The Search for Jesus
- Duration: 86:13
- Updated: 19 Nov 2014
John Dominic Crossan: Jesus a revolutionary biography
Trying to find the actual Jesus is like trying, in atomic physics, to locate a submicroscopic particle and determine its charge. The particle cannot be seen directly, but on a photographic plate we see the lines left by the trajectories of larger particles it put in motion. By tracing these trajectories back to their common origin, and by calculating the force necessary to make the particles move as they did, we can locate and describe the invisible cause. Admittedly, history is more complex than physics; the lines connecting the original figure to the developed legends cannot be traced with mathematical accuracy; the intervention of unknown factors has to be allowed for. Consequently, results can never claim more than probability; but “probability,” as Bishop Butler said, “is the very guide of life.”
Morton Smith, Jesus the Magician.
John Dominic Crossan: Jesus a revolutionary biography. This book gives my own reconstruction of the historical Jesus derived from twenty five years of scholarly research on what actually happened in Galilee and Jerusalem during that early first common-era century. But why should any such research be necessary at all? Have we not, for Jesus, this first-century Mediterranean Jewish peasant, four biographies by Matthew, Mark, Luke, and John, individuals all directly or indirectly connected with him, and all writing within, say, seventy five years of his death? Is that not as good or even better than we have for the contemporary Roman emperor, Tiberius, for whom we have biographies by Velleius Paterculus, Tacitus, Suetonius, and Dio Cassius, only the first of whom was directly connected with him, the others writing from seventy five to two hundred years after his death? Why, then, with such abundant documentation is there any scholarly search for the historical Jesus?
It is precisely that fourfold record that constitutes the core problem. If you read the four gospels vertically and consecutively, from start to finish and one after another, you get a generally persuasive impression of unity, harmony, and agreement. But if you read them horizontally and comparatively, focusing on this or that unit and comparing it across two, three, or four versions, it is disagreement rather than agreement that strikes you most forcibly. And those divergences do not stem from the random vagaries of memory and recall but from the coherent and consistent theologies of the individual texts. The gospels are, in other words, interpretations. Hence, of course, despite there being only one Jesus there can be more than one gospel, more than one interpretation.
That core problem is compounded by another one. Those four gospels do not represent all the early gospels available nor even a random sample within them but are instead a calculated collection. This becomes clear in studying other gospels either discerned as sources inside the official four or else discovered as documents outside them.
An example of a source hidden inside the four canonical gospels is the reconstructed document known as Q, from the German word Quelle meaning Source, which is now imbedded within both Luke and Matthew. Those two authors also use Mark as a regular source so Q is discernible wherever they agree with one another but lack a Markan parallel. Since, like Mark, that document has its own generic integrity and theological consistency apart from its us as a Quelle or Source for others, I refer to it in this book as the Q Gospel.
http://wn.com/The_Search_for_Jesus
John Dominic Crossan: Jesus a revolutionary biography
Trying to find the actual Jesus is like trying, in atomic physics, to locate a submicroscopic particle and determine its charge. The particle cannot be seen directly, but on a photographic plate we see the lines left by the trajectories of larger particles it put in motion. By tracing these trajectories back to their common origin, and by calculating the force necessary to make the particles move as they did, we can locate and describe the invisible cause. Admittedly, history is more complex than physics; the lines connecting the original figure to the developed legends cannot be traced with mathematical accuracy; the intervention of unknown factors has to be allowed for. Consequently, results can never claim more than probability; but “probability,” as Bishop Butler said, “is the very guide of life.”
Morton Smith, Jesus the Magician.
John Dominic Crossan: Jesus a revolutionary biography. This book gives my own reconstruction of the historical Jesus derived from twenty five years of scholarly research on what actually happened in Galilee and Jerusalem during that early first common-era century. But why should any such research be necessary at all? Have we not, for Jesus, this first-century Mediterranean Jewish peasant, four biographies by Matthew, Mark, Luke, and John, individuals all directly or indirectly connected with him, and all writing within, say, seventy five years of his death? Is that not as good or even better than we have for the contemporary Roman emperor, Tiberius, for whom we have biographies by Velleius Paterculus, Tacitus, Suetonius, and Dio Cassius, only the first of whom was directly connected with him, the others writing from seventy five to two hundred years after his death? Why, then, with such abundant documentation is there any scholarly search for the historical Jesus?
It is precisely that fourfold record that constitutes the core problem. If you read the four gospels vertically and consecutively, from start to finish and one after another, you get a generally persuasive impression of unity, harmony, and agreement. But if you read them horizontally and comparatively, focusing on this or that unit and comparing it across two, three, or four versions, it is disagreement rather than agreement that strikes you most forcibly. And those divergences do not stem from the random vagaries of memory and recall but from the coherent and consistent theologies of the individual texts. The gospels are, in other words, interpretations. Hence, of course, despite there being only one Jesus there can be more than one gospel, more than one interpretation.
That core problem is compounded by another one. Those four gospels do not represent all the early gospels available nor even a random sample within them but are instead a calculated collection. This becomes clear in studying other gospels either discerned as sources inside the official four or else discovered as documents outside them.
An example of a source hidden inside the four canonical gospels is the reconstructed document known as Q, from the German word Quelle meaning Source, which is now imbedded within both Luke and Matthew. Those two authors also use Mark as a regular source so Q is discernible wherever they agree with one another but lack a Markan parallel. Since, like Mark, that document has its own generic integrity and theological consistency apart from its us as a Quelle or Source for others, I refer to it in this book as the Q Gospel.
- published: 19 Nov 2014
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