Historical Jesus

The term historical Jesus refers to attempts to reconstruct the life and teachings of Jesus by critical historical methods, in contrast to Christological definitions (the Christ of Christianity) and other Christian accounts of Jesus (the Christ of faith).[1] It also considers the historical and cultural context in which Jesus lived.[2][3][4]

Virtually all scholars of antiquity agree that Jesus existed.[5][6][7][note 1] Reconstructions of the historical Jesus are based on the Pauline epistles and the Gospels, while several non-Biblical sources also bear witness to the historical existence of Jesus. Since the 18th century, three separate scholarly quests for the historical Jesus have taken place, each with distinct characteristics and developing new and different research criteria.[9][10]
 
Scholars differ about the beliefs and teachings of Jesus as well as the accuracy of the biblical accounts, and the only two events subject to “almost universal assent” are that Jesus was baptized by John the Baptist and was crucified by the order of the Roman Prefect Pontius Pilate.[11][12][13][14] Historical Jesus scholars typically contend that he was a Galilean Jew living in a time of messianic and apocalyptic expectations.[15][16] 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.[17]

The portraits of Jesus that have been constructed in these processes have often differed from each other, and from the image portrayed in the gospel accounts.[18] These portraits include that of Jesus as an apocalyptic prophet, charismatic healer, Cynic philosopher, Jewish messiah and prophet of social change,[19][20] but there is little scholarly agreement on a single portrait, or the methods needed to construct it.[18][21][22] There are, however, overlapping attributes among the various portraits, and scholars who differ on some attributes may agree on others.[19][20][23]

Historical existence

Sources

Judea Province during the 1st century

Main articles: Sources for the historicity of Jesus and Historical reliability of the Gospels

There is no physical or archeological evidence for Jesus, and all the sources we have are documentary. The sources for the historical Jesus are mainly Christian writings, such as the gospels and the purported letters of the apostles. All extant sources that mention Jesus were written after his death. The New Testament represents sources that have become canonical for Christianity, and there are many apocryphal texts that are examples of the wide variety of writings in the first centuries AD that are related to Jesus.[29]The authenticity and reliability of these sources has been questioned by many scholars, and few events mentioned in the gospels are universally accepted.[30]

New Testament sources

Synoptic Gospels

An 11th-century Byzantine manuscript containing the opening of the Gospel of Luke

Main article: Synoptic Gospels

The Synoptic Gospels are the primary sources of historical information about Jesus and of the religious movement he founded.[15][31][32][note 2] These religious gospels–the Gospel of Matthew, the Gospel of Mark, and the Gospel of Luke–recount the life, ministry, crucifixion and resurrection of a Jew named Jesus who spoke Aramaic. There are different hypotheses regarding the origin of the texts because the gospels of the New Testament were written in Greek for Greek-speaking communities,[34] and were later translated into Syriac, Latin, and Coptic.[35] The fourth gospel, the Gospel of John, differs greatly from the Synoptic Gospels. Historians often study the historical reliability of the Acts of the Apostles when studying the reliability of the gospels, as the Book of Acts was seemingly written by the same author as the Gospel of Luke.[36]

Pauline epistles

The seven Pauline epistles considered by scholarly consensus to be genuine are dated to between AD 50 and 60 (i.e., approximately twenty to thirty years after the generally accepted time period for the death of Jesus) and are the earliest surviving Christian texts that may include information about Jesus.[37] Although Paul the Apostle provides relatively little biographical information about Jesus[38] and states that he never knew Jesus personally, he does make it clear that he considers Jesus to have been a real person[note 3] and a Jew.[note 4][39][40][41][42] Moreover, he claims to have met with James, the brother of Jesus.[43][note 5]

Non-biblical sources

In addition to biblical sources, there are a number of mentions of Jesus in non-Christian sources that have been used in the historical analyses of the existence of Jesus.[45]

Thallos

Biblical scholar Frederick Fyvie Bruce says the earliest mention of Jesus outside the New Testament occurs around 55 CE from a historian named Thallos. Thallos’ history, like the vast majority of ancient literature, has been lost but not before it was quoted by Sextus Julius Africanus (ca.160-ca.240 CE), a Christian writer, in his History of the World (ca.220). This book likewise was lost, but not before one of its citations of Thallos was taken up by the Byzantine historian Georgius Syncellus in his Chronicle (ca.800). There is no means by which certainty can be established concerning this or any of the other lost references, partial references, and questionable references that mention some aspect of Jesus’ life or death, but in evaluating evidence, it is appropriate to note they exist.[46]:29-33[47]:20-23

Josephus and Tacitus

There are two passages in the writings of the Jewish historian Josephus, and one from the Roman historian Tacitus, that are generally considered good evidence.[45][48] Josephus’ Antiquities of the Jews, written around 93–94 AD, includes two references to the biblical Jesus Christ in Books 18 and 20. The general scholarly view is that while the longer passage, known as the Testimonium Flavianum, is most likely not authentic in its entirety, it is broadly agreed upon that it originally consisted of an authentic nucleus, which was then subject to Christian interpolation.[49][50] Of the other mention in Josephus, Josephus scholar Louis H. Feldman has stated that “few have doubted the genuineness” of Josephus’ reference to Jesus in Antiquities 20, 9, 1 (“the brother of Jesus, who was called Christ, whose name was James”). Paul references meeting and interacting with James, Jesus’ brother, and since this agreement between the different sources supports Josephus’ statement, the statement is only disputed by a small number of scholars.[51][52][53][54]

Roman historian Tacitus referred to Christus and his execution by Pontius Pilate in his Annals (written c. AD 116), book 15, chapter 44.[55] Robert E. Van Voorst states that the very negative tone of Tacitus’ comments on Christians makes the passage extremely unlikely to have been forged by a Christian scribe[47] and Boyd and Eddy state that the Tacitus reference is now widely accepted as an independent confirmation of Christ’s crucifixion.[56]

Talmud

Other considerations outside Christendom include the possible mentions of Jesus in the Talmud. The Talmud speaks in some detail of the conduct of criminal cases of Israel whose texts were gathered together from 200–500 CE. Bart Ehrman says this material is too late to be of much use. Ehrman explains that “Jesus is never mentioned in the oldest part of the Talmud, the Mishnah, but appears only in the later commentaries of the Gemara.”[33]:67-69 Jesus is not mentioned by name, but there is a subtle attack on the virgin birth that refers to the illegitimate son of a Roman soldier “Panthera” (Ehrman says, “In Greek the word for virgin is parthenos”), and a reference to Jesus’ miracles as “black magic” learned when he lived in Egypt (as a toddler). Ehrman writes that few contemporary scholars treat this as historical.[33]:67[57]

Mara bar Serapion

There is only one classical writer who refers positively to Jesus and that is Mara bar Serapion, a Syrian Stoic, who wrote a letter to his son, who was also named Serapion, from a Roman prison. He speaks of Jesus as ‘the wise king’ and compares his death at the hand of the Jews to that of Socrates at the hands of the Athenians. He links the death of the ‘wise king’ to the Jews being driven from their kingdom. He also states that the ‘wise king’ lives on because of the “new laws he laid down.” The dating of the letter is disputed but was probably soon after 73 AD.[58]

Critical-historical research

Historical criticism, also known as the historical-critical method or higher criticism, is a branch of criticism that investigates the origins of ancient texts in order to understand “the world behind the text”.[59] The primary goal of historical criticism is to discover the text’s primitive or original meaning in its original historical context and its literal sense. Historical criticism began in the 17th century and gained popular recognition in the 19th and 20th centuries.

