Historical Jesus

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Historical Jesus is the reconstruction of 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 contexts in which Jesus lived. [2] [3] [4]

Contents

Virtually all reputable scholars of antiquity agree that a human 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, with two events being supported by nearly universal scholarly consensus, Jesus was baptized, and Jesus was crucified. [11] [12] [13] [14]

Historical Jesus scholars typically contend that he was a Galilean Jew and 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 through history using these processes have often differed from each other, and from the image portrayed in the gospel accounts. [18] Such portraits include that of Jesus as an apocalyptic prophet, charismatic healer, Cynic philosopher, Jewish messiah, prophet of social change, [19] [20] and rabbi; [21] [22] but there is little scholarly agreement on a single portrait, nor the methods needed to construct it. [18] [23] [24] There are, however, overlapping attributes among the various portraits, and scholars who differ on some attributes may agree on others. [19] [20] [25]

Historical existence

Most scholars of antiquity agree that Jesus existed. [5] [26] [27] Historian Michael Grant asserts that if conventional standards of historical textual criticism are applied to the New Testament, "we can no more reject Jesus' existence than we can reject the existence of a mass of pagan personages whose reality as historical figures is never questioned." [28] [29] There is no indication that writers in antiquity who opposed Christianity questioned the existence of Jesus. [30] [31]

Sources

Judea Province during the 1st century First century Iudaea province.gif
Judea Province during the 1st century

The historical Jesus scholarship is bound by the following limitations:

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. [32] The authenticity and reliability of these sources have been questioned by many scholars, and few events mentioned in the gospels are universally accepted. [33]

New Testament sources

Synoptic Gospels

An 11th-century Byzantine manuscript containing the opening of the Gospel of Luke Byzantinischer Maler um 1020 003.jpg
An 11th-century Byzantine manuscript containing the opening of the Gospel of Luke

The Synoptic Gospels are the primary sources of historical information about Jesus and of the religious movement he founded. [15] [34] [35] [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 and wore tzitzit. [37] [38] 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, [39] and were later translated into Syriac, Latin, and Coptic. [40]

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. [41]

Pauline epistles

Only seven of the fourteen Pauline epistles are considered by scholarly consensus to be genuine; these 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 include information about Jesus. [42]

Although Paul the Apostle provides relatively little biographical information about Jesus [43] 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. [44] [45] [46] [47] [note 4] Moreover, he claims to have met with James, the brother of Jesus. [48] [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. [50]

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 (c. 160 c. 240 CE), a Christian writer, in his History of the World (c. 220). This book likewise was lost, but not before one of its citations of Thallos was taken up by the Byzantine historian George Syncellus in his Chronicle (c. 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. [51] :29–33 [52] :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. [50] [53]

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. [54] [55] 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. [56] [57] [58] [59]

Roman historian Tacitus referred to Christus and his execution by Pontius Pilate in his Annals (written c. AD 116), book 15, chapter 44. [60] 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 [52] and the Tacitus reference is now widely accepted as an independent confirmation of Jesus's crucifixion. [61]

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." [36] :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. [36] :67 [62]

Mara bar Serapion

There is only one classical writer who refers positively to Jesus and that is Mara bar Serapion, a Syriac 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. [63]

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". [64] 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. [65] [66] [67] [68] [69]

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), [70] 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, [71] 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. [72] 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

Hermann Samuel Reimarus (1694-1768) studied the historical Jesus. Hermann Samuel Reimarus.jpg
Hermann Samuel Reimarus (1694–1768) studied 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] [73] [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. [74]

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. [75] Bible scholar Gerd Theissen explains that "It was concerned with presenting a historically true life of Jesus that functioned theologically as a critical force over against [established Roman Catholic] Christology." [75] 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). [76] 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. [76] [77] :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). [78] 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. [79] [77] :48

