THE JESUS SEMINAR AND RADICAL HIGHER CRITICISM

THE JESUS SEMINAR ANDTHE JESUS SEMINAR AND
HIGHER CRITICISMHIGHER CRITICISM
ByBy
Glenn GilesGlenn Giles
December, 2009December, 2009
RADICALRADICAL

BIBLICAL CRITICISM: What is it?BIBLICAL CRITICISM: What is it?
 LOWER CRITICISM = TEXTUAL CRIT.LOWER CRITICISM = TEXTUAL CRIT.
 HIGHER CRITICISM = LITERARY ANALYSISHIGHER CRITICISM = LITERARY ANALYSIS
DEALING WITH AUTHORSHIP, DATE, ANDDEALING WITH AUTHORSHIP, DATE, AND
LITERARY COMPOSITIONLITERARY COMPOSITION
 TYPES OF HIGHER CRITICISM:TYPES OF HIGHER CRITICISM:
1. SOURCE1. SOURCE
2. FORM2. FORM
3. REDACTION3. REDACTION
4. NARRATIVE4. NARRATIVE
5. RHETORICAL5. RHETORICAL
6. SOCIO-HISTORICAL6. SOCIO-HISTORICAL

JESUS SEMINARJESUS SEMINAR
Is an example ofIs an example of RADICALRADICAL higherhigher
criticism, criticism that is highly skeptical ofcriticism, criticism that is highly skeptical of
the historical accuracy and authenticity ofthe historical accuracy and authenticity of
the Bible. Not all higher criticism isthe Bible. Not all higher criticism is
“radical”“radical”
Most scholars who engage in higherMost scholars who engage in higher
criticism today do not go to the extremescriticism today do not go to the extremes
of the Jesus Seminar in its findings andof the Jesus Seminar in its findings and
presuppositionspresuppositions

THE JESUS SEMINARTHE JESUS SEMINAR
 SET UP UNDER THE “AUSPICES” OFSET UP UNDER THE “AUSPICES” OF
ROBERT FUNK’S WESTAR INSTITUTE INROBERT FUNK’S WESTAR INSTITUTE IN
SONOMA, CA IN 1985SONOMA, CA IN 1985
 SCHOLARS (FELLOWS) NUMBER AROUNDSCHOLARS (FELLOWS) NUMBER AROUND
200 WITH ONLY ABOUT 40 ACTUALLY200 WITH ONLY ABOUT 40 ACTUALLY
WRITING, MEETING REGULARLY, ANDWRITING, MEETING REGULARLY, AND
VOTINGVOTING
 THE SEMINAR WAS CO-CHAIRED BYTHE SEMINAR WAS CO-CHAIRED BY
ROBERT FUNK (FORMER PROFESSOR OFROBERT FUNK (FORMER PROFESSOR OF
RELIGIOUS STUDIES AT THE UNIVERSITYRELIGIOUS STUDIES AT THE UNIVERSITY
OF MONTANA, NOW DECEASED) AND JOHNOF MONTANA, NOW DECEASED) AND JOHN
DOMINIC CROSSAN OF DEPAULDOMINIC CROSSAN OF DEPAUL
UNIVERSITYUNIVERSITY

PROJECTSPROJECTS OF THE WESTAR INSTITUTEOF THE WESTAR INSTITUTE
 The Jesus Seminar (finding the authentic wordsThe Jesus Seminar (finding the authentic words
and deeds of Jesus)and deeds of Jesus)
 The Paul Seminar (study of the authenticity andThe Paul Seminar (study of the authenticity and
integrity of the Pauline letters)integrity of the Pauline letters)
 The Canon Seminar (debating which earlyThe Canon Seminar (debating which early
Christian works canonical and non-canonicalChristian works canonical and non-canonical
should be in the New Testament)should be in the New Testament)
 Acts Seminar (finding the historical authenticityActs Seminar (finding the historical authenticity
of the Acts of the Apostles)of the Acts of the Apostles)

REPRESENTATIONREPRESENTATION
 Represents the radical left fringe of biblical criticism.Represents the radical left fringe of biblical criticism.
 Mostly doctoral graduates of schools who tend toMostly doctoral graduates of schools who tend to
practice a more radical form of higher criticism.practice a more radical form of higher criticism.
 These schools include: Harvard, Claremont, Vanderbilt,These schools include: Harvard, Claremont, Vanderbilt,
Chicago, Union Theological SeminaryChicago, Union Theological Seminary
 Luke Johnson states that it does not, “represent anythingLuke Johnson states that it does not, “represent anything
like a consensus view of scholars working in the Newlike a consensus view of scholars working in the New
Testament, but only the views of a group that has beenTestament, but only the views of a group that has been
—for all its protestations of diversity—self-selected on—for all its protestations of diversity—self-selected on
the basis of prior agreement concerning the appropriatethe basis of prior agreement concerning the appropriate
goals and methods for studying the Gospels and thegoals and methods for studying the Gospels and the
figure of Jesus”figure of Jesus” ((The Real Jesus, 2)The Real Jesus, 2)

THE JESUS SEMINAR STATEDTHE JESUS SEMINAR STATED
AGGENDA:AGGENDA:
 ““TO DISCOVER AND REPORT A SCHOLARLYTO DISCOVER AND REPORT A SCHOLARLY
CONSENSUS ON THE HISTORICALCONSENSUS ON THE HISTORICAL
AUTHENTICITY OF THE SAYINGS ANDAUTHENTICITY OF THE SAYINGS AND
EVENTS ATTRIBUTED TO JESUS IN THEEVENTS ATTRIBUTED TO JESUS IN THE
GOSPEL”GOSPEL” (www.westarinstitute.org)(www.westarinstitute.org)
 TO EDUCATE THE PUBLIC THROUGH THETO EDUCATE THE PUBLIC THROUGH THE
MEDIA TO HELP THE “MODERN INQUIRERMEDIA TO HELP THE “MODERN INQUIRER
LEARN THE DIFFERENCE BETWEEN THELEARN THE DIFFERENCE BETWEEN THE
IMAGINED WORLD AND THE ‘REAL WORLD’IMAGINED WORLD AND THE ‘REAL WORLD’
OF HUMAN EXPERIENCE” WITH RESPECTOF HUMAN EXPERIENCE” WITH RESPECT
TO JESUSTO JESUS ((The Five GospelsThe Five Gospels (5G), 2)(5G), 2)

JESUS SEMINAR AND THE “JESUS SEMINAR AND THE “REALREAL
JESUS” ASSUMPTIONJESUS” ASSUMPTION
 ““To know the truth about Jesus, the real Jesus,To know the truth about Jesus, the real Jesus,
one had to find the Jesus of history. The refugeone had to find the Jesus of history. The refuge
offered by the cloistered precincts of faithoffered by the cloistered precincts of faith
gradually became a battered and beleagueredgradually became a battered and beleaguered
position. In the wake of the Enlightenment,position. In the wake of the Enlightenment,
biblical scholars rose to the challenge andbiblical scholars rose to the challenge and
launched a tumultuous search for the Jesuslaunched a tumultuous search for the Jesus
behind the Christian façade of the Christ” 5G, 40behind the Christian façade of the Christ” 5G, 40
 The real Jesus has been covered up by theThe real Jesus has been covered up by the
church. Now these scholars are going to freechurch. Now these scholars are going to free
him from the faith captivity.him from the faith captivity.

JESUS SEMINAR “FINDINGS”JESUS SEMINAR “FINDINGS”
““Eighty-two percent of the words ascribedEighty-two percent of the words ascribed
to Jesus in the gospels wereto Jesus in the gospels were notnot actuallyactually
spoken by him” 5G, 5.spoken by him” 5G, 5.
Results published inResults published in The Five Gospels:The Five Gospels:
The Search for the Authentic Words ofThe Search for the Authentic Words of
JesusJesus
For an analysis of his authenticFor an analysis of his authentic actsacts, see, see
The Jesus Seminar’sThe Jesus Seminar’s The Acts of Jesus:The Acts of Jesus:
The Search for the Authentic Deeds ofThe Search for the Authentic Deeds of
Jesus.Jesus.

JESUS SEMINAR PROCEDUREJESUS SEMINAR PROCEDURE
Scholars apply their methodology andScholars apply their methodology and
then vote with colored beads on thethen vote with colored beads on the
authenticity of each word attributed toauthenticity of each word attributed to
Jesus by the gospel writersJesus by the gospel writers
The gospels evaluated includeThe gospels evaluated include
The 4 Canonical Gospels andThe 4 Canonical Gospels and
The Gospel of ThomasThe Gospel of Thomas
Hence the title of the book:Hence the title of the book: TheThe FiveFive
GospelsGospels

COLORED BEAD VOTINGCOLORED BEAD VOTING
PROCEDURE AND OPTION 1PROCEDURE AND OPTION 1
Red: Jesus undoubtedly said this orRed: Jesus undoubtedly said this or
something very like itsomething very like it
Pink: Jesus probably said something likePink: Jesus probably said something like
this.this.
Gray: Jesus did not say this, but the ideasGray: Jesus did not say this, but the ideas
contained in it are close to his owncontained in it are close to his own
Black: Jesus did not day this; it representsBlack: Jesus did not day this; it represents
the perspective or content of a later orthe perspective or content of a later or
different traditiondifferent tradition

VOTING OPTION 2VOTING OPTION 2
 Red: I would include this item unequivocally inRed: I would include this item unequivocally in
the database for determining who Jesus wasthe database for determining who Jesus was
 Pink: I would include this item with reservationsPink: I would include this item with reservations
(or modifications) in the database(or modifications) in the database
 Gray: I would not include this item in theGray: I would not include this item in the
database, but I might make use of some of thedatabase, but I might make use of some of the
content in determining who Jesus wascontent in determining who Jesus was
 Black: I would not include this item in the primaryBlack: I would not include this item in the primary
database.database.