Historical reliability of the Gospels

The historical reliability of the gospels refers to the reliability and historic character of the four New Testament gospels as historical documents. Little in the four canonical gospels is considered to be historically reliable.[60][61][62][63][64]

Historians subject the gospels to critical analysis by differentiating authentic, reliable information from possible inventions, exaggerations, and alterations.[15] Since there are more textual variants in the New Testament(200–400 thousand) than it has letters (c. 140 thousand),[65] scholars use textual criticism to determine which gospel variants could theoretically be taken as ‘original’. To answer this question, scholars have to ask who wrote the gospels, when they wrote them, what was their objective in writing them,[66] what sources the authors used, how reliable these sources were, and how far removed in time the sources were from the stories they narrate, or if they were altered later. Scholars may also look into the internal evidence of the documents, to see if, for example, a document has misquoted texts from the Hebrew Tanakh, has made incorrect claims about geography, if the author appears to have hidden information, or if the author has fabricated a prophecy.[67] Finally, scholars turn to external sources, including the testimony of early church leaders, to writers outside the church, primarily Jewish and Greco-Roman historians, who would have been more likely to have criticized the church, and to archaeological evidence.

Quest for the historical Jesus

Oil painting of Reimarus

Hermann Samuel Reimarus(1694–1768) studied the historical Jesus.

Main article: Quest for the historical Jesus

Since the 18th century, three scholarly quests for the historical Jesus have taken place, each with distinct characteristics and based on different research criteria, which were often developed during each specific phase.[9][68][10] These quests are distinguished from pre-Enlightenment approaches because they rely on the historical-critical method to study biblical narratives. While textual analysis of biblical sources had taken place for centuries, these quests introduced new methods and specific techniques in the attempt to establish the historical validity of their conclusions.[69]

First quest

The scholarly effort to reconstruct an “authentic” historical picture of Jesus was a product of the Enlightenment skepticism of the late eighteenth century.[18] :1 Bible scholar Gerd Theissen explains “It was concerned with presenting a historically true life of Jesus that functioned theologically as a critical force over against [established Roman Catholic] Christology.”[18]:1 The first scholar to separate the historical Jesus from the theological Jesus in this way was philosopher, writer, classicist, Hebraist and Enlightenment free thinker Hermann Samuel Reimarus (1694–1768).[70] Copies of Reimarus’ writings were discovered by G. E. Lessing (1729–1781) in the library at Wolfenbüttel where Lessing was the librarian. Reimarus had left permission for his work to be published after his death, and Lessing did so between 1774 and 1778, publishing them as Die Fragmente eines unbekannten Autors(The Fragments of an Unknown Author). Over time, they came to be known as the Wolfenbüttel Fragments after the library where Lessing worked. Reimarus distinguished between what Jesus taught and how he is portrayed in the New Testament. According to Reimarus, Jesus was a political Messiah who failed at creating political change and was executed. His disciples then stole the body and invented the story of the resurrection for personal gain.[70][71]:46–48 Reimarus’ controversial work prompted a response from “the father of historical critical research” Johann Semler in 1779, Beantwortung der Fragmente eines Ungenannten (Answering the Fragments of an Unknown).[72]:43–45;355–359 Semler refuted Reimarus’ arguments, but it was of little consequence. Reimarus’ writings had already made lasting changes by making it clear criticism could exist independently of theology and faith, and by founding historical Jesus studies within that non-sectarian view.[73]:346–350[71]:48

Period of no quest

Albert Schweitzer, whose book coined the term Quest for the historical Jesus

The enthusiasm shown during the first quest diminished after Albert Schweitzer’s critique of 1906 in which he pointed out various shortcomings in the approaches used at the time. After Schweitzer’s Von Reimarus zu Wrede was translated and published in English as The Quest of the historical Jesus in 1910, the book’s title provided the label for the field of study for eighty years.[74]:779-

Second quest

The second quest began in 1953 and introduced a number of new techniques, but faded away in the 1970s.[75]

Third quest

In the 1980s a number of scholars gradually began to introduce new research ideas,[9][76] initiating a third quest characterized by the latest research approaches.[75][77] One of the modern aspects of the third quest has been the role of archaeology; James Charlesworth states that modern scholars now want to use archaeological discoveries that clarify the nature of life in Galilee and Judea during the time of Jesus.[78] A further characteristic of the third quest has been the interdisciplinary and global nature of its scholarship.[79] While the first two quests were mostly carried out by European Protestant theologians, a modern aspect of the third quest is the worldwide influx of scholars from multiple disciplines.[79] More recently, historicists have focused their attention on the historical writings associated with the era in which Jesus lived[80][81] or on the evidence concerning his family.[82][83][84]

By the end of the twentieth century, scholar Tom Holmén writes that Enlightenment skepticism had given way to a more “trustful attitude toward the historical reliability of the sources […] [Currently] the conviction of Sanders, (we know quite a lot about Jesus) characterizes the majority of contemporary studies.”[85]:43 Reflecting this shift, the phrase “quest for the historical Jesus” has largely been replaced by life of Jesus research.[86]:33

Demise of authenticity

Since the late 2000s, concerns have been growing about the usefullness of the criteria of authenticity.[87] According to Le Donne, the usage of such criteria is a form of “positivist historiography.”[88] According to Christ Keith, a historical Jesus is “ultimately unattainable, but can be hypothesized on the basis of the interpretations of the early Christians, and as part of a larger process of accounting for how and why early Christians came to view Jesus in the ways that they did.” According to Keith, “these two models are methodologically and epistemologically incompatible,” calling into question the methods and aim of the first model.[89]

Methods

Textual, source and form-criticism

The first quest, which started in 1778, was almost entirely based on biblical criticism. This took the form of textual and source criticism originally, which were supplemented with form criticism in 1919, and redaction criticism in 1948.[69] Form criticism began as an attempt to trace the history of the biblical material during the oral period before it was written in its current form, and may be seen as starting where textual criticism ends.[90] Form criticism views Gospel writers as editors, not authors. Redaction criticism may be viewed as the child of source criticism and form criticism.[91] and views the Gospel writers as authors and early theologians and tries to understand how the redactor(s) has (have) molded the narrative to express their own perspectives.[91]

Criteria of authenticity

When form criticism questioned the historical reliability of the Gospels, scholars began looking for other criteria. Taken from other areas of study such as source criticism, the “criteria of authenticity” emerged gradually, becoming a distinct branch of methodology associated with life of Jesus research.[85]:43-54 The criteria are a variety of rules used to determine if some event or person is more or less likely to be historical. These criteria are primarily, though not exclusively, used to assess the sayings and actions of Jesus.[92]:193–199[93]:3–33