According to Homer W. Smith, the work of Lessing and others culminated in the Protestant theologian David Strauss's Das Leben Jesu ('The Life of Jesus', 1835), in which Strauss expresses his conclusion that Jesus existed, but that his godship is the result of "a historic nucleus [being] worked over and reshaped into an ideal form by the first Christians under the influence of Old Testament models and the idea of the messiah found in Daniel." [80]

Albert Schweitzer, whose book coined the phrase Quest [for] the Historical Jesus Bundesarchiv Bild 183-D0116-0041-019, Albert Schweitzer.jpg
Albert Schweitzer, whose book coined the phrase 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. [81] :779

Second quest

The second quest began in 1953 and introduced a number of new techniques, but faded away in the 1970s. [82]

Third quest

In the 1980s a number of scholars gradually began to introduce new research ideas, [9] [83] initiating a third quest characterized by the latest research approaches. [82] [84] 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. [85] A further characteristic of the third quest has been the interdisciplinary and global nature of its scholarship. [86] 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. [86] More recently, historicists have focused their attention on the historical writings associated with the era in which Jesus lived [87] [88] or on the evidence concerning his family. [89] [90] [91] [92]

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." [93] :43 Reflecting this shift, the phrase "quest for the historical Jesus" has largely been replaced by life of Jesus research. [94] :33

Demise of authenticity

Since the late 1900s, concerns have been growing about the usefulness of the criteria of authenticity. [95] According to Le Donne, the usage of such criteria is a form of "positivist historiography." [96] According to Chris 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. [97]

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. [74] 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. [98] Form criticism views Gospel writers as editors, not authors. Redaction criticism may be viewed as the child of source criticism and form criticism. [99] 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. [99]

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. [93] :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. [100] :193–199 [101] :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. [93] :43 In 1901, the application of criteria of authenticity began with dissimilarity. It was often applied unevenly with a preconceived goal. [75] [93] :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. [74] By the 1950s, 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". [74] [100] :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. [102] [103] [104] 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. [105] [106] [107]

Consensual knowledge about Jesus

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

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] [108]

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. [109] [110] 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. [111] [112] [113] 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. [114] Technically, multiple attestation does not guarantee authenticity, but only determines antiquity. [115] However, for most scholars, together with the criterion of embarrassment it lends credibility to the baptism of Jesus by John being a historical event. [114] [116] [117] [118]

Crucifixion

John P. Meier views the crucifixion of Jesus as a historical fact and states that based on the criterion of embarrassment , Christians would not have invented the painful death of their leader. [119] 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. [119] 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. [61]

Most scholars in the third quest for the historical Jesus consider the crucifixion indisputable, [13] [119] [120] [121] as do Bart Ehrman, [121] 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. [122] Géza Vermes also views the crucifixion as a historical event but believes this was due to Jesus’ challenging of Roman authority. [122]

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: [123] [note 6]

Some scholars have proposed further additional historical possibilities such as:

Portraits of the historical Jesus

Marcus Borg Marcus Borg speaking in Mansfield College chapel.JPG
Marcus Borg

Scholars involved in the third quest for the historical Jesus have constructed a variety of portraits and profiles for Jesus. [19] [20] [155] However, there is little scholarly agreement on the portraits, or the methods used in constructing them. [18] [23] [24] [156] 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 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] [23] [24] There are, however, overlapping attributes among the various portraits, and scholars who differ on some attributes may agree on others. [19] [20] [25]

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, Géza 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. [157]

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 Bart Ehrman.jpg
Bart Ehrman

The apocalyptic prophet view primarily emphasizes Jesus preparing his fellow Jews for the End times. [158] The works of E. P. Sanders and Maurice Casey place Jesus within the context of Jewish eschatological tradition. [159] [160] :169–204 [161] :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) and the First Epistle to the Thessalonians, chapters 4 and 5, probably written by the end of AD 52, 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. [162] 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, [163] sees the apocalyptic teachings of Jesus as a form of asceticism. [25]