VOTING OPTION 3VOTING OPTION 3
Red: That’s Jesus!Red: That’s Jesus!
Pink: Sure sounds like JesusPink: Sure sounds like Jesus
Gray: Well, maybeGray: Well, maybe
Black: There’s been someBlack: There’s been some
mistakemistake..

CALCULATING THE VOTES:CALCULATING THE VOTES:
“WEIGHTED AVERAGE”“WEIGHTED AVERAGE”
Red gets 3 pointsRed gets 3 points
Pink gets 2 pointsPink gets 2 points
Gray gets 1 pointGray gets 1 point
Black gets 0 pointsBlack gets 0 points
Points were added up and then divided byPoints were added up and then divided by
the number of votes and converted to athe number of votes and converted to a
percentage vote based on a one pointpercentage vote based on a one point
scalescale

THE BREAKDOWN OF THE ONETHE BREAKDOWN OF THE ONE
POINT SCALEPOINT SCALE
Red: .7501 and upRed: .7501 and up
Pink: .5001-.7500Pink: .5001-.7500
Gray: .2501-.5000Gray: .2501-.5000
Black: .0000-.2500Black: .0000-.2500

AN EXAMPLE: THE LORD’SAN EXAMPLE: THE LORD’S
PRAYER: Luke 11:2-4PRAYER: Luke 11:2-4
““When you pray, you should say:When you pray, you should say:
Father,Father, your name be revered.your name be revered.
Impose your imperial rule.Impose your imperial rule.
Provide us with the bread we need day byProvide us with the bread we need day by
dayday
Forgive our sins, since we too forgiveForgive our sins, since we too forgive
everyone in debt to useveryone in debt to us
And please don’t subject us to test after test.And please don’t subject us to test after test.
(5G, 325, cf. Mt. version, 148)(5G, 325, cf. Mt. version, 148)

THE HISTORY OF THE QUESTSTHE HISTORY OF THE QUESTS
FOR THE HISTORICAL JESUSFOR THE HISTORICAL JESUS
 TheThe FirstFirst Quest: 1778-1906Quest: 1778-1906
 Began with Hermann Samuel Reimarus:Began with Hermann Samuel Reimarus: Fragments byFragments by
an Anonymous Writeran Anonymous Writer (1778). Pub. by Lessing.(1778). Pub. by Lessing.
 D. F. Strauss,D. F. Strauss, The Life of Jesus Critically ExaminedThe Life of Jesus Critically Examined
(1835). Introduced the concept of “myth” is “anything(1835). Introduced the concept of “myth” is “anything
legendary or supernatural”legendary or supernatural” (5G, 3).(5G, 3).
 Thomas Jefferson (1743-1826):Thomas Jefferson (1743-1826): The Life and Morals ofThe Life and Morals of
Jesus of NazarethJesus of Nazareth (first published, 1904). He took(first published, 1904). He took
scissors and paste to the Gospels, cutting out thescissors and paste to the Gospels, cutting out the
supernatural elements.supernatural elements.
 Separation of the Christ of Faith from the HistoricalSeparation of the Christ of Faith from the Historical
Jesus was thus was under way. Who is the real historicalJesus was thus was under way. Who is the real historical
Jesus? What should be cut out of the gospels to findJesus? What should be cut out of the gospels to find
him?him?

THE FIRST QUESTTHE FIRST QUEST
CONTINUEDCONTINUED
 Many Jesuses are proposed as the trueMany Jesuses are proposed as the true
historical Jesus from Reimarus to Wrede andhistorical Jesus from Reimarus to Wrede and
Schweitzer.Schweitzer.
 William Wrede,William Wrede, The Messianic Secret in MarkThe Messianic Secret in Mark
(1901). Thorough-going skeptic who claimed we(1901). Thorough-going skeptic who claimed we
could know very little about the Historical Jesus.could know very little about the Historical Jesus.
Jesus was only a “Galilean teacher or prophetJesus was only a “Galilean teacher or prophet
who did some striking things and was eventuallywho did some striking things and was eventually
executed”executed” (N. T Wright,(N. T Wright, Jesus and the victory of GodJesus and the victory of God, 20), 20)

FIRST QUEST CONCLUDEDFIRST QUEST CONCLUDED
 Albert Schweitzer’sAlbert Schweitzer’s Quest for the HistoricalQuest for the Historical
Jesus: A Critical Study of its Progress fromJesus: A Critical Study of its Progress from
Reimarus to WredeReimarus to Wrede German ed. 1906 markedGerman ed. 1906 marked
the end of the first quest. He discusses thethe end of the first quest. He discusses the
various Jesuses found during the first quest.various Jesuses found during the first quest.
 He saw a thoroughly eschatological Jesus in theHe saw a thoroughly eschatological Jesus in the
gospels depicting a Jesus who proclaimed thegospels depicting a Jesus who proclaimed the
kingdom of God but died disappointedly whenkingdom of God but died disappointedly when
that eschatological kingdom did not come.that eschatological kingdom did not come.
Hence Jesus, for him, was merely a JewishHence Jesus, for him, was merely a Jewish
apocalyptic prophet.apocalyptic prophet.

THE “NO QUEST” PERIODTHE “NO QUEST” PERIOD
1906-19531906-1953
Historical Jesus not considered importantHistorical Jesus not considered important
Focus is on the Christ of FaithFocus is on the Christ of Faith
Barth and Bultmann and Neo-orthodoxyBarth and Bultmann and Neo-orthodoxy
are key figures. Faith is not based inare key figures. Faith is not based in
history.history.
Bultmann felt very little could be knownBultmann felt very little could be known
about the historical Jesus and that findingabout the historical Jesus and that finding
him was not importanthim was not important
History has nothing to do with faith.History has nothing to do with faith.

THE NEW OR SECOND QUESTTHE NEW OR SECOND QUEST
1953-19801953-1980
 1953 Second Quest began when Bultmann’s1953 Second Quest began when Bultmann’s
student Ernst Kasemann proposed a “Newstudent Ernst Kasemann proposed a “New
Quest” for the historical Jesus.Quest” for the historical Jesus.
 Felt that history did have something to do withFelt that history did have something to do with
faith so sought again to find the historical Jesusfaith so sought again to find the historical Jesus
 Added very little to what the first quest found asAdded very little to what the first quest found as
it used similar principles and presuppositions.it used similar principles and presuppositions.
 It remained in the shackles of Form CriticismIt remained in the shackles of Form Criticism
which was designed “to discover the earlywhich was designed “to discover the early
church, not Jesus himself”church, not Jesus himself” (N. T. Wright,(N. T. Wright, Jesus and the Victory of GodJesus and the Victory of God,,
24)24)

THE THIRD QUESTTHE THIRD QUEST
1980-PRESENT1980-PRESENT
 Many Scholars advance plausible arguments for accepting theMany Scholars advance plausible arguments for accepting the
historical reliability of Mt., Mk, and Lkhistorical reliability of Mt., Mk, and Lk
 Attempt to “do history seriously”, no home-made criteria, FormAttempt to “do history seriously”, no home-made criteria, Form
Criticism is being bypassed. Using method of “hypothesis andCriticism is being bypassed. Using method of “hypothesis and
verification”. Narratives not small units of material are investigated.verification”. Narratives not small units of material are investigated.
Not as concerned about “reconstruction of traditions” which dissectsNot as concerned about “reconstruction of traditions” which dissects
the gospelsthe gospels
 Places Jesus within first century Judaism, allows him to be JewishPlaces Jesus within first century Judaism, allows him to be Jewish
 Has a positive approach to the historicity of the gospelsHas a positive approach to the historicity of the gospels
 But still falls short of the position of orthodox theologians andBut still falls short of the position of orthodox theologians and
Evangelicals as it does not affirm Jesus as “wholly man and whollyEvangelicals as it does not affirm Jesus as “wholly man and wholly
God” on the basis of historical research.God” on the basis of historical research. (Craig Blomberg,(Craig Blomberg, Jesus Under Fire, 27-28)Jesus Under Fire, 27-28)

1985 TO PRESENT1985 TO PRESENT
 Jesus Seminar seems to best fit into the SecondJesus Seminar seems to best fit into the Second
Quest, I.e., it is a “Revived” New or SecondQuest, I.e., it is a “Revived” New or Second
Quest.Quest.
 It is different from the Third Quest in that it has aIt is different from the Third Quest in that it has a
very negative view of historicity of the gospel’svery negative view of historicity of the gospel’s
presentation of Jesuspresentation of Jesus
 It drinks heavily from the post-BultmannianIt drinks heavily from the post-Bultmannian
tradition taking on that tradition’s critical andtradition taking on that tradition’s critical and
Form Critical assumptionsForm Critical assumptions

THREE DOMINANT VIEWS OF THETHREE DOMINANT VIEWS OF THE
HISTORICAL JESUS FOUND IN THE SECONDHISTORICAL JESUS FOUND IN THE SECOND
QUESTQUEST
 Jesus the Social Revolutionary, a countercultural socialJesus the Social Revolutionary, a countercultural social
prophet who resocialized people, a social critic, aprophet who resocialized people, a social critic, a
culture-denying Jewish Cynic peasant. He sought waysculture-denying Jewish Cynic peasant. He sought ways
to better society.to better society.
 Jesus the Religious Genius, one who prayed, fasted, hadJesus the Religious Genius, one who prayed, fasted, had
visions, a holy man, sacred person, a spirit person withvisions, a holy man, sacred person, a spirit person with
an imminent eschatological enthusiast with a belief in thean imminent eschatological enthusiast with a belief in the
coming of the Kingdom of God. One who warned ofcoming of the Kingdom of God. One who warned of
judgment, ethics, belief in God. But one who is notjudgment, ethics, belief in God. But one who is not
relevant for us today.relevant for us today.
 Jesus the SageJesus the Sage
 This last one is the stance of the Jesus SeminarThis last one is the stance of the Jesus Seminar
(These three views come from Scot McKnight in(These three views come from Scot McKnight in Jesus Under FireJesus Under Fire, 56-57), 56-57)

