings and concerns of Licona’s critics concerning Licona’s approach.

Further, the time has come to expose people like Blomberg who enjoy wide acceptance in certain evangelical circles but who denies the historic evangelical doctrine of inerrancy.  This is not to say, Blomberg’s views on other essential doctrines could not be orthodox.  They have not been examined here.  It is simply to note that neither his defense of Licona, nor his own views on the origin and nature of Scripture meet the evangelical test of orthodoxy.  They are not in accord with the historic position of the Christian Church (see John Hannah, Inerrancy and the Church).  Nor are they in accord with the historic Princeton view of B. B. Warfield (Limited Inspiration) and Charles Hodge.  Nor are they consistent with the heirs of the historic view in the framers of the ICBI.  Nor do they correspond to the view of the framers of ETS, nor its officially adopted ICBI approach.  Indeed, Blomberg admits that he voted contrary to these positions in the Gundry case.  There are other groups to which he can belong that do not believe in the historic view of inerrancy.  But neither he nor Licona have the right to use revisionist thought on the framers of ETS and ICBI.  If they wish to hold another view, so be it.  Let them join other groups or start their own.  But they have no right to redefine what the ETS and ICBI framers meant to suit their own liberal ideas.

These evangelicals treat inerrancy as if “doctrine” is not to be placed into the academic field of scholarship, as if “inerrancy” is an “unscholarly” shield and that the NT documents need to be “objectified” by playing the game of the scholars. But in fact, they treat the NT documents with ideologies that are far from objective. The playing field is not fair. They seem to be saying, “unless you buy our biased presuppositions, you are not a scholar and we will not recognize your work.” To this we may respond with the noted evangelical philosopher Alvin Plantinga who said, “There is no compelling or even reasonably decent argument for supposing that the procedures and assumptions of [historical Biblical criticism] are to be preferred to those of traditional biblical commentary.”[50]  He goes on to say that using historical Biblical criticism to interpret the Bible is like “trying to mow your lawn a nail scissors or paint you house with a toothbrush; it might be an interesting experiment if you have time on your hands (p. 417).”[51] But it is basically a waste of time and effort.

[1] “A Roundtable Discussion with Michael Licona on TheResurrection of Jesus: A New Historiographical Approach,” Southeastern Theological Review 12/1 (Summer 2012): 71-98. (http://tinyurl.com/8uhvqur.)

[2] Michael R. Licona, The Resurrection of Jesus A New Historiographical Approach (Downers Grove, IL: IVP, 2010.

[3] Licona also casts doubt on several other NT events, claiming that “Bioi offered the ancient biographer great flexibility for rearranging material and inventing speeches . . . and they often included legend.  Because bios was a flexible genre, it is often difficult to determine where history ends and legend begins.”  Further, he presents “A possible candidate for embellishment is John 18:4-6” [bold emphasis added] where, when Jesus claimed “I am he” (cf. John 8:58), his pursuers “drew back and fell on the ground.”[3] See Licona, The Resurrection, 306 fn. 114.

[4] Dunn, Jesus Remembered, 821-824 (quote p. 824).

[5] Dunn, Jesus Remembered, 824.

[6] Licona, Resurrection, 548.

[7] Licona, Resurrection, 552.

[8] Licona, Resurrection, 552.

[9] Licona, Resurrection, 553.

[10] See for instance, Dr. Mohler’s blog, The Devil is in the Details: Biblical Inerrancy and the Licona Controversy. http://tinyurl.com/92jew5o

[11]“A Roundtable Discussion,” 92.

[12] J. Gresham Machen, The Christian Faith in the Modern World (Grand Rapids: Eerdmans, 1936) 65.

[13] Craig L. Blomberg, “The Historical-Critical/Grammatical View,” in Biblical Hermeneutics Five Views (Downers Grove: IVP, 2012): 27-47.

[14] Blomberg, “The Historical-Critical/Grammatical View,” 28.

[15] See Robert L. Thomas and F. David Farnell, The Jesus Crisis (Grand Rapids: Zondervan, 1998), noting especially the “Introduction The Jesus Crisis: What is it?,” 13-34.

[16] See Robert L. Thomas, “The Jesus Crisis What is It,?” in The Jesus Crisis, 15.

[17] Craig L. Blomberg, “The past, present and future of American Evangelical Theological Scholarship,” in Solid Ground 25 Years of Evangelical Theology.  Eds. Carl R. Trueman and Tony J. Gray (Leicester: Apollos, 2000) 314-315.

[18] Blomberg, “The Historical-Critical/Grammatical View,” 46-47.

[19] Blomberg, “The Historical-Critical/Grammatical View,” 47.

[20] For Griesbach and his association with Neologians as well as its impact on his synoptic “solution,” see F. David Farnell, “How Views of Inspiration Have Impacted Synoptic Problem Discussion,” TMSJ 13/1 (Spring 2002) 33-64.

[21] Perrin commented, “One aspect of Ladd’s treatment of sayings and pericopes which the review [Perrin] found annoying is his deliberately one-sided approach to the question of authenticity.”  See Norman Perrin, “Against the Current, A Review of Jesus and the Kingdom: The Eschatology of Biblical Realism,” by George Eldon Ladd Harper & Row, Publishers, New York, 1964 inInterpretation 19 (April 1965): 228-231 (quote, p. 229) cf. George Marsden, Reforming Fundamentalism Fuller Seminary and the New Evangelicalism (Grand Rapids: Eerdmans, 1987) 250.

[22] Perrin, “A Review,” 230.

[23] Marsden, Reforming, 250.

[24] See Edgar Krentz, The Historical-Critical Method (Philadelphia: Fortress, 1975), 76 cf. also Gerhard Hasel, New Testament Theology: Basic Issues in the Current Debate (Grand Rapids: Eerdmans, 1978), 19 fn. 33.

[25] Krentz, 76-77.

[26] Craig L. Blomberg, “New Testament miracles and Higher Criticism: Climbing Up the Slippery Slope,” JETS 27/4 (December 1984) 436.

[27] Blomberg, A Constructive Traditional Response to New Testament Criticism,” in Do Historical Matters Matter to the Faith (Wheaton, IL: Crossway, 2012) 354 fn. 32.

[28] Blomberg, “A Constructive Traditional Response to New Testament Criticism,” 353, 360.

[29] Blomberg, “A Constructive Traditional Response to New Testament Criticism,” 354, 360.

[30] Blomberg, “A Constructive Traditional Response to New Testament Criticism,” 351.

[31] Blomberg, “A Constructive Traditional Response to New Testament Criticism,” 353.

[32] Blomberg, “A Constructive Traditional Response to New Testament Criticism,” 352.

