The term historical Jesus refers to scholarly reconstructions of the 1st-century figure Jesus of Nazareth.[1] These reconstructions are based upon historical methods including critical analysis of gospel texts as the primary source for his biography, along with consideration of the historical and cultural context in which he lived.[2]
The historical Jesus is believed to be a Galilean Jew who undertook at least one pilgrimage to Jerusalem, then part of Roman Judaea, during a time of messianic and apocalyptic expectations in late Second Temple Judaism.[3][4] He was baptized by John the Baptist, whose example he may have followed, and after John was executed, began his own preaching in Galilee for only about two to three years prior to his death. He was an eschatological prophet and an autonomous ethical teacher.[5] He told surprising and original parables, many of them about the coming Kingdom of God.[6] Some scholars credit the apocalyptic declarations of the Gospels to him, while others portray his Kingdom of God as a moral one, and not apocalyptic in nature.[7] He sent his apostles out to heal and to preach the Kingdom of God.[8] Later, he traveled to Jerusalem where he caused a disturbance at the Temple.[3] It was the time of Passover, when political and religious tensions were high in Jerusalem.[3] The Gospels say that the temple guards (believed to be Sadducees) arrested him and turned him over to the Roman governor Pontius Pilate for execution. The movement he had started survived his death and was carried on by his brother James the Just and the apostles who proclaimed the resurrection of Jesus.[9] After splitting with Rabbinic Judaism, it developed into Early Christianity.
The quest for the historical Jesus operates under the premise that the New Testament does not necessarily give an accurate historical picture of the life of Jesus. The biblical description of Jesus is sometimes referred to as the Christ of Faith in this context. The Historical Jesus is thus based on the ancient evidence for his life such as in fragments of early Gospels, and as preserved independently in the writings of neutral or hostile witnesses of the period, such as in the writings of Jewish historian Flavius Josephus[10] (see Josephus on Jesus and the Testimonium Flavianum) and various Roman documents, such as the Lives of the Twelve Caesars by imperial biographer Suetonius, and the correspondence of Pliny to Emperor Trajan.[11]
The purpose of research into the Historical Jesus is to examine the evidence from diverse sources and critically bring it together in order to create a composite picture of Jesus.[12][13] Use of the term the Historical Jesus implies that the figure thus reconstructed will differ from that presented in the teaching of the ecumenical councils ("the dogmatic Christ").[14]
The historical Jesus is believed to be a historical figure, to be understood in the context of his own lifetime in 1st-century Roman Judaea, not of Christian doctrine of later centuries.[15] Historical research reconstructs Jesus in relation to his 1st-century contemporaries, while theological interpretations relate Jesus to those that gather in his name, thus the historian interprets the past while the theologian interprets tradition.[16] Historians[17] and Bible scholars analyze the Canonical Gospels,[18] Talmud, Gospel according to the Hebrews, Gnostic Gospels, Josephus, Dead Sea Scrolls[19] and other early documents attempting to find the Historical Jesus. A number of methods have been developed to critically analyze these sources:
- Older sources. Many historians prefer the oldest sources about Jesus; and as a rule of thumb they tend to disregard sources written more than a century after Jesus' death.[20]
- Criterion of embarrassment. Statements contrary or dissimilar to the author's agenda, but still included by the author, are likely to be reliable. For example, if the crucifixion was a cause of embarrassment to early Christians, they would be unlikely to claim that Jesus had been crucified unless he actually had been.[21]
- Multiple attestation. When two or more independent sources present similar or consistent accounts, it is often the case that oral accounts pre-date written sources. Multiple attestation is not the same as independent attestation. If one account used another account as a source, then a story present in all of these is in fact attested in only one independent source. The mainstream viewpoint is that Mark's account was used as a source for Matthew and Luke.[20][22] See the Historicity of Jesus for a list of sources pertaining to this question.
- Historical context. A source is more credible if the account makes sense in the context of what is known about the culture in which the events unfold.[23] E.g., some sayings from the Coptic-language "Gospel of Thomas" make sense in a 2nd century Gnostic-beliefs context, but not in the context of 1st century Christians, since Gnosticism is assumed to have appeared in the 2nd century.[24][25]
- Linguistic analysis. There are certain conclusions that can be drawn from linguistic analysis of the Gospels. For example, if a dialogue makes sense only in Greek, it is possible that it is worded in that text in a way that is different from original Aramaic. E.g., the dialogue between Jesus and Nicodemus from John ch. 3 is believed by some to make sense in Greek, but not in Aramaic.[23] According to Bart Ehrman, this criterion is included in the analysis of contextual credibility, because he believes that Jesus and Nicodemus were speaking in Aramaic.[23]
- Author's agenda. This criterion is the flip side of the criterion of dissimilarity. When the presented material serves the supposed purpose of the author or redactor, it is suspect.[26] For example, various sections of the Gospel accounts, such as the Massacre of the Innocents, portray Jesus' life as fulfilling prophecy; and in the view of some scholars, this could reflect the agenda of the account authors rather than historical events.[27][28][29]
Currents within contemporary research typically take the historical criterion of plausibility as their foundation rather than the criterion of dissimilarity.[30] Accounts, therefore, that fit the Jewish context and make sense of Christianity's rise may be historical.[30]
Jesus was probably born in the last years before Herod's reign ended in 4 BCE,[31][32] in the Galilean village of Nazareth.[33][34][35][36] Geza Vermes views the different and contradictory accounts of Jesus' birth given in the Gospel of Luke and the Gospel of Matthew as "pious fictions".[37] E. P. Sanders describes them as "the clearest cases of invention in the Gospels".[38] Raymond Brown notes that "it is unlikely that either account is completely historical",[39] and suggests that the account in Matthew is based on an earlier narrative patterned on traditions about the birth of Moses.[40] While the infancy narratives are considered problematic by critical scholars, particularly because they are laced with theology and are indebted to precursor texts, it has been suggested that they do contain some historical information about Jesus, such as when he was born and the names of his parents.[41][42]
This first Herod, an Idumaean whom the Roman Senate elected King of the Jews[43] over Idumea, Galilee, Judea, Samaria and neighboring lands, ruled from 37 to 4 BCE.[44] Upon Herod's death, the Romans divided up his kingdom between his sons, and Herod Antipas ruled Galilee but not Judea (which became part of Iudaea province after Herod Archelaus was deposed in 6 CE), while Jesus was still a boy.[44]
Jesus mostly preached in synagogues in Galilee (perhaps also Judea) (modern-day Israel) for one to three years in the first half of the 1st century.[45]
Following the fall of earlier Jewish kingdoms, the partially Hellenized territory was under Roman imperial rule, but there were ongoing hopes of a revival of independent sovereignty, just as the Hasmoneans had overthrown the earlier Seleucid Empire. The Roman Prefect’s first duty to Rome was to maintain order, but although the land was mostly peaceful (notably between 7 and 26[46]), there were continued risks of rebellion, riots, banditry, and violent resistance (see also Zealotry). Four decades after Jesus’ death, the tensions caused by Jewish hopes for a restoration of the kingdom of David culminated in the first Jewish-Roman War and the destruction of the Temple in Jerusalem.
In the Judaic religion of Jesus' day, the Pharisees were a significant party, espousing belief in the resurrection of the dead, divine retribution in the next world, angels, human freedom, and divine providence.[47] The more conservative Sadducees held power in the Temple. The Essenes lived ascetically and looked for an imminent apocalypse. According to scholars such as Geza Vermes and E.P. Sanders, Jesus does not seem to have belonged to any particular party or movement.
Jesus almost certainly spoke Aramaic.[48] Some scholars speculate that because the lingua franca under Roman occupation was Greek, which was replacing Aramaic, Jesus might have known at least some Koine Greek.[49]
There are a number of passages from the Gospels which state or imply that Jesus could at least read.[50] In Jesus' day, few people could read and fewer still could write.[51] The question of Jesus' literacy has been much discussed in modern scholarship; the Jesus Seminar and others feel references in the Gospels to Jesus reading and writing may well be fictions.[52][53] In the view of John Dominic Crossan, a peasant such as Jesus would not have been literate.[54] James Dunn observes that, given the importance of reading the Torah in Jewish culture of the time, a Galilean villager such as Jesus might have learned to read.[55] John P. Meier concludes that the literacy of Jesus probably extended to the ability to read and comment on sophisticated theological and literary works.[56]
Jesus is described in Mark as a τεκτων (tekton)[57] and in Matthew as the son of a tekton.[58] Like most people at the time, he presumably was trained by his parent in the family trade. Tekton has been traditionally translated into English as "carpenter", but is a rather general word (from the same root as "technical" and "technology", derived from Greek) that at the time could cover makers of objects in various materials, and builders, from tent makers to stonemasons.[59] The specific association with woodworking is a constant in Early Christian tradition; Justin Martyr (d. c. 165) wrote that Jesus made yokes and ploughs, and there are similar early references.[60]
Crossan puts tekton into a historical context more resembling an itinerant worker than an established artisan, emphasizing his marginality in a population in which a peasant who owns land could become quite prosperous.[61] Some scholars, following S. J. Case, have noted that Nazareth is only about 6 kilometres from the city of Tzippori (ancient "Sepphoris"), which was destroyed by the Romans in 4BC, and thereafter was expensively rebuilt. It has been speculated that Joseph and Jesus might have traveled daily to work on the rebuilding. Specifically the large theatre in the city has been suggested, although this has aroused much controversy over dating and other issues.[62] Other scholars see Joseph and Jesus as the general village craftsmen, working in wood, stone and metal on a wide variety of jobs.[63]
Jesus lived in Galilee, which was incorporated in Roman Judaea in his lifetime. The Galilean Jews had a different social, economic, and political matrix than people living in Judea. There was a difference in their calendar and measurement system, although their halakhic principles were substantially the same.[64] The Galilean dialect was clearly distinguishable from the Judean dialect.[65] The evidence from material culture appears to be almost identical. There was, however, a difference in social status, with Judeans looking down on Galileans, who were settled in the region predominantly during the Hasmonean period according to archaeological evidence, as poorer and lower status - this is also supported by archaeological evidence. Archaeologist, Jonathan L. Reed summarises: "In terms of ethnicity, they shared the same socialised patterns of behaviour, and they were conscious of mutual descent in Judea, dating to the Maccabean Revolt, the occupation of the Diadochoi, the rebuilding of the Temple, Babylonian exile, and beyond. To speak of Galilean Judaism and Galilean Jews is to add an important qualifier, a point Meyer's work on Galilean regionalism stressed, but to juxtapose Galileans with Judeans, and to stress geographical differences at the expense of their common ethnicity, skews their common heritage and obscures their historical connections."[66]
Jesus' father might have been named Yosef, a common name at the time. Jesus' reputed descent from King David would be consistent with an attempt by the authors of Matthew and Luke to show his identity as the Messiah and King of the Jews.
Jesus' mother was named Mary (Hebrew: Maryām),[31] a common name at the time. Beyond the accounts in the Gospels and a few other early Christian sources,[67] there is no independent or verifiable information about any aspect of Mary's life.