JESUS SEMINAR WORLDVIEWJESUS SEMINAR WORLDVIEW
ROOTSROOTS
 Enlightenment, Age of Reason, Everything canEnlightenment, Age of Reason, Everything can
be explained throughbe explained through naturalnatural scientific means.scientific means.
All so-called miracles have a natural cause orAll so-called miracles have a natural cause or
were made up by people as they cannot happenwere made up by people as they cannot happen
naturallynaturally
 Deism: Dominant religion of the day. A religionDeism: Dominant religion of the day. A religion
of the clockwork universeof the clockwork universe
 God initially created the world as a First CauseGod initially created the world as a First Cause
 Then left it to run on its own under natural lawThen left it to run on its own under natural law
 No supernatural transcendent intervention isNo supernatural transcendent intervention is
possible: I.e., no supernatural working in history.possible: I.e., no supernatural working in history.
No incarnation possible.No incarnation possible.
 Jesus Seminar operates from an naturalistic WVJesus Seminar operates from an naturalistic WV

JESUS SEMINAR STATEMENTJESUS SEMINAR STATEMENT
““The Christ of creed and dogma, who hadThe Christ of creed and dogma, who had
been firmly in place in the Middle Ages,been firmly in place in the Middle Ages,
can no longer command the assent ofcan no longer command the assent of
those who have seen the heavens throughthose who have seen the heavens through
Galileo’s telescope. The old deities andGalileo’s telescope. The old deities and
demons were swept from the skies by thatdemons were swept from the skies by that
remarkable glass. Copernicus, Kepler, andremarkable glass. Copernicus, Kepler, and
Galileo have dismantled the mythologicalGalileo have dismantled the mythological
abodes of the gods and Satan andabodes of the gods and Satan and
bequeathed usbequeathed us secularsecular heavens”heavens” 5G, 2.5G, 2.

JESUS SEMINAR WVJESUS SEMINAR WV
CONTINUEDCONTINUED
To be historical, to be authentic,To be historical, to be authentic,
everything must pass through thiseverything must pass through this
presuppositional scientific naturalisticpresuppositional scientific naturalistic
sievesieve
No walking on waterNo walking on water
No miraculous catch of fishNo miraculous catch of fish
No transfigurationNo transfiguration
No resurrectionNo resurrection
No resurrection appearancesNo resurrection appearances

JESUS SEMINAR WV CONT.JESUS SEMINAR WV CONT.
 No postmortem statements or predictions ofNo postmortem statements or predictions of
events are realevents are real
 Funk and Hoover and the Jesus Seminar state:Funk and Hoover and the Jesus Seminar state:
““Whenever scholars detect detailed knowledgeWhenever scholars detect detailed knowledge
of postmortem events in sayings and parablesof postmortem events in sayings and parables
attribute to Jesus, they are inclined to the viewattribute to Jesus, they are inclined to the view
that the formulation of such sayings took placethat the formulation of such sayings took place
after the fact”.after the fact”. 5G, 25.5G, 25.
E.g., Mk. 13:5-13 and Jesus’ detailed prediction ofE.g., Mk. 13:5-13 and Jesus’ detailed prediction of
the destruction of Jerusalem is colored black.the destruction of Jerusalem is colored black.(5G,(5G,
109-110)109-110)

JESUS SEMINAR ASSUMPTIONS:JESUS SEMINAR ASSUMPTIONS:
#1: A NATURALISTIC WORLD VIEW#1: A NATURALISTIC WORLD VIEW
 God’s working in history supernaturally is locked outGod’s working in history supernaturally is locked out
 The terms “real” and “historical” have been loaded withThe terms “real” and “historical” have been loaded with
meaning that excludes the supernatural as part ofmeaning that excludes the supernatural as part of
“reality” or true “history”“reality” or true “history”
 Hence, if the “real” “historical” Jesus is supernatural andHence, if the “real” “historical” Jesus is supernatural and
incarnational, the Jesus Seminar would beincarnational, the Jesus Seminar would be a prioria priori
unable to find him.unable to find him.
 Problem: There are well documented contemporaryProblem: There are well documented contemporary
works on the validity of being open to the supernatural.works on the validity of being open to the supernatural.
Hence this narrow worldview should be questioned fromHence this narrow worldview should be questioned from
the start (see p. 8 note 56 of my paper).the start (see p. 8 note 56 of my paper).

ASSUMPTION #2:ASSUMPTION #2:
THE CHRIST OF FAITH IS NOTTHE CHRIST OF FAITH IS NOT
THE JESUS OF HISTORYTHE JESUS OF HISTORY
Seminar Statements:Seminar Statements:
““The authors of traditional Christian faithThe authors of traditional Christian faith
are Peter and Paul”are Peter and Paul” The Acts of JesusThe Acts of Jesus, 534., 534.
““The church appears to smother theThe church appears to smother the
historical Jesus by superimposing thishistorical Jesus by superimposing this
heavenly figure on him in the creed: Jesusheavenly figure on him in the creed: Jesus
is displaced by the Christ, as the so-calledis displaced by the Christ, as the so-called
Apostle’s Creed makes evident”Apostle’s Creed makes evident” 5G, 75G, 7

Sage
Walks On Water
Transfiguration
Miraculous Catching of Fish
Calming of the Storm
Supernatural Healing of Blind and Lame
Virgin Birth
Jesus’ Predictions of the Future
Jesus’ Resurrection
Jesus as the Son of God
Jesus as God

J S Rules for Finding Jesus’ Words:J S Rules for Finding Jesus’ Words:
Find the creations of the Gospel writersFind the creations of the Gospel writers
and early Christians and delete themand early Christians and delete them
 Evangelists (the gospel writers) group sayingsEvangelists (the gospel writers) group sayings
and parables in clusters and complexes that didand parables in clusters and complexes that did
not originate with Jesus.not originate with Jesus.
 E.g., the Beatitudes in Matthew 5 are said not toE.g., the Beatitudes in Matthew 5 are said not to
have been originally grouped by Jesus as theyhave been originally grouped by Jesus as they
are now. Rather Matthew grouped them andare now. Rather Matthew grouped them and
created a setting for them (e.g., the Sermon oncreated a setting for them (e.g., the Sermon on
the Mount).the Mount).

J S RULES: FINDING GOSPELJ S RULES: FINDING GOSPEL
WRITER’S CREATIONSWRITER’S CREATIONS
 Evangelists relocate sayings and parables or invent newEvangelists relocate sayings and parables or invent new
narrative contexts for themnarrative contexts for them
 E.g., Mark 2:23-28: Son of Man is Lord of the Sabbath.E.g., Mark 2:23-28: Son of Man is Lord of the Sabbath.
Here the disciples are criticized about harvesting grain inHere the disciples are criticized about harvesting grain in
the Sabbath. The Seminar believes that the criticism wasthe Sabbath. The Seminar believes that the criticism was
originally directed toward Jesus and that only afteroriginally directed toward Jesus and that only after
Jesus’ death would his disciples be criticized. Hence theJesus’ death would his disciples be criticized. Hence the
Mark puts this in a new context.Mark puts this in a new context.
 In addition, Mark has Jesus quote Scripture as a “proofIn addition, Mark has Jesus quote Scripture as a “proof
text” to “legitimate” the belief that Jesus had authoritytext” to “legitimate” the belief that Jesus had authority
over the Sabbath. J S says, “Jesus’ followers wereover the Sabbath. J S says, “Jesus’ followers were
inclined to adopt and adapt his words to their owninclined to adopt and adapt his words to their own
needs.”needs.” (5G, 21)(5G, 21)

J S RULES: FINDING GOSPELJ S RULES: FINDING GOSPEL
WRITER’S CREATIONSWRITER’S CREATIONS
 Evang. expand sayings or parables or provide them withEvang. expand sayings or parables or provide them with
an interpretative overlayan interpretative overlay
 Evang. revise or edit sayings to make them conform toEvang. revise or edit sayings to make them conform to
their own individual language, style, or viewpointtheir own individual language, style, or viewpoint
 E.g., Mark 2:19-20 and the issue of fasting.E.g., Mark 2:19-20 and the issue of fasting.
 The groom’s friends can’t fast while the groom isThe groom’s friends can’t fast while the groom is
present, can they? . . .present, can they? . . . But the days will come when theBut the days will come when the
groom is taken away from them, and then they will fast”groom is taken away from them, and then they will fast”
 ThisThis blackblack addition “justifies the Christian renewal of theaddition “justifies the Christian renewal of the
Jewish practice of fasting even though Jesus and hisJewish practice of fasting even though Jesus and his
disciples did not fast”disciples did not fast” (5G, 22)(5G, 22)

J S Rules: Finding Gospel Writer’sJ S Rules: Finding Gospel Writer’s
CreationsCreations
 Evangelists attribute their own statements to JesusEvangelists attribute their own statements to Jesus
 E.g., Mark 1:15. Mark summarizes here “what he takesE.g., Mark 1:15. Mark summarizes here “what he takes
to be Jesus’ proclaimation”to be Jesus’ proclaimation” (5G, 23)(5G, 23) The following is in Mark’sThe following is in Mark’s
words, not Jesus’:words, not Jesus’: “The time is up: God’s imperial rule is“The time is up: God’s imperial rule is
closing in. Change your ways, and put your trust in theclosing in. Change your ways, and put your trust in the
good news.”good news.” For J S, Jesus was not an apocalypticFor J S, Jesus was not an apocalyptic
prophetprophet
 Hard sayings are softened and adapted to daily livingHard sayings are softened and adapted to daily living
situationssituations
 E.g., Matt. 20:16,E.g., Matt. 20:16, “The last will be first and the first last”“The last will be first and the first last”
is softened in Mark 10:31 tois softened in Mark 10:31 to ““ManyMany of the first will be last,of the first will be last,
and of the lastand of the last manymany will be first.”will be first.”