[33] See Bart Ehrman, Forged (New York: One, 2011).

[34] Blomberg, “A Constructive Traditional Response to New Testament Criticism,” 354.

[35] Blomberg, “A Constructive Traditional Response to New Testament Criticism,” 364.

[36] See the interview with Craig Blomberg by the Gospel Coalition here: http://tinyurl.com/29z53rf

[37] Craig L. Blomberg, “Introduction,” in The Historical Reliability of the Gospels.  2nd Edition (Downers Grove: IVP, 2006), 23.

[38] Amazon review at http://tinyurl.com/9p7r99j

[39] Blomberg, “Historical Reliability,” 36.

[40] Blomberg, “Historical Reliability,” 36.

[41] Craig L. Blomberg, The Historical Reliability of John’s Gospel (Downers Grove, IL: InterVarsity, 2001) 283.

[42] Blomberg, “Historical Reliability,” 286.

[43] Blomberg, “Historical Reliability,” 297.

[44] Blomberg, “Historical Reliability,” 311.

[45] Blomberg, “Historical Reliability,” 312.

[46]For this see, F. David Farnell, “Form Criticism and Tradition Criticism,” in The Jesus Crisis, 185-232.

[47] Blomberg, “Historical Reliability,” 323.

[48] See F. David Farnell, “The Philosophical and Theological Bent of Historical Criticism, in The Jesus Crisis, 85-131.

[49] Blomberg, “Historical Reliability,” 325.

[50] Alvin Plantinga, Warranted Christian Belief (New York: Oxford Press, 2000) 412.

[51] Plantinga, Warranted Christian Belief, 417.

 

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By Christopher on Bible Difficulties, Chicago Statement on Biblical Inerrancy, ICBI, Mike Licona

Mike Licona Admits Contradiction in the Gospels

 

 

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Mike Licona Admits Contradiction in the Gospels

Norman L. Geisler, January 2013

 

 

The Charge of Contradiction in the Gospels

Critic Bart Ehrman wrote: “Maybe when Mark says that Jesus was crucified the day after the Passover was eaten (Mark 14:12; 15:25) and John says he died the day before it was eaten (John 19:14)—maybe that is a genuine difference,” that is, a real contradiction (Ehrman, Misquoting Jesus, 9).  This is not an uncommon claim for a Bible critic and agnostic like Bart Ehrman.  But is it consistent for an evangelical New Testament scholar like Mike Licona?  In a debate with Ehrman at Southern Evangelical Seminary(Spring 2009),  Licona said, “I think that John probably altered the day [of Jesus’s crucifixion] in order for a theological—to make a theological point there.  But that does not mean that Jesus wasn’t crucified.”  In short, John contradicts the other Gospels on which day Jesus was crucified.

Holding Greco-Roman Genre Allows for Contradictions

But how can one hold to inerrancy, as Licona claims to do, and yet affirm that there is a contradiction in the Gospels?  According to Licona, the answer is found in embracing the Greco-Roman genre view of the Gospels.  He claims this is a “flexible genre,” and “it is often difficult to determine where history ends and legend begins” (The Resurrection of Jesus, 34).  Indeed, he claims “Bios offered the ancient biographer great flexibility for rearranging material and inventing speeches…and they often included legends” (ibid., emphasis added).

Until recently, Licona has not offered a public response to the charge that his reference to John contradicting the synoptic Gospels on the day of Christ’s crucifixion is consistent with the doctrine of inerrancy which he claims to accept. Despite his belief that such scholarly discussions as these should not take place on the internet, Linoca recently did a YouTube interview in which he sets forth his “justification” for believing that there can be a contradiction in the Gospels and yet one can claim they are inerrant!

In a professionally transcribed interview by Lenny Esposito of Mike Licona on YouTube on November 23, 2012 at the 2012 Evangelical Theological Society meeting (see http://youtu.be/TJ8rZukh_Bc), Licona affirmed the following:  “So um this didn’t really bother me in terms of if there were contradictions in the Gospels.  I mean I believe in biblical inerrancy but I also realized that biblical inerrancy is not one fundamental doctrines of Christianity. The resurrection is.  So if Jesus rose from the dead, Christianity is still true even if it turned out that some things in the Bible weren’t. So um it didn’t really bother me a whole lot even if some contradictions existed.  But it did bother a lot of Christians.”

So, contradictions in the Gospels do not bother Licona because inerrancy “is not one of the fundamental doctrines.”  Why? Because, says Licona, they don’t affect any important doctrine like the resurrection of Christ.  However, Licona realized that “it did bother a lot of Christians.”  In fact, he said, “I asked the class [he was teaching] how many of this thing [sic] about potential contradictions really bothers you, and the majority of the class raised their hands” (emphasis is mine in all these quotations).

How Greco-Roman Genre Allows for Contradictions in Gospels

Since it bothered so many other Christians to think that there may be contradictions in the Gospels, Licona said, “I started reading ancient biographies written around the time of Jesus because the majority of New Testament scholars, thanks to Richard Burridge initially, and also people like Charles Talbert, David Aune, and even more recently Craig Keener shows that uh the majority of New Testament scholars regard the Gospels as ancient biographies, Greco-Roman biographies.”  So, what did he discover?  Licona replied, “They all followed Greco-Roman biographies. So I started reading through these. There was like 80 to 100 written with in just a couple 100 years of Jesus and the most prolific is Plutarch and he wrote over 60, fifty of which have survived and so I read through all of those not only to understand not only how ancient biography worked but to actually read these.”

What did he find? Licona continued, “I noticed that nine of the people that he [Plutarch] wrote biographies on lived at the same time so this provided me as a historian a unique opportunity  because so, for example the assassination of Julius Cesar is told in five different biographies by Plutarch, so you have the same biographer telling the same story five different times and so by noticing how Plutarch tells the story of Caesar’s assassination differently we can notice the kinds of biographical liberties that Plutarch took and he is writing around the same time as some of the Gospels are being written and in the same language, “Greek” to boot.”   So, “as I started to note some of these liberties that he took I immediately started to recognize that these are the same liberties that I noticed the Evangelists did, Matthew, Mark, Luke and John.”  So, “these most commonly cited differences in the Gospels that skeptics like Ehrman like to refer to as contractions aren’t contradictions after all.  They are just the standard biographical liberties that ancient biographers of that day took.”

Licona admits that most of the problems in the Gospels are just difficulties but not really contradictions.  He said, “a second point we can make is we have to look at genre of the Gospels, the literary style and that’s ancient biography and they were allowed to take liberties.  I want to point out a couple of those liberties like time compression or lack of attention to chronological detail …. So there’s all of these different liberties and I can give examples of some of these so that these aren’t contradictions they are just biographical liberties that were taken.  And then the third one, and I am trying to think what that third is right off and um, oh you have to distinguish between a contradiction and a difference.”