Jesus had "brothers and sisters", as reported in Mark[31] 6:3[68] and Matthew 13:55-56.[69] However, whether the verse literally meant brother or another close family member is still debated to this day. Prior to the 4th century, the standard theory was that they were Jesus’ "brothers" who were sons of Joseph though not of Mary. According to this view, Joseph was a widower at the time he married Mary. He had children from his first marriage (who would be older than Jesus, explaining their attitude toward him). This is mentioned in a number of early Christian writings. One work, known as the Proto-evangelium of James (A.D. 125) records that Joseph was selected from a group of widowers to serve as the husband/protector of Mary, who was a virgin consecrated to God. When he was chosen, Joseph objected: "I have children, and I am an old man, and she is a young girl." Today, the most commonly accepted view among Catholics is that they were Jesus’ cousins.[70] According to Robert Funk of the Jesus Seminar, the Catholic doctrine of Mary's perpetual virginity has long obscured the recognition that Jesus had siblings.[71] After Jesus' death, James, "the Lord's brother",[72] was the head of the congregation in Jerusalem[31] and Jesus' relatives seem to have held positions of authority in the surrounding area.[73]
The beach of the Sea of Galilee
The synoptic Gospels agree that Jesus grew up in Nazareth, went to the River Jordan to meet and be baptised by the prophet John (Yohannan) the Baptist, and shortly after began healing and preaching to villagers and fishermen around Luke's "Sea of Galilee" (which is actually a freshwater lake). Although there were many Phoenician, Hellenistic, and Roman cities nearby (such as Gesara and Gadara; Sidon and Tyre; Sepphoris and Tiberias), the Gentile mission was, at most, peripheral to Jesus' ministry.[74][75] He made no statements about gentiles (non-Jews).[76] The center of his work was Capernaum, a small town (about 500 by 350 meters, with a population of 1,500-2,000) where, according to the Gospels, he appeared at the town's synagogue (a non-sacred meeting house where Jews would often gather on the Sabbath to study the Torah), and performed a public reading of scripture, but met with rejection.[citation needed]
Jesus gathered a following and achieved a measure of fame around Galilee. Then for Passover, he and his followers traveled to the Davidic capital of the United Monarchy, the city of Jerusalem. However, Jesus left no instructions about founding a church.[77]
Historians do not know how long Jesus preached. The synoptic Gospels suggest a period of up to one year.[78] The Gospel of John mentions three Passovers,[79] Jesus' ministry is traditionally said to have been three years long.[80][81] In the view of Paul N. Anderson, John's presentation is more plausible historically than that of the Synoptics.[82]
Jesus began preaching, teaching, and healing after he was baptized by John the Baptist, an apocalyptic ascetic preacher who called on Jews to repent.
Jesus was apparently a follower of John, a populist and activist prophet who looked forward to divine deliverance of the Jewish homeland from the Romans.[83] John was a major religious figure, whose movement was probably larger than Jesus' own.[84] Herod Antipas had John executed.[84] In a saying thought to have been originally recorded in Q,[85] the historical Jesus defended John shortly after John's death.[86]
John's followers formed a movement that continued after his death alongside Jesus' own following.[84] John's followers apparently believed that John might have risen from the dead,[87] an expectation that may have influenced the expectations of Jesus' followers after his own execution.[84] Some of Jesus' followers were former followers of John the Baptist.[84] Fasting and baptism, elements of John's preaching, may have entered early Christian practice as John's followers joined the movement.[84]
John Dominic Crossan portrays Jesus as rejecting John's apocalyptic eschatology in favor of a sapiential eschatology, in which cultural transformation results from humans' own actions, rather than from God's intervention.[8]
Historians consider Jesus' baptism by John to be historical, an event that early Christians would not have included in their Gospels in the absence of a "firm report".[88] Like Jesus, John and his execution are mentioned by Josephus.[89]
John the Baptist's prominence in both the Gospels and Josephus suggests that he may have been more popular than Jesus in his lifetime; also, Jesus' mission does not begin until after his baptism by John. Fredriksen suggests that it was only after Jesus' death that Jesus emerged as more influential than John. Accordingly, the Gospels project Jesus' posthumous importance back to his lifetime. One way Fredriksen believes this was accomplished was by minimizing John's importance by having John resist baptizing Jesus (Matthew 3:13-17), by referring to the baptism in passing (Luke 3:21-22), or by asserting Jesus's superiority (John 1:29-33).[citation needed]
Scholars posit that Jesus may have been a direct follower in John the Baptist's movement. John Dominic Crossan suggests that John the Baptist may have been killed for political reasons, not necessarily the personal grudge given in Mark's gospel.[90] Going into the desert and baptising in the Jordan suggests that John and his followers were purifying themselves for what they believed was God's imminent deliverance. This was reminiscent of such a crossing of the Jordan after the Exodus (see Book of Joshua), leading into the promised land of their deliverance from oppression. Jesus' teachings would later diverge from John's apocalyptic vision (though it depends which scholarly view is adopted; according to Ehrman and Sanders, the apocalyptic vision was the core of Jesus' teaching) which warned of "the wrath to come," as "the axe is laid to the root of the trees" and those who do not bear "good fruit" are "cut down and thrown into the fire." (Luke 3:7-9) Though John's teachings remained visible in those of Jesus, Jesus would emphasize the Kingdom of God not as imminent, but as already present and manifest through the movement's communal commitment to a relationship of equality among all members, and living by the laws of divine justice.[citation needed] All four Gospels claim that Jesus was crucified at the request of a Jewish Sanhedrin by Pontius Pilate[citation needed], but Christians still debate who was responsible. Crucifixion was the penalty for criminals, robbers, traitors, and political insurrection, used as a symbol of Rome's absolute authority—those who stood against Rome were utterly annihilated.[citation needed]
The gospels narrate various miracles that Jesus performed in the course of his ministry. These mostly consist of miraculous healing, exorcisms and dominion over other things in nature besides people.
As Albert Schweitzer showed in his Quest of the Historical Jesus, in the early 19th century, debate about the "Historical Jesus" centered on the credibility of the miracle reports. Early 19th century scholars offered three types of explanation for these miracle stories: they were regarded as supernatural events, or were "rationalized" (e.g., by Paulus), or were regarded as mythical (e.g., by Strauss).[91]
Scholars in both Christian and secular traditions continue to debate how the reports of Jesus' miracles should be construed. The Christian Gospels states that Jesus has God's authoritarian power over nature, life and death, but naturalistic historians, following Strauss, generally choose either to see these stories as legend or allegory, or, for some of the miracles they follow the rationalizing method.
Some scholars interpret Jesus as a charismatic preacher who taught the principles of salvation, everlasting life, and the Kingdom of God.[7] E.P. Sanders sees him as accepting a divine role as God's viceroy in the coming kingdom.[92][93] It has been argued that Jesus' use of three important terms: Messiah, Son of God, and Son of Man, reveals his understanding of his divine role.[7][93] Jürgen Becker sees Jesus taking his authority directly from God, in contrast to the prophets who revealed the future or will of God.[92] M. de Jonge argues that Jesus saw himself as God's final envoy.[94]
Burton Mack on the other hand supports the hypothesis of the Messianic secret first proposed by William Wrede. This hypothesis holds that Jesus' instruction to his disciples not to reveal his identity as the Messiah was a later invention by the early Church to deal with the embarrassing fact that early traditions did not show Jesus as claiming to be the Messiah.[95]
In the Hebrew Bible, three classes of people are identified as "anointed," that is, "Messiahs": prophets, priests, and kings.[93] In Jesus' time, the term Messiah was used in different ways, and no one can be sure how Jesus would even have meant it if he had accepted the term.[93] Though Messianic expectations in general centered on the King Messiah, the Essenes expected both a kingly and a priestly figure in their eschatology.[citation needed] The Jews of Jesus' time waited expectantly for a divine redeemer who would restore Israel, which suffered under Roman rule. John the Baptist was apparently waiting for one greater than himself, an apocalyptic figure.[96] Christian scripture and faith acclaim Jesus as this "Messiah" ("anointed one," "Christ").
Paul describes God as declaring Jesus to be the Son of God by raising him from the dead, and Sanders argues Mark portrays God as adopting Jesus as his son at his baptism,[93] although many others do not accept this interpretation of Mark.[97] Sanders argues that for Jesus to be hailed as the Son of God does not mean that he is literally God's offspring.[93] Rather, it indicates a very high designation, one who stands in a special relation to God.[93]
In the synoptic Gospels, the being of Jesus as "Son of God" corresponds exactly to the typical Hasidean from Galilee, a "pious" holy man that by God's intervention performs miracles and exorcisms.[98][99]
The most literal translation here is "Son of Humanity", or "human being". Jesus uses "Son of Man" to mean sometimes "I" or a mortal in general, sometimes a divine figure destined to suffer, and sometimes a heavenly figure of judgment soon to arrive. Jesus' usage of son of man in the first way is historical but without divine claim. The Son of Man as one destined to suffer seems to be, according to some, a Christian invention that does not go back to Jesus, and it is not clear whether Jesus meant himself when he spoke of the divine judge.[93] These three uses do not appear together, such as the Son of Man who suffers and returns.[93] Others maintain that Jesus' use of this phrase illustrates Jesus' self-understanding as the divine representative of God. This phrase is used in the bible in the book of Daniel, where the writer claims a sight of revelation when the 'son of man' will return to earth to judge the people according to their acts and is a representative of divine authority and power. Therefore, the pharisees and religious teachers despised Jesus for using the term of such prophetic and divine importance. The Bible does not mention anyone other than Jesus as using the term to refer to himself.[100]
The sage of the ancient Near East was a self-effacing man of few words who did not provoke encounters.[6] A holy man offers cures and exorcisms only when petitioned, and even then may be reluctant.[6] Jesus seems to have displayed a similar style.[6]
The Gospels present Jesus engaging in frequent "question and answer" religious debates with Pharisees and Sadducees. The Jesus Seminar believes the debates about scripture and doctrine are rabbinic in style and not characteristic of Jesus.[101] They believe these "conflict stories" represent the conflicts between the early Christian community and those around them: the Pharisees, Sadducees, etc. The group believes these sometimes include genuine sayings or concepts but are largely the product of the early Christian community.
The title Logos, identifying Jesus as the divine word, first appears in the Gospel of John, written c. 90-100.[102]
The earliest Christians did not call Jesus "God".[103] New Testament scholars broadly agree that Jesus did not make any explicit claims to be God.[104] See also Divinity of Jesus and Nontrinitarianism.
Pinchas Lapide sees Jesus as a rabbi in the Hasid tradition of Hillel the Elder, Yochanan ben Zakai and Hanina Ben Dosa.[citation needed]
The gospels and Christian tradition depict Jesus as being executed at the insistence of Jewish leaders, who considered his claims to divinity to be blasphemous, see also Responsibility for the death of Jesus. Historically, Jesus seems instead to have been executed as a potential source of unrest.[7][21][31]
Jesus taught in parables and aphorisms. A parable is a figurative image with a single message (sometimes mistaken for an analogy, in which each element has a metaphoric meaning). An aphorism is a short, memorable turn of phrase. In Jesus' case, aphorisms often involve some paradox or reversal. Authentic parables probably include the Good Samaritan and the Parable of the Workers in the Vineyard. Authentic aphorisms include "turn the other cheek", "go the second mile", and "love your enemies".
Crossan writes that Jesus' parables worked on multiple levels at the same time, provoking discussions with his peasant audience.[8]
Jesus' parables and aphorisms circulated orally among his followers for years before they were written down and later incorporated into the Gospels. They represent the earliest Christian traditions about Jesus.[31]
Jesus preached mainly about the Kingdom of God. Scholars are divided over whether he was referring to an imminent apocalyptic event or the transformation of everyday life.
Some critical Biblical scholars, going as far back as Albert Schweitzer, hold that Jesus believed that the end of history was coming within his own lifetime or within the lifetime of his contemporaries.[105]
The evidence for this thesis comes from several verses, including the following:
- In Mark 8:38-9:1, Jesus says that the Son of Man will come "in the glory of the Father with the holy angels" during "this adulterous generation." Indeed, he says, "there are some standing here who will not taste death until they see that the Kingdom of God has come in power."
- In Luke 21:35-36, Jesus urges constant, unremitting preparedness on the part of his followers in light of the imminence of the end of history and the final intervention of God. "Be alert at all times, praying to have strength to flee from all these things that are about to take place and to stand in the presence of the Son of Man."
- In Mark 13:24-27, 30, Jesus describes what will happen when the end comes, saying that "the sun will grow dark and the moon will not give its light, and the stars will be falling from heaven, and ... they will see the Son of Man coming on the clouds with great power and glory." He gives a timeline for this event: "Truly I tell you, this generation will not pass away before all these things take place."
- The Apostle Paul also seems to have shared this expectation. Toward the end of 1 Corinthians 7, he counsels Christians to avoid getting married if they can since the end of history was imminent. Speaking to the unmarried, he writes, "I think that, in view of the impending crisis, it is well for you to remain as you are." "I mean, brothers and sisters, the appointed time has grown short ... For the present form of this world is passing away." (1 Corinthians 7:26, 29, 31) In 1 Thessalonians 4:15-17, Paul also seems to believe that he will live to witness the return of Jesus and the end of history.