CreationsCreations
 Words borrowed from common lore or Greek Scriptures are put onWords borrowed from common lore or Greek Scriptures are put on
the lips of Jesus. He did not quote from the OT as that was put onthe lips of Jesus. He did not quote from the OT as that was put on
his lips later by the Christians. So all quotes by Jesus of the OT arehis lips later by the Christians. So all quotes by Jesus of the OT are
suspect.suspect.
 E.g., Matt. 9:13 and Jesus’ quote of Hosea,E.g., Matt. 9:13 and Jesus’ quote of Hosea, “Go and learn what this“Go and learn what this
means, ‘It’s mercy I desire instead of sacrifice’”.means, ‘It’s mercy I desire instead of sacrifice’”.
 Sayings and parables expressed in “Christian” language are theSayings and parables expressed in “Christian” language are the
creation of the evang. or Christian predecessorscreation of the evang. or Christian predecessors
 E.g., Mark 9:31E.g., Mark 9:31 “The son of Adam is being turned over to his“The son of Adam is being turned over to his
enemies, and they will end up killing him. And three days afterhe isenemies, and they will end up killing him. And three days afterhe is
killed he will rise!”killed he will rise!” reflects Paul’s oral Christian tradition stated in Ireflects Paul’s oral Christian tradition stated in I
Cor. 15:3-5, “Christ died for our sins according to the scriptures, andCor. 15:3-5, “Christ died for our sins according to the scriptures, and
was buried, and rose up on the third day according to thewas buried, and rose up on the third day according to the
scriptures”. The Mark saying thus originated with early Christians orscriptures”. The Mark saying thus originated with early Christians or
Paul and not Jesus.Paul and not Jesus.

CreationsCreations
 The Christian community develops apologetic statements to defendThe Christian community develops apologetic statements to defend
its claims and sometimes attributes such statements to Jesus. Theits claims and sometimes attributes such statements to Jesus. The
Christians made Jesus “affirm what they themselves had come toChristians made Jesus “affirm what they themselves had come to
believe”believe” (5G, 24)(5G, 24)
 E.g., Peter confesses Jesus as the Christ and Jesus says,E.g., Peter confesses Jesus as the Christ and Jesus says,
You are to be congratulated, Simon son of Jonah, because flesh andYou are to be congratulated, Simon son of Jonah, because flesh and
blood did not reveal this to you but my Father who is in heaven”blood did not reveal this to you but my Father who is in heaven”
 Sayings and narratives that reflect knowledge of events that tookSayings and narratives that reflect knowledge of events that took
place after Jesus’ death are the creation of the evang. or oralplace after Jesus’ death are the creation of the evang. or oral
tradition.tradition.
 E.g., the little apocalypse of Mark 13:5-37 which reflects knowledgeE.g., the little apocalypse of Mark 13:5-37 which reflects knowledge
of the later Roman siege of Jerusalem in 66-70 AD.of the later Roman siege of Jerusalem in 66-70 AD.

Results of the Assumption that theResults of the Assumption that the
Christ of Faith is not the HistoricalChrist of Faith is not the Historical
Jesus:Jesus:
 Jesus could not have foretold things thatJesus could not have foretold things that
happened after his death, so those words arehappened after his death, so those words are
axedaxed
 Anything that looks like the Christ of Faith andAnything that looks like the Christ of Faith and
creed of the early church is removedcreed of the early church is removed
 Anything on the lips of Jesus that would defendAnything on the lips of Jesus that would defend
the early Christian belief is cut outthe early Christian belief is cut out
 Anything that looks like an apologetic or view ofAnything that looks like an apologetic or view of
the particular evang. is not authentic.the particular evang. is not authentic.
 Anything supernatural about Jesus is removedAnything supernatural about Jesus is removed
 Jesus did not resurrect from the dead.Jesus did not resurrect from the dead.

The Implausibility of this AssumptionThe Implausibility of this Assumption
 Without a resurrection showing Jesus’ powerWithout a resurrection showing Jesus’ power
over death there is not a necessary andover death there is not a necessary and
sufficient cause for the birth of Christianitysufficient cause for the birth of Christianity
 Paul’s early oral tradition testimony about JesusPaul’s early oral tradition testimony about Jesus
resurrection contradicts this (I Cor. 15:3-5).resurrection contradicts this (I Cor. 15:3-5).
Jesus is said to have resurrected and thus theJesus is said to have resurrected and thus the
Jesus of History is the Christ of Faith.Jesus of History is the Christ of Faith.
 There is insufficient time for the embellishmentThere is insufficient time for the embellishment
of a Christ of Faith in only 25-30 years from hisof a Christ of Faith in only 25-30 years from his
death to the writing of the gospels. Note thedeath to the writing of the gospels. Note the
following statement by Craig:following statement by Craig:

Implausibility Continued:Implausibility Continued:
 ““. . . the temporal and geographical distance. . . the temporal and geographical distance
between the events and the accounts isbetween the events and the accounts is
insufficient to allow for such extensiveinsufficient to allow for such extensive
development . . .development . . . even two generations are tooeven two generations are too
short a span to allow the mythical tendency toshort a span to allow the mythical tendency to
prevail over the hard historic core of oralprevail over the hard historic core of oral
traditiontradition”” (Craig,(Craig, Jesus Under Fire,Jesus Under Fire, 154, based on a study in classical historiography on the writings154, based on a study in classical historiography on the writings
of Herodotus by A. N. Sherwin-White which tested the “tempo of myth-making”)of Herodotus by A. N. Sherwin-White which tested the “tempo of myth-making”)
 My personal experience with this view point inMy personal experience with this view point in
Julian Hills’ class, Marquette Univ. I could notJulian Hills’ class, Marquette Univ. I could not
divorce history from faith and be real. My faithdivorce history from faith and be real. My faith
would then indeed be an imaginative construct.would then indeed be an imaginative construct.

Implausibility Continued:Implausibility Continued:
 Living eye-witnesses would have functioned as a strongLiving eye-witnesses would have functioned as a strong
control against the development of a Christ of Faith incontrol against the development of a Christ of Faith in
contrast to a mere human Jesus of Nazareth.contrast to a mere human Jesus of Nazareth.
 A proclamation of Jesus’ resurrection would have fallenA proclamation of Jesus’ resurrection would have fallen
on deaf ears had it not happened because (1) the Jewson deaf ears had it not happened because (1) the Jews
believed in a resurrection at the end of history not thebelieved in a resurrection at the end of history not the
middle and (2) their belief in the resurrection was amiddle and (2) their belief in the resurrection was a
“general” one involving all people not an “isolated“general” one involving all people not an “isolated
individual”.individual”.
 No evidence that the Apostles or the other followers ofNo evidence that the Apostles or the other followers of
Jesus would have made the resurrection up. They wereJesus would have made the resurrection up. They were
amazed and dumbfounded at it!amazed and dumbfounded at it!
 No evidence in early Christian lit. that the early churchNo evidence in early Christian lit. that the early church
created the Christ of Faith. Rather they depended oncreated the Christ of Faith. Rather they depended on
eyewitnesses.eyewitnesses. (Richard Bauckman,(Richard Bauckman, Jesus and the Eyewitnesses:The Gospels as EyewitnessJesus and the Eyewitnesses:The Gospels as Eyewitness
Testimony,Testimony, (Grand Rapids: Eerdmans, 2006), 293-297).(Grand Rapids: Eerdmans, 2006), 293-297).

Assumption #3:Assumption #3:
Jesus is a Laconic Sage, a WiseJesus is a Laconic Sage, a Wise
Ancient Near-East TeacherAncient Near-East Teacher
 ““The Jesus of the gospels is an imaginativeThe Jesus of the gospels is an imaginative
theological construct, into which has beentheological construct, into which has been
woven traces of that enigmatic sage fromwoven traces of that enigmatic sage from
Nazareth—traces that cry out for recognition andNazareth—traces that cry out for recognition and
liberation from the firm grip of those whose faithliberation from the firm grip of those whose faith
overpowered their memories. The search for theoverpowered their memories. The search for the
authentic words of Jesus is a search for theauthentic words of Jesus is a search for the
forgotten Jesus”forgotten Jesus” (5G, 4)(5G, 4)
 Thus, the search for the authentic words ofThus, the search for the authentic words of
Jesus is a search for the elements of Jesus theJesus is a search for the elements of Jesus the
sage, which issage, which is presupposedpresupposed to be the real Jesus.to be the real Jesus.