However, even in eyewitness accounts like the Gospels, Licona insists that “there are certain cases when some things can’t be reconciled like the Titanic broke in half prior to sinking, [or]the Titanic went down intact, um that can’t be reconciled, that is a contradiction and most of the things we find in the Gospels are differences.  I mean there are only maybe a handful of things between Gospels that are potential contradictions and only one or two that I found that are really stubborn for me at this point and they are all in the peripherals again.” 

An Evaluation of Licona’s View on Contradictions in the Gospels

            Licona’s view on contradictions in the Gospels includes several important points. First, we will state the point and then give a brief evaluation of it from the standpoint of historic biblical inerrancy.  Licona contends that:

First, most alleged contradictions are not real contradictions.  There are plausible ways to reconcile the discrepancies.

            Response: With this point we have no disagreement as such, expect that it does not go far enough. The historic doctrine of inerrancy, as embraced by the Evangelical Theological Society (ETS) and The International Council on Biblical Inerrancy (ICBI), affirms that all, not just most, alleged contradictions are not real, and there are possible , if not plausible, ways to harmonize all of them. This we have demonstrated in our volume, The Big Book of Bible Difficulties (Baker, 2008).  After examining some 800 alleged contradictions in the Bible, we found not a single one proved to be a demonstrable error!  And the vast majority of them had possible, or even plausible, explanations.

Actually, Licona employs several good principles in reconciling alleged contradictions in Scripture. For one, he is opposed to “abusing the text or to force meaning so they kind of twist the words to not mean what the author meant but to mean something else.”  Also, he rejects “pushing twenty‑first century scientific classification onto animals that did not exist 3500 years ago.” Had he applied similar logic to imposing Greco-Roman categories on the Gospels, he could have avoided his own error of using alien and extra-biblical categories on the Gospels that yield legends and contradictions.

Second, there are some contradictions in the Gospels, but they are only on peripheral matters and do not affect any essential doctrine of the Christian Faith.

Response: Nowhere has Licona (or any other Bible critic) actually proven there were any real contradictions in the Gospels.  The one Licona mentions about the day of Christ’s crucifixion has several possible explanations.  First, there could have been two different Passovers, one following the Pharisees and the other the Sadducees.  Second, the Gospel writer could have been referring to two different days, one the Passover day itself and the other the beginning of the feast following the Passover (see Walvoord, ed. Bible Knowledge Commentary, vol. 2, 258).  Third, John could have been using Roman time, not Jewish time. If so, there is no contradiction as to the time of day.  Further, John 19:14 is not contradictory to Mark 14:12 since it is possible that the “preparation” day to which John referred could be the Friday before Sabbath of the Passover week.  This view was held by the great Greek Scholar A. T. Robertson who affirmed that the phrase “day of the preparation of the Passover” in Jn. 19:14 means ”Friday”(Nisan 15), the day before the Sabbath in the Passover week.  This harmonizes with the other Gospels (cf. Mark 14:12).  Ellicott’s Commentaries (vol. 6, 560-561) presents the same view (in “Excursus F” by Prof. Plumptre): “Even the phrase which seems most to suggest a different view, the ‘preparation of the Passover’ in John XIX. 14, does not mean more on any strict interpretation than the ‘Passover Friday,’ the Friday in Passover week….”  So, there are plausible explanations to the alleged contradiction mentioned by Ehrman and Licona.

Third, these contradictions are not contrary to the Greco-Roman genre of the Gospels which allows for legends and contradictions.

Response: It is true that Greco-Roman genre allows for legend and error.  But, despite its current popularity, it is not necessary to take the Gospels as part of Greco-Roman genre. In fact, this Greco-Roman genre view is a kind of current scholarly fad that stresses some similarities but overlooks some crucial differences between the Gospels and Greco-Roman biography.  First of all, the Gospels themselves claim to be historical and accurate.  Luke wrote, “Just as those who from the beginning were eyewitnesses and ministers of the world have delivered them to us, it seemed good to me also, having followed all things closely for some time past, to write anorderly account for you, most excellent Theophilus, that you may have certainty concerning the things you have been taught” (Lk. 1:1-4, emphasis added).  This claim for accurate historicity in Luke has been demonstrated in numerous details in the work of Roman Historian Colin Hemer in his monumental work, The Book of Acts in the Setting of Hellenic History (Winona Lake, IN: Eisenbrauns, 1990).  He showed that in nearly 90 details of the account of Luke in Acts, he is accurate in even minute historical details. Not once has Luke been demonstrated to be in error.

Second, similarity does not prove identity. The Gospels are like Greco-Roman biography in some respects, but they are not identical to it. The Jewish nature of the New Testament is well known to biblical scholars. The NT citations are overwhelmingly from the Old Testament.  It considers itself a fulfillment of the OT (Mt. 5:17-18 cf. Book of Hebrews). The NT is rooted in Jewish history and considers itself a fulfillment of it in Jesus the Messiah and his kingdom.  The NT writers give no evidence that they are borrowing from a Greco-Roman genre.

Third, the Bible does use different genres of literature (History, poetry, parable, etc.).  But these are all known from inside the Bible by use of the traditional “grammatico-historical exegesis” which the ICBI framers embraced (Article XVIII).  The genre categories into which the Bible is said to fit are not determined by data outside the Bible.  The Gospels, for example, may be their own unique genre, as many biblical scholars believe. As the ICBI statement puts it, “Scripture is to interpret Scripture” (Chicago Statement, Article XVIII). The Bible is the best interpreter of the Bible.

Fourth, whatever light extra-biblical information may shed on the biblical text (e.g., in customs or use of words), it does not determine the overall meaning of a text.  The meaning of the biblical text is found in the text and its context. Certainly, extra-biblical Greek legend characteristics do not determine the meaning of the biblical text.  This is an unorthodox method[1] and, when applied to the Bible, it yields an unorthodox conclusion.

Fourth, one can believe there are contradictions in the Gospels without giving up his belief in inerrancy.

            Response: The Law of Non-Contradiction that rules all thought, including theological thought, demands that opposing views cannot both be true.  If one is true, then the opposing view is false. But inerrancy demands that every affirmation in the Bible is true. Jesus could not have been crucified on Friday Nisan 15 and not crucified on that day.  The claim that He was crucified on a day that He was not is false.  For inerrancy demands that all the affirmations of the Bible are true. The ICBI statement on inerrancy declares: “We affirm the unity and internal consistency of scripture” (Article XIV).  And “We deny that later revelations…ever correct or contradict” other revelations (Article V).

