Sunday, April 10, 2011

More on Luke-Acts




Is there any way to prove whether or not the writer of Luke-Acts was historically accurate? According the archeologist John McRay,

• “One prominent archeologist carefully examined Luke’s references to 32 countries, 54 cities, and 9 Islands [contained within the Book of Acts] without finding a single mistake.”
( Case For Christ)

Charges that have been brought against the historical accuracy of the Luke-Acts have largely disappeared as new findings have accumulated. Here’s a sampling from Lee Strobel:

• “For along time people thought Luke was mistaken because no evidence of the term politarchs had been found in any ancient document…However, and inscription on a first-century arch was later found that begins, ‘In the time of the politarchs.’”
(Case for Christ)

• For a long time, skeptics had doubted that Lysanias had been tetrarch of Abilene during the reign of Tiberias accoding to Luke 3:1: “In the fifteenth year of the reign of Tiberius Caesar…when …Lysanias tetrarch of Abilene.” Scholars claimed that Lysanias ruled at a different period. However, “It turned out that there had been two government officials named Lysanias! Once more, Luke was shown to be right!” (Strobel)

• Once again, critics claimed, “Quirinius was not reigning at the time of the census,” according to Luke 2:1-3: “In those days Caesar Augustus issued a decree that a census should be taken of the entire Roman world. This was the first census that took place while Quirinius was governor of Syria. And everyone went to his own town to register.” However, a coin with his name was found that “places him as a proconsul of Syria and Cilicia from 11 BC until after the death of Herod.” (Strobel)

As a result of many such findings, the late New Testament scholar F.F.Bruce concluded: “A man whose accuracy can be demonstrated in matters where we are able to test it is likely to be accurate even where means of testing aren’t available. Accuracy is a habit of mind…Luke’s record entitles him to be regarded as a writer of habitual accuracy.”

This should say a lot about the date assigned for the writing of Luke-Acts. The general rule of thumb is this – the further away from the events that a writer records, the greater tendency for inaccuracy. According to this criterion, Luke-Acts must have been written closer to the events. One further consideration – one who perpetrates a forgery does not prove himself to be a reliable witness. His purpose isn’t history and accuracy but deception. He will be less inclined to research the facts as the writer of Luke-Acts clearly has.

Besides, if he is writing more than 50 years after the facts, he will not be very concerned about the possibility of someone arising to dispute minor facts.

Furthermore, we possess no record of any early writers disputing Lukan authorship and alleging that his works were forgeries. In fact, an early critic of the Christian faith, Celsus (150 AD), charged that the Apostles deceived, without contesting the ascription of the four canonical to their traditionally ascribed authors (Philip Schaff, The History of the Christian Church)

32 comments:

  1. McRay: “One prominent archeologist carefully examined Luke’s references to 32 countries, 54 cities, and 9 Islands [contained within the Book of Acts] without finding a single mistake.”
    And "Sense and Sensibility" accurately depicts English locations.
    McRay is an apologist more than an archeaologist, accepting ridiculous claims on face value when they support his beliefs (Vardaman's magic coins which I've referenced previously).

    Mann: Here’s a sampling from Lee Strobel:
    Lee Strobel is also an apologist rather than a historian, or someone seriously interested in historical investigation.

    Strobel: “For along time people thought Luke was mistaken because no evidence of the term politarchs...

    For a long time, skeptics had doubted that Lysanias had been tetrarch of Abilene during the reign of Tiberias...

    Historic fiction gets details like these correct as well.

    Strobel: However, a coin with his name was found that “places him as a proconsul of Syria and Cilicia from 11 BC until after the death of Herod.”
    This particular claim relies upon the ridiculous claims of Vardaman's "magic coins" and can be dismissed.

    F.F. Bruce: “A man whose accuracy can be demonstrated in matters where we are able to test it is likely to be accurate even where means of testing aren’t available. Accuracy is a habit of mind…Luke’s record entitles him to be regarded as a writer of habitual accuracy.”
    While this may be true, we can see from the content of Luke/Acts, and comparing it with the other Gospels, as well as other works of the time (Jospehus), that theology was the authors main aim - claims of accuracy are beside the point when historic accuracy is not the aim of the author.

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  2. So it appears that your evidential claims are either unimportant or simply false. You haven't dealt with arguments concerning the late dating of Luke/Acts in this or the previous post, nor have you addressed the charge that the author was rather more concerned with theology than with recording history.
    If Luke was such a great historian, as is often claimed, then why do we know nothing about him, his sources or his methods, from his own mouth?
    We know who Josephus was, and can glean his sources, and Jospehus was known to be prone to embelishment.
    Why should we assume that the author of Luke/Acts was far more reliable than Josphus, more so than ANY other ancient historian (and probably more so than modern ones), on the basis of the poor evidential support of such a claim?