According to Geza Vermes, Jesus' announcement of the imminent arrival of the Kingdom of God "was patently not fulfilled" and "created a serious embarrassment for the primitive church".[106] According to E.P. Sanders, these eschatological sayings of Jesus are "passages that many Christian scholars would like to see vanish" as "the events they predict did not come to pass, which means that Jesus was wrong."[107]
Many scholars argue that since the Bible does not account for the destruction of Jerusalem, which would have been a critical and overwhelming event in Israelite and Christian history, that this event may have instead been the 'end of history' the church was looking for but did not recognize. This would be contrary to verses which state that all nations would know what was happening, and who was responsible for it. Yet a writer such as the Apostle John, responsible for Revelation, and who survived the destruction of Jerusalem in 70AD, would likely have documented the attack. Being that he did not, some presume he concluded that Jesus' words were thus fulfilled. The subsequent councils and churches which grew from this era then would have taken this outlook of 'end of world' and extended it for their own followers to look forward to.
Robert W. Funk and colleagues, on the other hand, wrote that beginning in the 1970s, some scholars have come to reject the view of Jesus as eschatological, pointing out that he rejected the asceticism of John the Baptist and his eschatological message. In this view, the Kingdom of God is not a future state, but rather a contemporary, mysterious presence. John Dominic Crossan describes Jesus' eschatology as based on establishing a new, holy way of life rather than on God's redeeming intervention in history.[8]
Evidence for the Kingdom of God as already present derives from these verses.[108]
- In Luke 17:20-21, Jesus says that one will not be able to observe God's Kingdom arriving, and that it "is right there in your presence."
- In Thomas 113, Jesus says that God's Kingdom "is spread out upon the earth, and people don't see it."
- In Luke 11:20, Jesus says that if he drives out demons by God's finger then "for you" the Kingdom of God has arrived.
- Furthermore, the major parables of Jesus do not reflect an apocalyptic view of history.
The Jesus Seminar concludes that apocalyptic statements attributed to Jesus could have originated from early Christians, as apocalyptic ideas were common, but the statements about God's Kingdom being mysteriously present cut against the common view and could have originated only with Jesus himself.[108]
Jesus' repeated declarations that the kingdom of God was at hand echoed popular apocalyptic views. According to Geza Vermes [109] and others[citation needed], the use of the terms "messiah" and "son of God" by Jesus' followers indicate that they believed he would assume the monarchy upon the restoration of the kingdom (see Names and titles of Jesus).
The fellows of the Jesus Seminar mostly held that Jesus was not an ascetic, and that he probably drank wine and did not fast, other than as all observant Jews did.[110] He did, however, promote a simple life and the renunciation of wealth.
Jesus said that some made themselves "eunuchs" for the Kingdom of Heaven (Matthew 19:12). This aphorism might have been meant to establish solidarity with eunuchs, who were considered "incomplete" in Jewish society.[111] Alternatively, he may have been promoting celibacy.
A majority of the Fellows of the Jesus Seminar regard it probable that Jesus was not celibate but instead had a special relationship with Mary Magdalene.[112] However, Ehrman notes the conjectural nature of the claims that Jesus and Mary were married, as "not a single one of our ancient sources indicates that Jesus was married, let alone married to Mary Magdalene."[113]
John the Baptist was an ascetic and perhaps a Nazirite, who promoted celibacy like the Essenes.[114] Ascetic elements, such as fasting, appeared in Early Christianity and are mentioned by Matthew during Jesus' discourse on ostentation.
Open table fellowship with outsiders was central to Jesus' ministry.[8] His practice of eating with the lowly people that he healed defied the expectations of traditional Jewish society.[8] He presumably taught at the meal, as would be expected in a symposium.[31] His conduct caused enough of a scandal that he was accused of being a glutton and a drunk.[31]
John Dominic Crossan identifies this table practice as part of Jesus' radical egalitarian program.[8] The importance of table fellowship is seen in the prevalence of meal scenes in early Christian art[8] and in the Eucharist, the Christian ritual of bread and wine.[31]
Some scholars believe Jesus recruited twelve Galilean peasants as his inner circle, including several fishermen.[115] The fishermen in question and the tax collector Matthew would have business dealings requiring some knowledge of Greek.[116] The father of two of the fishermen is represented as having the means to hire labourers for his fishing business, and tax collectors were seen as exploiters.[117] The twelve were expected to rule the twelve tribes of Israel in the Kingdom of God.[115]
The Jesus Seminar on the other hand believes that the number 'twelve' in connection with an inner circle of disciples is a fiction.[31]
The disciples of Jesus play a large role in the search for the historical Jesus. However, the four Gospels, use different words to apply to Jesus' followers. The Greek word "ochloi" refers to the crowds who gathered around Jesus as he preached. The word "mathetes" refers to the followers who stuck around for more teaching. The word "apostolos" refers to the twelve disciples, or apostles, whom Jesus chose specifically to be his close followers. With these three categories of followers, Meier uses a model of concentric circles around Jesus in order to create a distinction among those who were closer to Jesus than others.
Ochloi
The outer most circle surrounding Jesus are known as Ochloi, or "the crowds." This outer circle of Jesus' followers would have been the largest and least stable of the groups following Jesus. The criterion of multiple attestation of Mark, John, Q, Matthew, and Luke, supports the historicity of Jesus attracting large crowds. This argument is bolstered by the fact that Jesus was crucified outside Jerusalem by the Roman prefect Pontius Pilate, most probably on the charge of claiming to be "King of the Jews." How a Jewish preacher, teacher, and healer from Galilee would end up executed by Romans in Jerusalem could only be plausible if he did in fact attract large, enthusiastic crowds. We can see in the Gospels that Jesus' ability to attract large crowds through preaching and healing seemed to have lasted until his final days in Jerusalem. Meier notes that the success of his ministry probably led to his arrest and execution by the nervous authorities. Although the crowds were enthusiastic at times, the enthusiasm rarely translated in deep, enduring commitment from members of the crowds. Critical remarks by the evangelists, the unrepentant cities of Galilee (Matthew 11:20-24), and the relative failure of Jesus' followers to win over the majority of Palestinian Jews to "Christianity" is all evidence that most people in the crowds never crossed over from being just curious or sympathetic audiences to deeply committed disciples or supporters. Although, we will see as we move to the inner circles surrounding Jesus that some of his closest disciples came from the crowds that surrounded Jesus.
Mathetes
The second ring around Jesus consists of Mathetes, or "disciples." Meier simply uses the term "disciples". These are the people who stayed for Jesus' teaching. As Meier puts it, "Jesus' disciples are marked by obedience to his peremptory call, denial of self, and exposure to hostility and danger."[citation needed] However, since the members of this group were not individually called by Jesus to be his disciples like the Twelve were, Meier therefore refers to the followers and crowds as "pseudo-disciples." In other words, these groups simply were physical followers of Jesus but not necessarily committed followers who were with him all the time. In many cases, the term "disciples" is used to encompass both the "sympathetic audiences" and the Twelve. It is important that a distinction is made between the crowds and the disciples. On the other hand, some passages suggest that the Gospels use the terms "disciples" and "the Twelve" interchangeably. Jesus' ministry was primarily focused on his twelve disciples and not on the crowds and followers. It was the Twelve whom Jesus spent most of his time with and directed most of his teachings towards, as indicated by the accounts in the four Gospels.
Apostolos
Commonly referred to as "the Twelve" in both John and Mark, this group would have been the one group that was fairly fixed because of the set number of members. What set this group of followers apart from the other two groups was that they were a set group of committed disciples who had been individually called by Jesus. Although the Twelve appeared to be a set group, there is confusion about the actual names of all of the Twelve. For example, names like Nathanael and Judas son of James are not in the lists described in the Gospels. Out of "the Twelve" there seems to be an even closer group of "Four", or circle, that includes Simon Peter, James (son of Zebedee), John (brother of James), and Andrew (Simon Peter's brother). However, because the Gospels might mention these men more than the other apostles, does not necessarily mean that the other apostles were not just as close to Jesus.[citation needed] The Twelve holds the most significant standing among all of the groups following Jesus, as each member was individually called to follow him.
Women Disciples
Jesus controversially accepted women and sinners (those who violated purity laws) among his followers. Even though women were never directly called "disciples", certain passages in the Gospels seem to indicate that women followers of Jesus were equivalent to the disciples. It was possible for members of the "ochloi" to cross over into the "mathetes" category. However, Meier argues that some people from the "mathetes" category actually crossed into the "apostolos" category, namely Mary Magdalene. The narration of Jesus' death and the events that accompany it mention the presence of women. Meier states that the pivotal role of the women at the cross is revealed in the subsequent narrative, where at least some of the women, notably Mary Magdalene, witnessed both the burial of Jesus (Mark 15:47) and discovered the empty tomb (Mark 16:1-8). Luke also mentions that as Jesus and the Twelve were travelling from city to city preaching the "good news", they were accompanied by women, who provided for them out of their own means. We can conclude that women did follow Jesus a considerable length of time during his Galilean ministry and his last journey to Jerusalem. Such a devoted, long-term following could not occur without the initiative or active acceptance of the women who followed him. However, most scholars would argue that it is unreasonable to say that Mary Magdalene's seemingly close relationship with Jesus suggests that she was a disciple of Jesus or one of the Twelve.[citation needed] In name, the women are not historically considered "disciples" of Jesus, but the fact that he allowed them to follow and serve him proves that they were to some extent treated as disciples.
The Gospels recount Jesus commissioning disciples to spread the word, sometimes during his life (e.g., Mark 6:7-12) and sometimes during a resurrection appearance (e.g., Matthew 28:18-20). These accounts reflect early Christian practice and may reflect Jesus' original instructions, though some scholars contend that historical Jesus issued no such missionary commission.[118]
According to John Dominic Crossan, Jesus sent his disciples out to heal and to proclaim the Kingdom of God.[8] They were to eat with those they healed rather than with higher status people who might well be honored to host a healer, and Jesus directed them to eat whatever was offered them.[8] This implicit challenge to the social hierarchy was part of Jesus' program of radical egalitarianism.[8] These themes of healing and eating are common in early Christian art.[8]
Jesus' instructions to the missionaries appear in the synoptic Gospels and in the Gospel of Thomas.[8] These instructions are distinct from the commission that the resurrected Jesus gives to his followers, the Great Commission, text rated as black (inauthentic) by the Jesus Seminar.[119]
Jesus and his followers left Galilee and traveled to Jerusalem in Judea. They may have traveled through Samaria as reported in John, or around the border of Samaria as reported in Luke, as was common practice for Jews avoiding hostile Samaritans. Jerusalem was packed with Jews who had come for Passover, perhaps comprising 300,000 to 400,000 pilgrims.[120]
Jesus might have entered Jerusalem on a donkey as a symbolic act, possibly to contrast with the triumphant entry that a Roman conqueror would make, or to enact a prophecy in Zechariah. Christian scripture makes the reference to Zechariah explicit, perhaps because the scene was invented as scribes looked to scripture to help them flesh out the details of the gospel narratives.[31]
Jesus taught in Jerusalem, and he caused a disturbance at the temple.[31] This act seems to have been symbolic, related to Jesus' prediction that the Temple would be destroyed when the apocalypse came.[51] Since Jesus was not arrested immediately, Bart Ehrman suggests that the event was not dramatic, but that it drew the authorities' attention to Jesus.[51] The authorities arrested him later, Ehrman suggests, once they'd seen that he was popular with the people and that he was stirring up apocalyptic fervor in the restive Passover crowds.[51]
Jesus' betrayal by Judas Iscariot, one of his own disciples, is attested in early documents, but it does not appear in the Epistles of Paul, nor in the Q Gospel, nor in the Gospel of Thomas, nor in the Gospel of Peter.[121] In the gospel of Mark, Judas only appears in chapter 14, in connection with the betrayal of Jesus. By the criterion of embarrassment, it would be unlikely that early Christians would fabricate such a story and as such is assumed to be historically accurate.[51] It's not clear what information the traitor would have provided that the authorities would need.[51] Bart Ehrman holds that Judas revealed that Jesus was secretly teaching the disciples that he would be the king of the coming kingdom.[122] Theologian Aaron Saari, however, contends in his work The Many Deaths of Judas Iscariot that Judas Iscariot was the literary invention of the Markan community.[121] John Shelby Spong thinks that early Christians compiled the Judas story from three Old Testament Jewish betrayal stories.[123] Tassos Kioulachoglou points to the multiple references to the number of twelve apostles after Christ's death, suggesting that Judas was still included in that number, in contradiction of the story of him committing suicide before Jesus' crucifixion.[124]
Jesus was crucified by Pontius Pilate, the Prefect of Iudaea province (26 AD to 36 AD). Scholars suggest that Pilate executed Jesus as a public nuisance, perhaps with the cooperation of the Jewish authorities.[31] E. P. Sanders argued that the cleansing of the Temple was an act that seriously offended his Jewish audience and eventually led to his death,[125][126][127] while Bart D. Ehrman argued that Jesus' actions would have been considered treasonous and thus a capital offense by the Romans.[128] The claim that the Sadducee high-priestly leaders and their associates handed Jesus over to the Romans is strongly attested.[21] Historians debate whether Jesus intended to be crucified.[citation needed]
The Jesus Seminar argued that Christian scribes seem to have drawn on scripture in order to flesh out the passion narrative, such as inventing Jesus' trial.[31] Since none of Jesus' followers witnessed the trial, there is no way to know historically what took place.[51] Scholars are split on the historicity of the underlying events.[129]
John Dominic Crossan points to the use of the word "kingdom" in his central teachings of the "Kingdom of God," which alone would have brought Jesus to the attention of Roman authority. Rome dealt with Jesus as it commonly did with essentially non-violent dissension: the killing of its leader. It was usually violent uprisings such as those during the Roman-Jewish Wars that warranted the slaughter of leader and followers. As the balance shifted in the early Church from the Jewish community to Gentile converts, it may have sought to distance itself from rebellious Jews (those who rose up against the Roman occupation). There was also a schism developing within the Jewish community as these believers in Jesus were pushed out of the synagogues after the Roman destruction of the Second Temple in 70 AD, see Council of Jamnia. The divergent accounts of Jewish involvement in the trial of Jesus suggest some of the unfavorable sentiments between such Jews that resulted. See also List of events in early Christianity.
