The Bible, the New Testament, they are all operating in a pre-enlightenment world. In a pre-enlightenment world it is taken for granted by everyone (expect maybe some very erudite philosophers who don't believe in it, but the general culture takes it for granted) that, for example, divine babies can be conceived, that gods can come to earth and have intercourse with mortals and that this intercourse can produce divine babies. They take it for granted. It's simply part of the baggage of their culture.
Therefore in their culture, in a pre-enlightenment culture, to announce that your Jesus is a divine child is not going to get the general post-enlightenment reaction that this can't happen, couldn't happen, doesn't happen, we don't believe that stuff. It might get the reaction that we don't believe your claim, but they cannot and would not argue that it could not happen. What they would like to know is: what has your baby done for anyone? If your Jesus is divine, what has he done for the world? That is a pre-enlightenment question. The post-enlightenment argument that it can't happen is never used in the first century. The most you'll ever get is that we don't believe your claim. So in a pre-enlightenment world, whether we live in a post-enlightenment world or not, we have to respect that.
For example, if Paul goes around the Mediterranean saying that Jesus rose bodily from the dead, the immediate answer from a polite, pious pagan is not that we don't believe in that stuff. The proper answer is: good for you, good for Jesus, but so what? We've heard these kinds of stories before, what's he done for us? That is a pre-enlightenment question.
- excerpted from an interview with John Dominic Crossan
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