Charismatic healer

The charismatic healer portrait positions Jesus as a pious and holy man in the view of Géza 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. [164] [165] 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. [166] 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". [25] Both Sanders and Casey agree that Jesus was also a charismatic healer in addition to an apocalyptic prophet. [160] :132–168 [161] :237–279

Cynic philosopher

John Dominic Crossan 11 08 6972 John Dominic Crossan.jpg
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. [25] [167] 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. [167] Burton Mack also holds that Jesus was a Cynic whose teachings were so different from those of his time that they shocked the audience and forced them to think, but Mack views his death as accidental and not due to his challenge to Jewish authority. [25]

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. [25] Wright believes that Jesus was the Messiah and argues that the Resurrection of Jesus was a physical and historical event. [167] 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. [167] 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. [168]

Prophet of social change

The prophet of social change portrait positions Jesus primarily as someone who challenged the traditional social structures of his time. [169] Gerd Theissen sees three main elements to the activities of Jesus as he effected 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 Galilee and Judea. Richard A. Horsely goes further and presents Jesus as a more radical reformer who initiated a grassroots movement. [169] 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. [169] 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. [167] [170] For S. G. F. Brandon, Jesus was a political revolutionary who challenged the existing socio-political structures of his time. [171]

Rabbi

The rabbi portrait advances the idea that Jesus was simply a rabbi who sought to reform certain ideas within Judaism. This idea can be traced to the late nineteenth century, when various liberal Jews sought to emphasize the Jewish nature of Jesus, and saw him as something of a proto-Reform Jew. [172] Perhaps the most prominent of these was Rabbi Emil G. Hirsch, who in The Doctrine of Jesus wrote:

We quote the rabbis of the Talmud; shall we then, not also quote the rabbi of Bethlehem? Shall not he in whom there burned, if it burned in anyone, the spirit and the light of Judaism, be reclaimed by the synagogue? [173]

Bruce Chilton, in his book Rabbi Jesus: An Intimate Biography, painted Jesus as a devout student of John the Baptist who came to see it as his mission to restore the Temple to purity, and purge the Romans and the corrupt priests from its midst. [174] Jaroslav Pelikan, in The Illustrated Jesus Through the Centuries stated:

Alongside Immanuel, "God with us"--the Hebrew title given to the child in the prophecy of Isaiah (7:14) and applied by Matthew (1:23) to Jesus, but not used to address him except in such apostrophes as the medieval antiphon Veni, Veni, Immanuel that forms the epigraph to this chapter—four Aramaic words appear as titles for Jesus: Rabbi, or teacher; Amen, or prophet; Messias, or Christ; and Mar, or Lord. The most neutral and least controversial of these words is probably Rabbi, along with the related Rabbouni. Except for two passages, the Gospels apply the Aramaic word only to Jesus; and if we conclude that the title "teacher" or "master" (didaskalos in Greek) was intended as a translation of that Aramaic name, it seems safe to say that it was as Rabbi that Jesus was known and addressed. [21]

Professor Andreas J. Köstenberger in Jesus as Rabbi in the Fourth Gospel also reached the conclusion that Jesus was seen by his contemporaries as a rabbi. [22]

In 2012, the book Kosher Jesus by Orthodox Rabbi Shmuley Boteach was published. In it, Boteach takes the position that Jesus was a wise and learned Torah-observant Jewish rabbi. Boteach says he was a beloved member of the Jewish community. At the same time, Jesus is said to have despised the Romans for their cruelty, and to have fought them courageously. The book states that the Jews had nothing whatsoever to do with the murder of Jesus, but rather that the blame for his trial and killing lies with the Romans and Pontius Pilate. Boteach states clearly that he does not believe in Jesus as the Jewish Messiah. At the same time, Boteach argues that "Jews have much to learn from Jesus - and from Christianity as a whole - without accepting Jesus' divinity. There are many reasons for accepting Jesus as a man of great wisdom, beautiful ethical teachings, and profound Jewish patriotism." [175] He concludes by writing, as to Judeo-Christian values, that "the hyphen between Jewish and Christian values is Jesus himself." [176]