Fifth, inerrancy is not an essential doctrine of Christianity like the resurrection of Christ is.  It is a non-essential or peripheral doctrine.

Response: On the contrary, the inspiration of Scripture is one of the essential or fundamental doctrines of the Christian Faith, along with the deity of Christ, His atoning death, and his bodily resurrection.[2]  And inerrancy is an essential part of divine inspiration.  Thus, a divinely inspired error is a contradiction in terms.  As the ETS statement on inerrancy puts it, “The Bible alone, and the Bible in its entirety, is the Word of God written and istherefore inerrant in the autographs” (emphasis added).  It is clear from this statement that the framers meant that the Bible is inerrant because it is the Word of God.  Inerrancy flows from inspiration and is a necessary part of it. The Bible is the Word of God, and God cannot error.  Therefore, the Bible cannot err.  After all, “God” means the Theistic God who is omniscient, and an omniscient Mind cannot make any errors in His Word.  So, it is simply wrong to affirm that “inerrancy is not an essential doctrine of Christianity.”

 

         Concluding Comments

First of all, whatever else there may be to commend Mike Licona’s view of Scripture, one thing is certain: his view is not consistent with the historic view of inerrancy as held by the framers of the ETS and ICBI statements.  To claim, as he does, that the Gospels represent Jesus as being crucified on different days, is a flat contradiction.  And contradictions are inconsistent with the doctrine of inerrancy.  To claim otherwise is unbiblical,[3] irrational, and nonsensical.

Second, classifying the Gospels as Greco-Roman biography which allows for errors and legends is not in accord with the historic view of the full and factual inerrancy of Scripture.[4]  An error is an error whether it is a legend or a contradiction.  And errors cannot be part of the inerrant Word of God.

Third, Licona adopts an unorthodox methodology, and unorthodox methodology leads to unorthodox theology.  Any method that can be used to justify errors in the Gospels and yet be able to claim they are inerrant is not only contrary to the Bible, and the historic view on inerrancy, but it is contrary to logic and common sense.

Finally, As Professor Al Mohler of Southern Baptist Seminary pointed out in his critique of Licona’s view, “Licona has handed the enemies of the resurrection of Jesus Christ a powerful weapon” by denying or undermining the historicity of other sections of the Gospels.  For he uses an extra-biblical method by which he claims “it is often difficult to determine where history ends and legend begins” (Licona, The Resurrection of Jesus, 34).  He also claims that “Bios offered the ancient biographer great flexibility for rearranging material and inventing speeches…and they often included legends” (ibid., emphasis added).  What is more, using that method, Licona came to the conclusion that an event directly connected to the resurrection of Christ, and that occurred as a result of it, namely the bodily resurrection of some saints (in Mt. 27:52-53), was merely a “poetical device,” “special effects” (ibid., 552), or a “legend” (ibid., 34).[5] This, indeed, is handing “the enemies of the resurrection of Jesus Christ a powerful weapon.” For how can we be sure the resurrection of Christ is historical when in the same passage the resurrection of some saints that resulted from Christ’s resurrection it not considered historical?

 

 

Copyright © 2013 NormanGeisler.net – All rights reserved

 

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[1] See Norman Geisler, “Methodological Unorthodoxy,” by Norman Geisler  and William Roach in Journal of the International Society of Christian Apologetics (vol. 5 No. 1, 2012), 61-87.

[2] See N.L. Geisler and Ron Rhodes, Conviction without Compromise (Harvest House, 2008), Part One for a comprehensive list of the fundamental doctrines of the Christian Faith.

[3] The Bible declares, “Avoid…contradictions” (ESV, Greek: antitheseis, 1 Tim. 6:20).

[4] See John Hannah, Inerrancy and the Church (Chicago: Moody Press, 1984).

[5] Licona has since moderated his certainty about this conclusion, but has not retracted either its possibility or reality.

By Christopher on Bible Difficulties, Biblical Criticism / Higher Criticism, Chicago Statement on Biblical Hermeneutics, Chicago Statement on Biblical Inerrancy, Genre Criticism & Historical Criticism, ICBI, Matthew 27's Raised Saints, Mike Licona

The Early Fathers and the Resurrection of the Saints in Matthew 27

The Early Fathers and the Resurrection of the Saints in Matthew 27

Copyright © 2013 Norman L. Geisler – All Rights Reserved

 

 

The Biblical Passage in Question

 

“And behold, the curtain of the temple was torn in two, from top to bottom. And the earth shook, and the rocks were split.  ‎The tombs also were opened. And many bodies of the saints who had fallen asleep were raised, and coming out of the tombs after his resurrection they went into the holy city and appeared to many. When the centurion and those who were with him, keeping watch over Jesus, saw the earthquake and what took place, they were filled with awe and said, ‘Truly this was the Son of God.’”

Mt. 27:51-54 ESV

The Current Challenge to Its Historicity

In his book on The Resurrection of Jesus (RJ), Mike Licona speaks of the resurrection of the saints narrative as “a weird residual fragment” (RJ, 527) and a “strange report” (RJ, 530, 548, 556, emphasis added in these citations).[1]  He called it “poetical,” a “legend,” an “embellishment,”and literary “special effects” (see 306, 548, 552, and 553). He claims that Matthew is using a Greco-Roman literary genre which is a “flexible genre” in which “it is often difficult to determine where history ends and legend begins” (RJ, 34).  Licona also believes that other New Testament texts may be legends, such as, the mob falling backward at Jesus claim “I am he” in John 18:4-6 (See RJ, 306, note 114) and the presence of angels at the tomb recorded in all four Gospels (Mt. 28:2-7; Mk. 16:5-7; Lk. 24:4-7; Jn. 20:11-14; see RJ, 185-186).  Licona cites some contemporary evangelical scholars in favor of his view, such as, Craig Blomberg who denied the miracle of the coin and the fish story in Matthew (Matt. 17:27).[2]  Blomberg also said, “All kinds of historical questions remain unanswered about both events [the splitting of the temple curtain and the resurrection of the saints]” (Matthew,electronic ed., 2001 Logos Library System; the New American Commentary[421].  Broadman and Holman, vol. 22).  He also cites W. L. Craig, siding with a Jesus Seminary fellow Dr. Robert Miller, that Matthew added this story to Mark’s account and did not take it literally.  Craig concluded that there are “probably only a few [contemporary] conservative scholars who would treat the story as historical” (from Craig’s comments in Paul Copan, Will the Real Jesus Please Stand Up? Baker, 1998).  On the contrary,  in terms of the broad spectrum of orthodox scholars down through the centuries, there are relatively “few” contemporary scholars who deny its authenticity, and they are overshadowed by the “many” (vast majority of) historic orthodox scholars who held to the historicity of this Matthew 27 resurrection of the saints.

