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Robert M. Price

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“Mark 9:8, "where their worm does not die and the fire is not quenched," comes directly from Isa. 66:24, but whose voice are we listening to in the preceding verses? It might be Jesus, but then again, it might be anybody. Then as now, there were plenty of fire-and-brimstone preachers. And, since the climax of the pericope is a quotation of Isaiah, implying the whole thing is something of a sermonic commentary on it, we must deny it to Jesus. Again, who remembers the great man quoting someone else?”

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Book:The Incredible Shrinking Son of Man: How Reliable is the Gospel Tradition?
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“Luke has interspersed with an account of the nativity of John the Baptist (no doubt obtained from the rival sect of John) a parallel nativity of Jesus built on John's model. Not that Luke himself was the one who composed it; it, too, was most likely pre-Lukan material. [...] Though Luke used prior sources, probably in Aramaic, for the nativities of John and Jesus, it appears he himself contributed bits of connective text to bring the two parallel stories into a particular relationship so that John should be subordinated to Jesus, whom Luke makes Jesus' elder cousin. This original, redactional material is Luke 1:36, 39-45, 56. It consists of a visit of Mary to her cousin Elizabeth, whereupon the fetus John, already in possession of clairvoyant gifts, leaps in the womb to acknowledge the greater glory of the messianic zygote. All this is blatantly legendary, or there is no such thing as a legend. Luke probably got the idea from Gen. 25:22, where according to the Greek translation of the Old Testament, the Septuagint, Rebecca is painfully pregnant with twins. [...] In this way Luke tries to harmonize the competing traditions of Jesus and John, whose cousinhood is no doubt his own invention.”

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Book:The Incredible Shrinking Son of Man: How Reliable is the Gospel Tradition?
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“That is not the only trajectory along which the baptism narrative grew and evolved. The Markan version itself began to afford new embarrassments as Christian history progressed. After all, John's was a baptism for repenting sinners! What on earth was Jesus doing there? [...] Apparently, Mark saw nothing amiss. After all, it is a good thing to repent, isn't it? The same humility that led Jesus to wade into the Jordan that day also bade him deflect the polite flattery of a wellwisher in Mark 10:17-18. "Why do you call me good? No one is good but God alone!" Needless to say, the thought never entered Mark's head that Jesus might be an incarnation of God. That is a later stage of Christology, and when theologians arrived there, Mark 10:17-18 became a headache for which no cure has yet been found.”

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Book:The Incredible Shrinking Son of Man: How Reliable is the Gospel Tradition?
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“The average reader of the New Testament reads Matthew before Mark and then goes on to Luke and John. Matthew gives him the impression that Jesus was born God's Son in a miraculous fashion. Mark begins only with the baptism, but the reader will think little of this: perhaps Mark begins in medias res. With Luke we are back to a miraculous nativity for one born the Son of God. In John the reader learns that Jesus had already been God's Son from all eternity. But suppose one read Mark by itself, as its first readers did. What impression would one receive? Surely in a book where the main character shows up as an adult and, right off the bat, experiences a vision of divine calling in which he and no one else is told that he is God's Son, the natural inference would be that the baptism was the beginning of an honorific Sonship. If he were already God's son, wouldn't he have known it? And then why should God tell him what he already knew? It seems that Mark might believe what others in the early church did, namely, in Jesus' adoptive Sonship. Ebionite Jewish Christians and Cerinthian (also Jewish) Gnostics were adoptionists, rejecting any miraculous generation of Jesus Christ from the deity. [...] Once we know this was a popular, though eventually controversial, option among early Christians, it begins to make a new sense that the earliest gospel, Mark, sounds adoptionist but is flanked and overwhelmed by subsequent gospels that have moved the Sonship further and further back, attributing to Jesus some degree of divine nature in the process.”