Aside from the fact that the Gospels provide different accounts of the Jewish role in Jesus's death (for example, Mark and Matthew report two separate trials, Luke one, and John none), Fredriksen and Catchpole argue that many elements of the gospel accounts could not have happened: according to Jewish law, the court could not meet at night; it could not meet on a major holiday; Jesus's statements to the Sanhedrin or the High Priest (e.g., that he was the messiah) did not constitute blasphemy; the charges that the Gospels purport the Jews to have made against Jesus were not capital crimes against Jewish law; even if Jesus had been accused and found guilty of a capital offense by the Sanhedrin, the punishment would have been death by stoning (the fates of Saint Stephen and James the Just for example) and not crucifixion. Furthermore, talk of a restoration of the Jewish monarchy was seditious under Roman occupation. Further, Jesus would have entered Jerusalem at an especially risky time, during Passover, when popular emotions were running high. Although most Jews did not have the means to travel to Jerusalem for every holiday, virtually all tried to comply with these laws as best they could. And during these festivals, such as the Passover, the population of Jerusalem would swell, and outbreaks of violence were common. Scholars suggest that the High Priest feared that Jesus' talk of an imminent restoration of an independent Jewish state might spark a riot. Maintaining the peace was one of the primary jobs of the Roman-appointed High Priest, who was personally responsible to them for any major outbreak. Scholars therefore argue that he would have arrested Jesus for promoting sedition and rebellion, and turned him over to the Romans for punishment.[130][131][132]
Scholars are split on whether Jesus was buried. Craig A. Evans contends that, "the literary, historical and archaeological evidence points in one direction: that the body of Jesus was placed in a tomb, according to Jewish custom."[133] John Dominic Crossan, based on his unique position that the Gospel of Peter contains the oldest primary source about Jesus, argued that the burial accounts become progressively extravagant and thus found it historically unlikely that an enemy would release a corpse, contending that Jesus' followers did not have the means to know what happened to Jesus' body.[134] Crossan's position on the Gospel of Peter has not found scholarly support,[135] from Meyer's description of it as "eccentric and implausible",[136] to Koester's critique of it as "seriously flawed".[137] Other scholars write that at least one member of the Sanhedrin obtained the body of Jesus from Pilate and arranged for a dishonorable burial.[138][139] In particular, Byron R. McCane writes that a new tomb as described in the gospel "would be the only culturally acceptable alternative to a criminal's burial place, for it would be the only other way to preserve the boundry [sic?] of shame that separated Jesus from his people".[140]
Bart Ehrman points out that historians try to determine which events most probably occurred.[51] Even if Jesus' followers did find his tomb empty, any improbable explanation for its being empty is historically superior to the explanation that Jesus rose from the dead, which would be a virtual impossibility.[51] Some scholars think that the story of the empty tomb is a late development and that Mark's account of the women telling no one explains why the story had not been widely or previously known.[141] However, Michael Grant wrote: "[I]f we apply the same sort of criteria that we would apply to any other ancient literary sources, then the evidence is firm and plausible enough to necessitate the conclusion that the tomb was indeed found empty".[142] Still, scholars Gerd Theissen and Annette Merz conclude that "the empty tomb can only be illuminated by the Easter faith (which is based on appearances); the Easter faith cannot be illuminated by the empty tomb."[143]
When Jesus was arrested, the disciples fled (Mark 14:50, Matthew 26:56) and did not witness his crucifixion.[144] The cowardly and disoriented behavior of the disciples suggests that Jesus had not foretold his own death and resurrection, as the gospels say he did.[144] The gospels disagree on whether the disciples fled to Galilee (Matthew) or stayed in Jerusalem (Luke). In the opinion of E. P. Sanders, they fled to Galilee and later returned to Jerusalem.[145]
The Incredulity of Saint Thomas by
Caravaggio (16th century), depicts the resurrected Jesus.
Many philosophers of history and biblical scholars think that supernatural events cannot be reconstructed using empirical methods, and so the resurrection of Jesus qualifies as a point of Christian dogma unamenable to the historical method.[146][147] But some prominent figures disagree with them and try to determine what is the best hypothesis according to the data available.[148][149] The point of view that the accounts reflect historical visions by the followers of Jesus is known as the vision hypothesis. The alternative hypothesis assumes that the resurrection appearances are legendary.
Paul recorded his vision in an epistle and lists other reported appearances. He does not describe any of the appearances, and he makes no distinction between his and the others. Acts reports that Paul's vision did not involve seeing Jesus in the flesh. The oldest extant versions of the Gospel of Mark report Jesus' empty tomb, but Matthew, Luke, and John all include significant resurrection appearances. In general, the appearance stories from the last three gospels do not match each other.
The inconsistent resurrection stories probably arose from competition over who was first among the witnesses rather than from deliberate fraud.[150] The Jesus Seminar favors the vision hypothesis, that the appearance stories are based on visionary experiences of Peter, Paul, and Mary.[151]
Current North American scholarship is dominated by the scholars of the so-called "third quest" for the historical Jesus. Important representatives of this group are E.P. Sanders, Geza Vermes, Gerd Theissen, and John Dominic Crossan. They see the historical Jesus as the founder and leader of a restoration movement within Judaism. They identify a continuity between the movement that Jesus started and the religion that would eventually define itself as the Christian Church. Scholarship has split into different trends, with the main point of contention over whether Jesus saw the Kingdom of God as an imminent apocalyptic, earthly victory undertaken by God or as something internal, enacted by believers. The latter, non-apocalyptic view is current primarily in North American scholarship.[7]
Main article:
ApocalypticismThe gospels portray Jesus as an apocalyptic prophet, described by himself and by others as the Son of Man - translated as the Son of Humanity - and hailing the restoration of Israel.[7] Jesus himself, as the Son of God, a description also used by himself and others for him, was to rule this kingdom as lord of the Twelve Apostles, the judges of the twelve tribes.[93]
Albert Schweitzer emphasized that Jesus was an apocalyptic prophet, preparing his fellow Jews for the imminent end of the world. In fact, Schweitzer saw Jesus as a failed, would-be Messiah whose ethic was suitable only for the short interim before the apocalypse.[152] Some scholars concur that Jesus was an apocalyptic prophet, most notably Geza Vermes, Paula Fredriksen, Bart Ehrman, and John P. Meier. E. P. Sanders portrays Jesus as expecting to assume the "viceroy" position in God's kingdom, above the Twelve Disciples, who would judge the twelve tribes, but below God.[93] He concludes, however, that Jesus seems to have rejected the title Messiah, and he contends that the evidence is uncertain to whether Jesus meant himself when he referred to the Son of Man coming on the clouds as a divine judge (see also Daniel's Vision of Chapter 7), and further states that biblical references to the Son of Man as a suffering figure are not genuine.[93]
A common view in North American scholarship is that Jesus did not prophesy an imminent apocalypse.[7]
Scholars associated with the Jesus Seminar, such as John Dominic Crossan, are often associated with this view. They reject the view that Jesus was apocalyptic, but that the kingdom was present and accessible for all Jews. Crossan emphasizes that Jesus' movement did not have a head, as John the Baptist's movement had taken John as their leader.[8] For Crossan, Jesus called people to emulate him, and travel as itinerant preachers.[8] Jesus' eschatology is one of personal action and social transformation, like Gandhi's, rather than apocalyptic.[8] These scholars also explain Jesus' apocalyptic statements as later, Christian additions to the biblical narrative, likely introduced by followers of John the Baptist (who did prophesy an imminent apocalypse) who later joined Jesus' movement.[153]
Marcus Borg maintains that three fifths to three quarters of North American scholars actively engaging in Jesus research no longer accept the apocalyptic viewpoint.[154] Several other authors vindicate that consensus in current theological literature is that Jesus did not see the Kingdom of God as a future apocalyptic event, but as a movement toward an ethical eschatology that had not been fully completed.[155] The apocalyptic view, however, seems to have enjoyed a revival.[156]
Scholars such as N. T. Wright and Luke Timothy Johnson, argue that the image of Jesus presented in the gospels is largely accurate. They hold that dissenting scholars be more cautious about what we can claim to know about the ancient period, and see no problem in accepting traditional accounts when miraculous events, such as the resurrection, are beyond the historical method to either prove or disprove.[146] Scholars have considered other alternative possibilities on the issue that are in nature historical rather than theological, some of which do and some of which do not assume Jesus to also have been the Son of God.
