1473:. As Kennedy recalled later, "We featured a wide variety of scholarly viewpoints... We set out to show the ample historical evidence that the Gospels are reliable, that the New Testament is the best-attested book in antiquity in quantity and quality of manuscripts, that Jesus is who He said He is, and that He rose from the dead." The film aired on Christmas Day 2000 on the PAX-TV network and a number of CBS affiliates. An expanded version of the film, titled "Who Is This Jesus: Is He Risen?", aired at Easter 2001. The film aired again on "The Coral Ridge Hour" on Palm Sunday, 2005.
1331:
would leave us with a monstrosity: a Jesus who never said, thought, or did anything that other Jews said, thought, or did, and a Jesus who had no connection or relationship to what his followers said, thought, or did in reference to him after he died." J. Ed
Komoszewski and co-authors state that the Jesus Seminar's "Criteria for In/Authenticity" creates "an eccentric Jesus who learned nothing from his own culture and made no impact on his followers". The same criticism has been made by Craig Evans.
1406:
their own size...the sayings that meet with the
Seminar's approval were preserved by the Christian communities whose contribution is discounted. Jesus as a person does not exist outside of the gospels, and the only reason he exists there is because of their authors' faith in the Resurrection. Trying to find a construct, "the historical Jesus," is not like finding diamonds in a dunghill, but like finding New York City at the bottom of the Pacific Ocean.
575:. This translation uses current colloquialisms and contemporary phrasing in an effort to provide a contemporary sense of the gospel authors' styles, if not their literal words. The goal was to let the reader hear the message as a first-century listener might have. The translators avoided other translations' archaic, literal translation of the text, or a superficial update of it. For example, they translate "woe to you" as "damn you". The authors of
1314:'s eschatological view of Jesus. Casey argues that the Jesus Seminar's fundamental social goal was not to construct an accurate portrait of the historical Jesus, but rather to create "a figure whom are happy with". In particular, the fellows of the Seminar have removed "the apocalyptic and eschatological concerns which characterize American fundamentalism" and remade Jesus as "a cynic philosopher, which suits their intellectual ambiance".
1619:
1225:, who says: "I cannot understand how, if a majority ... thought a saying authentic or probably authentic, the 'weighted average' turned out to be 'probably inauthentic'. A voting system that produces a result like this ought to be scrapped." Casey sums up the voting process stating, "In practice, this meant an averaged majority vote by people who were not in any reasonable sense authorities at all."
1302:, arguing that their conclusions were at least in part predetermined by their theological positions. He also pointed out the limitations of their presumptions and methodology. Allison argued that despite the conclusions of the seminar, Jesus was a prophetic figure focused to a large extent on apocalyptic thinking. Several Bible scholars (for example
1145:, only 14 would be leading figures in the field of New Testament studies. More than half are basically unknowns, who have published only two or three articles. Eighteen of the fellows have published nothing at all in New Testament studies. Most have relatively undistinguished academic positions, for example, teaching at a community college.
1264:, voiced concerns with the seminar's work. He criticized the techniques of the Seminar, believing them to be far more limited for historical reconstruction than seminar members believe. Their conclusions were "already determined ahead of time," Johnson says, which "is not responsible, or even critical scholarship. It is a self-indulgent
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Some scholars have advanced the theory that these so-called apocryphal gospels actually include texts and traditions that are older and more reliable than those in the canonical New
Testament writings. ... These opinions are purely circular arguments, since the investigators have found material which
1355:
It requires the assumption that someone, about a generation removed from the events in question, radically transformed the authentic information about Jesus that was circulating at that time, superimposed a body of material four times as large, fabricated almost entirely out of whole cloth, while the
499:
Reversing the burden of proof. In his day, Strauss had to offer evidence to question the historicity of any part of the gospels because his audience assumed that the gospels were historical. Today, the assumption is nearly the opposite, with the gospels understood to be so thoroughly embellished that
309:
The methods and conclusions of the Jesus
Seminar have come under harsh criticism from numerous biblical scholars, historians and clergy for a variety of reasons. Such critics assert, for example, that the Fellows of the Seminar were not all trained scholars, that their voting technique did not allow
1439:
Doesn't it seem like its open season on
Christians—and even Christ—these days? The character of the only perfect human being to ever live is being dragged through the mud by those with the respectability of a degree behind their names ... While there are liberal Bible scholars who deny some or many
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likewise avers that the
Seminar "operated to a remarkable degree on a priori principles, some of them reflecting antisupernatural bias. For instance, the bodily resurrection had no real chance of being accepted as having taken place. ... Again, almost as a principle, the eschatological character of
