G. A. Wells

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G. A. Wells
Born
George Albert Wells

(1926-05-22)22 May 1926
Michael Martin

George Albert Wells (22 May 1926 – 23 January 2017)[1][2] was an English scholar who served as Professor of German at Birkbeck, University of London. After writing books about famous European intellectuals, such as Johann Gottfried Herder and Franz Grillparzer, he turned to the study of the historicity of Jesus, starting with his book The Jesus of the Early Christians in 1971.[3] He is best known as an advocate of the thesis that Jesus is essentially a mythical rather than a historical figure, a theory that was pioneered by German biblical scholars such as Bruno Bauer and Arthur Drews.

Since the late 1990s, Wells said that the hypothetical

gospels, may "contain a core of reminiscences" of an itinerant Galilean miracle-worker/Cynic-sage type preacher.[4] This new stance has been interpreted as Wells changing his position to accept the existence of a historical Jesus.[5] In 2003, Wells stated that he disagreed with Robert M. Price on the information about Jesus being "all mythical".[6] Wells believes that the Jesus of the gospels is obtained by attributing the supernatural traits of the Pauline epistles to the human preacher of Q.[7]

Wells was Chairman of the

Birkbeck College
from 1968.

Work on early Christianity

Wells's fundamental observation is to suggest that the earliest extant Christian documents from the first century,

myth, derived from mystical speculations based on the Jewish Wisdom figure.[10]

In his early trilogy (1971, 1975, 1982), Wells argued that the gospel Jesus is an entirely mythical expansion of a Jewish Wisdom figure—the Jesus of the early epistles—who lived in some past, unspecified time period. In addition, Wells wrote, the texts are exclusively Christian and theologically motivated, and therefore a rational person should believe the gospels only if they are independently confirmed.[11]

In his later trilogy from the mid-1990s; The Jesus Legend (1996), The Jesus Myth (1999), and Can We Trust the New Testament? (2004), Wells modified and expanded his initial thesis to include a historical Galilean preacher from the Q source:[12][13]

I propose here that the disparity between the early [New Testament] documents[8] and the [later] gospels is explicable if the Jesus of the former is not the same person as the Jesus of the latter. Some elements in the ministry of the gospel Jesus are arguably traceable to the activity of a Galilean preacher of the early first century, who figures in what is known as Q (an abbreviation for Quelle, German for ‘source’). Q supplied the gospels of Matthew and Luke with much of their material concerning Jesus’s Galilean preaching. [...] In my first books on Jesus, I argued that the gospel Jesus is an entirely mythical expansion of the Jesus of the early epistles. The summary of the argument of the Jesus Legend (1996) and the Jesus Myth (1999) given in this section of the present work makes it clear that I no longer maintain this position. The weakness of my earlier position was pressed upon me by J.D.G. Dunn, who objected that we really cannot plausibly assume that such a complex of traditions as we have in the gospels and their sources could have developed within such a short time from the early epistles without a historical basis (Dunn, [The Evidence for Jesus] 1985, p. 29). My present standpoint is: this complex is not all post-Pauline [there is also a historical Galilean preacher from the Q source] (Q, or at any rate parts of it, may well be as early as ca. A.D. 50); and if I am right, against Doherty and Price - it is not all mythical. The essential point, as I see it, is that the Q material, whether or not it suffices as evidence of Jesus's historicity, refers to a [human] personage who is not to be identified with the [mythical] dying and rising Christ of the early epistles. (Can We Trust the NT?, 2004, pp. 43, 49–50).

Wells clarified his position in The Jesus Legend, that "Paul sincerely believed that the evidence (not restricted to the Wisdom literature) pointed to a historical Jesus who had lived well before his own day; and I leave open the question as to whether such a person had in fact existed and lived the obscure life that Paul supposed of him. (There is no means of deciding this issue.)"[14]

With this, Wells allowed for the possibility that the central figure of the gospel stories may partly be based on a historical character from first-century Galilee: "[T]he Galilean and the Cynic elements ... may contain a core of reminiscences of an itinerant Cynic-type Galilean preacher (who, however, is certainly not to be identified with the Jesus of the earliest Christian documents)."[4] Sayings and memories of this preacher may have been preserved in the "Q" document that is hypothesized as the source of many "sayings" of Jesus found in both gospels of Matthew and Luke. However, Wells concluded that the reconstruction of this historical figure from the extant literature would be a hopeless task.