Morton Smith argued that Jesus was best understood as a magician, a view based on the presentation of Jesus in later Jewish sources.[157] In light of the Talmud representations of Jewish figures such as Hanina ben Dosa and Honi the Circle Drawer Geza Vermes views Jesus as a pious and charismatic holy man known as a hasid.[158] Some Marxists, like Kautsky, see Jesus as a forerunner of communism, since according to Acts 2:44 and Acts 4:32-5:12 the Apostles founded a communist society.[159] Leo Tolstoy saw Jesus as championing Christian anarchism; although Tolstoy never actually used the term "Christian anarchism" in The Kingdom of God Is Within You, reviews of this book following its publication in 1894 coined the term.[160]
Hyam Maccoby proposed the theory that Jesus was a Pharisee, arguing that the positions ascribed to the Pharisees in the Gospels are very different from what we know of them. In fact their opinions were very similar to those ascribed to Jesus. According to Maccoby the gospel stories were edited in an anti-Jewish direction by Pauline Christianity. He believed that Jesus did not see himself as divine, but as a human Messiah who would trigger a prophesied divine intervention that would restore the Jewish monarchy in Israel and would lead to the Kingdom of God. In Maccoby's view Pauline Christianity was a completely distorted version of the teachings of Jesus which would have appalled Jesus himself had he known of it.[161]
Dead Sea Scrolls scholar Robert Eisenman controversially proposes that James the Just, who is traditionally believed to have been the brother of Jesus, was in fact the Teacher of Righteousness mentioned in the scrolls. This requires a later date for the scrolls than the current scholarly consensus. In Eisenman's theory Jesus and James were part of a movement to restore the sacred Jewish monarchy and a legitimate high priesthood. The image of Jesus portrayed in the gospels would then be the work of pro-Roman propaganda by Paul of Tarsus and Pauline Christianity.[162] This viewpoint is supported by a popular book, originally a Master's thesis by history student Thijs Voskuilen, which basically says that Paul of Tarsus was a Roman secret agent and the Nemesis of Judaism.[163]
Alvar Ellegård proposes a theory that is somewhat similar to that of Eisenman. He believes that the Jesus of the Pauline Epistles goes back to the Essene Teacher of Righteousness. Unlike Eisenman, Ellegård believes in the traditional dating of the scrolls to the 1st and 2nd centuries BCE and explains the time difference between Jesus and James by assuming James was not in fact the brother of Jesus.[164]
Traditionally, Western scholars considered the Gospel accounts of Jesus to be authoritative and inspired by God, but, starting in the late 18th century, scholars began to submit the Gospels to historical scrutiny. From 1744 to 1767, Hermann Samuel Reimarus composed a treatise rejecting miracles and accusing Bible authors of fraud, but did not publish his findings.[165][166] Gotthold Lessing published Reimarus's conclusions in the Wolfenbuettel fragments.[14] D.F.Strauss's biography of Jesus set Gospel criticism on its modern course.[14] Strauss explained gospel miracles as natural events misunderstood and misrepresented.[167] Joseph Renan was the first to portray Jesus simply as a human person.[14] Albrecht Ritschl had reservations about this project, but it became central to liberal Protestantism in Germany and to the Social Gospel movement in America.[14] Martin Kaehler protested, arguing that the true Christ is the one preached by the whole Bible, not a historical hypothesis.[14] William Wrede questioned the historical reliability of Mark.[14] Albert Schweitzer[168] showed how modern histories of Jesus had reflected the historians' bias.[14] Karl Barth and Rudolph Bultmann repudiated the quest for historical Jesus, suppressing any real interest in the topic from c 1920 to c 1970.[6] There was a brief New Quest movement in the 50s.[14] The 80s saw the founding of the controversial Jesus Seminar.[169] The Oxford Dictionary of the Christian Church states that historical efforts to construct a biography of Jesus are as strong as ever, thanks to better knowledge of 1st-century Judaism, a rebirth of Roman Catholic scholarship, the acceptance of historical methods across denominations, literary analysis of Jesus' sayings, and sociological insights.[14] However, Scot McKnight has said that the latest quest for the historical Jesus is dead.[170]
Critics variously characterize the historical reconstruction of Jesus as either an unwarranted a priori rejection of all supernatural elements in Jesus' true identity, or as ascribing historical status to a fictional character. John P. Meier wrote that in the past the quest for the historical Jesus has often been motivated more by a desire to produce an alternate christology than a true historical search; as an example, he points out that the stated motivation of one of the Jesus Seminar members was to overthrow the "mistake called Christianity."[15] The quest is also said to be too western, too white, too bourgeois, and too male.[171][172]
The linguist Alvar Ellegård argued that theologians have failed to question Jesus' existence because of a lack of communication between them and other scholars, causing some of the basic assumptions of Christianity to remain insulated from general scholarly debate.[164][173] According to the historian of religion Joseph Hoffman, there has never been "a methodologically agnostic approach to the question of Jesus' historical existence."[174] Donald Akenson, Professor of Irish Studies, in the department of history at Queen's University, has argued that, with very few exceptions, the historians of Yeshua have not followed sound historical practices. He has stated that there is an unhealthy reliance on consensus, for propositions, which should otherwise be based on primary sources, or rigorous interpretation. He also identifies a peculiar downward dating creep, and holds that some of the criteria being used are faulty. He says that, the overwhelming majority of biblical scholars are employed in institutions whose roots are in religious beliefs. Because of this, more than any other group in present day academia, biblical historians are under immense pressure to theologize their historical work. It is only through considerable individual heroism, that many biblical historians have managed to maintain the scholarly integrity of their work.[175][176][177] John Meier, Professor of theology at University of Notre Dame, has also said "...I think a lot of the confusion comes from the fact that people claim they are doing a quest for the historical Jesus when de facto they’re doing theology, albeit a theology that is indeed historically informed..."[178] Dale Allison, Professor of New Testament Exegesis and Early Christianity at Pittsburgh Theological Seminary, too says, "...We wield our criteria to get what we want..."[179] Biblical scholars have also been accused of having a strong disinclination towards communicating to the lay public things they know, but which would be unsettling to mainstream Christians.[180] However, the Old Testament scholar Albrektson, while identifying some possible problems, says that a great many biblical scholars do practise their profession as an ordinary philological and historical subject, avoiding dogmatic assumptions and beliefs.[181]
The New Testament scholar Nicholas Perrin has argued that since most biblical scholars are Christians, a certain bias is inevitable, but he does not see this as a major problem.[182][183]
Albert Schweitzer accused early scholars of religious bias. Rudolf Bultmann argued that historical research could reveal very little about the historical Jesus. Some have argued that modern biblical scholarship is insufficiently critical and sometimes amounts to covert apologetics.[184][185]
Professor C. Stephen Evans[186] holds that the stories told by "scientific, critical historians" are based on faith convictions no less than is the account of Jesus as the Christ the Son of God, an account that he maintains can be reasonably accepted as historically true.[187]
Early Christian Gnostic sects during the first three centuries denied that Jesus was crucified, because they believed he did not have a physical substance. Basilides promoted the idea that Simon of Cyrene substituted Jesus at the crucifixion, and that Jesus himself took the form of Simon, and stood by and laughed at them.[188]
Docetists held the view that Jesus Christ only seemed to exist (their name was derived from the Greek word dokes, meaning "to seem"). To them Jesus existed as an incorporeal phantasm, a pure spirit and hence could not physically die.[189]
Marcion of Sinope (c.100-c.160) promoted the doctrine that "Jesus did not really take human flesh. He was not even born, but simply appeared on earth during the reign of Tiberius. He was a celestial being with the appearance of a human body." [190] To Marcion there was a contrast between Yahweh, the Evil God of the Old Testament and the Good God of the New Testament who sent his son Jesus to redeem mankind. Marcion believed that matter was evil and spirit was good and that was why he rejected the physical substance of Christ.
A few modern writers, such as Earl Doherty, G. A. Wells and Robert M. Price[191] question whether Jesus ever existed, and whether attempts to use the Gospels to reconstruct his life give the Gospels too much credit. This position, put forward in works such as the movies Religulous and The God Who Wasn't There, is not held by most professional historians, nor the vast majority of New Testament scholars.[192][193][194][195] Richard Dawkins wrote that while Jesus probably existed, it is "possible to mount a serious, though not widely supported, historical case that Jesus never lived at all."[196] The philosopher Bertrand Russell doubted the existence of Jesus: and Peter Gandy argues that Jesus was derived from pagan gods like Dionysus.
- ^ D. G.Dunn, Jesus Remembered, Volume 1 of Christianity in the Making, Eerdmans Publishing, 2003 pp. 125 - 127
- ^ Ehrman, Bart. The New Testament: A Historical Introduction to the Early Christian Writings. New York: Oxford University Press, 2003. ISBN 0-19-515462-2, chapters 13, 15
- ^ a b c Sanders, E. P. The historical figure of Jesus. Penguin, 1993.
- ^ John Dickson, Jesus: A Short Life. Lion Hudson 2009, pp. 138-9.
- ^ "Jesus Christ." Encyclopædia Britannica. Encyclopædia Britannica Online. Encyclopædia Britannica, 2011. Web. 11 Jan. 2011. [1].
- ^ a b c d e Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993. "Introduction," p 1-30.
- ^ a b c d e f g Theissen, Gerd and Annette Merz. The historical Jesus: a comprehensive guide. Fortress Press. 1998. translated from German (1996 edition)
- ^ a b c d e f g h i j k l m n o p Crossan, John Dominic. The essential Jesus. Edison: Castle Books. 1998.
- ^ E.P. Sanders, The Historical Figure of Jesus. p.280
- ^ Josephus, Judaism and Christianity by Louis H. Feldman and Gohei Hata 1997 ISBN 90-04-08554-8 pages 55-57
- ^ http://www.pbs.org/wgbh/pages/frontline/shows/religion/maps/primary/pliny.html
- ^ Gary R. Habermas, The historical Jesus, College Press, 1996 p. 219 ISBN 0-89900-732-5
- ^ I. Howard Marshall, I Believe in the Historical Jesus, Regent College Publishing, 2004 p. 214 ISBN 1-57383-019-4
- ^ a b c d e f g h i j "Historical Jesus, Quest of the." Oxford Dictionary of the Christian Church. pp 775
- ^ a b John P. Meier (26 May 2009). A Marginal Jew: Rethinking the Historical Jesus, Law and Love. Yale University Press. pp. 6–. ISBN 978-0-300-14096-5. http://books.google.com/books?id=igMXmZ055ooC&pg=PA6. Retrieved 27 August 2010.
- ^ Paula Fredriksen (2000). From Jesus to Christ: the origins of the New Testament images of Christ. Yale University Press. pp. 14–. ISBN 978-0-300-08457-3. http://books.google.com/books?id=RNAvCtgEgtMC&pg=PR14. Retrieved 27 August 2010.
- ^ Marvin Meyer; Rodolphe Kasser; Gregor Wurst (17 June 2008). The Gospel of Judas. National Geographic Books. pp. 107–. ISBN 978-1-4262-0048-9. http://books.google.com/books?id=-xVK_hJouWwC&pg=PA107. Retrieved 15 September 2010.
- ^ Markus N. A. Bockmuehl (2001). The Cambridge companion to Jesus. Cambridge University Press. pp. 160–. ISBN 978-0-521-79678-1. http://books.google.com/books?id=vSehrtQpcYcC&pg=PA160. Retrieved 15 September 2010.
- ^ Géza Vermès (1 April 1981). Jesus the Jew: a historian's reading of the Gospels. Fortress Press. pp. 12–. ISBN 978-0-8006-1443-0. http://books.google.com/books?id=RvSEK2HALnwC&pg=PA12. Retrieved 15 September 2010.
- ^ a b Bart D. Ehrman, MDiv, PhD. Historical Jesus. 'Historical Criteria.' The Teaching Company, 2000, Lecture 9.
- ^ a b c "Jesus Christ." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
- ^ Ehrman, Bart D. (February 2011). "7. False Attributions, Fabrications, and Falsifications: Phenomena Related to Forgery. Fabrications Within the Canon. Plagiarism." (EPUB). Forged: Writing in the Name of God—Why the Bible’s Authors Are Not Who We Think They Are. (First Edition. EPub Edition. ed.). New York: HarperCollins e-books. p. 275. ISBN 978-0-06-207863-6. http://www.scribd.com/doc/55685655/Forged. Retrieved September 19, 2011. "In fact, it is everywhere recognized today that one of them was a source for the other two. Almost all scholars think that Mark was used by Matthew and Luke. Some scholars continue to hold to the view that Matthew was the source for Mark and Luke, but that is very much a minority position. In either case, we have one document that is taken over by others, frequently verbatim."
- ^ a b c Bart D. Ehrman, MDiv, PhD. Historical Jesus. 'More Historical Criteria.' The Teaching Company, 2000, Lecture 10.
- ^ Ehrman, Bart D. (1999). Jesus, apocalyptic prophet of the new millennium (revised ed.). Oxford; New York: Oxford University Press. pp. 75–78. ISBN 0-19-512473-1.
- ^ Ehrman, Bart D. (2009). "6. How We Got the Bible. Some Noncanoncial Scriptures. The Coptic Gospel of Thomas.". Jesus, Interrupted: Revealing the Hidden Contradictions in the Bible (And Why We Don't Know About Them). HarperCollins, USA. p. 200. ISBN 978-0-06-186327-1. http://recovery.recoveringfundamentalists.com/files/pdf/JesusInterrupted.pdf. Cf. ibidem, Ch. I, footnote 9.
- ^ Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five Gospels. Harper SanFrancisco. 1993. page 21.
- ^ Ehrman, Bart D. (2009). "3. A Mass of Variant Views. Some Key Differences between John and the Synoptic Gospels. Differences in Emphasis. The Virgin Birth and the Incarnation.". Jesus, Interrupted: Revealing the Hidden Contradictions in the Bible (And Why We Don't Know About Them). HarperCollins, USA. p. 74. ISBN 978-0-06-186327-1. http://recovery.recoveringfundamentalists.com/files/pdf/JesusInterrupted.pdf.
