Jesus: Father, Husband, Family Man

New Book Casts Christian Savior as Everyman

By Raphael Magarik

Published May 20, 2012, issue of May 25, 2012.
  • Print
  • Share Share
  • Multi Page

“The Jesus Discovery: The Resurrection Tomb that Reveals the Birth of Christianity”
By James D. Tabor and Simcha Jacobovici
Simon & Schuster, 272 pages, $27.95

Simcha Jacobovici
courtesy of associated producers
Simcha Jacobovici

In 1835, David Strauss published “The Life of Jesus Critically Examined,” which debunked the miraculous elements of the New Testament and inaugurated the modern recovery of the “real Jesus.” Strauss was trained in philology and textual criticism, but he was not primarily bothered by contradictions among the different sources of the New Testament, or by the gap between those literary records and the historically verifiable events of Jesus’ life. Rather, as he wrote in the introduction to “The Life of Jesus,” what worried him was “a discrepancy between the representations of those ancient records… and the notions of more advanced periods of mental development.”

In other words, in 1835, Jesus seemed passé. It was not that his miracles were weakly attested; it was that multiplying loaves and resurrecting corpses embarrassed modern reason. If Strauss could show that the miracles were the myths of primitive ancients, he could rescue the eternal idea behind the fiction. The search for a historical Jesus was not, paradoxically, an attempt to place Jesus in first-century Roman Judea — a stew of mystery cults, imperial decadence and revolutionary violence — but to save him from that history.

Archaeological bric-a-brac makes up the bulk of James Tabor and Simcha Jacobovici’s “The Jesus Discovery,” which on February 28 became the latest entry into the Historical Jesus Sweepstakes. (It is almost certainly eclipsed by now; in America, theories about Jesus spring up almost as quickly as new strains of Protestantism.) The book tells the story of two tombs in the Talpiot neighborhood of Jerusalem. According to the authors, the first tomb, which was excavated in 1980, contained Jesus’ bones. The second features an impressive Greek inscription and a drawing of a fish expelling Jonah.

Tabor is chair of the department of religious studies at the University of North Carolina at Charlotte, and Jacobovici is a television producer. Together, their résumés give a feel for the book’s blend of footnotes and hype. They argue in great detail for the authenticity of their “findings,” which lead to innumerable technicalities: the percentage of first-century Jews named “Jesus,” for instance (roughly 4%), and the results of a DNA test of samples from the first tomb’s ossuaries (which, though inconclusive, are reported down to the last nucleobase). But the authors of “The Jesus Discovery” also have higher theological purposes.

On the basis of these tombs, Jacobovici and Tabor argue that Jesus was married to Mary Magdalene and had children. They also think that he was buried by his followers, and thus that the earliest Christians did not believe in bodily resurrection. Later, they speculate, relying on the Gnostic Gospels (a set of subversive and marginal early Christian texts), that under the influence of Pauline misogyny and later asceticism, Christians suppressed the role of Mary Magdalene.

Similarly, Jacobovici and Tabor believe that early, “authentic” Christianity understood resurrection as a spiritual event, the elevation of the immortal soul after death; Gospel writers and theologians living after Jesus died mangled the received account, mistaking resurrection for a crude revival of Jesus’ actual, physical body. Like Strauss, Tabor and Jacobovici see these arguments as rescuing the true, early Christianity from the misogyny and literalism of late antiquity.

In support of these claims, the authors marshal a confusing and shifting array of archaeological and literary evidence. To prove that the 1980 tomb — the Garden Tomb — belonged to Jesus and his family, they rely largely on the striking combination of names inscribed upon its ossuaries, including Yeshua bar Yehosef (that is, Jesus, son of Joseph), Yehuda bar Yeshua and the most important, Mariamene Mara.

Tabor renders this last name as “Miriam [also known as the] Lady,” taking it as a name for Mary Magdalene. The exact name “Mariamene” occurs in Greek literature only twice — once in the writing of the third-century Christian theologian Hippolytus, and once in a fourth-century manuscript of the Acts of Philip — and both times it refers to Mary Magdalene. If the Yeshua of the Garden Tomb was in fact Jesus Christ, then the Messiah was married and had a son. Not only that, but if there was an ossuary for his bones, then presumably whoever buried him did not think his body had been resurrected.

Tacked onto this central claim is the authors’ 2010 discovery of a second site, which they term the “Patio Tomb,” in close proximity to the Garden Tomb. While the authors built on the work of others for the already excavated Garden Tomb, they themselves investigated the newer tomb — no mean feat, considering that it is sealed underground and accessible only by pipes that separate graves from houses for reasons of Jewish ritual purity.

Here is where it comes in handy to be a television producer. Jacobovici, with funding from mega-director James Cameron, inserted a custom-built robotic arm and camera through the ritual pipes into the Patio Tomb. And what they found was remarkable. The inscription and Jonah drawing are strikingly unusual for Jerusalem tombs and are quite possibly new evidence of early Jewish Christians.