    I don't see that this essay has actually provided further support for your claims at all, Daniel :-)

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  3. The Gospel of Luke was written by the same author as the Acts of the Apostles, who refers to Luke as the 'former accountant' of 'all that Jesus began to do and teach' (Acts 1:1). The destiny ('Theophilus'), style, and vocabulary of the two books betray a common author. Roman historian Colin Hemer has provided powerful evidence that Acts was written between AD 60 and 62. This evidence includes these observations:

    1. There is no mention in Acts of the crucial event of the fall of Jerusalem in 70.
    2. There is no hint of the outbreak of the Jewish War in 66 or of serious deterioration of relations between Romans and Jews before that time.
    3. There is no hint of the deterioration of Christian relations with Rome during the Neronian persecution of the late 60s.
    4. There is no hint of the death of James at the hands of the Sanhedrin in ca. 62, which is recorded by Josephus in Antiquities of the Jews (20.9.1.200).
    5. The significance of Gallio's judgement in Acts 18:14-17 may be seen as setting precedent to legitimize Christian teaching under the umbrella of the tolerance extended to Judaism.
    6. The prominence and authority of the Sadducees in Acts reflects a pre-70 date, before the collapse of their political cooperation with Rome.
    7. The relatively sympathetic attitude in Acts to Pharisees (unlike that found even in Luke's Gospel) does not fit well with in the period of Pharisaic revival that led up to the council at Jamnia. At that time a new phase of conflict began with Christianity.

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  4. 8. Acts seems to antedate the arrival of Peter in Rome and implies that Peter and John were alive at the time of the writing.
    9. The prominence of 'God-fearers' in the synagogues may point to a pre-70 date, after which there were few Gentile inquiries and converts to Jerusalem.
    10. Luke gives insignificant details of the culture of an early, Julio-Claudian period.
    11. Areas of controversy described presume that the temple was still standing.
    12. Adolf Harnack contended that Paul's prophecy in 20:25 (cf. 20:38) may have been contradicted by later events. If so, the book must have appeared before those events.
    13. Christian terminology used in Acts reflects an earlier period. Harnack points to use of Iusous and Ho Kurios, while Ho Christos always designates 'the Messiah,' and is not a proper name for Jesus.
    14. The confident tone of Acts seems unlikely during the Neronian persecutions of Christians and the Jewish War with the Rome during the late 60s.
    15. The action ends very early in the 60s, yet the description in Acts 27 and 28 is written with a vivid immediacy. It is also an odd place to end the book if years have passed since the pre-62 events transpired.

    If Acts was written in 62 or before, and Luke was written before Acts (say 60), then Luke was written less than thirty years of the death of Jesus. This is contemporary to the generation who witnessed the events of Jesus' life, death, and resurrection. This is precisely what Luke claims in the prologue to his Gospel:

    Many have undertaken to draw up a record of the things that have been fulfilled among us, just as they were handed down to us by those who were eye-witnesses and servants of the word. Therefore, since I myself have carefully investigated everything from the beginning, it seemed good also to me to write an orderly account for you, most excellent Theophilus, so that you may know the certainty of the things you have been taught. [Luke 1:1-4]

    Luke presents the same information about who Jesus is, what he taught, and his death and resurrection as do the other Gospels. Thus, there is not a reason to reject their historical accuracy either. (This is an excerpt from 'The Baker Encyclopedia of Christian Apologetics' by Norman L. Geisler (pp. 37-41)

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  5. Andrey, you seem to be repeating many of the same points which Daniel has put forward, without actually interacting with the criticism of those points.
    The arguments you present seem to presuppose a pre-70 date, and given that constraint, an ~60CE date - this position seems rather simplistic.

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  6. And further, from the same essay as above:
    "Hemer's logic is marked by a rather prominent and important gap. Unlike all the best historians of the day, Luke never names any source (except two documents irrelevant to the divinity of Jesus), and never offers any methodology, nor shows any interest in a critical assessment of any evidence at all--even though it is precisely on such details that modern scholars base their evaluation of ancient historians! It is also notable that, unlike Luke, all ancient historians told us who they were, which alone tells the reader something of their qualifications.[14] And in a few cases (as with Josephus and Appian), ancient historians even listed their specific qualifications as an expert on the events they relate. Luke's preface is conspicuous for the absence of all this information, and thus looks more like the work of a very uncritical historian--the exact opposite of Hemer's desired conclusion."