- ^ Ibidem, p. 32.
- ^ Ibidem, p. 235.
- ^ a b Theissen, Gerd and Annette Merz. The historical Jesus: a comprehensive guide. Fortress Press. 1998. translated from German (1996 edition). p. 11
- ^ a b c d e f g h i j k l m n Funk, Robert W. and the Jesus Seminar. The acts of Jesus: the search for the authentic deeds of Jesus. HarperSanFrancisco. 1998.
- ^ E. P. Sanders, The Historical Figure of Jesus, Penguin Books, 1993, pp. 10–11; Historians and Biblical scholars who place the birth of Jesus on April 17, within the range 7 - 2 BCE include Michael Grant, Jesus: An Historian's Review of the Gospels, Scribner's, 1977, p. 71; John P. Meier, A Marginal Jew, Doubleday, 1991–, vol. 1:214; , and Ben Witherington III, "Primary Sources," Christian History 17 (1998) No. 3:12–20.
- ^ John P. Meier, A Marginal Jew: Rethinking the Historical Jesus: The Roots of the Problem and the Person, Vol. 1, Doubleday 1991, page 216.
- ^ Bart D. Ehrman, Jesus: Apocalyptic Prophet of the New Millennium, Oxford University Press, 1999, page 97.
- ^ E. P. Sanders, The Historical Figure of Jesus, Penguin 1993, page 85.
- ^ "Our conclusion must be that Jesus came from Nazareth." Theissen, Gerd; and Merz, Annette. The historical Jesus: A comprehensive guide. Minneapolis: Fortress Press. 1998. Tr from German (1996 edition). p. 165. ISBN 978-0-8006-3123-9
- ^ Geza Vermes, The Nativity: History and Legend, London, Penguin, 2006, p22
- ^ E. P. Sanders, The Historical Figure of Jesus, 1993, p.85
- ^ Brown, Raymond Edward (1977). The Birth of the Messiah: A Commentary on the Infancy Narratives in Matthew and Luke. Garden City, N.Y.: Doubleday. p. 36. ISBN 0-385-05907-8.
- ^ Brown, Raymond Edward (1977). The Birth of the Messiah: A Commentary on the Infancy Narratives in Matthew and Luke. Garden City, N.Y.: Doubleday. pp. 104–121. ISBN 0-385-05907-8.
- ^ The New Interpreter's Dictionary of the Bible (NIDB): Volume 3 Abingdon Press, 2008. p. 269-270
- ^ The Oxford Guide to People & Places of the Bible. Oxford University Press US, 2004. p. 137
- ^ Josephus' Jewish War 1.14.4: Mark Antony " ...then resolved to get him made king of the Jews... told them that it was for their advantage in the Parthian war that Herod should be king; so they all gave their votes for it. And when the senate was separated, Antony and Caesar went out, with Herod between them; while the consul and the rest of the magistrates went before them, in order to offer sacrifices [to the Roman gods], and to lay the decree in the Capitol. Antony also made a feast for Herod on the first day of his reign;"
- ^ a b "Herod family." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
- ^ Walter Kasper (1977). Jesus the Christ. Paulist Press. pp. 66–. ISBN 978-0-8091-2081-9. http://books.google.com/books?id=J-6Ya8pHtWAC&pg=PA66. Retrieved 28 July 2010.
- ^ John P. Meier's A Marginal Jew, v. 1, ch. 11; also H.H. Ben-Sasson, A History of the Jewish People, Harvard University Press, 1976, ISBN 0-674-39731-2, page 251: "But after the first agitation (which occurred in the wake of the first Roman census) had faded out, we no longer hear of bloodshed in Judea until the days of Pilate."
- ^ "Pharisees." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
- ^ Allen C. Myers, ed. (1987). "Aramaic". The Eerdmans Bible Dictionary. Grand Rapids, Michigan: William B. Eerdmans. p. 72. ISBN 0-8028-2402-1. "It is generally agreed that Aramaic was the common language of Palestine in the first century A.D. Jesus and his disciples spoke the Galilean dialect, which was distinguished from that of Jerusalem (Matt. 26:73)."
- ^ Fitzmyer, Joseph (September–October 1992). "Did Jesus Speak Greek?". Biblical Archaeology Review (Biblical Archaeology Society (USA)) 18 (5): 58–63.
- ^ Theissen and Merz 1998, p. 354 (for example, Mark 1.39, 2.25, 12.10; Matt. 12.5, 19.4, 21.16; Luke 4.16; and John 7.15)
- ^ a b c d e f g h i Ehrman, Bart D.. Jesus, Interrupted, HarperCollins, 2009. ISBN 0-06-117393-2
- ^ Funk, Robert W. and the Jesus Seminar. The acts of Jesus: the search for the authentic deeds of Jesus. HarperSanFrancisco. 1998. "What do we really know about Jesus" p. 527-534.
- ^ Craffert and Botha 2005
- ^ Crossan, John Dominic. The essential Jesus. Edison: Castle Books. 1998. p. 147
- ^ Dunn, James D G (2003). Jesus Remembered. Wm. B. Eerdmans Publishing. pp. 313–314. ISBN 0-8028-3931-2.
- ^ Meier 1991, p.278
- ^ Mark 6:3
- ^ Matthew 13:55
- ^ Dickson, 47
- ^ Fiensy, 68-69
- ^ Fiensy, especially in pp. 30-59, describes our knowledge of Galilean society at the time from archaeological and literary, as well as Biblical, sources. He does not share Crossan's conclusions.
- ^ Fiensy, 74-77
- ^ For example, Dickson, 47
- ^ Lawrence Schiffman, "Was there a Galilean Halakha?" in Galilee in Late Antiquity (Harvard University Press 1994), pages 143-156
- ^ Jewish Encyclopedia: Galilee: Characteristics of Galileans: "But it is for their faulty pronunciation that the Galileans are especially remembered: 'ayin and alef, and the gutturals generally, were confounded, no distinction being made between words like '"amar" (= "ḥamor," uss), "ḥamar" (wine), "'amar" (a garment), "emar" (a lamb: 'Er. 53b); therefore Galileans were not permitted to act as readers of public prayers (Meg. 24b)."
- ^ Archaeology and the Galilean Jesus: a re-examination of the evidence, Jonathan L. Reed, (Continuum, 2002), page 55
- ^ i.e., The Infancy Gospel of James
- ^ 6:3
- ^ Matthew 13:55-56
- ^ [2]
- ^ Funk, Robert W. and the Jesus Seminar. The acts of Jesus: the search for the authentic deeds of Jesus. HarperSanFrancisco. 1998. "Mark," p. 51-161
- ^ Galatians 1:19
- ^ "Jerusalem." Cross, F. L., ed. The Oxford Dictionary of the Christian Church. New York: Oxford University Press. 2005
- ^ Keener, Craig (1999). A commentary on the Gospel of Matthew. Michigan: Wm. B. Eardmans Publishing. pp. 263. ISBN 0-8028-3821-9. http://books.google.com/?id=sWzhEdBZOp4C&printsec=frontcover&dq=A+commentary+on+the+Gospel+of+Matthew++By+Craig+S.+Keener#v=onepage&q&f=false. Retrieved 2011-Jan-28. "The Gentile mission was at most peripheral to Jesus' earthly ministry...."
- ^ BURKETT, DELBERT (2011). "Jesus in Luke - Acts". In Delbert Burkett. The Blackwell Companion to Jesus. Blackwell Publishing Ltd. pp. 59, 60. ISBN 978-1-4051-9362-7. "After his resurrection, Jesus commissions his disciples to preach to “ all the nations, ” i.e., Gentiles (Luke 24:7), but in Acts the disciples act as though they had never heard such a thing. It takes a special vision from God to Peter to get them to realize that he wants them to preach to Gentiles (Acts 10:1–11:18). However, it is not until Paul comes along that the Gentile mission gets into full swing,"
- ^ Brown, Raymond E. (1988). "The Beginnings of the Church". Lumen Christi Catholic School, Welcome Recordings. http://www.lumenchristischool.org/files/RaymondEBrownPresentationNotesBeginningChurch.pdf. Retrieved 10 February 2011. "He made no statements about Gentiles (non-Jews.)Jesus is thinking of Israel, so he doesn't have to plan out any structures. He did one seemingly structural thing by calling the 12 apostles, which was a symbolic body. Jesus chose the 12 to "sit on the 12 thrones to judge the tribes of Israel," a symbolic role as the judges of the house of Israel."
- ^ Brown, Raymond E. (1988). "The Beginnings of the Church". Lumen Christi Catholic School, Welcome Recordings. http://www.lumenchristischool.org/files/RaymondEBrownPresentationNotesBeginningChurch.pdf. Retrieved 10 February 2011. "Jesus doesn't leave any writings/ instructions on founding a church. He doesn't talk directly about any of these foundational concerns or organizational matters (establishing feasts, priests, holy days, etc.) Why? Because he didn't have to. Israel already had Jesus in place structures and the organization of life: feasts, priesthood, etc. Jesus said, "I come for the lost sheep of the house of Israel." His whole ministry was in Israel."
- ^ Introduction. Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993.
- ^ First: 2:13 and 2:23; second: 6:4; third: 11:55, 12:1, 13:1, 18:29, 18:39, 19:14
- ^ Richard L. Niswonger, New Testament History, Zondervan, 1993, p. 152
- ^ Geoffrey W. Bromiley, International Standard Bible Encyclopedia: A-D, Wm. B. Eerdmans 1995 p. 682
- ^ The Fourth Gospel and the Quest for Jesus: Modern Foundations Reconsidered, Continuum International Publishing Group, 2006 p. 162
- ^ Crossan, John Dominic. The essential Jesus. Edison: Castle Books. 1998. p. 146
- ^ a b c d e f Funk, Robert W. and the Jesus Seminar. The acts of Jesus: the search for the authentic deeds of Jesus. HarperSanFrancisco. 1998. John the Baptist cameo. p. 268
- ^ Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993. p. 178
- ^ See Matthew 11:7-10. Crossan, John Dominic. The essential Jesus. Edison: Castle Books. 1998. p. 146
- ^ Mark 6:14, 16, 8:28
- ^ Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985. "The Historical Jesus" p. 255-260
- ^ Funk, Robert W. and the Jesus Seminar. The acts of Jesus: the search for the authentic deeds of Jesus. HarperSanFrancisco. 1998. "John the Baptist" cameo, p. 268
- ^ following the conclusion of Josephus' Antiquities 18.5: "Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion, (for they seemed ready to do any thing he should advise,) thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it would be too late."
- ^ Marcus Borg, David Friedrich Strauss:Miracles and Myth.
- ^ a b Michael Labahn; Andreas Schmidt (19 December 2004). Jesus, Mark and Q. Continuum International Publishing Group. pp. 142–. ISBN 978-0-567-04200-2. http://books.google.com/books?id=GgoLAF4iVdQC&pg=PA142. Retrieved 28 July 2010.
- ^ a b c d e f g h i j k l Sanders, E. P. The historical figure of Jesus. Penguin, 1993. Chapter 15, Jesus' view of his role in God's plan.
- ^ M. de Jonge. God's Final Envoy: Early Christology and Jesus' Own View of His Mission. Wm. B. Eerdmans Publishing Co.. ISBN 0-8028-4482-0.
- ^ Burton Mack (1988). A Myth of Innocence: Mark and Christian Origins. Augsburg Fortress Publishers. pp. 289–90.. ISBN 0-8006-2113-1.
- ^ Funk, Robert W. and the Jesus Seminar. The gospel of Jesus: according to the Jesus Seminar. HarperSanFrancisco. 1999.
- ^ Brown, Raymond E.; et al. (1990). The New Jerome Biblical Commentary. Prentice Hall. ISBN 0-13-614934-0.
- ^ Vermes, Geza Jesus the Jew, Fortress Press, New York 1981. p.209
- ^ Paolo Flores d'Arcais, MicroMega 3/2007, p.43
- ^ Dunn, James D. G.; McKnight, Scot (2005). The historical Jesus in recent research Volume 10 of Sources for biblical and theological study. EISENBRAUNS. p. 325. ISBN 1-57506-100-7. http://books.google.com/?id=37uJRUF6btAC&pg=PA325
- ^ Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993. pp. 103-104.
