Given my adolescent preoccupation with fundamentalist Christianity and its fixation upon Jesus as one’s “personal savior,” it was important to me, once I discovered that some doubted the historical accuracy of the gospels, to defend them. But the more I did so, the greater my doubts became. I found my former confidence untenable, and was pretty steamed about it, but I retained my fascination with the question!
This seminal work from the 19th century remains the most eagle-eyed analysis of the four gospels.
It demonstrated the absurdity and futility of all attempts to vindicate the Jesus stories as genuine history by showing their legendary character. I have learned more about historical-critical methodology from this one book than from all others, and I have pretty much read them all.
The German theologian David Friedrich Strauss (1808-1874) published his highly controversial The Life of Jesus in three volumes between 1835 and 1836. This translation, by George Eliot, is based on the fourth German edition (1840). In this work Strauss applied strict historical method to the New Testament gospel narratives and caused scandal across the Protestant world by concluding that all miraculous elements were mythical and ahistorical. Volume 3 applies modern historical criticism to 'de-mythologize' the narratives of the transfiguration, Jesus' final journey into Jerusalem, the passion, the death, and the resurrection; and investigates the historicity of Jesus' enemies. The volume…
Brandon sets forth a reasonable and compelling case for viewing the historical Jesus as one of several anti-Roman insurgents.
He collects narrative oddities that make good sense as loose ends that escaped early attempts to whitewash Christianity’s militant origins, e.g., the shifting of the blame for Jesus’ execution from the Romans to the Jews.
Professor Brandon explores the relationship between Jesus and the whole Jewish cause against Rome, including the Zealot movement. He provides a fundamental reinterpretation of a great part of the four Gospel narratives as these were shaped by political and social forces two generations later.
This immensely learned expert in Old and New Testament, as well as Jewish and Christian history, shows how various items in the gospels make the best, most natural sense as clues that Jesus was first remembered as something like a Hasidic saint.
A very eye-opening rereading of the gospels through Jewish eyes. This book taught me some crucial things about the original meaning of the phrase “the son of man” and many other things.
And by the way, his name is pronounced “Ver-MESH.”
In this, Geza Vermes' best known book, there emerges perhaps the closest portrayal that we have of a genuinely historical Jesus. Freed from the weight and onus of Christian doctrine or Jewish animus, Jesus here appears as a vividly human, yet profoundly misunderstood, figure, thoroughly grounded and contextualised within the extraordinary intellectual and cultural cross currents of his day. Jesus the Jew is a remarkable portrait by a brilliant scholar writing at the height of his powers, informed by insights from the New Testament, Jewish literature, and the Dead Sea Scrolls alike.
Historical Jesus scholars could stop wasting time re-inventing the wheel if they were to chew through this masterpiece!
Wells, whom I knew personally, was for a long time the standard bearer for the controversial theory that Jesus was a completely mythic, fictive character. I used to consider that theory as eccentric nonsense, but this book forced me to see its merits and eventually to espouse it myself!
Wells compares the evolution of the Jesus story to that of the also-nonexistant William Tell. He asks how the NT could assure us that the Roman authorities never punish the innocent if they really believed the (later) Pilate episode?
The author, also a personal friend, has written a book full of surprising insights adding up to, again, the purely mythic character of Jesus.
I had read the New Testament many, many times, but Doherty’s book repeatedly startled me with gospel details and their implications that I could not believe I had never noticed before! He argues that the first Christians believed in a celestial Christ who never lived as a man on earth.
Jesus Christ Superstition discusses a number of areas in which Christian beliefs seem superstitious in character, marked by wishful thinking and childishness (as with a “relationship” with “Jesus” as an imaginary friend). Also, using irrational fear of Hell as an excuse to shut down critical thinking; the inculcation of Orwellian “Doublethink” on oxymoronic doctrines like the Trinity; the encouragement of a blind leap of faith on life issues; and the retardation of moral growth via slavish obedience to unjustified authorities. Hyper-scrupulosity produces neurotic fixations, robbing the believer of the vaunted “peace” promised by preachers. I argue that these aspects do not go to the heart of Christian faith but are abuses of it better left behind.