What we have in the gospels is surely a fusion of two originally quite independent streams of tradition, ...the Galilean preacher of the early first century who had met with rejection, and the supernatural personage of the early epistles, [the Jesus of Paul] who sojourned briefly on Earth and then, rejected, returned to heaven—have been condensed into one. The [human] preacher has been given a [mythical] salvific death and resurrection, and these have been set not in an unspecified past (as in the early epistles) but in a historical context consonant with the Galilean preaching. The fusion of the two figures will have been facilitated by the fact that both owe quite a lot of their substance in the documents—to ideas very important in the Jewish Wisdom literature. (Cutting Jesus Down to Size, 2009, p. 16)

The updated position taken by Wells was interpreted by other scholars as an "about-face", abandoning his initial thesis in favor of accepting the existence of a historical Jesus.

execution of Jesus under Pilate is not an historical account, writing, "I regarded (and still do regard) [the following stories;] the virgin birth, much in the Galilean ministry, the crucifixion around A.D. 30 under Pilate, and the resurrection—as legendary".[12] Many scholars still note Wells as a mythicist.[18][19]

Reception

Co-author R. Joseph Hoffmann has called Wells "the most articulate contemporary defender of the non-historicity thesis."[20] Wells' claim of a mythical Jesus has received support from Earl Doherty, Robert M. Price and others.[21][22] The classical historian R. E. Witt, reviewing The Jesus of the Early Christians in the Journal of Hellenic Studies, offered some criticisms but concluded that "Hellenists should welcome the appearance of this challenging book."[23]

However, Wells' conclusions have been criticized by biblical scholars and

W. H. C. Frend and Robert E. Van Voorst.[24][25] Voorst further critiques Wells work as "[Wells] advanced the non-historicity hypothesis, not for objective reasons, but for highly tendentious, anti-religious purposes."[25] Historian David Aikman from Patrick Henry College criticizes Wells' lack of expertise and objectivity: "Wells is not a New Testament specialist at all but a professor of German and a former chairman of the Rationalist Press Association. He has written several books rejecting the historicity of Jesus, a position almost no New Testament scholar endorses, even those who are radically opposed to Christianity."[26]
Wells featured in the controversial Channel 4 television series about the historicity of Jesus, Jesus: The Evidence (LWT: 1984).

After reviewing criticisms from several authors, atheist philosopher

Michael Martin said that although "Wells's thesis is controversial and not widely accepted," his "argument against the historicity of Jesus is sound".[27]

Did Jesus Exist?. Wells is certainly one who does the hard legwork to make his case: Although an outsider to NT studies, he speaks the lingo of the field and has read deeply in its scholarship. Although most NT scholars will not (or do not) consider his work either convincing or particularly well argued." (p. 19). Wells provided an answer to these points in an article in Free Inquiry.[28]

Books

German intellectual history

Wells' major works in eighteenth- and nineteenth-century German language thought and letters are

Early Christianity

Editor

  • F.R.H. (Ronald) Englefield, Language, Its Origins and Relation to Thought (Pemberton, 1977)
  • F.R.H. Englefield, The Mind at Work and Play (Prometheus, 1985)
  • J. M. Robertson (1856-1933): Liberal, Rationalist and Scholar (Pemberton, 1987). More than half the book (p. 123-259) is Wells's presentation of Robertson's work: ch. 7, "The Critic of Christianity", and ch. 8, "The Philosopher"
  • F.R.H. Englefield, Critique of Pure Verbiage, Essays on Abuses of Language in Literary, Religious, & Philosophical Writings (Open Court, 1990)
  • Carl Loftmark, A History of the Red Dragon (Gwasg Carreg Gwalch, 1995)
    ISBN 9780863813177
  • ISBN 978-1-57392-118-3
    .