- ^ Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985. "John" p. 302-310
- ^ "[T]here is no reason to think that Jesus was called God in the earliest layers of New Testament tradition." Raymond E. Brown in "Does the New Testament call Jesus God?" in Theological Studies, 26, (1965) p. 545-73
- ^ John Hick, The Metaphor of God Incarnate, page 27: "A further point of broad agreement among New Testament scholars ... is that the historical Jesus did not make the claim to deity that later Christian thought was to make for him: he did not understand himself to be God, or God the Son, incarnate. ... such evidence as there is has led the historians of the period to conclude, with an impressive degree of unanimity, that Jesus did not claim to be God incarnate."; Gerd Lüdemann, "An Embarrassing Misrepresentation", Free Inquiry, October / November 2007: "the broad consensus of modern New Testament scholars that the proclamation of Jesus' exalted nature was in large measure the creation of the earliest Christian communities."
- ^ Ehrman, Bart. Jesus: Apocalyptic Prophet of the New Millennium. Oxford. 1999. page 127.
- ^ Geza Vermes. The Authentic Gospels of Jesus. Penguin, 2003. p. 381.
- ^ E. P. Sanders. The Historical Figure of Jesus. Penguin, 1993. p. 178
- ^ a b Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993. "God's Imperial Rule: Present or Future," p 136-137.
- ^ Geza Vermes, Jesus: Nativity, Passion, Resurrection (Penguin Books Ltd, 2008). ISBN 978-0-14-104622-8
- ^ Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993. page 221.
- ^ Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993. page 220.
- ^ Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993. page 221.
- ^ Bart D. Ehrman, Fact and Fiction in the Da Vinci Code p.144
- ^ Jewish Encyclopedia: Essenes: "The similarity in many respects between Christianity and Essenism is striking: There were the same communism (Acts iv. 34-35); the same belief in baptism or bathing, and in the power of prophecy; the same aversion to marriage, enhanced by firmer belief in the Messianic advent; the same system of organization, and the same rules for the traveling brethren delegated to charity-work (see Apostle and Apostleship); and, above all, the same love-feasts or brotherly meals (comp. Agape; Didascalia)."
- ^ a b Ehrman, Bart. Peter, Paul, and Mary Magdalene: The Followers of Jesus in History and Legend. Oxford University Press, USA. 2006. ISBN 0-19-530013-0
- ^ Bruce Chilton, Craig A. Evans, Studying the Historical Jesus: Evaluations of the State of Current Research (BRILL, 1998 ISBN 90-04-11142-5, ISBN 978-90-04-11142-4), p. 136
- ^ Catherine M. Murphy, The Historical Jesus for Dummies 2007 ISBN 0-470-16785-8, ISBN 978-0-470-16785-4, p. 23
- ^ Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993. "Mark," p 39-127.
- ^ Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993.
- ^ Sanders, E. P. The historical figure of Jesus. Penguin, 1993. p. 249
- ^ a b Saari, Aaron Maurice. The Many Deaths of Judas Iscariot: A Meditation on Suicide London: Routledge, 2006.
- ^ Ehrman differentiates this hunch of his from the standard, commonly held historical opinions that compose the rest of his book. Ehrman, Bart D.. Jesus, Interrupted, HarperCollins, 2009. ISBN 0-06-117393-2
- ^ The Sins of Scripture: Exposing the Bible's Texts of Hate to Reveal the God of Love, 2005 ISBN 0-06-076205-5
- ^ The Journal of Biblical Accuracy, "Judas’ death and its timing", http://www.jba.gr/Articles/pdf/Judas-death.pdf , retrieved, 20-4-2010
- ^ Sanders 1987, p.[citation needed]
- ^ The Jesus Seminar concurs that the temple incident led to Jesus' execution.
- ^ The Oxford Dictionary of the Christian Church reports that "it is possible" that the temple disturbance led to Jesus' arrest, offers no alternative reason, and states more generally that a political rather than religious motivation was likely behind it. "Jesus Christ." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
- ^ Ehrman 1999, p. 221-3
- ^ Brown 1993, vol. 1, p. 711-12; Funk 1998, p. 152-3
- ^ 'Both the gospel accounts and [the] Pauline interpolation [found at 1 Thes 2:14-16] were composed in the period immediately following the terrible war of 66-73. The Church had every reason to assure prospective Gentile audiences that the Christian movement neither threatened nor challenged imperial sovereignty, despite the fact that their founder had himself been crucified, that is, executed as a rebel.' Fredriksen, Paula. (2000) From Jesus to Christ: The Origins of the New Testament Images of Christ. Second Edition. Yale University Press. p. 122 ISBN 0-300-08457-9
- ^ NIDB pg. 290
- ^ Harm W. Hollander (2000) "The Words of Jesus: From Oral Traditions to Written Record in Paul and Q" Novum Testamentum 42(4):340-357.
- ^ Craig A. Evans, "The Silence of Burial" in Jesus, the Final Days Ed. Troy A. Miller. Westminster John Knox, 2009. p.68
- ^ Crossan 1994, p. 154-158; cf. Ehrman 1999, p.229
- ^ N. T. Wright, Jesus and the Victory of God (Minneapolis: Fortress Press, 1996), p. 49; who wrote "[Crossan's hypothesis] has not been accepted yet by any other serious scholar."
- ^ Ben Meyer, critical notice of The Historical Jesus, by John Dominic Crossan, Catholic Biblical Quarterly 55 (1993): 575
- ^ Helmut Koester, Ancient Christian Gospels (London: SCM, 1990), p. 220.
- ^ Byron R. McCane. Roll Back the Stone: Death and Burial in the World of Jesus, Trinity Press Int'l (2003) pg. 89.
- ^ Raymond E. Brown, "The Burial of Jesus (Mark 15:42-47)", CBQ 50 (1988) 233-45.
- ^ McCane, pg. 102
- ^ '[T]he first reference to the empty tomb story is rather odd: Mark, writing around 70 CE, tells us that some women found the tomb empty but told no one about it. Some scholars think this indicates that the story of the empty tomb is a late development and that the way Mark tells it explains why it was not widely (or previously) known.' Borg, Marcus J. "Thinking About Easter" Bible Review. April 1994, p. 15 and 49
- ^ M. Grant, Jesus: An Historian's Review of the Gospels (New York: Scribner's, 1977) p. 176
- ^ Theissen, Gerd; and Merz, Annette. The historical Jesus: A comprehensive guide. Minneapolis: Fortress Press. 1998. Tr from German (1996 edition). p. 503. ISBN 978-0-8006-3123-9
- ^ a b Vermes, Geza. The authentic gospel of Jesus. London, Penguin Books. 2004.
- ^ Sanders, E. P. The historical figure of Jesus. Penguin, 1993. p. 278.
- ^ a b Meier 1994 v.2 ch. 17; Ehrman 1999 p.227-8
- ^ Catechism of the Catholic Church, Art. 656: "Faith in the Resurrection has as its object an event which as historically attested to by the disciples, who really encountered the Risen One. At the same time, this event is mysteriously transcendent insofar as it is the entry of Christ's humanity into the glory of God."
- ^ Wright, N. T. (2003). The Resurrection of the Son of God: Christian Origins and the Question of God. Fortress Pr..
- ^ Licona, Michael R. (2010). The Resurrection of Jesus: A New Historiographical Approach. Downers Grove: IVP Academic.
- ^ "It is difficult to accuse these sources, or the first believers, of deliberate fraud. A plot to foster belief in the Resurrection would probably have resulted in a more consistent story. Instead, there seems to have been a competition: 'I saw him,' 'so did I,' 'the women saw him first,' 'no, I did; they didn't see him at all,' and so on. Moreover, some of the witnesses of the Resurrection would give their lives for their belief. This also makes fraud unlikely." "Jesus Christ." Encyclopædia Britannica. 2007. Encyclopædia Britannica Online. 10 Jan. 2007
- ^ Funk, Robert W (1998). The Acts of Jesus: The Search for the Authentic Deeds of Jesus. A Polebridge Press Book from Harper San Francisco. ISBN 0-06-062978-9. http://www.westarinstitute.org/Polebridge/Title/Acts/acts.html.
- ^ Bart D. Ehrman, MDiv, PhD. Historical Jesus. 'Apocalyptic Teachings of Jesus.' The Teaching Company, 2000, Lecture 15.
- ^ Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993.
- ^ Borg, Marcus J. Jesus in contemporary scholarship Continuum International Publishing Group, 1994. pg. 7 ISBN 1-56338-094-3, ISBN 978-1-56338-094-5
- ^ Brown, Stephen / Bell, Jim / Carson, David. Marketing apocalypse: eschatology, escapology and the illusion of the end Routledge, 1996. Pg. 206-207 ISBN 0-415-14822-7, ISBN 978-0-415-14822-1
- ^ Powell, Mark Allan. Jesus as a figure in history: how modern historians view the man from Galilee Westminster John Knox Press, 1998. pg. 173 ISBN 0-664-25703-8, ISBN 978-0-664-25703-3
- ^ Mark Allan Powell, Jesus as a figure in history: how modern historians view the man from Galilee p.56; Morton Smith, Jesus the magician: charlatan or Son of God?
- ^ Ben Witherington, The Jesus quest: the third search for the Jew of Nazareth. p.108; Geza Vermes, Jesus the Jew: A Historian's Reading of the Gospels, Minneapolis, Fortress Press 1973.
- ^ K. Kautsky (1908) Foundations of Christianity, IV.II. 'Jesus as a rebel', Marxists.org.
- ^ William Thomas Stead, ed. (1894). The review of reviews, Volume 9, 1894, p.306. http://books.google.com/?id=O40-YRkO0t8C&q=%22christian+anarchism%22&dq=%22christian+anarchism%22&cd=6. Retrieved 20 April 2010.
- ^ "Hyam Maccoby, Jesus the Pharisee (London: SCM Press, 2003) Reviewed by Robert M. Price". http://www.robertmprice.mindvendor.com/reviews/maccoby_pharisee.htm.
- ^ James the Brother of Jesus, Penguin, 1997-98, pp. 51-153 and 647-816.
- ^ Voskuilen, Thijs (October 2002) (in Dutch). Alias Paulus. de grondlegger van het christendom als geheim agent van Rome [A.k.a. Paul. The founder of Christianity as Roman secret agent]. Amsterdam: Anthos. ISBN 978-90-263-1781-1. http://www.bol.com/nl/p/nederlandse-boeken/alias-paulus/1001004001807454/index.html. Retrieved 2010-09-04.
- ^ a b Ellegård, Alvar. "Theologians as historians", Scandia, 2008, p. 171–172, 175ff.
- ^ "Reimarus, Hermann Samuel." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
- ^ McKnight, Scot (1996). "Who is Jesus? An Introduction to Jesus Studies". In Michael J Wilkins, J P Moreland. Jesus Under Fire. Zondervan. p. 53. ISBN 0-310-21139-5.
- ^ "miracle." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
- ^ James Brabazon, Albert Schweitzer: a biography, Syracuse University Press, 2000 pp. 110 -138
- ^ Gary R. Habermas, The historical Jesus: ancient evidence for the life of Christ, College Press, 1996 pp. 121 - 143
- ^ McKnight, Scot (4/09/2010). "The Jesus We'll Never Know". http://www.christianitytoday.com/ct/2010/april/15.22.html?gclid=CIq6roqsoKQCFROnbwod4jnF5A&start=3. Retrieved 2011-Jan-15. "...We have now seen the death of latest historical Jesus studies as we know them. Well, not for all, because some are busy trying to reconstruct Jesus for themselves and for any who will listen..."
- ^ BOND, HELEN (2011). "The Quest for the Historical Jesus: An Appraisal". In Delbert Burkett. The Blackwell Companion to Jesus. West Sussex, United Kingdom: Blackwell Publishing Ltd. pp. 346. ISBN 978-1-4051-9362-7. "It is often said to be too western, too white, too bourgeois (Georgi 1992 ), and too male (aside from Sch ü ssler Fiorenza, Fredriksen, and Corley 2002 , very few women write “ Jesus books ” )."