In view of the skepticism produced in the mid-twentieth century by form criticism concerning the historical reliability of the gospels, the burden shifted in historical Jesus studies from attempting to identify an authentic life of Jesus to attempting to prove authenticity. The criteria developed within this framework, therefore, are tools that provide arguments solely for authenticity, not inauthenticity.[85]:43 In 1901, the application of criteria of authenticity began with dissimilarity. It was often applied unevenly with a preconceived goal.[18]:1[85]:40-45 In the early decades of the twentieth century, F.C. Burkitt and B.H. Streeter provided the foundation for multiple attestation. The Second Quest introduced the criterion of embarrassment.[69] By the 1950’s, coherence was also included. By 1987, D.Polkow lists 25 separate criteria being used by scholars to test for historical authenticity including the criterion of “historical plausibility”.[69][92]:193–199

Criticism

A number of scholars have criticized the various approaches used in the study of the historical Jesus—on one hand, for the lack of rigor in research methods; on the other, for being driven by “specific agendas” that interpret ancient sources to fit specific goals.[94] [95][96] By the 21st century, the “maximalist” approaches of the 19th century, which accepted all the gospels, and the “minimalist” trends of the early 20th century, which totally rejected them, were abandoned and scholars began to focus on what is historically probable and plausible about Jesus.[97][98][99]

Consensual knowledge about Jesus

Baptism and crucifixion

The Pilate Stone from Caesarea Maritima, now at the Israel Museum

See also: Baptism of Jesus and Crucifixion of Jesus

There is widespread disagreement among scholars on the details of the life of Jesus mentioned in the gospel narratives, and on the meaning of his teachings.[14] Scholars differ on the historicity of specific episodes described in the biblical accounts of Jesus,[14][18] but almost all modern scholars consider his baptism and crucifixion to be historical facts.[11][100]

Baptism

The existence of John the Baptist within the same time frame as Jesus, and his eventual execution by Herod Antipas is attested to by 1st-century historian Josephus and the overwhelming majority of modern scholars view Josephus’ accounts of the activities of John the Baptist as authentic.[101][102] One of the arguments in favor of the historicity of the Baptism of Jesus by John is the criterion of embarrassment, i.e. that it is a story which the early Christian Church would have never wanted to invent.[103][104][105] Another argument used in favour of the historicity of the baptism is that multiple accounts refer to it, usually called the criterion of multiple attestation.[106] Technically, multiple attestation does not guarantee authenticity, but only determines antiquity.[107] However, for most scholars, together with the criterion of embarrassment it lends credibility to the baptism of Jesus by John being a historical event.[106][108][109][110]

Crucifixion

John P. Meier views the crucifixion of Jesus as historical fact and states that, based on the criterion of embarrassment, Christians would not have invented the painful death of their leader.[111] Meier states that a number of other criteria — the criterion of multiple attestation (i.e., confirmation by more than one source), the criterion of coherence (i.e., that it fits with other historical elements) and the criterion of rejection (i.e., that it is not disputed by ancient sources) — help establish the crucifixion of Jesus as a historical event.[111] Eddy and Boyd state that it is now firmly established that there is non-Christian confirmation of the crucifixion of Jesus – referring to the mentions in Josephus and Tacitus.[56]

Most scholars in the third quest for the historical Jesus consider the crucifixion indisputable,[13][111][112][113] as do Bart Ehrman,[113] John Dominic Crossan[13] and James Dunn.[11] Although scholars agree on the historicity of the crucifixion, they differ on the reason and context for it, e.g. both E. P. Sanders and Paula Fredriksen support the historicity of the crucifixion, but contend that Jesus did not foretell his own crucifixion, and that his prediction of the crucifixion is a Christian story.[114] Geza Vermes also views the crucifixion as a historical event but believes this was due to Jesus’ challenging of Roman authority.[114]

Other possibly historical elements

In addition to the two historical elements of baptism and crucifixion, scholars attribute varying levels of certainty to various other aspects of the life of Jesus, although there is no universal agreement among scholars on these items:[115][note 6]

  • Jesus called disciples: John P. Meier sees the calling of disciples a natural consequence of the information available about Jesus.[115][12][119] N. T. Wright accepts that there were twelve disciples, but holds that the list of their names cannot be determined with certainty. John Dominic Crossan disagrees, stating that Jesus did not call disciples and had an “open to all” egalitarian approach, imposed no hierarchy and preached to all in equal terms.[12]
  • Jesus caused a controversy at the Temple.[115][12][119]
  • Jesus was a Galilean Jew who was born between 7 and 2 BC and died 30–36 AD.[120][121][122]
  • Jesus lived only in Galilee and Judea:[123][124][125] Most scholars reject that there is any evidence that an adult Jesus traveled or studied outside Galilee and Judea.[126][127][128] The Talmud refers to “Jesus the Nazarene” several times and scholars such as Andreas Kostenberger and Robert Van Voorst hold that some of these references are to Jesus.[129][130] Nazareth is not mentioned in the Hebrew Bible and the Christian gospels portray it as an insignificant village, John 1:46 asking “Can any good thing come out of Nazareth?”[131] Craig S. Keener states that it is rarely disputed that Jesus was from Nazareth, an obscure small village not worthy of invention.[131][132] Gerd Theissen concurs with that conclusion.[133] The Qur’an mentions “Jesus son of Mary” fourteen times, and depicts him as a distinguished prophet, though not the “Son of God”, nor does it refer to Nazareth.
  • Jesus spoke Aramaic and that he may have also spoken Hebrew and Greek.[134]</ref>[135][136][137] The languages spoken in Galilee and Judea during the 1st century include the Semitic Aramaic and Hebrewlanguages as well as Greek, with Aramaic being the predominant language.[134][135] Most scholars agree that during the early part of the 1st century, Aramaic was the mother tongue of virtually all women in Galilee and Judea.[citation needed]
  • After his death his disciples continued, and some of his disciples were persecuted.[115][12]

Some scholars have proposed further additional historical possibilities such as:

  • An approximate chronology of Jesus can be estimated from non-Christian sources, and confirmed by correlating them with New Testament accounts.[120][138]
  • Jesus lived only in Galilee and Judea,[123][124][125] and never travelled or studied outside Galilee and Judea.[139][140][141]
  • Claims about the appearance or ethnicity of Jesus are mostly subjective, based on cultural stereotypes and societal trends rather than on scientific analysis.[142][143][144]
  • The baptism of Jesus by John the Baptist can be dated approximately from Josephus’ references (Antiquities 18.5.2) to a date before AD 28–35.[101][145][146][147][148]
  • The main topic of his teaching was the Kingdom of God, and he presented this teaching in parables that were surprising and sometimes confounding.[149]
  • Jesus taught an ethic of forgiveness, as expressed in aphorisms such as “turn the other cheek” or “go the extra mile.”[149]
  • The date of the crucifixion of Jesus was earlier than 36 AD, based on the dates of the prefecture of Pontius Pilate who was governor of Roman Judea from 26 AD until 36 AD.[150][151][152]

