I Want to Believe
I have no wish to waste any more time on the book itself, but the whole phenomenon does raise some important points about the nature of fringe and controversial scholarship, and its relationship to the mainstream, or the scholarly consensus. Even as I write the words, I know that “mainstream” and “consensus” are both words to raise hackles, and many lay readers have a natural preference for those they see as courageous entrepreneurs, as scholarly heretics. The problem, though, is that most non-specialists simply do not understand the assumptions from which scholars work. In my next few columns, I want to suggest just why that scholarly consensus matters, whether we are dealing with alternative scriptures, bizarre historical claims, or pseudo-archaeology. I’ll also try to explain how we can tell the difference between real scholarship and fringe speculations.Outliers and Iconoclasts
At this point, you might be objecting that this represents an “argument from authority,” which in certain circumstances can lead to a kind of logical fallacy. But in most instances, basing yourself in scholarly authority and consensus is emphatically not a fallacy. Whenever I hear that objection, the other person is commonly deploying what I call the “argument from lack of authority,” namely that something is likely to be true precisely because it breaches the consensus. If someone presents a wildly unorthodox idea (Serapis was the first Christ; the Sphinx is twelve thousand years old), they scorn scholarly assaults. Did not the scholars of the day mock at iconoclastic pioneers like Copernicus and Galileo, who would be triumphantly vindicated?More on The Lost Gospel here and links. Past discussions of the idea and value of scholarly consensus at PaleoJudaica etc. are collected here.