So to find Jesus, one searches forSo to find Jesus, one searches for
the Sage. He is:the Sage. He is:
 Slow to speechSlow to speech
 A person who does not provoke encountersA person who does not provoke encounters
 Self-effacing, modest, unostentatious, not vain gloriousSelf-effacing, modest, unostentatious, not vain glorious
 Rules of the Jesus Seminar:Rules of the Jesus Seminar:
1. Jesus does not as a rule initiate dialogue or debate,1. Jesus does not as a rule initiate dialogue or debate,
nor does he offer to cure people (e.g., Mk. 12:35-36:nor does he offer to cure people (e.g., Mk. 12:35-36:
“How can the scholars claim that the Anointed is the son“How can the scholars claim that the Anointed is the son
of David?”of David?”))
2. Jesus rarely makes pronouncements or speaks about2. Jesus rarely makes pronouncements or speaks about
himself in the first person (i.e., the “himself in the first person (i.e., the “I amI am” statements in” statements in
John are black, e.g.,“John are black, e.g.,“I am the way, the truth, and . . .)I am the way, the truth, and . . .)
3. Jesus makes no claim to be the Anointed Messiah3. Jesus makes no claim to be the Anointed Messiah
(Mk. 14:62 is black, “Are you the Anointed . . .”, Jesus(Mk. 14:62 is black, “Are you the Anointed . . .”, Jesus
replied, “replied, “I am! And you shall see the Son of Adam sittingI am! And you shall see the Son of Adam sitting
at the right hand of Power and coming with the clouds ofat the right hand of Power and coming with the clouds of
the skythe sky!”)!”) (Scholars version, 5G, 122)(Scholars version, 5G, 122)

Problems limiting Jesus to a SageProblems limiting Jesus to a Sage
 Many scholars dispute this claim. Even Jesus’ SeminarMany scholars dispute this claim. Even Jesus’ Seminar
members disagree among themselvesmembers disagree among themselves (Crossan says he is a Cynic)(Crossan says he is a Cynic)
 Jesus as a sage would not have been threatening to theJesus as a sage would not have been threatening to the
Jews or the Romans. Thus no reason for him to beJews or the Romans. Thus no reason for him to be
flogged or crucified (two events that the Jesus Seminarflogged or crucified (two events that the Jesus Seminar
says are historical).says are historical).
 ““. . . such a Jesus would never have been crucified,. . . such a Jesus would never have been crucified,
would never have drawn the fire that he did, would neverwould never have drawn the fire that he did, would never
have commanded the following that he did, and wouldhave commanded the following that he did, and would
never have created a movement that still shakes thenever have created a movement that still shakes the
world”world” (Scot McKnight, Jesus under Fire, 61)(Scot McKnight, Jesus under Fire, 61)
 One must ignore all the other claims in the Gospels (andOne must ignore all the other claims in the Gospels (and
outside the gospels) about Jesus and who he was.outside the gospels) about Jesus and who he was.

#4 FORM CRITICAL RULES OF#4 FORM CRITICAL RULES OF
ORAL TRANSMISSIONORAL TRANSMISSION
 Rule 1: Oral memory best retains sayings andRule 1: Oral memory best retains sayings and
anecdotes that are short, provocative,anecdotes that are short, provocative,
memorable—and oft-repeatedmemorable—and oft-repeated
 Rule 2: The most frequently recorded words ofRule 2: The most frequently recorded words of
Jesus in the surviving gospels take the form ofJesus in the surviving gospels take the form of
aphorisms (terse, concise, and elegantlyaphorisms (terse, concise, and elegantly
formulations of truths or sentiments) andformulations of truths or sentiments) and
parablesparables
 Rule 3: The earliest layer of the gospel traditionRule 3: The earliest layer of the gospel tradition
is made up ofis made up of singlesingle aphorismsaphorisms

RESULTS OF THESE RULESRESULTS OF THESE RULES
The Seminar rejected the following words asThe Seminar rejected the following words as
authentic because “there is nothingauthentic because “there is nothing
aphoristic, or memorable, about theaphoristic, or memorable, about the
words”words” (5G, 121)(5G, 121)
““Have you come out to take me withHave you come out to take me with
swords and clubs as though you wereswords and clubs as though you were
apprehending a rebel? I was with you inapprehending a rebel? I was with you in
the temple area day after day teachingthe temple area day after day teaching
and you didn’t lift a hand against me. Butand you didn’t lift a hand against me. But
the scriptures must come true!”the scriptures must come true!” Mk. 14:48-Mk. 14:48-
4949 (Scholars Version, 5G, 121)(Scholars Version, 5G, 121)

FURTHER ORAL TRANSMISSIONFURTHER ORAL TRANSMISSION
ASSUMPTIONASSUMPTION
The Seminar sees early oral transmissionThe Seminar sees early oral transmission
of Jesus’ words as informal, uncontrolled,of Jesus’ words as informal, uncontrolled,
anonymous, non-individual but communityanonymous, non-individual but community
derived, and without historicalderived, and without historical
consciousness that would require them toconsciousness that would require them to
“care about the distinction between the“care about the distinction between the
pre- and post-Easter Jesus” (i.e., therepre- and post-Easter Jesus” (i.e., there
seems to beseems to be NONO importance attached toimportance attached to
the possibility of eyewitness control of thethe possibility of eyewitness control of the
words of Jesus).words of Jesus). (Bauckham, 245).(Bauckham, 245). This is in line withThis is in line with
most radical form critics and their view ofmost radical form critics and their view of
the fluidity and community of traditionthe fluidity and community of tradition (Bauckham,(Bauckham,

STORY TELLER LISCENSESTORY TELLER LISCENSE
ASSUMPTION OF ORAL TRANS.ASSUMPTION OF ORAL TRANS.
 ““We know that the evangelists not infrequentlyWe know that the evangelists not infrequently
ascribed Christian words to Jesus—they madeascribed Christian words to Jesus—they made
him talk like a Christian, when, in fact he washim talk like a Christian, when, in fact he was
only the precursor of the movement that was toonly the precursor of the movement that was to
take him as its cultic hero . . . Story tellers intake him as its cultic hero . . . Story tellers in
every age freely invent words for characters inevery age freely invent words for characters in
their stories. This is the storyteller’s license . . .their stories. This is the storyteller’s license . . .
The evangelists functioned no differently thanThe evangelists functioned no differently than
other storytellersother storytellers . . .”. . .” (Emphasis mine, 5G, 29-30)(Emphasis mine, 5G, 29-30)
 Really? Can you be so sure?Really? Can you be so sure?

ORAL TRANSMISSIONORAL TRANSMISSION
CRITIQUECRITIQUE
 In first-century Jewish society, memorization was veryIn first-century Jewish society, memorization was very
important. Oral teaching was “controlled” and there wasimportant. Oral teaching was “controlled” and there was
a desire for it to be accurate. (See Birger Gerhardsson,a desire for it to be accurate. (See Birger Gerhardsson,
Memory and Manuscript,Memory and Manuscript, Bauckham,Bauckham, Jesus and theJesus and the
Eyewitnesses, andEyewitnesses, and Craig, Blomberg,Craig, Blomberg, Historical ReliabilityHistorical Reliability
of the Gospelsof the Gospels).).
 It was a “culture of memory”It was a “culture of memory” (Bock,(Bock, Jesus Under FireJesus Under Fire, 80), 80)
 NT shows indeed there is a concern for history. E.g.,NT shows indeed there is a concern for history. E.g.,
Stephen’s speech in Acts 7 and Luke’s statement in Lk.Stephen’s speech in Acts 7 and Luke’s statement in Lk.
1:1-41:1-4
 LivingLiving eyewitnesses, including the Apostles, would haveeyewitnesses, including the Apostles, would have
functioned to preserve the accuracy of Jesus’ words.functioned to preserve the accuracy of Jesus’ words.
 The time was too short between Jesus’ death and theThe time was too short between Jesus’ death and the
writing of the gospels for the extensive developmentwriting of the gospels for the extensive development
assumedassumed

THE JESUS OF HISTORY SOTHE JESUS OF HISTORY SO
FARFAR
 Non-supernatural, no predictive words, noNon-supernatural, no predictive words, no
miraclesmiracles
 Non-Christ of Faith, not Lord, not Son of GodNon-Christ of Faith, not Lord, not Son of God
 Only a SageOnly a Sage
 Speaks only in parables and short, pithy,Speaks only in parables and short, pithy,
provocative, memorable, single aphorismsprovocative, memorable, single aphorisms
 Slow to speech, person of few wordsSlow to speech, person of few words
 Does not provoke encounters, does not initiateDoes not provoke encounters, does not initiate
dialogue or debatedialogue or debate
 Makes no claim to be the MessiahMakes no claim to be the Messiah
 Does not speak about himself in the first personDoes not speak about himself in the first person

#5: CRITERIA OF DISSIMILARITY: HOW#5: CRITERIA OF DISSIMILARITY: HOW
TO TELL JESUS’ DISTINCTIVE VOICETO TELL JESUS’ DISTINCTIVE VOICE
 Different from common loreDifferent from common lore
 His sayings “cut against the social and religiousHis sayings “cut against the social and religious
grain”grain”
 His sayings “surprise and shock”, they call for aHis sayings “surprise and shock”, they call for a
“reversal of roles or frustrate ordinary, everyday“reversal of roles or frustrate ordinary, everyday
expectations”expectations”
 His sayings are characterized by “exaggeration,His sayings are characterized by “exaggeration,
humor, and paradox”humor, and paradox”
 His images “are concrete and vivid, his sayingsHis images “are concrete and vivid, his sayings
are . . . metaphorical and without explicitare . . . metaphorical and without explicit
application”application”(5G, 30-32)(5G, 30-32)

PROBLEM WITH THISPROBLEM WITH THIS
CRITERIACRITERIA
It only can determine Jesus’ unique wordsIt only can determine Jesus’ unique words
and actionsand actions
Thus the real Jesus becomes defined onlyThus the real Jesus becomes defined only
by his uniqueness. Many, if not much, ofby his uniqueness. Many, if not much, of
his real words and actions would then behis real words and actions would then be
excluded.excluded.
Combined with the Christ of FaithCombined with the Christ of Faith
exclusion, it forces one to make Jesusexclusion, it forces one to make Jesus
dissimilar with both the early church anddissimilar with both the early church and
his Jewish culture!his Jewish culture!