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Book:The Incredible Shrinking Son of Man: How Reliable is the Gospel Tradition?
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“The Synoptic gospels agree that after being baptized, Jesus was driven by the Spirit, to which he was newly sensitive, out into the desert to be tested or tempted (same Greek word) by Satan. [...] "Satan," originally not a proper name but a title, "the Adversary," was a servant of God, a kind of security chief who occasionally urged the Almighty to take a second look at his favorites about whose character the Satan harbored some doubts. [...] Thus, in the Gospels it seems only natural that Jesus, newly commissioned as God's Son, should be put through his paces by the Satan to determine whether he is really up to the job. That is the point of the taunt, "If you are the Son of God...." Does Jesus understand what that entails? In the same way, Luke will later (22:31-32) portray Satan, again in character, as demanding, as is his right, to sift the twelve disciples like wheat, the same task as the Baptist ascribes to the Coming One, and they fail the test. Peter unwittingly acts the role of the Adversary when he tests Jesus' resolve to go forward with the crucifixion (Mark 8:32-33). Satan becomes the enemy of God and the champion of evil only insofar as he becomes mixed with other ancient characters like Beelzebul the Ekronite oraclegod (Matt. 12:24, 26; 2 Kings 1:2), Leviathan the Chaos Dragon (Ps. 74:13-14; Rev. 12:3 ff.), and Ahriman the Zoroastrian antigod (2 Cor. 4:4; Luke 10:17-19).”

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Book:The Incredible Shrinking Son of Man: How Reliable is the Gospel Tradition?
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“It is one thing for modern educated people to feel they must believe these old stories as factual when science proves otherwise. It is quite another for ancient people living before the dawn of scientific technology to venture clever but inevitably mistaken explanations. My guess is that many secular folks in our day take a dim view of biblical tales of a six-day creation, a universal flood, etc., blaming these stories for the oppressive use of them by religious leaders who ought to know better. But that’s not fair. Who, after all, scorns and ridicules the Greek or the Norse myths? No one, because no one catechizes us to believe these literally. They haven’t left a bad taste in our mouths. Nor should the myths of Genesis. If we could somehow visit the past and explain to the authors of Genesis the true origins of the earth and its life-forms, of languages, and of ethnicities, I suspect they would rejoice to learn the truth of the matter.”

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Book:Holy Fable: The Old Testament Undistorted by Faith
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“Jesus is shown healing the blind in Mark 8:22-26. This episode is especially remarkable in that it has Jesus employ common magical healing techniques ("Here's mud in your eye!"), something Matthew and Luke did not care for and so omitted. Equally notable is the fact that the healed man does not recover his sight all at once. Jesus has to try again before sight is fully restored. Some critics have understood this detail as symbolic of the two stages of the awakening of the disciples' faith. They see the truth clearly enough to heed Jesus' call to follow, and yet they have no understanding of his divine fate till the end. Their spiritual blindness, then, would have cleared up in two stages. If we accept this interpretation, we are pretty much saying Mark created the detail. [...] My guess is that it is a Markan creation, drawing upon magical techniques that were commonenough knowledge in order to make it seem authentic. He thought no more of having Jesus have to try again than he did of having him repent in baptism. His Christology was not "high" enough for any of this to be an embarrassment [...] Matthew would never have created such a story, true, but Mark saw nothing wrong with it.”

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Book:The Incredible Shrinking Son of Man: How Reliable is the Gospel Tradition?
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“Luke 17:5-6, a Lukan paraphrase of Mark 11:22-24, strikes a surprising note of pessimism: "The apostles said to the Lord, `Increase our faith!' And the Lord said, `If you had faith as a grain of mustard seed, you could say to this sycamine tree, "Be uprooted and planted in the sea!" and it would obey you."' The point is surely that, since such a thing is plainly never going to happen, you can see how little faith any one will ever have. It is like the rhetorical question of Luke 18:8, "When the Son of Man comes, will he find faith on earth?" The same double bind has caught the father of the deaf-mute epileptic in Mark 9:24, "1 believe; help my unbelief!" (How striking that the single most poignant and insightful New Testament statement about faith is made not by the Messiah or an apostle or prophet, but just by ... some guy!)”