Portraits of the historical Jesus

Marcus Borg

Scholars involved in the third quest for the historical Jesus have constructed a variety of portraits and profiles for Jesus.[19][20][153] However, there is little scholarly agreement on the portraits, or the methods used in constructing them.[18][21][22][154] The portraits of Jesus that have been constructed in the quest for the historical Jesus have often differed from each other, and from the image portrayed in the gospel accounts.[18] These portraits include that of Jesus as an apocalyptic prophetcharismatic healerCynic philosopherJewish Messiah and prophet of social change,[19][20] but there is little scholarly agreement on a single portrait, or the methods needed to construct it.[18][21][22] There are, however, overlapping attributes among the various portraits, and scholars who differ on some attributes may agree on others.[19][20][23]

Contemporary scholarship, representing the “third quest,” places Jesus firmly in the Jewish tradition. Jesus was a Jewish preacher who taught that he was the path to salvation, everlasting life, and the Kingdom of God.[17] A primary criterion used to discern historical details in the “third quest” is that of plausibility, relative to Jesus’ Jewish context and to his influence on Christianity. Contemporary scholars of the “third quest” include E. P. Sanders, Geza Vermes, Gerd Theissen, Christoph Burchard, and John Dominic Crossan. In contrast to the Schweitzerian view, certain North American scholars, such as Burton Mack, advocate for a non-eschatological Jesus, one who is more of a Cynic sage than an apocalyptic preacher.[155]

Mainstream views

Despite the significant differences among scholars on what constitutes a suitable portrait for Jesus, the mainstream views supported by a number of scholars may be grouped together based on certain distinct, primary themes.[19][20] These portraits often include overlapping elements, and there are also differences among the followers of each portrait. The subsections below present the main portraits that are supported by multiple mainstream scholars.[19][20]

Apocalyptic prophet

Bart Ehrman

The apocalyptic prophet view primarily emphasizes Jesus preparing his fellow Jews for the End times.[156] The works of E.P. Sanders and Maurice Casey place Jesus within the context of Jewish eschatological tradition.[157][158]:169–204[159]:199–235 Bart Ehrman aligns himself with the century old view of Albert Schweitzer that Jesus expected an apocalypse during his own generation, and he bases some of his views on the argument that the earliest gospel sources (for which he assumes Markan priority) present Jesus as far more apocalyptic than other Christian sources produced towards the end of the 1st century, contending that the apocalyptic messages were progressively toned down.[160] Dale Allison does not see Jesus as advocating specific timetables for the End Times, but sees him as preaching his own doctrine of “apocalyptic eschatology” derived from post-exilitic Jewish teachings,[161] sees the apocalyptic teachings of Jesus as a form of asceticism.[23]

Charismatic healer

The charismatic healer portrait positions Jesus as a pious and holy man in the view of Geza Vermes, whose profile draws on the Talmudic representations of Jewish figures such as Hanina ben Dosa and Honi the Circle Drawer and presents Jesus as a Hasid.[162] Marcus Borg views Jesus as a charismatic “man of the spirit”, a mystic or visionary who acts as a conduit for the “Spirit of God”. Borg sees this as a well-defined religious personality type, whose actions often involve healing.[163] Borg sees Jesus as a non-eschatological figure who did not intend to start a new religion, but his message set him at odds with the Jewish powers of his time based on the “politics of holiness”.[23] Both Sanders and Casey agree that Jesus was also a charismatic healer in addition to an apocalyptic prophet.[158]:132–168[159]:237–279

Cynic philosopher

John Dominic Crossan

In the Cynic philosopher profile, Jesus is presented as a Cynic, a traveling sage and philosopher preaching a cynical and radical message of change to abolish the existing hierarchical structure of the society of his time.[23][164] In John Dominic Crossan’s view Jesus was crucified not for religious reasons but because his social teachings challenged the seat of power held by the Jewish authorities.[164] Burton Mack also holds that Jesus was a Cynic whose teachings were so different from those of his time that shocked the audience and forced them to think, but Mack views his death as accidental and not due to his challenge to Jewish authority.[23]

Jewish Messiah

The Jewish Messiah portrait of N. T. Wright places Jesus within the Jewish context of “exile and return”, a notion he uses to build on his view of the 1st-century concept of hope.[23] Wright believes that Jesus was the Messiah and argues that the Resurrection of Jesus was a physical and historical event.[164] Wright’s portrait of Jesus is closer to the traditional Christian views than many other scholars, and when he departs from the Christian tradition, his views are still close to them.[164] Like Wright, Markus Bockmuehl and Peter Stuhlmacher support the view that Jesus came to announce the end of the Jewish spiritual exile and usher in a new messianic era in which God would improve this world through the faith of his people.[165]

Prophet of social change

The prophet of social change portrait positions Jesus primarily as someone who challenged the traditional social structures of his time.[166] Gerd Theissen sees three main elements to the activities of Jesus as he affected social change, his positioning as the Son of man, the core group of disciples that followed him, and his localized supporters as he journeyed through Galillee and Judea. Richard A. Horsely goes further and presents Jesus as a more radical reformer who initiated a grassroots movement.[166] David Kaylor’s ideas are close to those of Horsely, but have a more religious focus and base the actions of Jesus on covenant theology and his desire for justice.[166] Elisabeth Fiorenza has presented a feminist perspective which sees Jesus as a social reformer whose actions such as the acceptance of women followers resulted in the liberation of some women of his time.[164][167] For S. G. F. Brandon Jesus was a political revolutionary who challenged the existing socio-political structures of his time.[168]

Non-mainstream views

Other portraits have been presented by individual scholars:

  • Ben Witherington supports the “Wisdom Sage” view, and states that Jesus is best understood as a teacher of wisdom who saw himself as the embodiment or incarnation of God’s Wisdom.[164][167]
  • Bruce Chilton sees Jesus as a Galilean Rabbi.[169]
  • John P. Meier’s portrait of Jesus as the Marginal Jew is built on the view that Jesus knowingly marginalized himself in a number of ways, first by abandoning his profession as a carpenter and becoming a preacher with no means of support, then arguing against the teachings and traditions of the time while he had no formal rabbinic training.[23][164]

Two Dead Sea Scrolls in the cave they were found, before being removed by archaeologists.