Articles and other media

References

  1. ^ George Albert Wells, Emeritus Professor 22 May 1926-23 January 2017
  2. ^ "George Wells obituary". The Guardian. 6 March 2017. Archived from the original on 9 November 2020. Retrieved 6 March 2017.
  3. ^ "An Interview with Prof. Wells - Jesus: There Was No Such Person", Freethought Today, April–May 1985
  4. ^
    The New Humanist
    . 114 (3): 13–18.
  5. ISBN 1-57607-856-6
    .
  6. ISBN 0812695674
    pp. 49–50
  7. ISBN 0812695674
    p. 43
  8. ^ a b G.A. Wells. "Earliest Christianity". infidels.org. This earliest literature includes, additionally to the genuine Paulines, three post-Paulines ascribed to Paul (2 Thessalonians, Colossians and Ephesians) and also the letter to the Hebrews, the epistle of James, the first epistle of Peter, the three epistles of John and the book of Revelation.
  9. ISBN 978-1-57884-017-5. [I]f we trace Christianity back to Jesus ben Pandera or an Essene Teacher of Righteousness in the first century BCE, we still have a historical Jesus. (pp. 387f). Vridar. [G. A.] Wells interprets Paul as concluding that Christ had been born, lived and died on earth at an unknown time in the past, though he opts for Paul locating this during the reign of Alexander Janneus (103-76 BCE), known to have crucified hundreds of his rabbinic opponents.
  • G.A. Wells. "Earliest Christianity (1999)"
    . infidels.org. Retrieved 23 September 2016. [This article was originally published in The New Humanist Vol. 114, No. 3. September 1999, pp. 13-18.] I have argued that there is good reason to believe that the Jesus of Paul was constructed largely from musing and reflecting on a supernatural 'Wisdom' figure, amply documented in the earlier Jewish literature, who sought an abode on Earth, but was there rejected, rather than from information concerning a recently deceased historical individual. The influence of the Wisdom literature is undeniable; only assessment of what it amounted to still divides opinion. ...The Jewish literature describes Wisdom as God's chief agent, a member of his divine council, etc., and this implies supernatural, but not, I agree, divine status.
  • ISBN 978-1-56639-081-1
    . [Per the canonical Gospels] According to Wells they [Christian theologians and biblical scholars] also admit that there is much in these accounts that is legend and that the Gospel stories are shaped by the writers' theological motives. Furthermore, the evidence provided by the Gospels is exclusively Christian. Given this situation, Wells says, a rational person should believe the accounts of the Gospels only if they are independently confirmed. [...] He points out that it is acknowledged by all biblical scholars that the earliest Christian writers—Paul and other epistle writers—wrote before the Gospels were composed. ...Wells maintains that they do not provide any support for the thesis that he [Jesus] lived early in the first century. Thus, those Pauline letters now admitted to be genuine by most scholars, and those letters that are considered probably or possibly authentic, are silent about the parents of Jesus, the place of his birth, his trial before Pilate, the place of his crucifixion, and his ethical teachings.
  • ^
    ISBN 978-0-8126-9867-1
    . [F]rom the mid-1990s I became persuaded that many of the gospel traditions are too specific in their references to time, place, and circumstances to have developed in such a short time from no other basis, and are better understood as traceable to the activity of a Galilean preacher of the early first century, the personage represented in Q (the inferred non-Markan source, not extant, common to Matthew and Luke; cf. above, p. 2), which may be even earlier than the Paulines. This is the position I have argued in my books of 1996, 1999, and 2004, although the titles of the first two of these—The Jesus Legend and The Jesus Myth—may mislead potential readers into supposing that I still denied the historicity of the gospel Jesus. These titles were chosen because I regarded (and still do regard) [that the following stories;] the virgin birth, much in the Galilean ministry, the crucifixion around A.D. 30 under Pilate, and the resurrection—as legendary.