The Evidence for Its Historicity

In spite of these contemporary denials, many scholars have pointed out the numerous indications of historicity in the Matthew 27:51-54 text itself, such as: (1) It occurs in a book that present itself as historical (cf. Mt 1:1,18); (2) Numerous events in this book have been confirmed as historical (e.g., the birth, life, deeds, teachings, death, and resurrection of Christ); (3) It is presented in the immediate context of other historical events, namely, the death and resurrection of Christ; (4) The resurrection of these saints is also presented as an event occurring as a result of the literal death and resurrection of Christ (cf. Mt. 27:52-53); (5) Its lineage with the preceding historical events is indicated by a series of conjunctions (and…and…and, etc.); (6) It is introduced by the attention getting “Behold” (v. 51) which focuses on it reality;[3] (7) It has all the same essential earmarks of the literal resurrection of Christ, including: (a) empty tombs, (b) dead bodies coming to life, and (c) these resurrected bodies appearing to many witnesses; (8) It lacks and literary embellishment common to myths,  being a short, simple, and straightforward account;  (9)  It contains element that are confirmed as historical by other Gospels, such as (a) the veil of the temple being split (Mk. 15:38; Lk. 23:45), and (b) the reaction of the Centurion (Mk. 15:39; Lk. 23:47).  If these events are historical, then there is no reason to reject the other events, such as, the earthquake and the resurrection of the saints.

Further, it is highly unlikely that a resurrection story would be influenced by a Greco-Roman genre source (which Licona embraces) since the Greeks did not believe in the resurrection of the body (cf. Acts 17:32).  In fact, bodily resurrection was contrary to their dominant belief that deliverance from the body, not a resurrection in the body, was of the essence of salvation.  Homer said death is final and resurrection does not occur (Iliad 24.549-551).  Hans-Josef Klauck declared, “There is nowhere anything like the idea of Christian resurrection in the Greco-Roman world” (The Religious Context of Early Christianity. Minneapolis: Fortress Press, 2000, p. 151).

Don Carson makes a interesting observation about those who deny the historicity of this text, saying, “One wonders why the evangelist, if he had nothing historically to go on, did not invent a midrash [legend] with fewer problems” (Carson, “Matthew” in Expositors Bible Commentary; Matthew, Mark, Luke, ed. Frank Gabelein.  Zondervan, 1984, p. 581).

A Survey of the Great teachers of the Church on the Passage

Despite his general respect for the early Fathers, Mike Licona refers to their statements on this passage as “vague,” “unclear,” “ambiguous,” “problematic,” and “confusing.”[4] However, this is misleading, as the readers can see for themselves in the following quotations.  For even though they differ on details, the Fathers are clear, unambiguous, and unanimous as to the historical nature of this event.  We have highlighted their important words which affirm the literal and historical nature of the event.

The apostolic Father Ignatius was the earliest one to cite this passage, and Licona acknowledges that his writings “are widely accepted as authentic and are dated ca. A.D. 100-138 and more commonly to ca. A.D. 110” (Licona, RJ, 248).  He adds that these writings provide “valuable insights for knowledge of the early second-century church…” (ibid.).  If so, they are the earliest and most authentic verification of the historicity of the resurrection of the saints in Matthew 27 on record—one coming from a contemporary of the apostle John!

Ignatius to the Trallians

“For Says the Scripture, ‘May bodies of the saints that slept arose,’ their graves being opened.  He descended, indeed, into Hades alone, butHe arose accompanied by a multitude” (chap. Ix, The Ante-Nicene Fathers, vol. I, p. 70).

Ignatius to the Magnesians (AD 70-115)

“…[T]herefore endure, that we may be found the disciples of Jesus Christ, our only Master—how shall we be able to live apart from Him, whose disciples the prophets themselves in the Spirit did wait for Him as their Teacher?  Andtherefore He who they rightly waited for, being come, raised them from the dead” [Chap. IX] (Alexander Roberts and James Donaldson, eds. The Ante-Nicene Fathers, vol. I (1885).  Reprinted by Grand Rapids, MI: Eerdmans, p. 62. Emphasis added in all these citations).

Irenaeus (AD 120-200)

Irenaeus also was closely linked to the New Testament writers.  He knew Polycarp who was a disciple of the apostle John.  Irenaeus wrote: “…He [Christ] suffered who can lead those souls aloft that followed His ascension.  This event was also an indication of the fact that when the holy hour of Christ descended [to Hades], many souls ascended and were seen in their bodies” (Fragments from the Lost Writings of Irenaeus XXVIII, Ante-Nicene Fathers, vol. I, Alexander Roberts, ibid., 572-573).  This is followed (in XXIX) by this statement: “The Gospel according to Matthew was written to the Jews.  For they had particular stress upon the fact that Christ [should be] of the seed of David.  Matthew also, who had a still greater desire [to establish this point], took particular pains to afford them convincing proof that Christ is the seed of David…” (ibid., 573).

Clement of Alexandria (AD 155-200)

Another second century Father verified the historicity of the resurrection of the saints in Matthew 27, writing, “‘But those who had fallen asleep descended dead, but ascended alive.’  Further, the Gospel says, ‘that many bodies of those that slept arose,’—plainly as having been translated to a better state” (Alexander Roberts, ed. Stromata, Ante-Nicene Fathers, vol. II, chap. VI, 491).

Tertullian (AD 160-222).

The Father of Latin Christianity wrote:  “’And the sun grew dark at mid-day;’ (and when did it ‘shudder exceedingly’ except at the passion of Christ, when the earth trembled to her centre, and the veil of the temple was rent, andthe tombs burst asunder?) ‘because these two evils hath My People done’” (Alexander Roberts, ed. An Answer to the Jews, Chap XIII, Ante-Nicene Fathers, vol. 3, 170).

Hippolytus (AD 170-235)

“And again he exclaims, ‘The dead shall start forth from the graves,’ that is, from the earthly bodies, being born again spiritual, not carnal.  For this he says, is the Resurrection that takes place through the gate of heaven, through which, he says, all those that do not enter remain dead” (Alexander Roberts, Ante-Nicene Fathers, vol. 5,  The Refutation of All Heresy, BooK V, chap. 3, p. 54).

Origen (AD 185-254)

“’But,’ continues Celsus, ‘what great deeds did Jesus perform as being a God?…Now to this question, although we are able to show the striking and miraculous character of the events which befell Him, yet from what other source can we furnish an answer than the Gospel narratives, which state that ‘there was an earth quake, and that the rock were split asunder, and the tombs were opened, and the veil of the temple was rent in twain from top to bottom, an the darkness prevailed in the day-time, the sun failing to give light’” (Against Celsus, Book II, XXXIII. Alexander Roberts, ed.  Ante-Nicene Fathers, vol. 4, 444-445).