WITH THIS CRITERIA, JESUSWITH THIS CRITERIA, JESUS
BECOMESBECOMES
““a decidedly odd figure, totally detacheda decidedly odd figure, totally detached
from his cultural heritagefrom his cultural heritage andand ideologicallyideologically
estranged from the movement he isestranged from the movement he is
responsible for founding . . . He becomesresponsible for founding . . . He becomes
an eccentric if only that which makes himan eccentric if only that which makes him
different is regarded as authentic. Thedifferent is regarded as authentic. The
criterion may help us understand wherecriterion may help us understand where
Jesus’ teaching is exceptional, but it canJesus’ teaching is exceptional, but it can
never give us the essential Jesus”never give us the essential Jesus” (Bock,(Bock, JesusJesus
Under FireUnder Fire, 91), 91)

#6: BURDEN OF PROOF REVERSAL:#6: BURDEN OF PROOF REVERSAL:
GOSPELS ARE ASSUMED TO BEGOSPELS ARE ASSUMED TO BE
GUILTYGUILTY
The Seminar requires that the words ofThe Seminar requires that the words of
Jesus reported in the gospels be “shownJesus reported in the gospels be “shown
to be authentic”to be authentic” through the Seminar’sthrough the Seminar’s
criteriacriteria instead of assuming them to beinstead of assuming them to be
true until shown otherwisetrue until shown otherwise
This is a reversal of the normal approachThis is a reversal of the normal approach
to historyto history
The gospels are assumed guilty from theThe gospels are assumed guilty from the
startstart

THE SEMINAR ANDTHE SEMINAR AND NORMALNORMAL
HISTORYHISTORY
 ““The current assumption is more nearly theThe current assumption is more nearly the
opposite and indicates how far scholarship hasopposite and indicates how far scholarship has
come since Strauss: the gospels are nowcome since Strauss: the gospels are now
assumed to be narratives in which the memoryassumed to be narratives in which the memory
of Jesus is embellished by mythic elements thatof Jesus is embellished by mythic elements that
express the church’s faith in him, and byexpress the church’s faith in him, and by
plausible fictions that enhance the telling of theplausible fictions that enhance the telling of the
gospel story for first-century listeners who knewgospel story for first-century listeners who knew
about divine men and miracles first hand.about divine men and miracles first hand.
Supposedly historical elements in theseSupposedly historical elements in these
narratives therefore must be demonstrated to benarratives therefore must be demonstrated to be
so. The Jesus Seminar has accordinglyso. The Jesus Seminar has accordingly
assumed the burden of proof . . .” (5G, 4-5)assumed the burden of proof . . .” (5G, 4-5)

CRITIQUE OF REVERSALCRITIQUE OF REVERSAL
It is not theIt is not the normalnormal way to do historyway to do history
““If we were to apply such standards toIf we were to apply such standards to
other documents, whole shelves of ancientother documents, whole shelves of ancient
history would have to be excluded”history would have to be excluded” (Bock, 90)(Bock, 90)
““Guilty before innocent” stance is “againstGuilty before innocent” stance is “against
the grain” of contemporary historical andthe grain” of contemporary historical and
Biblical scholarship.Biblical scholarship. (Robert Kurka, unpublished paper, “A Jesus We Have(Robert Kurka, unpublished paper, “A Jesus We Have
Never Known,” 10)Never Known,” 10)
It is based on the dubious assumption thatIt is based on the dubious assumption that
the early church created the Christ of Faiththe early church created the Christ of Faith

THE DUBIOUS PROCEEDURETHE DUBIOUS PROCEEDURE
 The Seminar sets up highly debatable rules,The Seminar sets up highly debatable rules,
assumptions, and criteria that find their alreadyassumptions, and criteria that find their already
predetermined vision of Jesus. With all thesepredetermined vision of Jesus. With all these
criteria, how could they find any other Jesus?criteria, how could they find any other Jesus?
 The Seminar in the end violates its own finalThe Seminar in the end violates its own final
general rule which states, “Beware of finding ageneral rule which states, “Beware of finding a
Jesus entirely congenial to you”Jesus entirely congenial to you” (5G, 5)(5G, 5) They indeedThey indeed
find a predetermined Jesus sage congenial tofind a predetermined Jesus sage congenial to
them.them.

#7 THE GNOSTIC GOSPEL OF#7 THE GNOSTIC GOSPEL OF
THOMAS ASSUMPTIONTHOMAS ASSUMPTION
 Canonical boundaries rule:Canonical boundaries rule:
The Seminar states, “Canonical boundaries areThe Seminar states, “Canonical boundaries are
irrelevant in critical assessments of the various sourcesirrelevant in critical assessments of the various sources
of information about Jesus”of information about Jesus” (5G, 35)(5G, 35)
The Seminar thus says thatThe Seminar thus says that allall surviving gospels should besurviving gospels should be
included as sources cutting off at 325 when theincluded as sources cutting off at 325 when the
“orthodox party solidified its hold on the Christian“orthodox party solidified its hold on the Christian
tradition and other wings of the Christian movementtradition and other wings of the Christian movement
were choked off”were choked off” (5G, 35.)(5G, 35.)
The Seminar sets up the Gospel of Thomas as a validThe Seminar sets up the Gospel of Thomas as a valid
source by constructing asource by constructing a hypotheticalhypothetical early edition ofearly edition of
Thomas dated 50-60 ADThomas dated 50-60 AD
The Seminar Gospel Sources are understood as follows:The Seminar Gospel Sources are understood as follows:

SEMINAR INCONSISTENCYSEMINAR INCONSISTENCY
It only considersIt only considers for evaluationfor evaluation the Gospelthe Gospel
of Thomasof Thomas
It does mention the Egerton Gospel andIt does mention the Egerton Gospel and
the Secret Gospel of Mark but does notthe Secret Gospel of Mark but does not
evaluate them muchevaluate them much
It does not pay attention to the Gospel ofIt does not pay attention to the Gospel of
Peter, the Gospel of Mary, or the otherPeter, the Gospel of Mary, or the other
non-canonical gospelsnon-canonical gospels

SEMINAR ASSUMPTIONSEMINAR ASSUMPTION
 Excludes these other gospels seemingly because itExcludes these other gospels seemingly because it
assumes that “present knowledge of what Jesus saidassumes that “present knowledge of what Jesus said
rests mostly on the evidence provided by “hypotheticalrests mostly on the evidence provided by “hypothetical
Q, hypothetical L, hypothetical M, Mark and Thomas”Q, hypothetical L, hypothetical M, Mark and Thomas”(5G, 16)(5G, 16)
 The extant Gospel of Thomas (dating in the late 2The extant Gospel of Thomas (dating in the late 2ndnd
century AD) has an earlier edition to be dated with Qcentury AD) has an earlier edition to be dated with Q
around 50-60 ADaround 50-60 AD
 This would give the Seminar a second witness (withThis would give the Seminar a second witness (with
hypothetical Q) of a sayings only gospel in the firsthypothetical Q) of a sayings only gospel in the first
century, a gospel void of the passion narrative, thuscentury, a gospel void of the passion narrative, thus
bolstering its position that the earliest rememberedbolstering its position that the earliest remembered
sayings were without narrative setting and thus createdsayings were without narrative setting and thus created
by the canonical gospel authors and the Christianby the canonical gospel authors and the Christian
communitycommunity

PROBLEMS WITH THOMASPROBLEMS WITH THOMAS
While “almost all scholars concede thatWhile “almost all scholars concede that
Thomas could have been composed asThomas could have been composed as
early as the middle of the second century,early as the middle of the second century,
the evidence strongly suggests thatthe evidence strongly suggests that
Thomas was not composed before A.D.Thomas was not composed before A.D.
175-180.”175-180.” (Evans,(Evans, Fabricating Jesus,Fabricating Jesus,67)67)
Thomas quotes or alludes to Mk., Lk.,Thomas quotes or alludes to Mk., Lk.,
John, Paul, Revelation and so could notJohn, Paul, Revelation and so could not
have been written before themhave been written before them (Evans,(Evans, Fabricating Jesus,Fabricating Jesus, 67-67-
77)77)

THOMAS PROBLEMS CONT.THOMAS PROBLEMS CONT.
 Thomas reflects what more liberal scholars call “lateThomas reflects what more liberal scholars call “late
gospel material” and “later” gospel editing which wouldgospel material” and “later” gospel editing which would
make Thomas influenced by the New Testamentmake Thomas influenced by the New Testament
Gospels not the other way aroundGospels not the other way around
 ““Thomas shows familiarity with late traditions distinctiveThomas shows familiarity with late traditions distinctive
to Eastern Syrian Christianity” which would argue for ato Eastern Syrian Christianity” which would argue for a
late 2late 2ndnd
century date.century date. (for both of these, see Evans,(for both of these, see Evans, Fabricating JesusFabricating Jesus, 67-77), 67-77)
 Hence, there is no real support for an early Thomas andHence, there is no real support for an early Thomas and
thus no good justification with making this gospel athus no good justification with making this gospel a
“source” for the authentic words of Jesus.“source” for the authentic words of Jesus.
 Interestingly, only 3 sections in the Gospel of ThomasInterestingly, only 3 sections in the Gospel of Thomas
are colored red (36 are pink) by the Seminar. Can thisare colored red (36 are pink) by the Seminar. Can this
“sayings” gospel written down within 20 years of Jesus“sayings” gospel written down within 20 years of Jesus
death have changed that much? Aren’t these supposeddeath have changed that much? Aren’t these supposed
to be more stable?to be more stable?