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  7. The essay continues on, demonstrating that Luke's preface, which is often claimed to demonstrate a commitment to recording history from the author, actually demonstrates no such thing.

    Enjoy! :-)

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  9. Havok,

    Luke-Acts have stood against all the skepticism thrust at it. I'm not aware of any outstanding meaningful challenges.

    //theology was the authors main aim - claims of accuracy are beside the point when historic accuracy is not the aim of the author.//

    You need to back up such a radical claim. Instead, everything points to the fact that the NT writers were consumed with truth, a truth that was greater than they. Consequently, they didn't dare to compromise what they had received from God. Also, they affirmed to their testimony by their martyrdom, refusing to receive their lives at the cost of recanting.

    I didn't even read your cut-and-paste, and I don't have the time to do so. I've asked you repeatedly not to spam this blog. If you want to engage in discussion -- fine! If instead you prefer to overwhelm with the volume of your submissions, then you'll force me to delete.

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  10. Mann: Luke-Acts have stood against all the skepticism thrust at it. I'm not aware of any outstanding meaningful challenges.
    Putting your head in the sand is not a means of learning, Daniel.
    The arguments from those putting forward a middle date, as well as those putting forward a late date (such as Tyson and others) are currently outstanding and are certainly meaningful. Thus far you've not really interacted with the brief issues outlined in Tyson's essay, and which I've supplemented.

    Mann: You need to back up such a radical claim.
    I've justified it previously - Luke makes changes to his sources without much care, but usually to make a theological point. He doesn't mention his sources, nor why he chose one over another, etc. These things are expected of even an ancient historian.

    Mann: Instead, everything points to the fact that the NT writers were consumed with truth, a truth that was greater than they.
    It appears the truth they were concerned with was theological in nature, rather than historical truth.

    Mann: Also, they affirmed to their testimony by their martyrdom, refusing to receive their lives at the cost of recanting.
    Who was martyred and why?
    The evidence for these claims seems just as spotty as that for the gospels themselves (and worse in some cases).

    Mann: If you want to engage in discussion -- fine! If instead you prefer to overwhelm with the volume of your submissions, then you'll force me to delete.
    I'm basically doing the same thing you do much of the time - present quotes to support your claims. I also try to present arguments as to why the quote is relevant and undermines some claim of yours.
    When I post links you don't seem to read or take them in. If I present them as quotes I thought perhaps you will interact with them (though it seems you will ignore them either way).

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  11. Havok,

    //I've justified it previously - Luke makes changes to his sources without much care, but usually to make a theological point. He doesn't mention his sources, nor why he chose one over another, etc. These things are expected of even an ancient historian.//

    We'd all like to know more about this, but its absence in no way invalidates what he has provided. This is especially so since I'm not aware of any external evidence that contradicts Luke-Acts or any of the Gospels for that matter.

    //It appears the truth they were concerned with was theological in nature, rather than historical truth.//

    Without any supporting evidence, your charge is entirely bald.

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  12. Havok,

    I just can't allow you to monopolize this blog. As I've told you on many occasions, I just don't have the time to adequately address everything you submit.

    You claim that you should have the same right to this blog as I do. However, it just doesn't work that way. If I invite you to my place for dinner and then you decide to move in, claiming that since I live here that you should also have the same privilege, you would be violating my hospitality.

    I hope you can appreciate my analogy.

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  15. Havok,

    What you cite as contradictions can easily be explained in terms of the Gospels reporting on different incidences. Besides, these rough accounts demonstrate that the four Gospels represent independent and genuine accounts which haven't been re-edited by the early church.

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  16. Havok,

    Once again, you are entering someone else' space and show no respect for their boundaries. You continue with your personal and degrading statements and you spam me with a volume of material which I can't process. I'm all for discussion, but you will not respect moderation, so I cannot respect your entries.

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  17. Mann: What you cite as contradictions can easily be explained in terms of the Gospels reporting on different incidences.
    Ad-hoc rationalisation without substance.
    Please address the actual issues rather than hand waving them away, eg. why do Matt and Luke, who use Mark as their major source, modify details of Mark, including changing the order of events, without giving any reasons or indicating that they're doing so?

    Mann: Besides, these rough accounts demonstrate that the four Gospels represent independent and genuine accounts which haven't been re-edited by the early church.
    Another ad-hoc rationalisation without substance.
    Again, please interact with the substance of the discussion instead of simply dismissing it without argument.

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  18. Mann: the four Gospels represent independent and genuine accounts
    If that is the case, Daniel, then why do Luke and Matthew borrow so very heavily from the work of Mark, often duplicating him word for word (triple tradition material)?
    If that is the case, Daniel, why to Matthew and Luke, independent of Mark, often mimic each other (double tradition)?
    If that is the case, Daniel, why does John, which looks to be "independent" of the other Gospels read like a reaction to them rather than as an actual independent work?