  • Robert Eisenman proposed that James the Just was the Teacher of Righteousness mentioned in the Dead Sea Scrolls, and that the image of Jesus of the gospels was constructed by the Apostle Paul as pro-Roman propaganda.[170]
  • Alvar Ellegård proposes that while the early Pauline communities did grow from Essene communities revering a historical founder, the Essene Teacher of Righteousness, Paul had very little historical knowledge of the Teacher, while the description of Jesus in the gospels is entirely fictional.[171]
  • Hyam Maccoby proposed that Jesus was a Pharisee, that the positions ascribed to the Pharisees in the Gospels are very different from what we know of them, and in fact their opinions were very similar to those ascribed to Jesus.[172] Harvey Falk also sees Jesus as proto-Pharisee or Essene.[173]
  • Morton Smith views Jesus as a magician, a view based on the presentation of Jesus in later Jewish sources.[174]
  • Leo Tolstoy saw Jesus as championing Christian anarchism (although Tolstoy never actually used the term “Christian anarchism”; reviews of his book following its publication in 1894 coined the term.)[175]
  • It has been suggested by psychiatrists George de Loosten,[176] William Hirsch,[177] William Sargant,[178] Raj Persaud,[179] psychologist Charles Binet-Sanglé[180] and others that Jesus had a mental disorder or psychiatric condition.[181] This was supported inter alia by the Church of England,[182] based on the fact that the Gospel of Mark (Mk 3,21) reports that When his friends heard it, they went out to seize him: for they said, “He is insane.” [183] Psychologist Władysław Witwicki states that Jesus had difficulties communicating with the outside world and suffered from multiple personality disorder, which made him a schizothymic or even schizophrenic type.[184][185] In 1998–2000 Polish author Leszek Nowak (born 1962) from Poznań authored a study in which, based on his own history of delusions of mission and overvalued ideas, and information communicated in the Gospels, made an attempt at reconstructing Jesus’ psyche[186] with the view of the apocalyptic prophet.[156]

Christ myth theory

The Christ myth theory is the proposition that Jesus of Nazareth never existed, or if he did, he had virtually nothing to do with the founding of Christianity and the accounts in the gospels.[187] In the 21st century, there have been a number of books and documentaries on this subject. For example, Earl Doherty has written that Jesus may have been a real person, but that the biblical accounts of him are almost entirely fictional.[188]:12[189][190][191] Many proponents use a three-fold argument first developed in the 19th century: that the New Testament has no historical value, that there are no non-Christian references to Jesus Christ from the first century, and that Christianity had pagan and/or mythical roots.[192]

Mainstream view and criticism

Since the 1970’s, various scholars such as Joachim Jeremias, E. P. Sanders and Gerd Thiessen have traced elements of Christianity to diversity in First-century Judaism and discarded nineteenth century views that Jesus was based on previous pagan deities.[193] Mentions of Jesus in extra-biblical texts do exist and are supported as genuine by the majority of historians.[5] Historical scholars see differences between the content of the Jewish Messianic prophecies and the life of Jesus, undermining views Jesus was invented as a Jewish Midrash or Peshar.[194]:344-351 The presence of details of Jesus’ life in Paul, and the differences between letters and Gospels, are sufficient for most scholars to dismiss mythicist claims concerning Paul.[194]:208-233[195] New Testament scholar Gerd Theissan says “there is broad scholarly consensus that we can best find access to the historical Jesus through the Synoptic tradition.”[196]:25 And Ehrman adds “To dismiss the Gospels from the historical record is neither fair nor scholarly.”[5]:73 If Jesus did not exist, “the origin of the faith of the early Christians remains a perplexing mystery.”[194]:233 Eddy and Boyd say the best history can assert is probability, yet the probability of Jesus having existed is so high, Ehrman says “virtually all historians and scholars have concluded Jesus did exist as a historical figure.”[197]:12,21[198]

Contemporary scholars of antiquity agree that Jesus existed, and biblical scholars and classical historians view the theories of his nonexistence as effectively refuted.[5][7]{{sfn|Burridge|34/>[199][200] Historian James Dunn writes: “Today nearly all historians, whether Christians or not, accept that Jesus existed”.[201] In a 2011 review of the state of modern scholarship, Bart Ehrman (a secular agnostic) wrote: “He certainly existed, as virtually every competent scholar of antiquity, Christian or non-Christian, agrees.”[33]:15-22 Robert M. Price (an atheist who denies the existence of Jesus) agrees that this perspective runs against the views of the majority of scholars.[202] Michael Grant (a classicist and historian) states that “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.”[7] Richard A. Burridge states: “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 anymore.”[203][194]:24–26

Notes

  1.  Richard A. Burridge states: “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 anymore.”[8]
  2.  Ehrman says, “There is historical information about Jesus in the Gospels.”[33]:14
  3.  In Galatians 4:4, Paul states that Jesus was “born of a woman.”
  4.  In Romans 1:3, Paul states that Jesus was “born under the law.”
  5.  That Jesus had a brother named James is corroborated by Josephus.[44]
  6.  Additional elements:
    * Bible scholars James Beilby and Paul Eddy write that consensus is “elusive but not entirely absent”.[116] According to Beilby and Eddy, “Jesus was a first century Jew, who was baptized by John, went about teaching and preaching, had followers, was believed to be a miracle worker and exorcist, went to Jerusalem where there was an “incident”, was subsequently arrested, convicted and crucified.”[117]
    Amy-Jill Levine has stated that “there is a consensus of sorts on the basic outline of Jesus’ life. Most scholars agree that Jesus was baptised by John, debated with fellow Jews on how best to live according to God’s will, engaged in healings and exorcisms, taught in parables, gathered male and female followers in Galilee, went to Jerusalem, and was crucified by Roman soldiers during the governorship of Pontius Pilate (26–36 CE).”[118]