Non-mainstream views

Other portraits have been presented by individual scholars:

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

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. [200] 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. [201] :12 [202] [203] [204] 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. [205]

Mainstream view and criticism

Since the 1970s, 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. [206] 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. [207] :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. [207] :208–233 [208] New Testament scholar Gerd Thiessen says "there is broad scholarly consensus that we can best find access to the historical Jesus through the Synoptic tradition." [209] 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." [207] :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." [201] :12,21 [210]

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] [211] [212] [213] Historian James Dunn writes: "Today nearly all historians, whether Christians or not, accept that Jesus existed". [214] 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." [36] :15–22 Robert M. Price, an atheist who denies the existence of Jesus, agrees that his perspective runs against the views of the majority of scholars. [215] 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 have, 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." [8] [207] :24–26

See also

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." [36] :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. [49]
  6. Additional elements:
    * Bible scholars James Beilby and Paul Eddy write that consensus is "elusive but not entirely absent". [124] 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." [125]
    * 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 baptized 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)." [126]

Related Research Articles

Gospel Books which describe the life and teachings of Jesus

Gospel originally meant the Christian message, but in the 2nd century it came to be used also for the books in which the message was set out; in this sense a gospel can be defined as a loose-knit, episodic narrative of the words and deeds of Jesus of Nazareth, culminating in his trial and death and concluding with various reports of his post-resurrection appearances.

Tacitus on Christ References by Roman historian and senator Tacitus to Christ

The Roman historian and senator Tacitus referred to Christ, his execution by Pontius Pilate, and the existence of early Christians in Rome in his final work, Annals, book 15, chapter 44.

Ebionites Jewish Christian sect sworn to poverty that existed during the early centuries of the Common Era

Ebionites as a term refers to a Jewish Christian sect who were vegetarians, viewed poverty as holy, believed in ritual ablutions, and rejected animal sacrifices. They existed during the early centuries of the Common Era. The Ebionites embraced an adoptionist Christology, thus understanding Jesus of Nazareth as a mere man who, by virtue of his righteousness, was chosen by God to be the last true prophet who heralds the coming Kingdom of God on Earth. A majority of the Ebionites rejected as heresies the proto-orthodox Christian beliefs in Jesus's divinity and virgin birth. They maintained that Jesus was the natural son of Joseph and Mary who became the Messiah because he obeyed the Jewish law.

Jesus Seminar American biblical research and scholarship project

The Jesus Seminar was an American group of about 50 critical biblical scholars and 100 laymen founded in 1985 by Robert Funk that originated under the auspices of the Westar Institute. The seminar was very active through the 1980s and 1990s, and into the early 21st century.

The historicity of Jesus relates to whether Jesus of Nazareth is a historical figure. Nearly all historians accept that Jesus existed, and standard historical criteria have aided in reconstructing his life. Scholars differ on the beliefs and teachings of Jesus as well as the accuracy of the details of his life that have been described in the gospels, but virtually all scholars support the historicity of Jesus and reject the Christ myth theory that Jesus never existed. Among these scholars was G. A. Wells, a well-known mythicist who changed his mind and ultimately believed in a minimal historical Jesus.

Biblical criticism Scholarly study of biblical writings

Biblical criticism is the use of critical analysis to understand and explain the Bible. During the eighteenth century, when it began as historical-biblical criticism, it was based on two distinguishing characteristics: (1) the scientific concern to avoid dogma and bias by applying a neutral, non-sectarian, reason-based judgment to the study of the Bible, and (2) the belief that the reconstruction of the historical events behind the texts, as well as the history of how the texts themselves developed, would lead to a correct understanding of the Bible. This set it apart from earlier, pre-critical methods; from the anti-critical methods of those who oppose criticism-based study; from later post-critical orientation, and from the many different types of criticism which biblical criticism transformed into in the late twentieth and early twenty-first centuries.