“But if this Celsus, who, in order to find matter of accusation against Jesus and the Christians, extracts from the Gospel even passages which are incorrectly interpreted, but passes over in silence the evidences of the divinity of Jesus, would listen to divine portents, let him read the Gospel, and see that even the centurion, and they who with him kept watch over Jesus, on seeing the earthquake, and the events that occurred, were greatly afraid, saying, ‘This man was the Son of God’” (Ibid., XXVI, p. 446).

Cyril of Jerusalem (c. AD 315-c. 386)

Early Fathers in the East also verified the historicity of the Matthew test.  Cyril of Jerusalem wrote: “But it is impossible, some one will say, that the dead should rise; and yet Eliseus [Elisha] twice raised the dead,–when he was live and also when dead…and is Christ not risen? … But in this case both the Dead of whom we speak Himself arose, and many dead were raised without having even touched Him.  For many bodies of the Saints which slept arose, and they came out of the graves after His Resurrection, and went into the Holy City, (evidently this city in which we now are,) and appeared to many” (Catechetical Lectures XIV, 16 in Schaff, Nicene and Post-Nicene Fathers, vol. VII, p, 98).

Further, “I believe that Christ was also raised from the dead, both from the Divine Scriptures, and from the operative power even at this day of Him who arose,–who descended into hell alone, but ascended thence with a great company for He went down to death, and many bodies of the saints which slept arose through Him” (ibid., XIV, 17).

Cyril adds, “He was truly laid as Man in a tomb of rock; but rocks were rent asunder by terror because of Him.  He went down into the regions beneath the earth, thence also He might redeem the righteous.  For tell me, couldst thou wish the living only to enjoy His grace,… and not wish those who from Adam had a long while been imprisoned to have now gained their liberty? 

Gregory of Nazianzus (c. AD 330-c. 389)

“He [Christ] lays down His life, but He has the power to take it again; and the veil rent, for the mysterious doors of Heaven are opened;[5] the rocks are cleft, the dead arise.  He dies but he gives life, and by His death destroys death.  He is buried, but He rises again. He goes down to Hell, but He brings up the souls; He ascends to Heaven, and shall come again to judge the quick and the dead, and to put to the test such words are yours” (Schaff, ibid., vol. VII, Sect XX, p. 309).

Jerome (AD 342-420)

Speaking of the Matthew 27 text, he wrote: “It is not doubtful to any what these great signs signify according to the letter, namely, that heaven and earth and all things should bear witness to their crucified Lord” (cited in Aquinas, Commentary on the Four Gospels, vol. I, part III: St.Matthew (Oxford: John Henry Parker, 1841), 964.

“As Lazarus rose from the dead, so also did many bodies of the Saints rise again to shew forth the Lord’s resurrection; yet notwithstanding that the graves were opened, they did not rise again before the Lord rose, that He might be the first-born of the resurrection from the dead”(cited by Aquinas, ibid., 963).

Hilary of Poitiers (c. AD 315-c.357)

“The graves were opened, for the bands of death were loosed.  And many bodies  of the saints which slept arose, for illuminating the darkness of death, and shedding light upon the gloom of Hades, He robbed the spirits of death” (cited by Aquinas, ibid., 963).

Chrysostom (AD 347-407)

“When He [Christ] remained on the cross they had said tauntingly, He saved others, himself he cannot save. But what He should not do for Himself, that He did and more than that for the bodies of the saints.  For if it was a great thing to raise Lazarus after four days, much more was it that they who had long slept should not shew themselves above; this is indeed a proof of the resurrection to come.  But that it might not be thought that that which was done was an appearance merely, the Evangelist adds, and come out of the graves after his resurrection, and went into the holy city, and appeared unto many” (cited by Aquinas, ibid., 963-964).

 

 

St. Augustine (AD 354-430)

The greatest scholar at the beginning of the Middle Ages, St. Augustine, wrote: “As if Moses’ body could not have been hid somewhere…and be raised up therefrom by divine power at the time when Elias and he were seen with Christ: Just as at the time of Christ’s passion many bodies of the saints arose, and after his resurrection appeared, according to the Scriptures, to many in the holy city” (Augustine, On the Gospel of St. John, Tractate cxxiv, 3, Philip Schaff, Nicene and Post-Nicene Fathers, vol. VII, 448).

“Matthew proceeds thus: ‘And the earth did quake, and the rocks rent; and the graves were opened; and many bodies of the saints which slept arise, and come out of the graves after the resurrection, and went into the holy city, and appeared unto many.’ There is no reason to fear that these facts, which have been related only by Matthew, may appear to be inconsistent with the narrative present by any one of the rest [of the Gospel writers)…. For as the said Matthew not only tells how the centurion ‘saw the earthquake,’ but also appends the words [in v. 54], ‘and those things that were done’…. Although Matthew has not added any such statement, it would still have been perfectly legitimate to suppose, that as many astonishing things did place at that time…, the historians were at liberty to select for narration any particular incident which they were severally disposed to instance as the subject of the wonder.  And it would not be fair to impeach them with inconsistency, simply because one of them may have specified one occurrence as the immediate cause of the centurion’s amazement, while another introduces a different incident” (St. Augustine, The Harmony of the Gospels, Book III, chap. xxi in Schaff, ibid., vol. VI, p. 206, emphasis added).

St. Remigius (c. 438-c. 533) “Apostle of the Franks”

“But some one will ask, what became of those who rose again when the Lord rose.  We must believe that they rose again to be witnesses of the Lord’s resurrection.  Some have said that they died again, and were turned to dust, as Lazarus and the rest whom the Lord raised.  But we must by no means give credit to these men’s sayings, since if they were to die again, it would be greater torment to them, than if they had not risen again.  We ought therefore to believe without hesitation that they who rose from the dead at the Lord’s resurrection, ascended also into heaven together with Him” (cited in Aquinas, ibid., 964).

Thomas Aquinas (1224-1274)

As Augustine was the greatest Christian thinker at the beginning of the Middle Ages, Aquinas was the greatest teacher at the end.  And too he held to the historicity of the resurrection of the saints in Matthew 27, as is evident from his citations from the Fathers (with approval) in his great commentary on the Gospels (The Golden Chain), as all the above Aquinas references indicate, including Jerome, Hilary of Poitiers, Chrysostom, and Remigius (see Aquinas, ibid., 963-964).