554:
Scholars involved in the third and next quests for the historical Jesus have constructed a variety of portraits and profiles for Jesus. However, there is little scholarly agreement on the portraits, or the methods used in constructing them. But according to
Theissen and Merz, writing in 1996, while
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argues that the Jesus
Seminar applies a form of hypercriticism to the canonical gospels that unreasonably assumes that "Jesus' contemporaries (that is, the first generation of his movement) were either incapable of remembering or uninterested in recalling accurately what Jesus said and did, and in
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match the beliefs of
Judaism or those held by the early Christians. Critics such as Gregory Boyd have noted that the effect of this is that the Jesus of the Seminar shows no continuity with his Jewish context nor his disciples. Raymond Brown has stated that "a rigorous application of such criteria
1523:
The effect of the
American Jesus Seminar on conservative American Christians has been just as disastrous as the work of the Seminar itself. Some of them write books which appear to assume that, if they can demonstrate that the Jesus Seminar is wrong, they thereby demonstrate the absolute truth of
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This is the new fundamentalism. It believes in the literal sense of the Bible—it just reduces to what it can take as literal quotation from Jesus. Though some have called the Jesus Seminarists radical, they are actually very conservative. They tame the real, radical, Jesus, cutting him down to
761:
The Jesus Seminar produced a significant number of publications both in the form of journal articles and books published for the general public. Individual members of the seminar also produced, and continue to produce books which draw heavily upon the Seminar's work. The following is a selected
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The Seminar fellows decided the beatitude for those persecuted in Jesus' name might trace back to Jesus as a beatitude for those who suffer, but concluded that in its final form the saying represents concerns of the Christian community rather than Jesus' message. Thus it received a gray rating.
555:
the noneschatological Jesus is a significant trend in contemporary research into the historical Jesus, most scholars affirm the traditional view that Jesus prophesied the imminent end of the world. Since the 1990s, however, other scholars have pointed out the complexity of apocalypticism within
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portrayed Jesus as a failed apocalyptic prophet, and this analysis virtually put an end to historical inquiry into Jesus. In the 1970s and 1980s, however, critical historians returned to the topic of historical Jesus. Some of these scholars identified the apocalyptic imagery in the gospels as
752:
Matthew's version of the three authentic beatitudes were rated pink. The author has spiritualized two of them, so that they now refer to the poor "in spirit" and to those who hunger "and thirst for justice." Matthew also includes beatitudes for the meek, the merciful, the pure of heart, and
228:, Jesus broke with established Jewish theological dogmas and social conventions both in his teachings and in his behavior, often by turning common-sense ideas upside down, confounding the expectations of his audience: he preached of "Heaven's imperial rule" (traditionally translated as "
1444:
In response to the airing of a two-hour ABC News documentary titled "The Search for Jesus" in June 2000, which featured Jesus Seminar scholars including Marcus Borg and John Dominic Crossan, Coral Ridge Ministries produced the one-hour documentary "Who Is This Jesus". Hosted by actor
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of some of his disciples rather than physical encounters. While these claims, not accepted by conservative Christian laity, have been repeatedly made in various forms since the 18th century, the Jesus Seminar addressed them in a unique manner with its consensual research methodology.
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Are the verses used to introduce, explain, or frame other material, which might itself be authentic? For example, in Luke, the "red" parable of the good samaritan is framed by scenes about Jesus telling the parable, and the seminar deemed Jesus' framing words in these scenes to be
239:; he fraternized with outsiders and criticized insiders. According to the Seminar, Jesus was a mortal man born of two human parents, who did not perform nature miracles nor die as a substitute for sinners nor rise bodily from the dead. Sightings of a risen Jesus represented the
594:
The Fellows used a voting system to evaluate the authenticity of about 500 statements and events. For certain high-profile passages the votes were embodied in beads, the color of which represented the degree of confidence that a saying or act was or was not authentic:
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The Jesus Seminar treats the gospels as fallible historical artifacts, containing both authentic and inauthentic material. The Seminar fellows used several criteria for determining whether a particular saying or story is authentic, including the criteria of
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they prefer to what is the canonical Gospels and, in support of their preferences, attribute this material to more ancient sources. No ancient evidence confirms these theories, but the theories have been welcomed and widely publicized in the popular press.
