Searching for Jesus in the Gospels : The New Yorker
This is a long essay by Adam Gopnik, covering some of the latest books considering the question of the historical Jesus, and adding some of Gopnik's own thoughts, particularly in relation to the Gospel of Mark. He writes very well on the topic.
And this reminds me - I never got around to mentioning a post at First Things which led to a good article in Christianity Today by a New Testament scholar (Scot McKnight) explaining how he now believes the quest for the historical Jesus has failed. He quotes another scholar who makes some revealing points:
UPDATE: I didn't realise I had a couple of bad links there. Been fixed now.
This is a long essay by Adam Gopnik, covering some of the latest books considering the question of the historical Jesus, and adding some of Gopnik's own thoughts, particularly in relation to the Gospel of Mark. He writes very well on the topic.
And this reminds me - I never got around to mentioning a post at First Things which led to a good article in Christianity Today by a New Testament scholar (Scot McKnight) explaining how he now believes the quest for the historical Jesus has failed. He quotes another scholar who makes some revealing points:
Allison admits this about one of his own books on Jesus: "I opened my eyes to the obvious: I had created a Jesus in my own image, after my own likeness." He's not done: "Professional historians are not bloodless templates passively registering the facts: we actively and imaginatively project. Our rationality cannot be extricated from our sentiments and feelings, our hopes and fears, our hunches and ambitions." So, he ponders, "Maybe we have unthinkingly reduced biography [of Jesus] to autobiography."Earlier in his essay, McKnight writes this:
On top of this genuine problem is the problem of method. Allison: "The fragmentary and imperfect nature of the evidence as well as the limitations of our historical-critical abilities should move us to confess, if we are conscientious, how hard it is to recover the past." With one ringing line, Allison pronounces death: "We wield our criteria to get what we want."
There is, in other words, no value-or theology-free method that will enable us to get back to Jesus. Allison is not a total skeptic; he thinks that we can get behind the Gospels to find some genuine impressions. But his book led me to conclude, "The era is over."
Most historical Jesus scholars assume that the Gospels have overcooked their portrait of Jesus, and that the church's Trinitarian theology wildly exceeds anything Jesus thought about himself and anything the evangelists believed. These scholars pursue a Jesus who is less than or different from or more primitive than what the Gospels teach and the church believes. There is no reason to do historical Jesus studies—to probe "what Jesus was really like"—if the Gospels are accurate and the church's beliefs are justified. There are only two reasons to engage in historical Jesus studies: first, to see if the church got him right; and second, if the church did not, to find the Jesus who is more authentic than the church's Jesus.
Sounds about right to me.This leads to a fundamental observation about all genuine historical Jesus studies: Historical Jesus scholars construct what is in effect a fifth gospel. The reconstructed Jesus is not identical to the canonical Jesus or the orthodox Jesus. He is the reconstructed Jesus, which means he is a "new" Jesus.
UPDATE: I didn't realise I had a couple of bad links there. Been fixed now.
"Historical J....."!?!
ReplyDeleteThe persons using that contra-historical oxymoron (demonstrated by the eminent late Oxford historian, James Parkes, The Conflict of the Church and the Synagogue) exposes dependancy upon 4th-century, gentile, Hellenist sources.
While scholars debate the provenance of the original accounts upon which the earliest extant (4th century, even fragments are post-135 C.E.), Roman gentile, Hellenist-redacted versions were based, there is not one fragment, not even one letter of the NT that derives DIRECTLY from the 1st-century Pharisee Jews who followed the Pharisee Ribi Yehoshua.
Historians like Parkes, et al., have demonstrated incontestably that 4th-century Roman Christianity was the 180° polar antithesis of 1st-century Judaism of ALL Pharisee Ribis. The earliest (post-135 C.E.) true Christians were viciously antinomian (ANTI-Torah), claiming to supersede and displace Torah, Judaism and ("spiritual) Israel and Jews. In soberest terms, ORIGINAL Christianity was anti-Torah from the start while DSS (viz., 4Q MMT) and ALL other Judaic documentation PROVE that ALL 1st-century Pharisees were PRO-Torah.
There is a mountain of historical Judaic information Christians have refused to deal with, at: www.netzarim.co.il (see, especially, their History Museum pages beginning with "30-99 C.E.").
Original Christianity = ANTI-Torah. Ribi Yehoshua and his Netzarim, like all other Pharisees, were PRO-Torah. Intractable contradiction.
Building a Roman image from Hellenist hearsay accounts, decades after the death of the 1st-century Pharisee Ribi, and after a forcible ouster, by Hellenist Roman gentiles, of his original Jewish followers (135 C.E., documented by Eusebius), based on writings of a Hellenist Jew excised as an apostate by the original Jewish followers (documented by Eusebius) is circular reasoning through gentile-Roman Hellenist lenses.
What the historical Pharisee Ribi taught is found not in the hearsay accounts of post-135 C.E. Hellenist Romans but, rather, in the Judaic descriptions of Pharisees and Pharisee Ribis of the period... in Dead Sea Scroll 4Q MMT (see Prof. Elisha Qimron), inter alia.
To all Christians: The question is, now that you've been informed, will you follow the authentic historical Pharisee Ribi? Or continue following the post-135 C.E. Roman-redacted antithesis—an idol?