Possibly, but not certainly — because this one exciting data point is devalued in a labyrinth of silliness. In the first place, besides geographical proximity, there’s nothing connecting the two tombs; weaving them together would be like concluding, from the archaeological remains of my apartment building in Manhattan’s Washington Heights neighborhood, that Orthodox Jews love Dominican food. Second, most competent epigraphers think that “Mariamene Mara” refers not to Mary Magdalene but to two separate women: Miriam and Mara. Further, the connection to the Acts of Philip seems forced: If the tradition of Mary Magdalene’s importance was lost after the first century, how did it then resurface in two random manuscripts centuries later? Most academics would call that a miracle.

To be fair, it won’t matter much what reputable academics think. In 1835, rewriting the Gospels was the work of grave scholars, the finest minds of the Enlightenment. Today, it is an enterprise at once more democratic and more susceptible to wealth. Any tenured professor can sloppily reconfigure the Gospels, and any blogger with the will can imagine his own Jesus. But to get a book deal with Simon & Schuster, it helps to know James Cameron.

“The Jesus Discovery” has all the faults of amateurism: It is poorly organized, tendentious and incompetently edited. Paradoxically, it also has the flaws of mass-market television. Its version of Christianity — in which Jesus was a family man, and his resurrection an uplifting metaphor — is a matter of bloodless controversy. The theory is supposed to be sensationalist, and yet the Jesus of Tabor and Jacobovici led a life no stranger than Norman Vincent Peale’s.

In the place of history as Hegelian drama, Tabor and Jacobovici give us a thoroughly middlebrow replacement. “We have never failed to enter a tomb,” they report in one of many sententious asides, “without a sobering and moving sense of the shared humanity that the tomb so tangibly represents.” This is a past drained of difference or strangeness, an assembly of theme music and cheap sentiment without any real historical perspective. Since Strauss, historical criticism has become a principal way of retelling and reinterpreting the Jesus story: Scholarship has given us Jesus the social revolutionary, the apocalyptic Jew and the laconic sage. Compared with these reconstructions, Tabor and Jacobovici’s family man Jesus is not only poorly evidenced, but also tawdry and unexciting.

Raphael Magarik is an editorial assistant at Open Zion, a blog at The Daily Beast.


The Jewish Daily Forward welcomes reader comments in order to promote thoughtful discussion on issues of importance to the Jewish community. In the interest of maintaining a civil forum, The Jewish Daily Forwardrequires that all commenters be appropriately respectful toward our writers, other commenters and the subjects of the articles. Vigorous debate and reasoned critique are welcome; name-calling and personal invective are not. While we generally do not seek to edit or actively moderate comments, our spam filter prevents most links and certain key words from being posted and The Jewish Daily Forward reserves the right to remove comments for any reason.





Find us on Facebook!
  • The eggplant is beloved in Israel. So why do Americans keep giving it a bad rap? With this new recipe, Vered Guttman sets out to defend the honor of her favorite vegetable.
  • “KlezKamp has always been a crazy quilt of gay and straight, religious and nonreligious, Jewish and gentile.” Why is the klezmer festival shutting down now?
  • “You can plagiarize the Bible, can’t you?” Jill Sobule says when asked how she went about writing the lyrics for a new 'Yentl' adaptation. “A couple of the songs I completely stole." Share this with the theater-lovers in your life!
  • Will Americans who served in the Israeli army during the Gaza operation face war crimes charges when they get back home?
  • Talk about a fashion faux pas. What was Zara thinking with the concentration camp look?
  • “The Black community was resistant to the Jewish community coming into the neighborhood — at first.” Watch this video about how a group of gardeners is rebuilding trust between African-Americans and Jews in Detroit.
  • "I am a Jewish woman married to a non-Jewish man who was raised Catholic, but now considers himself a “common-law Jew.” We are raising our two young children as Jews. My husband's parents are still semi-practicing Catholics. When we go over to either of their homes, they bow their heads, often hold hands, and say grace before meals. This is an especially awkward time for me, as I'm uncomfortable participating in a non-Jewish religious ritual, but don't want his family to think I'm ungrateful. It's becoming especially vexing to me now that my oldest son is 7. What's the best way to handle this situation?" http://jd.fo/b4ucX What would you do?
  • Maybe he was trying to give her a "schtickle of fluoride"...
  • It's all fun, fun, fun, until her dad takes the T-Bird away for Shabbos.
  • "Like many Jewish people around the world, I observed Shabbat this weekend. I didn’t light candles or recite Hebrew prayers; I didn’t eat challah or matzoh ball soup or brisket. I spent my Shabbat marching for justice for Eric Garner of Staten Island, Michael Brown of Ferguson, and all victims of police brutality."
  • Happy #NationalDogDay! To celebrate, here's a little something from our archives:
  • A Jewish couple was attacked on Monday night in New York City's Upper East Side. According to police, the attackers flew Palestinian flags.
  • "If the only thing viewers knew about the Jews was what they saw on The Simpsons they — and we — would be well served." What's your favorite Simpsons' moment?
  • "One uncle of mine said, 'I came to America after World War II and I hitchhiked.' And Robin said, 'I waited until there was a 747 and a kosher meal.'" Watch Billy Crystal's moving tribute to Robin Williams at last night's #Emmys:
  • "Americans are much more focused on the long term and on the end goal which is ending the violence, and peace. It’s a matter of zooming out rather than debating the day to day.”
  • from-cache

Would you like to receive updates about new stories?




















We will not share your e-mail address or other personal information.

Already subscribed? Manage your subscription.