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  19. Regarding your frequent claims that "early unanimous attestation" for something (gospel authorship, Epistle authenticity etc) - these traditions are rendered suspect because, not only do we generally not know how the early church fathers knew this information, but we know of instances where they got these sorts of things wrong (Matthean primacy for example). That GMatthew is accepted as being written first by the church fathers, and having had this claim turn out to be false (through critical enquiry) means we should not (and can not) take the claims of tradition at face value.

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  20. Havok,

    //we know of instances where they got these sorts of things wrong (Matthean primacy for example). That GMatthew is accepted as being written first by the church fathers, and having had this claim turn out to be false//

    Indictments are one thing, evidence is another. Have any?

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  21. Some indicators are:
    - In the triple tradition material, which appear in Mark, Matt & Luke, when we find one of the books differ from the other 2, it isn't Mark which differs.
    - Both Matt & Luke show "editorial fatigue" when they modify some of the material in Mark.

    I'm sure there is more, and I'm sure your capable of finding some of it. Markan priority has been the widely held position for at least a century, I think, though the specifics of how the synoptic are related is argued more, the 2 source hypothesis (Mark and "Q") is the dominant.

    I suspect that you can make up some ad-hoc rationalization to avoid the conclusion of Markan priority if you put your mind to it, but you'll be flying in the face of critical scholarship by doing so ;-)

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  22. Havok,

    //I suspect that you can make up some ad-hoc rationalization to avoid the conclusion of Markan priority if you put your mind to it, but you'll be flying in the face of critical scholarship by doing so//

    I've been flying in that direction for a long time. This is why I must insist on evidence. You haven't offered any for contradictions, or
    "editorial fatigue" or even the primacy of Mark.

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  23. Mann: I've been flying in that direction for a long time.
    In what direction? Towards Markan priority, or against the evidence?

    Mann: This is why I must insist on evidence. You haven't offered any for contradictions, or
    "editorial fatigue" or even the primacy of Mark.

    Contradictions? Here I thought we were discussing Markan priority. Did you intend to be discussing something else here?

    The fact that there is triple material (Mark, Matt, Luke) and double material (Matt, Luke) speaks to Markan priority - if Matt was written first and Mark used it as a source, as is claimed by Mattean priority, then apart from anything else, the lack of the double tradition material is troubling in and of itself.
    Here an essay which briefly discusses some of the details of both sharing of triple material and editorial fatigue. There is much other scholarship around that you could also read.

    Or you could simply require me to spoon feed you every little morsel of information, present no evidence only assertions for your own position, find ad-hoc excuses for the evidence to retain your position, and still claim to be "correct".

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  24. Sorry, the essay mentioned in the previous post is here. It's by Mark Goodacre, a NT scholar who rejects "Q", defending the hypothesis that Luke used Mark & Matt as sources.

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  25. And if you wouldn't mind, could you get back to defending the specific claims you've made with argument and evidence?
    Thanks

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  26. Wiki's entry on MArkan priority has what looks to be a decent overview of arguments for and against, as well as some further references for you to follow up.

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  27. Sorry, the initial link for Goodacre, on "literary fatigue" is here. The other link is interesting, but doesn't seem to address the issue.

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  28. Havok,

    There are many other alternative ways of explaining the common material in the synoptics. Perhaps there had been a common body of oral history from which they all had been drawing; perhaps the Lord supernaturally had brought these accounts back to memory as He had promised to do.

    The conclusions of skeptics are based upon certain presuppositions that I do not necessary endorse.

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  29. What a surprise Daniel - you're again making claims without a hint of argument or evidence to back them up. You're not pointing out how or why Markan priority is incorrect, nor are you presenting a case for some other hypothesis.

    Care to back up your claims, or is this another discussion you'll simply ignore?

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  30. Havok,

    I need not. It is you who are insisting on the primacy of Mark, claiming that Matthew and Luke copied from him. You back your claims. I never made such claims or any like them.

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  31. Mann: It is you who are insisting on the primacy of Mark, claiming that Matthew and Luke copied from him.
    And which I've amply demonstrated with argument and evidence of my own, as well as linking to a number of external sources.

    So, as the discussion stands, Markan Primacy has been established.

    If you don't agree, simply claiming there "might be other explanations" simply won't do. You need to present your own arguments and evidence against Markan priority and in favour of your own position.

    This is how we reason about things, Daniel.

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  32. Or you could, as you've done so often in the past, simply ignore this thread and move on.

    it's your perogative to do so, and your blog after all.

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