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Book:The Incredible Shrinking Son of Man: How Reliable is the Gospel Tradition?
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“Do we have any independent evidence that there were early Christians who did not believe in the miraculous conception of Jesus? [...] Eusebius tells us that in the early-to-mid second century there were certain Jewish Christians who did not believe in the virgin birth. The Jewish Christian sect of the Ebionites ("the Poor"-see Gal. 2:10) [...] Here we must remember one of our fundamental axioms: if we possess two versions of a story, one more and one less spectacular, if either is closer to the truth, it must be the latter. [...] The existence of the belief in the natural conception of Jesus must be understood as the stubborn persistence of an earlier belief in the face of the popular growth of a subsequent belief, perhaps influenced by pagan myth: the virgin conception of Jesus. It is easy to imagine how a natural origin such as everyone else has should eventually be thought unimpressive, especially since rival savior deities could boast of supernatural origins. On the other hand, imagine a scenario in which Jesus was widely known to have had a miraculous birth and someone has it occur to him: "Hey, wouldn't it be great if Jesus was no different from anyone else? That's it! He had a ... a natural birth!" Not likely.”

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Book:The Incredible Shrinking Son of Man: How Reliable is the Gospel Tradition?
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“As Strauss demonstrated with inescapable lucidity many decades ago, the two nativity stories of Matthew and Luke disagree at almost every point, one exception being the location of Jesus' birth in Bethlehem. [...] Matthew assumes Jesus was born in the home of Mary and Joseph in Bethlehem, and that they only relocated to Nazareth in Galilee after taking off for Egypt to avoid Herod the Great's persecution. Luke knows nothing of this but instead presupposes that Mary and Joseph lived in Galilee and "happened" to be in Bethlehem when the hour struck for Jesus' birth because the Holy Couple had to be there to register for a Roman taxation census. [...] For the moment, my point is to suggest that Luke and Matthew both seem to have been winging it, just as they did with their genealogies. They began with an assumption and tried to connect the dots. This time, their common assumption was that Jesus was born in Bethlehem. Whence this assumption? Was there historical memory that Jesus was born there? Hardly; if there had been, we cannot account for Mark's utter lack of knowledge of the fact. No, it seems much more natural, much less contrived, to suggest that Matthew and Luke alike simply inferred from their belief in Jesus' Davidic lineage that he must have been born in Bethlehem. [...] Matthew and Luke both placed the birth of Jesus in Bethlehem because they mistakenly thought prophecy demanded it. They went to work trying to connect the dots with narrative or historical verisimilitude, but with limited success.”

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Book:The Incredible Shrinking Son of Man: How Reliable is the Gospel Tradition?
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“I do not expect that the mere fact that I was once an evangelical apologist and now see things differently should itself count as evidence that I must be right. That would be the genetic fallacy. It would be just as erroneous to think that John Rankin must be right in having embraced evangelical Christianity since he had once been an agnostic Unitarian and repudiated it for the Christian faith.”

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Author:Robert M. Price
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“In broad outline and in detail, the life of Jesus as portrayed in the gospels corresponds to the worldwide Mythic Hero Archetype in which a divine hero's birth is supernaturally predicted and conceived, the infant hero escapes attempts to kill him, demonstrates his precocious wisdom already as a child, receives a divine commission, defeats demons, wins acclaim, is hailed as king, then betrayed, losing popular favor, executed, often on a hilltop, and is vindicated and taken up to heaven.”

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Author:Robert M. Price
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“If, when we compare two versions of a story, the second known to be a retelling of the first, and find that the second has more of a miraculous element, we may reasonably conclude we have legendary (or midrashic or whatever) embellishment. The tale has grown in the telling. This sort of comparison is common in extrabiblical research and no one holds that it cannot properly indicate legend formation there.”

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Book:Beyond Born Again: Toward Evangelical Maturity
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“The piety of "having a personal relationship with Christ" ... is alien to the New Testament... but evangelicals elevate it to the shibboleth of salvation! Unless you have a personal relationship with Jesus, buster, one day you will be boiling in Hell. Sheesh! Talk about the fury of a personal savior scorned!”