THE POSTMODERN GARB OF THETHE POSTMODERN GARB OF THE
JESUS SEMINARJESUS SEMINAR
 Postmodern characteristics and themes:Postmodern characteristics and themes:
 Western culture’s way of understanding historyWestern culture’s way of understanding history
is now to be questioned and rewrittenis now to be questioned and rewritten
 Western metanarratives (e.g., the Bible) are nowWestern metanarratives (e.g., the Bible) are now
to be questioned. No one value system is to beto be questioned. No one value system is to be
allowed. No universal truth is to be tolerated as itallowed. No universal truth is to be tolerated as it
is bias and bigotedis bias and bigoted
 Knowledge, authority, and values are “up forKnowledge, authority, and values are “up for
grabs”, all “authorities” are to be placed on thegrabs”, all “authorities” are to be placed on the
same authority level as everyone else.same authority level as everyone else.

POSTMODERN GARBPOSTMODERN GARB
CONTINUEDCONTINUED
 IntentionalIntentional deconstructiondeconstruction of traditionalof traditional
standards, and standards of authority, as well asstandards, and standards of authority, as well as
standard texts (e.g., the Bible) is the call of thestandard texts (e.g., the Bible) is the call of the
hour. When deconstructed, every text has manyhour. When deconstructed, every text has many
meanings determined by one’s own socioculturalmeanings determined by one’s own sociocultural
situation. There is no one true meaning.situation. There is no one true meaning.
 Reality is in the mind of the beholder which isReality is in the mind of the beholder which is
conditioned by his own environmentconditioned by his own environment

POSTMODERNISM GARBPOSTMODERNISM GARB
CONT.CONT.
 Truth does not come from any God in heavenTruth does not come from any God in heaven
but is constructed by the person’s own lifebut is constructed by the person’s own life
situation. Each person along with its own societysituation. Each person along with its own society
creates truth. There is no objective authoritativecreates truth. There is no objective authoritative
foundation of “Scripture, creeds andfoundation of “Scripture, creeds and
confessions, and ecclesiastical tradition”.confessions, and ecclesiastical tradition”.
 No one should be “marginalized”. TheNo one should be “marginalized”. The
marginalized must be freed from oppression andmarginalized must be freed from oppression and
exploitationexploitation
 A strong anti-Enlightenment stance. Rejection ofA strong anti-Enlightenment stance. Rejection of
the West’s “universal intellectual terrorism”the West’s “universal intellectual terrorism”
(From Daniel Adams, “Toward a Theological Understanding of Postmodernism,” at(From Daniel Adams, “Toward a Theological Understanding of Postmodernism,” at
www.crosscurrents.org/adams.htm)www.crosscurrents.org/adams.htm)

THE SEMINAR’S POSTMODERNTHE SEMINAR’S POSTMODERN
GARB:GARB:
 The Seminar’s own “life situation” orThe Seminar’s own “life situation” or Sitz ImSitz Im
LebenLeben, (i.e., its own, (i.e., its own radical higher criticalradical higher critical
environment and presuppositions) creates itsenvironment and presuppositions) creates its
own truth about Jesusown truth about Jesus
 The Seminar feels a need to justify its own beliefThe Seminar feels a need to justify its own belief
system and refuses to be marginalized orsystem and refuses to be marginalized or
suppressed. The Seminar is crying out for thesuppressed. The Seminar is crying out for the
acceptance of their position (see 5G, 1ff) whichacceptance of their position (see 5G, 1ff) which
has been suppressed by the fundamentalistshas been suppressed by the fundamentalists
and orthodox theologians too long. It is time forand orthodox theologians too long. It is time for
their freedom!their freedom!

 The Seminar uses postmodern terms when itThe Seminar uses postmodern terms when it
says it sees the Christ of the Gospels as ansays it sees the Christ of the Gospels as an
“imaginative theological“imaginative theological constructconstruct””(5G, 4)(5G, 4) TheThe
Seminar believes the early church created theSeminar believes the early church created the
Christ of Faith out of its desire (need) to justifyChrist of Faith out of its desire (need) to justify
Jesus’ divinity and deal with his death. So theJesus’ divinity and deal with his death. So the
early church rewrote history to fit theirearly church rewrote history to fit their
“theological construct”. Hence the early church“theological construct”. Hence the early church
engaged in postmodernism. The Seminar isengaged in postmodernism. The Seminar is
blind to seeing that they are doing the sameblind to seeing that they are doing the same
thing that they are accusing the early church ofthing that they are accusing the early church of
doing: rewriting history according to their owndoing: rewriting history according to their own
theological construct!theological construct!

 The gospel texts are deconstructed by theThe gospel texts are deconstructed by the
Seminar. This allows them to create the JesusSeminar. This allows them to create the Jesus
they want to find.they want to find.
 The Seminar undermines the authoritativeThe Seminar undermines the authoritative
canonical status of the Four Gospels to includecanonical status of the Four Gospels to include
the Gospel of Thomas which seems to be giventhe Gospel of Thomas which seems to be given
a higher status (with Q) than the canonicala higher status (with Q) than the canonical
gospels. The exclusive authority of the four NTgospels. The exclusive authority of the four NT
gospels is dethroned.gospels is dethroned.

The “fairness” or “non-marginalizing”The “fairness” or “non-marginalizing”
principle is followed in the voting andprinciple is followed in the voting and
scoring system so each Fellow’s votescoring system so each Fellow’s vote
would “count”.would “count”.
Hence “fairness” is used to determineHence “fairness” is used to determine
truth.truth.
There is to be no one “marginalized”.There is to be no one “marginalized”.
The Seminar states:The Seminar states:

 ““This system seemed superior to a system thatThis system seemed superior to a system that
relied on majorities or pluralities of one type orrelied on majorities or pluralities of one type or
another. In a system that made the dividing lineanother. In a system that made the dividing line
between pink and gray a simple majority, nearlybetween pink and gray a simple majority, nearly
half of the Fellows would lose their vote. Therehalf of the Fellows would lose their vote. There
would only be winners and losers. Underwould only be winners and losers. Under
weighted averages, all votes would count in theweighted averages, all votes would count in the
averages. Black votes in particular could readilyaverages. Black votes in particular could readily
pull an average down . . . Yet this shortcomingpull an average down . . . Yet this shortcoming
seemed consonant with the methodologicalseemed consonant with the methodological
skepticism that was a working principle of theskepticism that was a working principle of the
Seminar: when in sufficient doubt, leave it out”Seminar: when in sufficient doubt, leave it out” (5G,(5G,
37.)37.)

GARB PROBLEMSGARB PROBLEMS
 The “fairness principle” worked to marginalizeThe “fairness principle” worked to marginalize
the majority at times. E.g., for Mt. 6:6athe majority at times. E.g., for Mt. 6:6a “When“When
you pray, go into a room by your self and shutyou pray, go into a room by your self and shut
the door behind you”,the door behind you”, 58% of the scholars voted58% of the scholars voted
(red or pink) to attribute it to Jesus. But 27%(red or pink) to attribute it to Jesus. But 27%
colored it black. It ended up gray and thus notcolored it black. It ended up gray and thus not
true words of Jesus. Problem: the majority wastrue words of Jesus. Problem: the majority was
marginalized. (See 5G, 148).marginalized. (See 5G, 148).
 Similarly Mt. 6:22-23 and 11:16-19. (See 5G,Similarly Mt. 6:22-23 and 11:16-19. (See 5G,
151, 180).151, 180).

GARB PROBLEMSGARB PROBLEMS
 When thoroughly followed, each generation’s Jesus is toWhen thoroughly followed, each generation’s Jesus is to
be and should be created in its own image according tobe and should be created in its own image according to
its “own particular needs, visions, and programs”. So theits “own particular needs, visions, and programs”. So the
Jesus Seminar would be justified in their conclusions too.Jesus Seminar would be justified in their conclusions too.
But is this really what they want or teach?But is this really what they want or teach?
 The Seminar states that it embraces EnlightenmentThe Seminar states that it embraces Enlightenment
principles at its foundation, but it dresses it and modifiesprinciples at its foundation, but it dresses it and modifies
it in postmodern garb seemingly in hope of gaining publicit in postmodern garb seemingly in hope of gaining public
acceptance of its view of the historical Jesus. Which willacceptance of its view of the historical Jesus. Which will
it be? Enlightenment principles or Postmodernit be? Enlightenment principles or Postmodern
principles? If Postmodern, then their view of Jesus is noprinciples? If Postmodern, then their view of Jesus is no
more “true” than anyone else’s. So why the polemicmore “true” than anyone else’s. So why the polemic
against conservative and other views? If Enlightenment,against conservative and other views? If Enlightenment,
why the post-modern garb?why the post-modern garb?