References

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  2.  Amy-Jill Levine in The Historical Jesus in Context edited by Amy-Jill Levine et al. 2006 Princeton Univ Press ISBN978-0-691-00992-6 pp. 1–2
  3.  Jesus: Apocalyptic Prophet of the New Millennium by Bart D. Ehrman (Sep 23, 1999) ISBN0195124731 Oxford University Press pp. ix–xi
  4.  Ehrman, BartThe New Testament: A Historical Introduction to the Early Christian Writings. New York: Oxford University Press, 2003. ISBN0-19-515462-2, chapters 13, 15
  5. In a 2011 review of the state of modern scholarship, Bart Ehrman (a secular agnostic) wrote: “He certainly existed, as virtually every competent scholar of antiquity, Christian or non-Christian, agrees” B. Ehrman, 2011 Forged : writing in the name of GodISBN978-0-06-207863-6. p. 285
  6.  Robert M. Price (an atheist who denies the existence of Jesus) agrees that this perspective runs against the views of the majority of scholars: Robert M. Price “Jesus at the Vanishing Point” in The Historical Jesus: Five Views edited by James K. Beilby & Paul Rhodes Eddy, 2009 InterVarsity, ISBN028106329X p. 61
  7.   Michael Grant (a classicist) states that “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.” in Jesus: An Historian’s Review of the Gospels by Michael Grant 2004 ISBN1898799881 p. 200
  8.  Burrdige 2004, p. 34.
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  11.   Jesus Remembered by James D. G. Dunn 2003 ISBN0-8028-3931-2 p, 339 states of baptism and crucifixion that these “two facts in the life of Jesus command almost universal assent”.
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  13.   Crossan, John Dominic (1995). Jesus: A Revolutionary Biography. HarperOne. p. 145. ISBN978-0-06-061662-5That he was crucified is as sure as anything historical can ever be, since both Josephus and Tacitus … agree with the Christian accounts on at least that basic fact.
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  20.  The Cambridge History of Christianity, Volume 1 by Margaret M. Mitchell and Frances M. Young (Feb 20, 2006) ISBN0521812399 p. 23
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  31.  “Jesus Christ”Encyclopædia Britannica. 2010. Encyclopædia Britannica Online. Retrieved 27 November 2010The Synoptic Gospels, then, are the primary sources for knowledge of the historical Jesus
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  37.  Edward Adams in The Cambridge Companion to Jesus by Markus N. A. Bockmuehl 2001 ISBN0521796784 pp. 94–96.
  38.  Eddy, Paul Rhodes; Boyd, Gregory A. (2007). The Jesus Legend: A Case for the Historical Reliability of the Synoptic Jesus Tradition. Baker Academic. p. 202. ISBN978-0-8010-3114-4.
  39.  Tuckett, Christopher M. (2001). Markus N. A. Bockmuehl, ed. The Cambridge Companion to Jesus. pp. 122–126. ISBN978-0521796781.
  40.  Jesus Remembered: Christianity in the Making by James D. G. Dunn (2003) ISBN0802839312 p. 143
  41.  Jesus Christ in History and Scripture by Edgar V. McKnight 1999 ISBN0865546770 p. 38
  42.  Jesus according to Paul by Victor Paul Furnish 1994 ISBN0521458242 pp. 19–20
  43.  Galatians 1:19
  44.  Murphy, Caherine M. (2007). The Historical Jesus For Dummies. For Dummies. p. 140. ISBN978-0470167854.
  45.  JJesus and the Gospels: An Introduction and Survey by Craig L. Blomberg 2009 ISBN0-8054-4482-3 pp. 431–436
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  48.  Van Voorst (2000) pp. 39–53
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  61.  Charles H. Talbert, What Is a Gospel? The Genre of Canonical Gospels pg 42 (Philadelphia: Fortress Press, 1977).
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  65.  Bart D. EhrmanMisquoting Jesus – The Story Behind Who Changed the Bible and Why, p. 90 (review).
  66.  Paul Rhodes Eddy & Gregory A. Boyd, The Jesus Legend: A Case for the Historical Reliability of the Synoptic Jesus Tradition. (2008, Baker Academic). 309-262.
  67.  The Gospel of Matthew claims, the title Nazarene for Jesus was derived from the prophecy “He will be called a Nazorean” (Matthew 2:22–23), despite the lack of any Old Testament source.
  68.  Theissen, Gerd; Winter, Dagmar (2002). The quest for the plausible Jesus : the question of criteria (1st American ed.). Westminster John Knox Press. pp. 1–6. ISBN978-0664225377.
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  70.  JGroetsch, Ulrich (2015). Hermann Samuel Reimarus (1694–1768): Classicist, Hebraist, Enlightenment Radical in Disguise. Leiden: Brill. ISBN978-90-04-27299-6.
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  89.  Chris Keith (2016), The Narratives of the Gospels and the Historical Jesus: Current Debates, Prior Debates and the Goal of Historical Jesus Research, Journal for the Study of the New Testament.
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  92.  JDenton,Jr., Donald L. (2004). “Appendix 1”Historiography and Hermeneutics in Jesus Studies: An Examinaiton of the Work of John Dominic Crossan and Ben F. Meyer. New York: T&T Clark Int. ISBN978-0-56708-203-9.
  93.  Hägerland, Tobias, ed. (2016). “Problems of Method for studying Jesus and the scriptures”. Jesus and the Scriptures: Problems, Passages and Patterns. New York: Bloomsbury T&T Clark. ISBN978-0-56766-502-7.
  94.  Allison, Dale (2009). The Historical Christ and the Theological Jesus. Wm. B. Eerdmans Publishing. p. 59. ISBN978-0-8028-6262-4. Retrieved Jan 9, 2011We wield our criteria to get what we want.
  95.  John P. Meier (2009). A Marginal Jew: Rethinking the Historical Jesus, Law and Love. Yale University Press. pp. 6–. ISBN978-0-300-14096-5. Retrieved 27 August 2010.
  96.  Clive Marsh, “Diverse Agendas at Work in the Jesus Quest” in Handbook for the Study of the Historical Jesus by Tom Holmen and Stanley E. Porter (2011) ISBN9004163727 pp. 986–1002
  97.  John P. Meier “Criteria: How do we decide what comes from Jesus?” in The Historical Jesus in Recent Research by James D. G. Dunn and Scot McKnight (Jul 15, 2006) ISBN1575061007 p. 124 “Since in the quest for the historical Jesus almost anything is possible, the function of the criteria is to pass from the merely possible to the really probable, to inspect various probabilities, and to decide which candidate is most probable. Ordinarily the criteria can not hope to do more.”
  98.  The Historical Jesus of the Gospels by Craig S. Keener (13 Apr 2012) ISBN0802868886 p. 163
  99.  Jesus in Contemporary Scholarship by Marcus J. Borg (1 Aug 1994) ISBN1563380943 pp. 4–6
  100.  Jesus of Nazareth by Paul Verhoeven (Apr 6, 2010) ISBN1583229051 p. 39
  101.  JCraig Evans, 2006 “Josephus on John the Baptist” in The Historical Jesus in Context edited by Amy-Jill Levine et al. Princeton Univ Press ISBN978-0-691-00992-6 pp. 55–58
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  103.  Jesus as a figure in history: how modern historians view the man from Galilee by Mark Allan Powell 1998 ISBN0-664-25703-8 p. 47
