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I feel it is important to list the problems I found with Doherty's book, which he could certainly mend in a new edition. I would like to see him pore back through the entire work with an eye to catching and correcting every instance of the following faux pas. The list that follows is very long, but is generally complete.

(1) There are many cases where a professional scholar would cite far more literature in support of statements than Doherty does (especially generalizations about the ancient world or its culture or ideology, or controversial claims about a source; e.g. pp. 88-9, 96-7, 103-4, 110-1, 134, 137, 179-180, 286, 308-10, 317, etc.; the funniest example: Doherty claims "more than one scholar" supports a point, then cites only one scholar: p. 175, w. n. 76). Though I already know he is correct (except where I note below), either from my own wide reading, or from specifically investigating his claims, I should not have to vouch for these things. A much more thorough reference to Doherty's scholarly sources is needed, and it should not just be a careless laundry list of readings, but in each case a carefully focussed bibliography that, , demonstrates that each particular generalization or claim is correct or well-supported.

(2) Here and there, Doherty needs to distinguish two different opponents. For instance, he argues at one point (p. 19) that the rapid deification of the "man" Jesus is "virtually unprecedented in the entire history of religion" and therefore the peculiarity of this argues against any theory proposing it. This, of course, presupposes Jesus wasn't really God. Naturally, we should expect unprecedented reactions if he was (and really did the things said of him). So this is really only an important argument against historicists, ignoring religious historicists whose theory already accounts for this observation. Doherty's theory must stand against both, and to do so he must treat the Christian theory on its own terms. Here, he should acknowledge how the Christian theory answers this objection and that he raises it only against secularists. Elsewhere, he can note which points operate against one or the other position, or against both secular and religious historicism. This would certainly avoid a lot of easy straw man argumentation against his position, and make his argument clearer and more rigorous.

(3) There are occasions when it is not exactly clear (without careful attention to context and wording) what is a fact and what is merely a conclusion Doherty is making by interpreting a fact in the light of his theory (e.g. pp. 98, etc.). The entire book would benefit from an explicit clarity at every turn between fact and theory (maybe by splitting sections into two parts, e.g. "facts" and "conclusions"), as between descriptive and explanatory hypotheses. That is, historians formulate descriptive hypotheses about what the case, what happen, and then formulate explanatory hypotheses about , and every work benefits from keeping the two as distinct as possible. Both points are important for a work that aims at overturning a dominant orthodoxy in scholarship.

(4) Related to the above, there is always a danger of hyperbole in any position outside the mainstream, and it is all the more important to avoid it there, where it is least justified. Yet Doherty occasionally falls into hyperbole. For example, he argues that "if of the sayings and deeds of Jesus found in the Gospels are attributed to him in the epistles," etc., then "the Gospels cannot be accepted as providing any historical data..." (p. 26). This is far overstating the case. It is true this somewhat lightens the weight the Gospels carry as evidence, but it hardly destroys it. After all, if none of the sayings and deeds of Plato as recorded in Diogenes Laertius were exactly reflected in Plato's letters it certainly would not follow that Diogenes is to be thrown out. To the contrary, these are such different media we cannot expect overlap, though we are delighted to find it. Different interests, different styles, and different sources dictate the content of both. This does not mean Doherty's point is wrong. The problem he raises does add to his aggregate case. But it does not result in such a slam-dunk conclusion as he portrays here.

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