Book Club: Jesus, Interrupted...
Sunday, March 6, 2011 at 11:59AM
I find Bart Ehrman's books endlessly fascinating. For those unaware of his work, Ehrman is a New Testament scholar at the University of North Carolina, Chapel Hill who's written a series of books (both academic and popular) on the history of Christianity and the origins of the New Testament. He's probably most famous for his book Misquoting Jesus (2009; Harper One), which deals with the analysis of textual variants of the Bible - specifically how the text of the New Testament has been changed over the years due to copying errors, mistranslation, or to reflect specific theological messages.
Jesus Interrupted (JI; 2009; Harper Collins), can be thought of as a popular follow-up to Misquoting Jesus1 in that this book deals not so much with textual variants among copies of the New Testament, but rather with theological variations (ranging from minor to outright contradiction) within the New Testament itself.
JI begins by pointing out that among the few people who bother to read the Bible, most read it like a regular book. For example, you begin with the gospel of Matthew, then you read Mark, etc. Everyone recognizes that the gospels are not identical, but the stories told in each seem fairly similar. Therefore, most people assume that they're all reiterating the same message, perhaps emphasizing different aspects of Jesus' ministry, death, resurrection, etc.
Things change significantly if you line the four gospels up in columns, making sure that each story shared in common among two or more are adjacent, and read horizontally, comparing their accounts of the same stories to one another. It then becomes apparent that the books given different, contradictory accounts of particular situations (When was Jesus crucified? Why did Judas betray him? What happened during the Passion narrative? etc.) or that some seemingly significant events narrated in a particular gospel are completely absent in the others. Incidentally I find it mind boggling that Ehrman gets so much vitirol from Evangelical Christians about these contradictions given that he references all examples and you can just go read them yourself - they're there.
Ehrman argues that there are really only two ways to interpret these variations: 1) You do what most people throughout history have done and use some fancy leaps of logic to mash all of the narratives together (see for instance the Wikipedia article on The Sayings of Jesus on the Cross). Or 2) You assume that since the Gospels were written decades after Jesus' death, by people living in other countries2 who had never known him and who based all of their information on oral traditions and hearsay, they really are the product of very human foibles.
Furthermore once we accept that these differences exist, we can began to ask questions about the various theological messages that each of the books of the New Testament espouses. This is where it gets very interesting: On many significant issues, they're quite different. Compare the letters of Paul (especially that to the Galatians) to the Gospel according to Matthew: The paths to salvation outlined in each of these are very different, with the former requiring only belief in the resurrection, and the latter requiring adherence to Jewish Law. From a memetic perspective, it's not surprising that 'Pauline' Christianity won out - it's obviously much more attractive to gentile converts. There are many more such differences that Ehrman catalogs and discusses.
Though I won't go into it here, Ehrman spends considerable time discussing the possibility that the theological message associated with Christianity changed significantly, and fairly rapidly as what we now know as the New Testament coalesced. The various Biblical books can be dated roughly (at least in order to determine the order that they were written) and by doing so, we can ask how the earliest authors portray Jesus as compared to the latter ones. It's interesting to note that several critical Christian doctrines (e.g., the divinity of Jesus, Mary's virginity, the doctrine of the Trinity, etc.) change or appear only in later books. Ehrman's analysis (which is apparently quite mainstream in the field of Biblical textual criticism) makes a lot of sense via the principle of parsimony; but unfortunately it can never really be tested in a rigorous way: like many things involving Biblical knowledge - most variant analysis and alternative interpretations were destroyed as heresy over the long years.
The big thinking point that Jesus Interrupted generated for me really boils down to the reason I started questioning my own faith at the end of high school. Most people's specific religious beliefs and their relation to scripture, whether they choose to admit it to themselves or not, are post hoc in the sense that first they're instilled with a vague belief in God, and then they're exposed to particular doctrines of their respective faiths. In a weird way, the Bible really doesn't matter that much to most believers: they didn't base their beliefs on the Bible in the first place, and they interpret its text through the lens of their prior beliefs. My own crisis basically boiled down this: 1) If the Bible does matter, then why do we pick and choose what we want to follow (homosexuality is bad, but we can eat lobster, wear mixed fabrics, and we don't stone our disobedient children to death)? 2) Alternatively, if the Bible is irrelevant or perhaps metaphorical, then why are we believing what we believe? Why is our particular version of Christianity right as compared to countless variants or even other religions?
I know that for many people (most, I'd imagine), these aren't really 'issues' at all. Faith isn't about evidence. It's on this point that Ehrman ends his book - learning about discrepancies in passages and theological messages within the Bible shouldn't necessarily be taken as a direct attack on faith itself (if your faith is based on Biblical inerrancy, then there's a problem). However, what it may do is lead people to question the validity of particular literal interpretations of scripture (such as the idea that women should stay silent and remain subservient [1 Corinthians 14:34, see also 1 Timothy 2:12]). Hopefully faith is not solely compatible with hard line conservative rigidity, but rather can survive an honest analysis of the 'good book'.
1I say 'popular' because the vast majority of the material in Jesus Interrupted is presented in Ehrman's academic books, such as Lost Christianities (2003; Oxford University Press).
2The Bible was originally written in Ancient Greek, while Jesus and his followers spoke Aramaic. In addition, some of his followers are said by the Bible itself to have been illiterate, and it's not difficult to imagine that all of Jesus' apostles were. Finally, some of the specific sayings quoted in the Bible only work in Greek (they involve double-entendres of Greek words that don't work in Aramaic), and thus it's impossible that they're litteral quotations.




