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For immediate release: April 21, 2008
Nearly thirty years ago, a headline-grabbing archaeological find was made in a Jerusalem suburb named Talpiot. While excavating the terrain in preparation for the construction of a new apartment complex, workers unearthed an ancient Jewish burial site containing a tomb housing an unexpected collection of intriguing ossuaries (i.e., “bone boxes”). Among the ossuaries found in the Talpiot tomb was one bearing an inscription that led some at the time to provocatively claim that it contained the bones of Jesus. Such sensationalized claims were quickly (and almost universally) dismissed by scholars, however, and few gave the Talpiot finds a second thought—until recently.
In particular, on March 4, 2007, the Discovery Channel aired James Cameron’s documentary, The Lost Tomb of Jesus, which reinvigorated the speculation and controversy over the 1980 archaeological find. In response, Princeton Theological Seminary convened a conference of international scholars who met in Jerusalem in January of 2008 to reconsider the significance (if any) of the ossuaries for our understanding of the historical Jesus and early Christianity. With only a few exceptions (like James Tabor), the prestigious collection of epigraphers, biblical scholars, archaeologists and historians again dismissed the sensationalized claims made by Cameron and others. And last Friday, April 18, Dr. Ben Witherington (a New Testament scholar from Asbury Theological Seminary) presented the contra-Cameron case to a University of Minnesota audience in his lecture, The Talpiot Graves: Do They Contain the Bones of Jesus?
Witherington began by noting that the “Jesus ossuary” was only one of many Jewish bone boxes found around Jerusalem in recent history. And it must, he argued, be assessed in the light of all of the available evidence. In particular, he claimed, two other ossuaries provide the interpretive context needed to appreciate the significance of the Talpiot find: the “Mary ossuary” and the “James ossuary.” When analyzed together, the three bone boxes shed a penetrating light into the “Jesus tomb.”
Upon examination, Witherington explained, the ossuaries lead to important conclusions as to the identities of their owners which all (or most) researchers concede. First, no one doubts the Jewish nature of the ossuaries (in spite of the Greek inscription on Mary’s box). Second, most scholars concur in their belief that the ossuaries were originally entombed in/near Jerusalem (in spite of lingering doubts about James’s box). And third, all investigators acknowledge the social significance of the presence of identifying inscriptions on the ossuaries (in spite of the “decorative deficiency” of Jesus’ box). But here, with the interpretation of the ossuary inscriptions, the controversy emerges.
Against Cameron and Tabor, Witherington argued that a close examination of the inscriptions (especially on the Mary and Jesus boxes) reveals three significant facts that call into question the claim that the bones of Jesus are in fact housed in one of the ossuaries. First, the inscriptions are incomplete in their descriptions of their occupants—except for the James box (which identifies him as the “son of Joseph” and “brother of Jesus”). The Jesus and Mary inscriptions suffer from either physical damage or grammatical uncertainty that makes definitive identification difficult if not impossible. Second, they are inconsistent with our knowledge of the relative dignity given to the alleged occupants by early Christians—except for the James box (which seems to locate his significance in his relationship with Jesus). Mary’s inscription is an “honorific” inscription written in Greek—unlikely given Mary Magdalene’s social location—while Jesus’ inscription is a mere “toe-tag” inscription in Aramaic—unlikely given his significance for the early Christians. And third, they are inconclusive for establishing a reliable claim to the identity of the occupants—except for the James box (which identifies him through an unusual triangulation of relationships: “son of Joseph” and “brother of Jesus.”). “Mary” and “Jesus/Joshua” rank as two of the most common Jewish names found throughout the Second Temple period, thus making any unqualified inscriptions bearing these names (like those from Talpiot) less than unique. Conclusion: While the James box may very well be authentic, those identified as belonging to (or containing) Mary Magdalene and Jesus are almost certainly inauthentic.
In addition, Witherington argued, the claim that the “Jesus ossuary” contains the bones of Jesus suffers from other grave difficulties. For example, why would the bones of Jesus be entombed so far from his ancestral home in Nazareth? Or why would his family have a family tomb in Jerusalem? Again, why would early Christians, believers by definition in the resurrection of Jesus, make pilgrimages to his bone box in Talpiot? The answer to all such questions, claimed Witherington, is “they would not.” Much more likely, he contended, is the claim made by early Christian believers that Jesus’ tomb was found empty early on the Sunday after his crucifixion. And the Talpiot tomb belonged to another.
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