John Calvin (1509-1564)

The chain of great Christian teachers holding to the historicity of this text continued into the Reformation and beyond.  John Calvin wrote: “Matt. 27.52.  And the tombs were opened. This was a particular portent in which God testified that His Son had entered death’s prison, not to stay there shut up, but to lead all free who were there held captive….  That is the reason why He, who was soon to be shut in a tomb opened the tombs elsewhere.  Yet we may doubt whether this opening of the tombs happened before the resurrection, for the resurrection of the saints which is shortly after added followed in my opinion the resurrection of Christ.  It is absurd for some interpreters to image that they spent three days alive and breathing, hidden in tombs.  It seems likely to me that at Christ’s death the tombs at once opened; at His resurrection some of the godly men received breath and came out and were seen in the city.  Christ is called the Firstborn from the dead (1 Cor. 15:20; Col. 1:18)…. This reasoning agrees very well, seeing that the breaking of the tombs was the presage of new life, and the fruit itself, the effect, appeared three days later, as Christ rising again led other companions from the graves with Himself.  And in this sign it was shown that neither His dying nor His resurrection were private to himself, but breathe the odour of life into all the faithful” (Calvin’s New Testament Commentaries, trans. A. W. Morrison. Eds. David and Thomas Torrance.  Wm. B. Eerdmans, 1972, vol. 3, pp. 211-212).

Concluding Comments

Of course, there are some aspects of this Matthew 27 text of the saints on which the Fathers were uncertain.  For example, there is the question as to whether the saints were resurrected before or after Jesus was and whether it was a resuscitation to a mortal body or a permanent resurrection to an immortal body.  However, there is no reason for serious doubt that all the Fathers surveyed accepted the historicity of this account.  Their testimony is very convincing for many reasons:

First, the earliest confirmation as to the historical nature of the resurrection of the saints in the Matthew 27 passage goes all the way back to Ignatius, a contemporary of the apostle John (who died. c. AD 90).  One could not ask for an earlier verification that the resurrection of these saints than that of Ignatius (AD 70-115).  He wrote: “He who they rightly waited for, being come, raised them from the dead” [Chap. IX].[6] And in the Epistle to the Trallians he added, “For Says the Scripture, ‘May bodies of the saints that slept arose,’ their graves being opened.  He descended, indeed, into Hades alone, but He arose accompanied by a multitude” (chap. IX, The Ante-Nicene Fathers, vol. I, p. 70). The author who is a contemporary of the last apostle (John) is speaking unmistakably of the saints in Matthew 27 who were literally resurrected after Jesus was.

Second, the next testimony to the historicity of this passage is Irenaeus who knew Polycarp, a disciple of the apostle John.  Other than the apostolic Fathers, Irenaeus is a good as any witness to the earliest post-apostolic understanding of the Matthew 27 text.  And he made it clear that “many” persons “ascended and were seen in their bodies” (Fragments from the Lost Writings of Irenaeus XXVIII. Ante-Nicene Fathers, vol. I, ibid., 572-573).

Third, there is a virtually unbroken chain of great Fathers of the church after Irenaeus (2nd cent.) who took this passage as historical (see above).  Much of the alleged “confusion” and “conflict” about the text is cleared up when one understands that, while the tombs were opened at the time of the death of Christ, nonetheless, the resurrection of these saints did not occur until “after his resurrection” (Mt. 27:53, emphasis added)[7]  since Jesus is the “firstfruits” (1 Cor. 15:23) of the resurrection.

Fourth, the great church Father St. Augustine stressed the historicity of the Matthew 27 text about the resurrection of the saints, speaking of them as“facts” and “things that were done” as recorded by the Gospel“historians” (St. Augustine, The Harmony of the Gospels, Book III, chap. xxi in Schaff, ibid., vol. VI, p. 206, emphasis added).

Fifth, many of the Fathers used this passage in an apologetic sense as evidence of the resurrection of Christ.  This reveals their conviction that it was a historical event resulting from the historical event of the resurrection of Christ. Irenaeus was explicit on this point, declaring, “Matthew also, who had a still greater desire [to establish this point], took particular pains to afford them convincing proof that Christ is the seed of David…” (Irenaeus, ibid., 573).

Some, like Chrysostom, took it as evidence for the resurrection to come.  “For if it was a great thing to raise Lazarus after four days, much more was it that they who had long slept should not shew themselves above; this is indeed a proof of the resurrection to come” (cited by Aquinas, ibid., 963-964).

Origen took it as “evidences of the divinity of Jesus” (Origen, ibid., Book II, chap. XXXVI. Ante-Nicene Fathers, 446).  None of these Fathers would have given it such apologetic weight had they not been convinced of the historicity of the resurrection of these saints after Jesus’ resurrection in Matthew 27.

Sixth, even the Church Father Origen, who was the most prone to allegorizing away literal events in the Bible, took this text to refer to a literal historical resurrection of saints.  He wrote of the events in Matthew 27 that they are “the evidences of the divinity of Jesus” (Origen, ibid., Book II, chap. XXXVI. Ante-Nicene Fathers, 446).

Seventh, some of the great teachers of the Church were careful to mention that the saints rose as a result of Jesus’ resurrection which is a further verification of the historical nature of the resurrection of the saints in Mathew 27.  Jerome wrote: “As Lazarus rose from the dead, so also did many bodies of the Saints rise again to shew forth the Lord’s resurrection;yet notwithstanding that the graves were opened, they did not rise again before the Lord rose, that He might be the first-born of the resurrection from the dead” (cited by Aquinas, ibid., 963).  John Calvin added, “Yet we may doubt whether this opening of the tombs happened before the resurrection,for the resurrection of the saints which is shortly after added followed in my opinion the resurrection of Christ.  It is absurd for some interpreters to image that they spent three days alive and breathing, hidden in tombs.”  For “It seems likely to me that at Christ’s death the tombs at once opened; at His resurrection some of the godly men received breath and came out and were seen in the city.  Christ is called the Firstborn from the dead (1 Cor. 15:20; Col. 1:18” (Calvin’s New Testament Commentaries, vol. 3, pp. 211-212).

Eighth, St. Augustine provides an answer to the false premise of contemporary critics that there must be another references to a New Testament event like this in order to confirm that it is historical.  He wrote, “It would not be fair to impeach them with inconsistency, simply because one of them may have specified one occurrence as the immediate cause of the centurion’s amazement, while another introduces a different incident” (St. Augustine, ibid., emphasis added).

So, contrary to the claims of critics, the Matthew 27 account of the resurrection of the saints is a clear and unambiguous affirmation of the historicity of the resurrection of the saints. This is supported by a virtually unbroken line of the great commentators of the Early Church and through the Middle Ages and into the Reformation period (John Calvin).  Not a single example was found of any Father surveyed who believed this was a legend.  Such a belief is due to the acceptance of critical methodology, not to either a historical-grammatical exposition of the text or to the supporting testimony of the main orthodox teachers of the Church up to and through the Reformation Period.