Jewish Christian Members of the Jewish movement that later became Christianity

Jewish Christians were the followers of a Jewish religious sect that emerged in Judea during the late Second Temple period (first-century). The Nazarene Jews integrated the belief of Jesus as the prophesied Messiah and his teachings into the Jewish faith, including the observance of the Jewish law. The name may derive from the city of Nazareth, or from prophecies in Isaiah and elsewhere where the verb occurs as a descriptive plural noun, or from both. Jewish Christianity is the foundation of Early Christianity, which later developed into Christianity. Christianity started with Jewish eschatological expectations, and it developed into the worship of a deified Jesus after his earthly ministry, his crucifixion, and the post-crucifixion experiences of his followers. Modern scholarship is engaged in an ongoing debate as to the proper designation for Jesus' first followers. Many see the term Jewish Christians as anachronistic given that there is no consensus on the date of the birth of Christianity. Some modern scholars have suggested the designations "Jewish believers in Jesus" or "Jewish followers of Jesus" as better reflecting the original context.

Historical background of the New Testament Historical and cultural context of the canonical gospels and the life of Jesus

Most scholars who study the historical Jesus and early Christianity believe that the canonical gospels and the life of Jesus must be viewed within their historical and cultural context, rather than purely in terms of Christian orthodoxy. They look at Second Temple Judaism, the tensions, trends, and changes in the region under the influence of Hellenism and the Roman occupation, and the Jewish factions of the time, seeing Jesus as a Jew in this environment; and the written New Testament as arising from a period of oral gospel traditions after his death.

Jesus Central figure of Christianity

Jesus, c. 4 BC – AD 30 / 33, also referred to as Jesus of Nazareth or Jesus Christ, was a first-century Jewish preacher and religious leader. He is the central figure of Christianity, the world's largest religion. Most Christians believe he is the incarnation of God the Son and the awaited messiah, prophesied in the Old Testament.

The quest for the historical Jesus consists of academic efforts to determine what words and actions, if any, may be attributed to Jesus, and to use the findings to provide portraits of 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. These quests are distinguished from earlier approaches because they rely on the historical method to study biblical narratives. While textual analysis of biblical sources had taken place for centuries, these quests introduced new methods and specific techniques to establish the historical validity of their conclusions.

Christ myth theory View that the story of Jesus is a piece of mythology

The Christ myth theory, also known as the Jesus myth theory, Jesus mythicism, or the Jesus ahistoricity theory, is described by Bart Ehrman paraphrasing Earl Doherty, as the position that "..the historical Jesus did not exist. Or if he did, he had virtually nothing to do with the founding of Christianity." It includes the view that the story of Jesus is largely mythological, and has little basis in historical fact. It is a fringe theory, supported by few tenured or emeritus specialists in biblical criticism or cognate disciplines. It is criticised for its outdated reliance on comparisons between mythologies and deviates from the mainstream historical view.

Bart D. Ehrman New Testament scholar and historian of early Christianity.

Bart Denton Ehrman is an American New Testament scholar focusing on textual criticism of the New Testament, the historical Jesus, and the origins and development of early Christianity. He has written and edited 30 books, including three college textbooks. He has also authored six New York Times bestsellers. He is currently the James A. Gray Distinguished Professor of Religious Studies at the University of North Carolina at Chapel Hill.

Christianity in the 1st century Christianity-related events during the 1st century

Christianity in the 1st century covers the formative history of Christianity from the start of the ministry of Jesus to the death of the last of the Twelve Apostles and is thus also known as the Apostolic Age.

The historical reliability of the Gospels is the reliability and historic character of the four New Testament gospels as historical documents. While all four canonical gospels contain some sayings and events which may meet one or more of the five criteria for historical reliability used in biblical studies, the assessment and evaluation of these elements is a matter of ongoing debate. Almost all scholars of antiquity agree that a human Jesus existed, but scholars differ on the historicity of specific episodes described in the biblical accounts of Jesus, 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. Elements whose historical authenticity is disputed include the two accounts of the Nativity of Jesus, the miraculous events including the resurrection, and certain details about the crucifixion.