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Author:Robert M. Price
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“But if they did really refer to some kind of a "personal relationship," it would in effect be a case of channeling. I suspect this is why fundamentalists who condemn New Age channelers do not dismiss it as a fraud..., but instead think that Ramtha and the others are channeling demons. If they said it was sheer delusion, they know where the other four fingers would wind up pointing!”

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Author:Robert M. Price
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“It is quite likely ... that the central figure of the gospels is not based on any historical individual. Put simply, not only is the theological "Christ of faith" a synthetic construct of theologians, a symbolic "Uncle Sam" figure, but if you could travel ... back to First-Century Nazareth, you would not find a Jesus living there.”

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Author:Robert M. Price
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“What suggests to non-Evangelical scholars that the resurrection narratives contain legendary accounts? First there is a variety of apparent contradictions in the stories which in any ancient narrative would have to arouse the historian's suspicion.”

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Book:Beyond Born Again: Toward Evangelical Maturity
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“A critic may reject some miracle stories as legendary, and not others, with no inconsistency at all for the simple reason that even if one holds miracles to be possible, one need not hold legends to be impossible! There are other factors, literary and historiographical ones, that might lead a critic to conclude that even though miracles can happen, it does not appear that in this or that case they did.”

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Book:Beyond Born Again: Toward Evangelical Maturity
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“I suspect that, though Craig indulges in a bit of wishful thinking, playing taps for various critical approaches still quite far from death's door, he may well be correct that New Testament scholarship is more conservative than it once was. This has more than he admits to do with which denominations can afford to train the most students, hire more faculty, and send more members to the SBL.”

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Author:Robert M. Price
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“Does it take a blanket presupposition for a historian to discount some miracle stories as legendary? No, because, as even Bultmann recognized, there is no problem accepting reports even of extraordinary things that we can still verify as occurring today, like faith healings and exorcisms. However you may wish to account for them, you can go to certain meetings and see scenes somewhat resembling those in the gospels. So it is by no means a matter of rejecting all miracle stories on principle. Biblical critics are not like the Committee for Scientific Investigation of Claims of the Paranormal.”

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Author:Robert M. Price
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“The notorious tendency of conservative apologists and New Age paperback writers alike is to leap from mere possibility to the right to believe. "If there might be space aliens, we can assume there are." "If the idea of Atlantis is not impossible, we can take it for granted." "If the traditional view of gospel authorship cannot be definitievely debunked, we can go right on assuming it's truth." No, you can't.”

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Author:Robert M. Price
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“Whatever can be threatened, whatever can be shaken, whatever you fear cannot stand, is destined to crash. Do not go down with the ship. Let that which is destined to become the past slip away. Believe that the real you is that which beckons from the future. If it is a sadder you, it will be a wiser one. And dawn will follow the darkness sooner or later. Rebirth can never come without death.”

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Author:Robert M. Price
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“My point is, however, that churches do promote beliefs that would more appropriately find a place in a context of intellectual debate. They wind up cheerleading for highly dubious opinions on historical, scientific, and metaphysical matters, simply on the bases of emotional preference and the inertia of tradition. They demand conformity to these beliefs, and if you cannot swim with the current, then, well partner, maybe you'd be happier in another pool, another lake in fact, the one ablaze with burning sulfur.”

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Author:Robert M. Price
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“Real morality is not the product of fearing a spanking. But what does fundamentalist hell-belief encourage? It retards any developing moral judgment by freezing moral maturity right at the most primitive, most childish, stage: the fear of retribution-and fundamentalism threatens one hell of a spanking.”

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Author:Robert M. Price
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“For the believer in divine creation, the open question of the Mystery of Being is like an open wound. It stings and gapes, and the believer cannot rest till it be healed up, closed up, smeared with the soothing balm of an answer, even if his doctrine be a sophisticated one like Aquinas's or that of the latest Liberal Protestant theologian.”

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Author:Robert M. Price
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