Ninth, the impetus for rejecting the story of the resurrection of the saints in Matthew 27 is not based on good exegesis of the text or on the early support of the Fathers but is based on fallacious premises.  (1) First of all, there is an anti-supernatural bias beneath much of contemporary scholarship.  But there is no philosophical basis for the rejection of miracles (see our Miracles and the Modern Mind, Grand Rapids: Baker, 1992), and there is no exegetical basis for rejecting it in the text.  Indeed on the same ground one could reject the resurrection of Christ since it supernatural and is found in the same text.

(2) Further, there is also the fallacious premise of double reference which affirms that if an event is not mentioned at least twice in the Gospels, then its historicity is questioned.  But on this grounds many other events must be rejected as well, such as, the story of Nicodemus (Jn. 3), the Samaritan woman at the well (Jn. 4), the story of Zaccchaeus (Lk. 19), the resurrection of Lazarus (Jn. 11), and even the birth of Christ in the stable and the angel chorus (Lk. 2), as well as many other events in the Gospels.  How many times does an event have to be mentioned in a contemporary piece of literature based on reliable witnesses in order to be true?

(3) There is another argument that seems to infect much of contemporary New Testament scholarship on this matter.  It is theorized that an event like this, if literal, would have involved enough people and graves to have drawn significant evidence of it in a small place like Jerusalem.  Raymond Brown alludes to this, noting that “…many interpreters balk at the thought of many known risen dead being seen in Jerusalem—such a large scale phenomenon should have left some traces in Jewish and/or secular history!”[8]  However, at best this is simply the fallacious Argument from Silence.  What is more, “many” can mean only a small group, not hundreds of thousands. Further, the story drew enough attention to make it into one of the canonical Gospels, right along side of the resurrection of Christ and with other miraculous events.  In brief, it is in a historical book; it is said to result from the resurrection of Christ; it was cited apologetically by the early Fathers as evidence of the resurrection of Christ and proof of the resurrection to come.  No other evidence is needed for its authenticity.

A Denial of Inerrancy

According to the official statements on by the International Council on Biblical Inerrancy (ICBI), the denial of the historicity of the Matthew 27 resurrection of the saints is a denial of the inerrancy of the Bible.  This is clear from several official ICBI statements.

(1) The Chicago Statement on Inerrancy speaks against this kind of “dehistoricizing” of the Gospels, saying, “We deny the legitimacy of any treatment of the text or quest for sources lying behind it that leads to relativizing, dehistoricizing, or discounting its teaching, or rejecting its claims to authorship” (Article XVIII).

(2) The statement add: “all the claims of the Bible must correspond with reality, whether that reality is historical, factual or spiritual” (Sproul,Explaining Inerrancy (EI), 43-44).

(3) ICBI framers said, “Though the Bible is indeed redemptive history, it is also redemptive history, and this means that the acts of salvation wrought by God actually occurred in the space-time world” (Sproul, EI, 37).

(4) Again, “When the quest for sources produces a dehistoricizing of the Bible, a rejection of its teaching or a rejection of the Bible’s own claims of authorship [then] it has trespassed beyond its proper limits (Sproul, EI, 55).

Subsequently, Sproul wrote: “As the former and only President of ICBI during its tenure and as the original framer of the Affirmations and Denials of the Chicago Statement on Inerrancy, I can say categorically that Mr. Michael Licona’s views are not even remotely compatible with the unified Statement of ICBI” (Letter, May 22, 2012, emphasis added).

(5) Also, “We deny that generic categories which negate historicity may rightly be imposed on biblical narratives which present themselves as factual” (Explaining Hermeneutics (EH), XIII). “We deny that any event, discourse or saying reported in Scripture was invented by the biblical writers or by the traditions they incorporated” (EH  XIV bold added in all above citations).

(6) Finally, as a framer of the ICBI statements I can testify that Robert Gundry’s like view deshistoricizing Matthew were an object of these ICBI statements. And they lead to his being asked to resign from the Evangelical theological Society (by a 70% majority vote).  Since Licona’s views do the same basic thing, then they should be excluded on the same basis. Gundry used Jewish midrash genre to dehistoticized parts of Gospel history, and Licona used Greco-Roman genre and legends, but the principle is the same.

 

 

[1] Licona has subsequent questions about the certitude of his view on Matthew 27 but has not retracted the view.

[2]  Craig Blomberg, “A Constructive Traditional Response to New Testament Criticism,” in Do Historical Matters Matter to the Faith (Wheaton, IL: Crossway, 2012) 354 fn. 32.

[3] Carl Henry noted that “Calling attention to the new and unexpected, the introductory Greekide—See! Behold!—stands out of sentence construction to rivet attention upon God’s awesome intervention” (Henry, God Revelation and Authority.Texas: Word Books, 1976) 2:17-18.

[4] Mike Licona, “When the Saints Go Marching in (Matthew 27:52-53): Historicity, Apocalyptic Symbol, and Biblical Inerrancy” given at the November, 2011 Evangelical Philosophical Society meeting.

[5] Despite the curious phrase about the “mysterious doors of Heaven are opened” when the veil was split, everything in this passage speaks of literal death and literal resurrection of Christ and the saints after His death. The book of Hebrews makes the same claim that after the veil was split that Christ entered “once for all” into the most holy place (heaven) to achieve “eternal salvation” for us (Heb. 9:12).

[6] See Alexander Roberts and James Donaldson, eds. Ignatius to the Magnesians in The Ante-Nicene Fathers, vol. I (1885), reprinted by Grand Rapids, MI: Eerdmans, p. 62. Emphasis added in all these citations.

[7] See an excellent article clearing up this matter by John Wenham titled “When Were the Saints Raised?” Journal of Theological Studies 32:1 (1981): 150-152.  He argues convincingly for repunctuating the Greek to read: “And the tombs were opened.  The bodies of the sleeping saints were raised, and they went out from their tombs after the resurrection.”  While this affects the alleged poetic flavor of the passage, it is certainly Bizzare to hold like some that the saints were raised at Christ’s death and then sat around the opened tombs for three days before they left.  It also contradicts 1 Corinthians 15:20 which declares that Christ is the “firstfruits” of the resurrection and Matthew 27:53 which says they did not come out of the tombs until “after” the resurrection of Christ.

[8] Raymond E. Brown, “Eschatological events Accompanying the Death of Jesus, Especially the Raising of the Holy ones from Their Tombs (Matt 27:51-53)” in John P. Galvin ed., Faith and the Future: Studies in Christian Eschatology (NY: Paulist Press, 1994), 64.