Historiography of early Christianity is the study of historical writings about early Christianity, which is the period before the First Council of Nicaea in 325. Historians have used a variety of sources and methods in exploring and describing Christianity during this time.

Oral gospel traditions Oral stage in the formation of the gospels

Oral gospel traditions is a theorized first stage in the formation of the written gospels as cultural information passed on from one generation to the next by word of mouth. These oral traditions included different types of stories about Jesus. For example, people told anecdotes about Jesus healing the sick and debating with his opponents. The traditions also included sayings attributed to Jesus, such as parables and teachings on various subjects which, along with other sayings, formed the oral gospel tradition. The supposition of such traditions have been the focus of scholars such as Bart Ehrman, James Dunn, and Richard Bauckham, although each scholars vary widely on their conclusions, with Ehrman and Bauckham publicly debating on the subject.

<i>Zealot: The Life and Times of Jesus of Nazareth</i> Book; historical account of the life of Jesus

Zealot: The Life and Times of Jesus of Nazareth is a book by Iranian-American writer and scholar Reza Aslan. It is a historical account of the life of Jesus and analyzes the various religious perspectives on Jesus as well as the creation of Christianity. It is a New York Times best seller. Aslan argues that Jesus was a political, rebellious and eschatological Jew whose proclamation of the coming kingdom of God was a call for regime change, for ending Roman hegemony over Judea and the corrupt and oppressive aristocratic priesthood. The book has been optioned by Lionsgate and producer David Heyman with a script co-written by Aslan and Oscar- screenwriter, James Schamus.

Sources for the historicity of Jesus

Christian sources, such as the New Testament books in the Christian Bible, include detailed stories about Jesus, but scholars differ on the historicity of specific episodes described in the biblical accounts of Jesus. 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.

Caesar’s Messiah is a 2005 book by Joseph Atwill, later elaborated in a filmed documentary citing other scholars, which argues that the New Testament Gospels were written as wartime propaganda by scholars connected to the Roman imperial court of the Flavian emperors Vespasian, Titus and Domitian. According to Atwill, their primary purpose in creating the religion was to control the spread of Judaism and moderate its political virulence. The Jewish nationalist Zealots had been defeated in the First Jewish–Roman War of 70 AD, but Judaism remained an influential movement throughout the Mediterranean region. Atwill argues that the biblical character Jesus Christ is a typological representation of the Roman Emperor Titus.

Scholars have given various interpretations of the elements of the Gospel-stories.