- ^ Schaberg, Jane (1997). "A Feminist Experience of Historical·Jesus Scholarship". In William E. Arnal and Michel Desjardins. WHOSE HISTORICAL JESUS?. Ontario: Wilfrid Laurier University Press. pp. 146. ISBN 0-88920-295-8. "...I wanted also to address the issue of what seems to me its present ineffectuality, its lack of contribution: that is, the ignoring, censoring, dismissing, silencing and trivializing of feminist scholarship, as well as its appropriation without attribution, which is a form of silencing..."
- ^ Hoffmann, Joseph. "Threnody: Rethinking the Thinking behind The Jesus Project". http://www.bibleinterp.com/opeds/hoffman1044.shtml. Retrieved 2011-01-05. "... And second, because I have often made the claim that it has been largely theological interests since Strauss’s time that ruled the historicity question out of court. ..."
- ^ Csillag, Ron. "For scholars, a combustible question: Was Christ real?", The Toronto Star, December 27, 2008. See the project's website at The Jesus Project, Center for Inquiry, accessed August 6, 2010.
- ^ Akenson, Donald (1998). Surpassing wonder: the invention of the Bible and the Talmuds. University of Chicago Press. pp. 539–555. ISBN 978-0-226-01073-1. http://books.google.com/books?id=40E8am9SlwgC&pg=538&dq=%22appeals+to+consensus%22#v=onepage&q=%22appeals%20to%20consensus%22&f=false. Retrieved 2011-Jan-08. "...The point I shall argue below is that, the agreed evidentiary practices of the historians of Yeshua, despite their best efforts, have not been those of sound historical practice..."
- ^ "Queen's University:Department of History". http://www.queensu.ca/history/people/facultyinstructorsalpha/akenson.html. Retrieved 2011-Jan-22. "Don Akenson: Professor Irish Studies"
- ^ Mack, Burton (2001). The Christian Myth: Origins, Logic, and Legacy. New York: Continuum International Publishing Group. pp. 34–40. ISBN 978-0-8264-1543-1. http://books.google.com/?id=IQaMbMasFMAC&printsec=frontcover&dq=inauthor:mack+the+christian+myth#v=onepage&q&f=false. Retrieved 2011-Jan-10.
- ^ Meier, John. "Finding the Historical Jesus: An Interview With John P. Meier". St. Anthony Messenger. http://www.americancatholic.org/Messenger/Dec1997/feature3.asp. Retrieved 2011-Jan-06. "...I think a lot of the confusion comes from the fact that people claim they are doing a quest for the historical Jesus when de facto they’re doing theology, albeit a theology that is indeed historically informed. Go all the way back to Reimarus, through Schleiermacher, all the way down the line through Bultmann, Kasemann, Bornkamm. These are basically people who are theologians, doing a more modern type of Christology [a faith-based study of Jesus Christ]..."
- ^ Allison, Dale (2009-02). The Historical Christ and the Theological Jesus. Wm. B. Eerdmans Publishing. pp. 59. ISBN 978-0-8028-6262-4. http://books.google.com/?id=WzOfssjUsIIC&pg=PA59&dq=dale+allison+We+wield+our+criteria+to+get+what+we+want#v=onepage&q&f=false. Retrieved 2011-Jan-09. "We wield our criteria to get what we want."
- ^ Miller, Robert (July 2003). "THE JESUS SEMINAR AND THE PUBLIC". http://www.bibleinterp.com/articles/Jesus_Seminar.shtml. Retrieved 2011-Jan-11. "...There seems to be a widespread assumption that academics who speak publicly about religion should keep their views to themselves if they might be unsettling to the beliefs of mainstream Christians..."
- ^ Albrektson, Bertil; Ellegard, et al (09 Jan 2011). "Theologians as historians". http://www.sciecom.org/ojs/index.php/scandia/article/viewFile/1078/863. Retrieved 2011-01-09. "In fact a great many biblical scholars do practise their profession as an ordinary philological and historical subject, avoiding dogmatic assumptions and beliefs."
- ^ "Jesus is His Own Ideology: An Interview with Nick Perrin". http://trevinwax.com/2009/04/01/jesus-lost-in-transmission-an-interview-with-nick-perrin. "My point in the book is to disabuse readers of the notion that Jesus scholars are scientists wearing white lab coats. Like everyone else, they want certain things to be true about Jesus and equally want certain others not to be true of him. I’m included in this (I really hope that I am right in believing that Jesus is both Messiah and Lord.) Will this shape my scholarship? Absolutely. How can it not? We should be okay with that."
- ^ McKnight, Scot (4/09/2010). "The Jesus We'll Never Know". http://www.christianitytoday.com/ct/2010/april/15.22.html?gclid=CIq6roqsoKQCFROnbwod4jnF5A&start=3. Retrieved 2011-Jan-15. "One has to wonder if the driving force behind much historical Jesus scholarship is... a historian's genuine (and disinterested) interest in what really happened. The theological conclusions of those who pursue the historical Jesus simply correlate too strongly with their own theological predilections to suggest otherwise."
- ^ "Introducing the Journal of Higher Criticism". http://depts.drew.edu/jhc/pricejhc.html.
- ^ Hendel, Ronald (June 2010). "Knowledge and Power in Biblical Scholarship". http://www.bibleinterp.com/articles/know357930.shtml. Retrieved 2011-01-06. "...The problem at hand is how to preserve the critical study of the Bible in a professional society that has lowered its standards to the degree that apologetics passes as scholarship..."
- ^ "Biography of C Stephen Evans". Baylor University. http://www.baylor.edu/philosophy/index.php?id=001938. Retrieved 2007-03-16.
- ^ Evans, C. Stephen. "The historical Christ and the Jesus of faith". Klaxo.net. http://www.klaxo.net/tcoto/rel/EVANBK.HTM. Retrieved 2007-03-16. See C. Stephen Evans, The Historical Christ and the Jesus of Faith: The Incarnational Narrative as History (New York: Oxford University Press, 1996), p. vi-vii.
- ^ Ismo Dunderberg, Christopher Mark Tuckett, Kari Syreeni (editors), Fair Play: Diversity and Conflicts in Early Christianity: Essays in Honour of Heikki Räisänen, page 488 (Brill, Leyden; 2002). ISBN 90-04-12359-8
- ^ Ed Hindson, Ergun Caner, The Popular Encyclopedia of Apologetics: Surveying the Evidence for The Truth of Christianity, page 179 (Harvest House Publishers, 2008). ISBN 978-0-7369-2084-1
- ^ Justo L. González, Essential Theological Terms, page 105 (Westminster John Knox Press, 2005). ISBN 978-0-664-22810-1
- ^ Robert M. Price, Deconstructing Jesus, pp. 9, 16-17, quoted in Michael James McClymond, Familiar Stranger: An Introduction to Jesus of Nazareth, Eerdrmans (2004), page 163: 'Price ... calls his position "agnosticism" rather than "atheism" on the question of Jesus' existence',
- ^ The historian Michael Grant states that, "To sum up, modern critical methods fail to support the Christ myth theory. It has 'again and again been answered and annihilated by first rank scholars.' In recent years, 'no serious scholar has ventured to postulate the non historicity of Jesus' or at any rate very few, and they have not succeeded in disposing of the much stronger, indeed very abundant, evidence to the contrary." - Michael Grant, Jesus: An Historian's Review of the Gospels (Scribner, 1995).
- ^ "There are those who argue that Jesus is a figment of the Church’s imagination, that there never was a Jesus at all. I have to say that I do not know any respectable critical scholar who says that any more.” Burridge, R & Gould, G, Jesus Now and Then, Wm. B. Eerdmans, 2004, p.34.
- ^ Michael James McClymond, Familiar Stranger: An Introduction to Jesus of Nazareth, Eerdmans (2004), page 24: most scholars regard the argument for Jesus' non-existence as unworthy of any response".
- ^ "Van Voorst is quite right in saying that “mainstream scholarship today finds it unimportant” [p.6, n.9]. Most of their comment (such as those quoted by Michael Grant) are limited to expressions of contempt." - Earl Doherty, "Responses to Critiques of the Mythicist Case: Four: Alleged Scholarly Refutations of Jesus Mythicism", available http://home.ca.inter.net/~oblio/CritiquesRefut3.htm, accessed 05 January 2008.
- ^ Richard Dawkins. The God Delusion. p. 122. ISBN 1-4303-1230-0.
- Barnett, Paul W. (1997). Jesus and the Logic of History (New Studies in Biblical Theology 3). Downers Grove, Illinois: InterVarsity Press. ISBN 0-85111-512-8.
- Bauckham, Richard (2011). Jesus: A Very Short Introduction. Oxford, UK: Oxford University Press. ISBN 0-19-957527-4.
- Brown, Raymond E. (1993). The Death of the Messiah: from Gethsemane to the Grave. New York: Anchor Bible. ISBN 0-385-49449-1.
- Brown, Raymond E. et al. The New Jerome Biblical Commentary Prentice Hall 1990 ISBN 0-13-614934-0
- Bock, Darrell L., Studying the Historical Jesus: A Guide to Sources and Methods.. Baker Academic: 2002. ISBN 978-0-8010-2451-1.
- Craffert, Pieter F. and Botha, Pieter J. J. "Why Jesus Could Walk On The Sea But He Could Not Read And Write". Neotestamenica. 39.1, 2005.
- Crossan, John Dominic. Jesus : A Revolutionary Biography. Harpercollins: 1994. ISBN 0-06-061661-X.
- Dickson, John. Jesus: A Short Life, Lion Hudson plc, 2008, ISBN 0-8254-7802-2, ISBN 978-0-8254-7802-4, Google Books
- Ehrman, Bart D. (1999). Jesus: Apocalyptic Prophet of the New Millennium. New York: Oxford. ISBN 0-19-512473-1.
- Fiensy, David A.; Jesus the Galilean: soundings in a first century life, Gorgias Press LLC, 2007, ISBN 1-59333-313-7, ISBN 978-1-59333-313-3, Google books
- Fredriksen, Paula (2000). Jesus of Nazareth, King of the Jews: A Jewish Life and the Emergence of Christianity. New York: Vintage Books. ISBN 978-0-679-76746-6.
- Gowler, David B.; What Are They Saying About the Historical Jesus?, Paulist Press, 2007,
- Grant, Michael. Jesus: A Historian's Review of the Gospels. Scribner's, 1977. ISBN 0-684-14889-7.
- Funk, Robert W. (1998). The Acts of Jesus: The Search for the Authentic Deeds of Jesus. HarperSanFrancisco. ISBN 0-06-062978-9.
- Harris, by William V. Ancient Literacy. Harvard University Press: 1989. ISBN 0-674-03380-9.
- Meier, John P., A Marginal Jew: Rethinking the Historical Jesus, Doubleday,
- v. 1, The Roots of the Problem and the Person, 1991, ISBN 0-385-26425-9
- v. 2, Mentor, Message, and Miracles, 1994, ISBN 0-385-46992-6
- v. 3, Companions and Competitors, 2001, ISBN 0-385-46993-4
- Sanders, E.P. Jesus and Judaism. Augsburg Fortress Publishers: 1987.
- Sanders, E.P. The Historical Figure of Jesus. Lane The Penguin Press: 1993.
- Vermes, G. Jesus the Jew: A Historian's Reading of the Gospels. SCM Classics:2001, ISBN 0-334-02839-6
- Theissen, Gerd and Merz, Annette. The Historical Jesus: A Comprehensive Guide. Fortress Press: Minneapolis, 1998. ISBN 0-8006-3122-6.
- Witherington III, Ben. The Jesus Quest: The Third Search for the Jew of Nazareth. InterVarsity Press: 1997. ISBN 0-8308-1544-9.
- Wright, N.T. Christian Origins and the Question of God, a projected 6 volume series of which 3 have been published under:
- v. 1, The New Testament and the People of God. Augsburg Fortress Publishers: 1992.;
- v. 2, Jesus and the Victory of God. Augsburg Fortress Publishers: 1997.;
- v. 3, The Resurrection of the Son of God. Augsburg Fortress Publishers: 2003.
- Wright, N.T. The Challenge of Jesus: Rediscovering who Jesus was and is. IVP 1996
- Yaghjian, Lucretia. "Ancient Reading", in Richard Rohrbaugh, ed., The Social Sciences in New Testament Interpretation. Hendrickson Publishers: 2004. ISBN 1-56563-410-1.
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