Monday, January 19, 2009

THE JESUS PROJECT is the subject of another essay at the Bible and Interpretation website:
Rocks, Hard Places, and Jesus Fatigue: Jesus Seminar and Jesus Project

The following comments are not a direct response to Bruce Chilton’s very helpful article on the Jesus Project but in many ways anticipate and respond to some of his observations. I offer it as further commentary on the pros and cons of undertaking yet another “quest,” at a time when New Testament scholarship, in the eyes of some, is a mission without a guiding purpose.

By R. Joseph Hoffmann
R. Joseph Hoffmann (PhD, Oxford) is Chair of CSER, the Committee for the Scientific Examination of Religion and co-Chair (with Robert M. Price and Gerd Luedemann) of The Jesus Project. He is Scholar in Residence (2009) at Goddard College and teaches History at Geneseo College (SUNY).
January 2009

Crouching somewhere between esthetic sound byte and historical detail is Michelangelo’s famous statement about sculpture. “The job of the sculptor,” Vasari attributes to il Divino, ”is to set free the forms that are within the stone.” It’s a lovely thought—poetic, in fact. If you accept the theory of Renaissance Platonism, as Michelangelo embodies it, you also have to believe that “Moses” and “David” were encased in stone, yearning to be released—as the soul yearns to be set free from the flesh in the theology of salvation. You will however be left wondering why such a theory required human models with strong arms and firm thighs, and why the finished product bears no more resemblance to real or imagined historical figures than a drawing that any one of us could produce. We may lack Michelangelo’s skill and his deft way with a rasp and chisel, but we can easily imagine more probable second millennia BC heroes—in form, stature, skin-tone, and body type—than the Italian beauties he released from their marble prisons. In fact, the more we know about the second millennia BC, the more likely we are to be right. And alas, Michelangelo didn’t know very much about history at all. And what’s more, it made no difference to his art, his success, or to his reputation. That is why idealism and imagination are sometimes at odds with history, or put bluntly, why history acts as a control on our ability to imagine or idealize anything, often profoundly wrong things.

If we apply the same logic to the New Testament, we stumble over what I have (once or twice) called the Platonic Fallacy in Jesus research. Like it or not, the New Testament is still the primary artifact of the literature that permits us to understand the origins of Christianity. It’s the stone, if not the only stone. If we possessed only gnostic and apocryphal sources as documentary curiosities and no movement that preserved them, we would be hard-pressed to say anything other than that at some time in the first and second century a short-lived and highly incoherent religious movement fluoresced and faded (many did) in the night sky of Hellenistic antiquity. The Jesus we would know from these sources would be an odd co-mixture of insufferable infant a la the Infancy Gospel of Thomas, a hell-robber, like the liberator of the Gospel of Nicodemus, a mysterious cipher, like the unnamed hero of the Hymn of the Pearl, or an impenetrable guru, like the Jesus of the gnostic Gospel of Thomas. Despite the now-yellowed axiom we all learned as first year divinity students of a certain generation and later in graduate school (the one where we are taught that “no picture of early Christianity is complete without availing ourselves of all the sources”), I will climb out on a limb to say that these sources are not so much integral to a coherent picture of early Christianity as they are pebbles in orbit around the gravitational center we call the canon. They are interesting—fascinating even—in showing us how uniformity of opinion and belief can wriggle out of a chaos of alterative visions (maybe the closest analogues are in constitutional history), but they are not the stone that the most familiar form of Christianity was made from. That recognition is as important as it is increasingly irrelevant to modern New Testament discussion.

[...]
My initial thoughts were (1) those metaphors need to rounded up and shot to put them out of their misery and (2) why "second millennia BC?" There was only one of them. But beyond the niggling, I think the point is that what we can learn from the earliest stage of Christian origins comes from the canonical Four Gospels and I don't have too much trouble with that, but I am keeping an open mind about the Nag Hammadi Gospel of Thomas and some of the early fragments.

The conclusions and as much of a positive agenda as appears in the essay come in the last two paragraphs:
When we considered developing the Jesus Project, it was not out of any malignant attempt to “prove” that Jesus did not exist. (The press releases have done an immeasurable disservice by harping on this as the agenda). As a Christian origins scholar by training, I am not even sure how one would go about such a task, or be taken seriously if it were undertaken. Yet the possibility that Christianity arose from causes that have little to do with a historical founder is one among many other questions the Project should take seriously. Inevitably, scholars and critics (if not always the same people) will ask, And just how do you go about doing that?, and neither the answer “Differently” or “Better” will suffice. The demon crouching at the door, however, is not criticism of its intent nor skepticism about its outcome, but the sense that biblical scholarship in the twentieth century will not be greeted with the same excitement as it was in Albright’s day. Outside America, where the landscape is also changing, fewer people have any interest in the outcomes of biblical research, whether it involves Jericho or Jesus. The secularization of world culture, which will eventually reach even into the Muslim heartlands, encourages us to value what matters here and now. As one of our members, Arthur Droge (Toronto) mentioned at the recent meeting of the Project in Amherst, NY, most of us were trained in a generation ”that believed certain questions were inherently interesting.” But fewer and fewer people do. Jesus-fatigue—the sort of despair that can only be compared to a police investigation gone cold—is the result of a certain resignation to the unimportance of historical conclusions.

Reaching for the stars and reaching back into history have in common the fact that their objects are distant and sometimes unimaginably hard to see. What I personally hope the Project will achieve is to eschew breaking rocks, and instead learning to train our lens in the right direction. Part of that process is to respond to Droge’s challenge: Why is this important? And I have the sense that in trying to answer that question, we will be answering bigger questions as well.
Hmmm ... I think there is still a great deal of popular interest in historical Jesus research, as exemplified recently by the mostly misguided interest in what the new Coptic Gospel of Judas could tell about the historical Jesus. Alas, the answer is "nothing," but I think the message did eventually get across that it tells lots of interesting things about second-century Jesus movements. There may well be Historical Jesus Fatigue among New Testament scholars, although Richard Bauckham's recent book, Jesus and the Eyewitnesses has certainly generated a lot of interest. But I do think there is a considerable amount of Jesus Seminar Fatigue. It would be nice if this new Jesus Project would help alleviate this by coming up with something new and interesting, but that remains to be seen. I'm skeptical, but I wish them the best.

Background here.

UPDATE: April DeConick has more on the Jesus Project here and on the Gospel of Judas here. The revised version of her book will be very welcome.