  104.  Who Is Jesus? by John Dominic Crossan, Richard G. Watts 1999 ISBN0664258425 pp. 31–32
  105.  Jesus of Nazareth: An Independent Historian’s Account of His Life and Teaching by Maurice Casey 2010 ISBN0-567-64517-7 p. 35
  106.  JJohn the Baptist: prophet of purity for a new age by Catherine M. Murphy 2003 ISBN0-8146-5933-0 pp. 29–30
  107.  Jesus and His Contemporaries: Comparative Studies by Craig A. Evans 2001 ISBN0-391-04118-5 p. 15
  108.  An introduction to the New Testament and the origins of Christianityby Delbert Royce Burkett 2002 ISBN0-521-00720-8 pp. 247–248
  109.  Who is Jesus? by Thomas P. Rausch 2003 ISBN978-0-8146-5078-3p. 36
  110.  The relationship between John the Baptist and Jesus of Nazareth: A Critical Study by Daniel S. Dapaah 2005 ISBN0-7618-3109-6 p. 91
  111.   John P. Meier “How do we decide what comes from Jesus” in The Historical Jesus in Recent Research by James D. G. Dunn and Scot McKnight 2006 ISBN1-57506-100-7 pp. 126–128, 132–136
  112.  Jesus and the Gospels: An Introduction and Survey by Craig L. Blomberg 2009 ISBN0-8054-4482-3 pp. 211–214
  113.  JA Brief Introduction to the New Testament by Bart D. Ehrman 2008 ISBN0-19-536934-3 p. 136
  114.  JA Century of Theological and Religious Studies in Britain, 1902–2002 by Ernest Nicholson 2004 ISBN0-19-726305-4 pp. 125–126
  115.  Authenticating the Activities of Jesus by Bruce Chilton and Craig A. Evans 2002 ISBN0391041649 pages 3-7
  116.  Beilby & Eddy 2009, p. 47.
  117.  Beilby & Eddy 2009, p. 48-49.
  118.  Amy-Jill Levine in The Historical Jesus in Context edited by Amy-Jill Levine et al. 2006 Princeton Univ Press ISBN978-0-691-00992-6 p. 4
  119.  JJesus as a Figure in History: How Modern Historians View the Man from Galilee by Mark Allan Powell (Nov 1, 1998) ISBN0664257038page 117
  120.  JPaul L. Maier “The Date of the Nativity and Chronology of Jesus” in Chronos, kairos, Christos by Jerry Vardaman, Edwin M. Yamauchi 1989 ISBN0-931464-50-1 pp. 113–129
  121.  The Cradle, the Cross, and the Crown: An Introduction to the New Testament by Andreas J. Köstenberger, L. Scott Kellum 2009 ISBN978-0-8054-4365-3 p. 114
  122.  Geoffrey Blainey; A Short History of Christianity; Viking; 2011; p.3
  123.  JJoel B. Green, Scot McKnight, I. Howard Marshall, Dictionary of Jesus and the Gospels (InterVarsity Press, 1992), page 442
  124.  JThe Historical Jesus in Recent Research edited by James D. G. Dunn and Scot McKnight 2006 ISBN1-57506-100-7 page 303
  125.  JWho Is Jesus? by John Dominic Crossan, Richard G. Watts 1999 ISBN0664258425 pages 28-29
  126.  In The Historical Jesus in Recent Research edited by James D. G. Dunn and Scot McKnight 2006 ISBN1-57506-100-7-page 303 Marcus Borg states that the suggestions that an adult Jesus traveled to Egypt of India are “without historical foundation”
  127.  InWho Is Jesus? by John Dominic Crossan, Richard G. Watts 1999 ISBN0664258425 pages 28-29 John Dominic Crossan states that none of the theories presented to fill the 15-18-year gap between the early life of Jesus and the start of [his ministry have been supported by modern scholarship.
  128.  Van Voorst, Robert E (2000). Jesus Outside the New Testament: An Introduction to the Ancient Evidence. Eerdmans Publishing. ISBN0-8028-4368-9-page 17
  129.  Kostenberger, Andreas J.; Kellum, L. Scott; Quarles, Charles L. (2009). The Cradle, the Cross, and the Crown: An Introduction to the New TestamentISBN0-8054-4365-7. pages 107-109
  130.  Van Voorst, Robert E. (2000). Jesus Outside the New Testament: An Introduction to the Ancient Evidence Wm. B. Eerdmans Publishing Co.. ISBN0-8028-4368-9 pages 177-118
  131.  JThe Life and Ministry of Jesus by Douglas Redford 2007 ISBN0-7847-1900-4-page 32
  132.  The Historical Jesus of the Gospels by Craig S. Keener 2012 ISBN0802868886 page 182
  133.  Theissen, Gerd; Merz, Annette (1998). The historical Jesus : a comprehensive guideISBN0-8006-3122-6. page 165 states: “Our conclusion must be that Jesus came from Nazareth.”
  134.  JJames BarrWhich language did Jesus speak, Bulletin of the John Rylands University Library of Manchester, 1970; 53(1) pp. 9–29 [1]
  135.  JHandbook to exegesis of the New Testament by Stanley E. Porter1997 ISBN90-04-09921-2 pp. 110–112
  136.  Jesus in history and myth by R. Joseph Hoffmann 1986 ISBN0-87975-332-3-page 98
  137.  James Barr‘s review article Which language did Jesus speak(referenced above) states that Aramaic has the widest support among scholars.
  138.  The Lion and the Lamb by Andreas J. Kostenberger, L. Scott Kellum and Charles L Quarles (Jul 15, 2012) ISBN1433677083 p. 40
  139.  In The Historical Jesus in Recent Research edited by James D. G. Dunn and Scot McKnight 2006 ISBN1-57506-100-7 p. 303 Marcus Borg states that the suggestions that an adult Jesus traveled to Egypt or India are “without historical foundation”
  140.  InWho Is Jesus? by John Dominic Crossan, Richard G. Watts 1999 ISBN0664258425 pp. 28–29 John Dominic Crossan states that none of the theories presented to fill the 15–18-year gap between the early life of Jesus and the start of his ministry have been supported by modern scholarship.
  141.  Van Voorst, Robert E (2000). Jesus Outside the New Testament: An Introduction to the Ancient Evidence. Eerdmans Publishing. ISBN0-8028-4368-9 p. 17
  142.  The forging of races: race and scripture in the Protestant Atlantic world by Colin Kidd 2006 ISBN0-521-79324-6 p. 18
  143.  Jesus: the complete guide by Leslie Houlden 2006 082648011X pp. 63–100
  144.  The likeness of the king: a prehistory of portraiture in late medieval France by Stephen Perkinson 2009 ISBN0-226-65879-1 p. 30
  145.  Herodias: at home in that fox’s den by Florence Morgan Gillman 2003 ISBN0-8146-5108-9 pp. 25–30
  146.  Herod Antipas by Harold W. Hoehner 1983 ISBN0-310-42251-5 pp. 125–127
  147.  Christianity and the Roman Empire: background texts by Ralph Martin Novak 2001 ISBN1-56338-347-0 pp. 302–303
  148.  Hoehner, Harold W (1978). Chronological Aspects of the Life of Christ. Zondervan. pp. 29–37. ISBN978-0-310-26211-4.
  149.  JFunk, Robert W., Roy W. Hoover, and the Jesus SeminarThe Five Gospels. HarperSanFrancisco. 1993. Introduction, pp. 1–30.
  150.  Pontius Pilate: portraits of a Roman governor by Warren Carter 2003 ISBN0-8146-5113-5 pp. 44–45
  151.  The history of the Jews in the Greco-Roman world by Peter Schäfer 2003 ISBN0-415-30585-3 p. 108
  152.  Backgrounds of early Christianity by Everett Ferguson 2003 ISBN0-8028-2221-5 p. 416
  153.  Prophet and Teacher: An Introduction to the Historical Jesus by William R. Herzog (Jul 4, 2005) ISBN0664225284 page 8
  154.  The Jesus Quest: The Third Search for the Jew of Nazareth by Ben Witherington (May 8, 1997) ISBN0830815449 page 197