References

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  106. The Historical Jesus of the Gospels by Craig S. Keener (13 Apr 2012) ISBN   0802868886 p. 163
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  108. Jesus of Nazareth by Paul Verhoeven (Apr 6, 2010) ISBN   1583229051 p. 39
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  120. Jesus and the Gospels: An Introduction and Survey by Craig L. Blomberg 2009 ISBN   0-8054-4482-3 pp. 211–214
  121. 1 2 A Brief Introduction to the New Testament by Bart D. Ehrman 2008 ISBN   0-19-536934-3 p. 136
  122. 1 2 A Century of Theological and Religious Studies in Britain, 1902–2002 by Ernest Nicholson 2004 ISBN   0-19-726305-4 pp. 125–126
  123. 1 2 3 4 Authenticating the Activities of Jesus by Bruce Chilton and Craig A. Evans 2002 ISBN   0391041649 pages 3–7
  124. Beilby & Eddy 2009, p. 47.
  125. Beilby & Eddy 2009, p. 48-49.
  126. Amy-Jill Levine in The Historical Jesus in Context edited by Amy-Jill Levine et al. 2006 Princeton Univ Press ISBN   978-0-691-00992-6 p. 4
  127. 1 2 Jesus as a Figure in History: How Modern Historians View the Man from Galilee by Mark Allan Powell (Nov 1, 1998) ISBN   0664257038 page 117
  128. 1 2 Paul L. Maier "The Date of the Nativity and Chronology of Jesus" in Chronos, kairos, Christos by Jerry Vardaman, Edwin M. Yamauchi 1989 ISBN   0-931464-50-1 pp. 113–129
  129. The Cradle, the Cross, and the Crown: An Introduction to the New Testament by Andreas J. Köstenberger, L. Scott Kellum 2009 ISBN   978-0-8054-4365-3 p. 114
  130. Geoffrey Blainey; A Short History of Christianity ; Viking; 2011; p.3
  131. Joel B. Green, Scot McKnight, I. Howard Marshall, Dictionary of Jesus and the Gospels (InterVarsity Press, 1992), page 442
  132. The Historical Jesus in Recent Research edited by James D. G. Dunn and Scot McKnight 2006 ISBN   1-57506-100-7 page 303
  133. Who Is Jesus? by John Dominic Crossan, Richard G. Watts 1999 ISBN   0664258425 pages 28–29
  134. 1 2 Van Voorst, Robert E. (2000). Jesus Outside the New Testament: An Introduction to the Ancient Evidence Wm. B. Eerdmans Publishing Co.. ISBN   0-8028-4368-9 pages 177–118
  135. Kostenberger, Andreas J.; Kellum, L. Scott; Quarles, Charles L. (2009). The Cradle, the Cross, and the Crown: An Introduction to the New Testament ISBN   0-8054-4365-7. pages 107–109
  136. 1 2 The Life and Ministry of Jesus by Douglas Redford 2007 ISBN   0-7847-1900-4-page 32
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  148. Herod Antipas by Harold W. Hoehner 1983 ISBN   0-310-42251-5 pp. 125–127
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  154. Backgrounds of early Christianity by Everett Ferguson 2003 ISBN   0-8028-2221-5 p. 416
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  157. Theissen & Merz 1998, pp. 1–15.
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  162. Jesus: Apocalyptic Prophet of the New Millennium by Bart D. Ehrman (Sep 23, 1999) ISBN   0195124731 Oxford University Press pp.
  163. Dale Allison, Constructing Jesus: Memory, Imagination, and History 2010, ISBN   0801035856 page 32
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  166. Witherington III 1997, p. 98.
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  203. God is Not Great, Christopher Hitchens, 2007, Chapter 8
  204. "The Messiah Myth: The Near Eastern Roots of Jesus and David" Thomas L. Thompson Basic Book Perseus Books' 2005
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  207. 1 2 3 4 Eddy, Paul Rhodes; Boyd, Gregory A. (2007). The Jesus Legend: A Case for the Historical Reliability of the Synoptic. Grand Rapids, Michigan: Baker Academic. ISBN   978-0-8010-3114-4.
  208. Sykes, Stephen W. (2007). "Paul's understanding of the death of Jesus". Sacrifice and Redemption. Cambridge University Press. pp. 35–36. ISBN   978-0-521-04460-8.
  209. Theissen, Gerd; Merz, Annette (1996). The Historical Jesus: A Comprehensive Guide. Minneapolis, Minnesota: Fortress Press. p. 25. ISBN   978-0-8006-3122-2.
  210. Van Voorst 2000, p. 16
  211. Burridge & 34.
  212. Robert E. Van Voorst Jesus Outside the New Testament: An Introduction to the Ancient Evidence Eerdmans Publishing, 2000. ISBN   0-8028-4368-9 p. 16 states: "biblical scholars and classical historians regard theories of non-existence of Jesus as effectively refuted"
  213. 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 ISBN   052104460X pp. 35–36 states that the theories of the non-existence of Jesus are "a thoroughly dead thesis"
  214. The Gospels and Jesus by Graham Stanton, 1989 ISBN   0192132415 Oxford University Press, p. 145:
  215. Robert M. Price "Jesus at the Vanishing Point" in The Historical Jesus: Five Views edited by James K. Beilby & Paul Rhodes Eddy, 2009 InterVarsity, ISBN   028106329X p. 61

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