OK, let's get back to the original question. To everyone -- well not DOC actually, as he clearly does not hold this - why would we believe the NT writers did not write what they believed to be the truth? Is there any reason to privilege Josephus, Suetonius, Tacitus, Herodotus or Caesar's writing over the NT authors writings f'r instance? If you believe they are unreliable, why???
cj x
OMG, an actual question for discussion in
this thread? Thank you, thank you.
One answer is that we do not precisely privilege the authors you have mentioned. Especially Suetonius and Josephus, and I might add Livy. I don't know an historian worth her salt who accepts everything they wrote without some reservations.
There are several issues in answering the question:
(1) The stakes involved -- believing that Livia, for instance, was an evil ***** who would kill anyone in her way or that Messalina was a complete slut is a different proposition from believing that Jesus performed the miracles that he was said to perform. It doesn't matter all that much if Livia really was that evil in the grand scheme of things; it's just a great story. But Jesus as God -- well, that matters quite a bit more. When ontology enters the picture the verity standard must be much higher.
(2) The plausibility option -- It is highly plausible that Livia was that evil and Messalina that loose, even though most tend to think that there might have been a bit of creative license taken with some of those stories, as opposed to the proposition that Jesus was actually the eternal force of the universe literally made flesh. Again, when ontology enters the picture.............
(3) The nature of the writings -- the gospels were not written like histories (with the exception of Luke/Acts from an admitted non-eyewitness) but as devotional/confessional accounts. The other examples cited follow the conventions of histories often citing their sources (especially true for Thucydides and Tacitus, who are generally given much more credence than Suetonius or Livy).
(4) The existence of corroborating data -- With Tiberius (I use the example only because it was brought up earlier in the thread) for instance, we have not only four primary accounts (one of which was contemporary) but evidence of his villa and coins struck during his reign and a temple he dedicated. The presence of coinage does not prove what a lecherous old lout he was, but it is pretty darn good evidence that he existed. There are converging lines of evidence for his existence lending some credence to the stories about him.
(5) Motivation of the authors -- to use Tiberius again, while one of his "biographers" had a clear agenda to make the emperor look good, none of the latter authors did (and none of them did). Tales told by the opposition, when they mention good deeds, carry some weight. The gospels, on the other hand, were written for entirely different reasons. They were intended to proclaim the good news, not to document what happened in an historical sense. When you read the stories in depth many of them look like metaphors -- for instance, in Mark, Jesus heals a man blind from birth in stages immediately before Peter first "sees" that Jesus is the messiah (while the disciples had previously been blithely running about completely ignorant of this fact). Many of the stories read like literary devices to demonstrate a point, not like historical facts. The same cannot be said of the way Tacitus or Thucydides or Livy treat most of their material (I leave out Herodotus because he clearly seems to have done the same thing as the gospel authors for some tales -- like the fight over Leonidas' body at Thermopylae).