  • ^
    George Albert Wells, G. A. (2000). "A Reply to J.P. Holding..."
    infidels.org. Retrieved 24 April 2017. [Per the gospels, the historical Galilean preacher of Q is placed in a historical context consonant with the date of the Galilean preaching.] Now that I have allowed this in my two most recent relevant books [1996, 1999] ...it will not do to dub me a "mythicist" tout court. Moreover, my revised standpoint obviates the criticism ...which J. D. G Dunn levelled at me in 1985.
  • ISBN 978-0-8126-9872-5
    . Paul sincerely believed that the evidence (not restricted to the Wisdom literature) pointed to a historical Jesus who had lived well before his own day; and I leave open the question as to whether such a person had in fact existed and lived the obscure life that Paul supposed of him. (There is no means of deciding this issue.)
  • ISBN 978-1-57607-856-3
    . [Per] The Jesus Myth (1999), [G. A.] Wells ...now accepts that there is some historical basis for the existence of Jesus, derived from the lost early "gospel" "Q" (the hypothetical source used by Matthew and Luke). Wells believes that it is early and reliable enough to show that Jesus probably did exist, although this Jesus was not the Christ that the later canonical Gospels portray.
  • ^ For a more brief statement of his position, Wells refers readers to his article, "Jesus, Historicity of" in Tom Flynn's The New Encyclopedia of Unbelief. Prometheus Books, 2007, p. 446ff. - Per Wells, G. A. Cutting Jesus Down to Size. Open Court, 2009, pp. 327–328.
  • ISBN 978-0-8126-9867-1
    . [Eddy and Boyd (2007)] distinguish (pp. 24f) three broad categories of judgment, other than their own, concerning Jesus: 1. that "the Jesus tradition is virtually—perhaps entirely—fictional." 2. that Jesus did exist [but with limited historical facts]... 3. that a core of historical facts about the real historical Jesus can be disclosed by research... Eddy and Boyd are particularly concerned to refute the standpoint of those in category 1 of these 3, and classify me as one of them [i.e. category 1], as "the leading contemporary Christ myth theorist" (p. 168n). In fact, however, I have expressly stated in my books of 1996, 1999, and 2004 that I have repudiated this theory, ...I have never espoused this view, not even in my pre-1996 Jesus books, where I did deny Jesus's historicity. Although I have always allowed that Paul believed in a Jesus who, fundamentally supernatural, had nevertheless been incarnated on Earth as a man.
  • ISBN 978-0-567-01505-1
    . I introduce here the most influential mythicists who claim to be 'scholars', though I would question their competence and qualifications. [...] [G. A. Wells] was convinced that there was no historical Jesus, and wrote more than one book to this effect. More recently, he modified his views, especially in the light of relatively recent work on what many scholars call 'Q'.
  • ^ Eddy and Boyd (2007), The Jesus Legend, p. 24.
  • ^ R. Joseph Hoffmann's foreword in "The Jesus Legend," xii
  • ^ Price, Robert (Winter 1999–2000). "Of Myth and Men A closer look at the originators of the major religions-what did they really say and do?". Free Inquiry. 20 (1). Archived from the original on 8 December 2012. Retrieved 17 November 2007.
  • The New Humanist
    . Vol. 120, no. 4. Retrieved 17 November 2007.
  • ^ R. E. Witt, "Reviewed Work: 'The Jesus of the Early Christians' by G. A. Wells" The Journal of Hellenic Studies, Vol. 92 (1972), pp. 223-225.
  • doi:10.1093/ehr/LXXXVII.CCCXLIII.345
    . Though Professor Wells has written a shrewd, challenging and entertaining book, his case fails.
  • ^
    ISBN 0-8028-4368-9
    .
  • ^ David Aikman, The Delusion of Disbelief (Nashville: Tyndale House Publishers, 2008), 201.
  • ISBN 0-87722-767-5
    .
  • ^ G.A. Wells, "Ehrman on the Historicity of Jesus and Early Christian Thinking", Free Inquiry, Volume 32, Number 4, June–July 2012, p. 58-62.excerpts

    • External links

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