  155.  Theissen, Gerd and Annette Merz. The historical Jesus: a comprehensive guide. Fortress Press. 1998. translated from German (1996 edition). Chapter 1. The quest of the historical Jesus. pp. 1–15.
  156.  JAnalysis of fragments of the New Testament books for Jesus as apocalyptic prophet: Leszek Nowak, “A great mistake and disappointment of early Christianity” at Internet Archive (Polish)
  157.  The Jesus Quest: The Third Search for the Jew of Nazareth by Ben Witherington (May 8, 1997) ISBN0830815449 page 136
  158.  JSanders, E. P. (1993). The Historical Figure of Jesus. London, England, New York City, New York, Ringwood, Australia, Toronto, Ontario, and Auckland, New Zealand: Penguin Books. ISBN978-0-14-014499-4.
  159.  JCasey, Maurice (2010). Jesus of Nazareth: An Independent Historian’s Account of His Life and Teaching. New York City, New York and London, England: T & T Clark. ISBN978-0-567-64517-3.
  160.  Jesus: Apocalyptic Prophet of the New Millennium by Bart D. Ehrman (Sep 23, 1999) ISBN0195124731 Oxford University Press pp.
  161.  Dale Allison, Constructing Jesus: Memory, Imagination, and History2010, ISBN0801035856 page 32
  162.  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.
  163.  The Jesus Quest: The Third Search for the Jew of Nazareth by Ben Witherington (May 8, 1997) ISBN0830815449 page 98
  164.  The Cradle, the Cross, and the Crown: An Introduction to the New Testament by Andreas J. Köstenberger, L. Scott Kellum 2009 ISBN978-0-8054-4365-3 pp. 117–125
  165.  Jesus and the Gospels: An Introduction and Survey by Dr Craig L Blomberg (1 Aug 2009) ISBN0805444823 page 213
  166.   The Jesus Quest: The Third Search for the Jew of Nazareth by Ben Witherington (May 8, 1997) ISBN0830815449 page 137-138
  167.  JThe Jesus Quest: The Third Search for the Jew of Nazareth by Ben Witherington (May 8, 1997) ISBN0830815449 pages 161-163
  168.  Brandon, S.G.F. (1988), “The Trial of Jesus of Nazareth”
  169.  Chilton, Bruce (2002), “Rabbi Jesus: An Intimate Biography”
  170.  James the Brother of Jesus, Penguin, 1997-98, pp. 51-153 and 647-816.
  171.  Ellegård, Alvar. “Theologians as historians”Scandia, 2008, p. 171–172, 175ff.
  172.  “Hyam Maccoby, Jesus the Pharisee (London: SCM Press, 2003) Reviewed by Robert M. Price”.
  173.  Falk, Harvey (2003) “Jesus the Pharisee: A New Look at the Jewishness of Jesus”
  174.  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?
  175.  William Thomas Stead, ed. (1894). The review of reviews, Volume 9, 1894, p.306. Retrieved 20 April 2010.
  176.  “Jesus Christus vom Standpunkt des Psychiaters” (Handelsdruckerei, Bamberg, 1905).
  177.  “Religion and Civilization: The Conclusions of a Psychiatrist” (Truth Seeker, New York, 1912).
  178.  Sargant, William (22 August 1974). “The movement in psychiatry away from the philosophical”. The Times: 14. ISSN0140-0460 Perhaps, even earlier, Jesus Christ might simply have returned to his carpentry following the use of modern [psychiatric] treatments. 
  179.  Persaud, Raj (27 April 1993). “Health: A madman can look a lot like a messiah: There is no easy way for cult followers to tell if their leader is sane, says Raj Persaud”The Independent. Retrieved 2018-10-25 Two thousand years ago Jesus received a crown of thorns. Today the Messianic have electro-convulsive therapy. 
  180.  “La Folie de Jesus” (Vols. 1-4. A. Maloine, Paris, 1908-15)
  181.  Murray, Evan D.; Cunningham, Miles G.; Price, Bruce H. (September 2011). “The Role of Psychotic Disorders in Religious History Considered”. Journal of Neuropsychiatry and Clinical Neurosciences24(4): 410–426. doi:10.1176/appi.neuropsych.11090214ISSN1545-7222.
  182.  Ted Jeory (express.co.uk), “Jesus Christ ‘may have suffered from mental health problems’, claims Church of England” (English)
  183.  World English Bible
  184.  Citlak, Amadeusz (2015). “Psychobiography of Jesus Christ in view of Władysław Witwicki’s theory of cratism”. Journal for Perspectives of Economic Political and Social Integration21 (1–2): 155–184. doi:10.2478/pepsi-2015-0007ISSN2300-0945.
  185.  Karina Jarzyńska (racjonalista.pl), “Jezus jako egocentryczny schizotymik” (Polish)
  186.  Leszek Nowak, Prywatna Witryna Internetowa Leszka Nowaka at Internet Archive (Polish)
  187.  Bart EhrmanDid Jesus Exist? Harper Collins, 2012, p. 12, “Earl Doherty defines the view…In simpler terms, the historical Jesus did not exist. Or if he did, he had virtually nothing to do with the founding of Christianity.” further quoting as representative the fuller definition provided by Earl Doherty in Jesus: Neither God Nor Man. Age of Reason, 2009, pp. vii–viii: it is “the theory that no historical Jesus worthy of the name existed, that Christianity began with a belief in a spiritual, mythical figure, that the gospels are essentially allegory and fiction, and that no single identifiable person lay at the root of the Galilean preaching tradition.”
  188.  Did Jesus exist?Bart Ehrman, 2012, Chapter 1
  189.  Richard Dawkins (2007-08-01). The God Delusion. p. 122. ISBN978-1-4303-1230-7.
  190.  God is Not GreatChristopher Hitchens, 2007, Chapter 8
  191.  “The Messiah Myth: The Near Eastern Roots of Jesus and David” Thomas L. Thompson Basic Book Perseus Books’ 2005
  192.  “Jesus Outside the New Testament” Robert E. Van Voorst, 2000, pp=8–9
  193.  James F. McGrath, James F. McGrath. “Fringe view: The world of Jesus mythicism”The Christian Century. Christian Century. Retrieved September 21, 2018.
  194.  Eddy, Paul Rhodes; Boyd, Gregory A. (2007). The Jesus Legend: A Case for the Historical Reliability of the Synoptic. Grand Rapids, Michigan: Baker Academic. ISBN978-0-8010-3114-4.
  195.  Sykes, Stephen W. (2007). “Paul’s understanding of the death of Jesus”. Sacrifice and Redemption. Cambridge University Press. pp. 35–36. ISBN978-0-521-04460-8.
  196.  Theissen, Gerd; Merz, Annette (1996). The Historical Jesus: A Comprehensive Guide. Minneapolis, Minnesota: Fortress Press. ISBN978-0-8006-3122-2.
  197.  Did Jesus exist?Bart Ehrman, 2012, Chapter 1
  198.  Van Voorst 2000, p. 16
  199.  Robert E. Van VoorstJesus Outside the New Testament: An Introduction to the Ancient Evidence Eerdmans Publishing, 2000. ISBN0-8028-4368-9 p. 16 states: “biblical scholars and classical historians regard theories of non-existence of Jesus as effectively refuted”
  200.  James D. G. Dunn “Paul’s understanding of the death of Jesus” in Sacrifice and Redemption edited by S. W. Sykes (Dec 3, 2007) Cambridge University Press ISBN052104460X pp. 35–36 states that the theories of non-existence of Jesus are “a thoroughly dead thesis”
  201.  The Gospels and Jesus by Graham Stanton, 1989 ISBN0192132415Oxford University Press, p. 145:
  202.  Robert M. Price “Jesus at the Vanishing Point” in The Historical Jesus: Five Views edited by James K. Beilby & Paul Rhodes Eddy, 2009 InterVarsity, ISBN028106329X p. 61
  203.  Burridge 2004, p. 34.

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