SUMMARY OF CRITIQUESUMMARY OF CRITIQUE
 JS conclusions are preconditioned by their own dubiousJS conclusions are preconditioned by their own dubious
presuppostional posturepresuppostional posture
 Dubious assumptions:Dubious assumptions:
 The real Jesus is non-supernaturalThe real Jesus is non-supernatural
 The Christ of Faith is a creation of the churchThe Christ of Faith is a creation of the church
 Jesus is only a sageJesus is only a sage
 This harmless, quiet, non-confrontational, non-This harmless, quiet, non-confrontational, non-
controversial, non-threatening sage spawned thecontroversial, non-threatening sage spawned the
powerful Christian movementpowerful Christian movement
 This harmless sage was flogged and crucifiedThis harmless sage was flogged and crucified
 The oral tradition (as seen in the four gospels) changedThe oral tradition (as seen in the four gospels) changed
and modified the real Jesus in only about one generationand modified the real Jesus in only about one generation
after Jesus’ death and in spite of living eyewitnessesafter Jesus’ death and in spite of living eyewitnesses

SUMMARY CONTINUEDSUMMARY CONTINUED
 This Jesus was an odd figure, totally detached from hisThis Jesus was an odd figure, totally detached from his
cultural heritage and ideologically estranged from thecultural heritage and ideologically estranged from the
movement he is responsible to have foundedmovement he is responsible to have founded
 The four gospel accounts of JesusThe four gospel accounts of Jesus a prioria priori cannot becannot be
trustedtrusted
 Gospel history should begin with skepticism and be doneGospel history should begin with skepticism and be done
differently than all other ancient history.differently than all other ancient history.
 The Gospel of Thomas (or an earlier version of it) can beThe Gospel of Thomas (or an earlier version of it) can be
dated as early as 50-60 AD and should be considered asdated as early as 50-60 AD and should be considered as
a “source” for the real words of Jesusa “source” for the real words of Jesus
 Truth can be “voted on”Truth can be “voted on”
 No one or their beliefs should be marginalized. It isNo one or their beliefs should be marginalized. It is
alright however to marginalize those who believe in onealright however to marginalize those who believe in one
universal truthuniversal truth

CONCLUSIONCONCLUSION
 All the presuppositions of the Jesus Seminar ensure theAll the presuppositions of the Jesus Seminar ensure the
discovery of an historical Jesus created in thediscovery of an historical Jesus created in the
predetermined image of the Jesus Seminar itself.predetermined image of the Jesus Seminar itself.
 It has built dubious presuppositions upon dubiousIt has built dubious presuppositions upon dubious
presuppositions and therefore its results are not worthypresuppositions and therefore its results are not worthy
of serious consideration.of serious consideration.
 The Jesus Seminar project is not one of discovery, nor isThe Jesus Seminar project is not one of discovery, nor is
it scientific. It amounts to the forcing of the Gospelit scientific. It amounts to the forcing of the Gospel
material through a narrow preconceived sieve which onlymaterial through a narrow preconceived sieve which only
Jesus as a Sage can pass through and be recognized.Jesus as a Sage can pass through and be recognized.
Hence, the Seminar has failed to establish its sageHence, the Seminar has failed to establish its sage
Jesus as the real Jesus.Jesus as the real Jesus.
 The Jesus seminar has therefore conducted its “search”The Jesus seminar has therefore conducted its “search”
on false pretenses (it is not a “search”) and no oneon false pretenses (it is not a “search”) and no one
should feel compelled to embrace its conclusions.should feel compelled to embrace its conclusions.

FROM APOLOGETICS TO ERISTICS:FROM APOLOGETICS TO ERISTICS:
FINDING THE REAL JESUSFINDING THE REAL JESUS
 Apologetics: Defense of the faithApologetics: Defense of the faith
 Eristics: The advance or offense of the faithEristics: The advance or offense of the faith
 To find the real Jesus, we must:To find the real Jesus, we must:
 Reunite the Christ of Faith with the Jesus ofReunite the Christ of Faith with the Jesus of
History. We must allow Jesus to be supernaturalHistory. We must allow Jesus to be supernatural
as well as human. The justification of this comesas well as human. The justification of this comes
fromfrom
1. Eyewitness testimony of the Gospels which1. Eyewitness testimony of the Gospels which
speak of this unity (e.g., Luke 1:1-4)speak of this unity (e.g., Luke 1:1-4)
2. Eyewitness testimony and oral tradition2. Eyewitness testimony and oral tradition
corroboration of the NT letters (e.g., Paul’scorroboration of the NT letters (e.g., Paul’s
letters and statements, e.g., I Cor. 15:3-8)letters and statements, e.g., I Cor. 15:3-8)

ERISTICSERISTICS
3. The eyewitness testimony in the book of3. The eyewitness testimony in the book of
Acts (e.g., Acts 2:22-24, 36)Acts (e.g., Acts 2:22-24, 36)
4. The testimony of the Apostolic Fathers and4. The testimony of the Apostolic Fathers and
their use of the unified term “Jesus Christ”,their use of the unified term “Jesus Christ”,
“Jesus is the Christ”, “Christ is Lord”. E.g.,“Jesus is the Christ”, “Christ is Lord”. E.g.,
I Clement 21 (96AD) which states, “Let usI Clement 21 (96AD) which states, “Let us
reverence the Lord Jesus Christ, whosereverence the Lord Jesus Christ, whose
blood was given for us”blood was given for us” (Roberts, Donaldson, Coxe,(Roberts, Donaldson, Coxe, The Ante-Nicene Fathers Vol. 1,The Ante-Nicene Fathers Vol. 1, 11)11)
There is no compelling historical evidence that theThere is no compelling historical evidence that the
church of the first century created the Christ ofchurch of the first century created the Christ of
Faith.Faith.
Let us proclaim without reservation the Jesus ofLet us proclaim without reservation the Jesus of
the NT Gospels!the NT Gospels!

HOW TO FIND JESUSHOW TO FIND JESUS
 Not through Post-modern or EnlightenmentNot through Post-modern or Enlightenment
deconstruction of the texts of the Bible or personaldeconstruction of the texts of the Bible or personal
constructs made by us or the early church.constructs made by us or the early church.
 It is through establishing a personal, experientialIt is through establishing a personal, experiential
relationship with him as arelationship with him as a living being, as Jesus theliving being, as Jesus the
Christ.Christ. He is alive now, not just in past history. HistoryHe is alive now, not just in past history. History
did not end with his death. It continues and he continuesdid not end with his death. It continues and he continues
(Heb. 7:24).(Heb. 7:24).
 This relationship is not limited to the intellectual realmThis relationship is not limited to the intellectual realm
but must be experiential, involving both our and God’sbut must be experiential, involving both our and God’s
heart, mind, soul, and strength.heart, mind, soul, and strength.
 It is two sided. We must experience God and He us (GalIt is two sided. We must experience God and He us (Gal
4:9; Matt. 7:23; Deut. 8:2; I Cor. 8:1b-3; I Jn. 5:3)4:9; Matt. 7:23; Deut. 8:2; I Cor. 8:1b-3; I Jn. 5:3)

ERISTICSERISTICS
Let us eristically urge the members of theLet us eristically urge the members of the
Jesus Seminar to find the real living JesusJesus Seminar to find the real living Jesus
by making him Lord in surrender to him forby making him Lord in surrender to him for
all he really is;all he really is; the living historical unified-the living historical unified-
in-personhood Jesus the Christin-personhood Jesus the Christ
This is the testimony of the Apostle JohnThis is the testimony of the Apostle John
in I John. 4:2b-3; 5:6a, 12). Let us andin I John. 4:2b-3; 5:6a, 12). Let us and
everyone embrace it and not fall for theeveryone embrace it and not fall for the
false dichotomy of the Christ of Faith andfalse dichotomy of the Christ of Faith and
the Jesus of History:the Jesus of History:

THE EYEWITNESS PLEA OF JOHNTHE EYEWITNESS PLEA OF JOHN
THE APOSTLETHE APOSTLE
Every spirit that acknowledges that JesusEvery spirit that acknowledges that Jesus
Christ has come in the flesh is from God,Christ has come in the flesh is from God,
but every spirit that does not acknowledgebut every spirit that does not acknowledge
Jesus is not from God. This is the spirit ofJesus is not from God. This is the spirit of
the antichrist which you have heard isthe antichrist which you have heard is
coming and even now is already in thecoming and even now is already in the
world. . . This is the one who came byworld. . . This is the one who came by
water and blood—Jesus Christ . . . Hewater and blood—Jesus Christ . . . He
who has the Son has life; he who does notwho has the Son has life; he who does not
have the Son of God does not have lifehave the Son of God does not have life

SUGGESTED READINGSSUGGESTED READINGS
 Bauckham, Richard.Bauckham, Richard. Jesus and the Eyewitnesses: TheJesus and the Eyewitnesses: The
Gospels as Eyewitness Testimony.Gospels as Eyewitness Testimony. Grand Rapids:Grand Rapids:
Eerdmans, 2006.Eerdmans, 2006.
 Evans, Craig A. Evans.Evans, Craig A. Evans. Fabricating Jesus: How ModernFabricating Jesus: How Modern
Scholars Distort the Gospels.Scholars Distort the Gospels. Downers Grove, IVP,Downers Grove, IVP,
2006.2006.
 Funk, Robert W.; Hoover, Roy W.; and The JesusFunk, Robert W.; Hoover, Roy W.; and The Jesus
Seminar,Seminar, The Five Gospels: The Search for theThe Five Gospels: The Search for the
Authentic Words of Jesus.Authentic Words of Jesus. New York: Macmillan, 1993New York: Macmillan, 1993
 Funk, Robert W.; and The Jesus Seminar,Funk, Robert W.; and The Jesus Seminar, The Acts ofThe Acts of
Jesus: The Search for the Authentic Deeds of Jesus.Jesus: The Search for the Authentic Deeds of Jesus.
San Francisco: Harper, 1998.San Francisco: Harper, 1998.

READINGS CONTINUEDREADINGS CONTINUED
 Johnson, Luke Timothy.Johnson, Luke Timothy. The Real Jesus: TheThe Real Jesus: The
Misguided Quest for the Historical Jesus and theMisguided Quest for the Historical Jesus and the
Truth of the Traditional Gospels.Truth of the Traditional Gospels. San Francisco:San Francisco:
Harper, 1997.Harper, 1997.
 Wilkins, Michael J. and Moreland, J. P., eds,Wilkins, Michael J. and Moreland, J. P., eds,
Jesus Under Fire: Modern ScholarshipJesus Under Fire: Modern Scholarship
Reinvents the Historical Jesus.Reinvents the Historical Jesus. Grand Rapids:Grand Rapids:
Zondervan, 1995.Zondervan, 1995.
 Wright, N. T.Wright, N. T. Jesus and the Victory of God.Jesus and the Victory of God.
Minneapolis: Fortress Press, 1996.Minneapolis: Fortress Press, 1996.

THE JESUS SEMINAR AND RADICAL HIGHER CRITICISM

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