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has stated: "The Jesus Seminar is not representative of the guild of New Testament historical scholarship today. Rather, it is representative of one voice within that guild, a voice that actually espouses a minority position on some key issues."
1110:, a historian of the origins of Christianity, argued that while some members of the seminar are reputable scholars (Borg, Crossan, Funk, others), others are relatively unknown or undistinguished in the field of biblical studies. One member,
616:
A confidence value was determined from the voting using a weighted average of the points given for each bead; the text was color-coded from red to black (with the same significance as the bead colors) according to the outcome of the voting.
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pastor and theologian, "The Jesus Seminar represents an extremely small number of radical-fringe scholars who are on the far, far left wing of New Testament thinking. It does not represent mainstream scholarship." New Testament scholar
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argues that the principal presuppositions of scientific naturalism, the primacy of the apocryphal gospels, and the necessity of a politically correct Jesus are unjustified and issue in a distorted portrait of the historical Jesus.
2325:, Robert J. Miller, editor, Polebridge Press, Sonoma, CA, 1991, page xi: "The Scholars Version is a new translation of the Bible. The first phase is a translation of all the gospels. The Scholars Version—SV for short— ... The
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The Jesus Seminar has come under intense criticism regarding its method, assumptions and conclusions from a wide array of scholars and laymen. Scholars who have expressed concerns with the work of the Jesus Seminar include
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According to current estimates, the gospels were not written until decades after Jesus' death. Parables, aphorisms, and stories were passed down orally (30–50 CE). The fellows judged whether a saying was a short, catchy
660:), the fellows decided that irony, reversal, and frustration of expectations were characteristic of Jesus' style. If a pericope presents opposites or impossibilities, it is more likely to be authentic. For example, "
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The Jesus seminar was active in the 1980s and 1990s. Early in the 21st century, another group called the "Acts Seminar" was formed by some previous members to follow similar approaches to biblical research.
1480:, a Baptist apologist-theologian, host of The John Ankerberg Show, responded with "The Search for Jesus: A Response to the ABC, NBC, CNN Specials about Jesus". The program featured biblical scholars
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A long discourse attested in three gospels has Jesus telling his listeners not to fret but to trust in the Father. Fellows looked for this theme in other sayings they deemed authentic. For example, "
2180:
Theissen, Gerd; Winter, Dagmar (2002). The Quest for the Plausible Jesus: The Question of Criteria (1st American ed.). Louisville, Ky.: Westminster John Knox Press. ISBN 0-664-22537-3. OCLC 49805829
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has been sharply critical, saying "The Jesus Seminar is the latest example of a pseudo-scientific approach that is 'dogmatically' opposed to basic Christian dogmas, popularizing in the public mind
2019:
The Jesus Seminar has generated a lot of debate because it finds little historical evidence for certain Christian beliefs, such as the virgin birth, the divinity of Jesus, and the resurrection.".
873:. To create the material for this book, they voted on the individual acts of Jesus as recorded in the gospels, much as they had previously voted on the individual sayings attributed to him.
2189:
Charlesworth, James H.; Pokorny, Petr, eds. (2009). Jesus Research: An International Perspective (Princeton–Prague Symposia Series on the Historical Jesus). pp. 1–2. ISBN 978-0-8028-6353-9.
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Distinguishing between oral and print cultures. Since Jesus lived and preached in an oral culture, scholars expect that short, memorable stories or phrases are more likely to be historical.
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Members of the Jesus Seminar have responded to their critics in various books and dialogues, which typically defend both their methodology and their conclusions. Among these responses are
1603:. Funk was a well-known scholar of recent American research into Jesus' parables. Harris was the author of several books on religion, including university-level textbooks. Mack described
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says that the non-apocalyptic view of the historical Jesus gained ground in the 1970s and 1980s when research into Jesus shifted out of religious environments and into secular academia.
1209:." He states that these glaring omissions were compounded by the fact that many of the supposed "experts" at the Seminar were young, obscure scholars who had only just completed their
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Theissen, Gerd and Annette Merz. The historical Jesus: a comprehensive guide. Fortress Press. 1998. translated from German (1996 edition). Chapter 2. Christian sources about Jesus.
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The Seminar looked for several characteristics that, in their judgment, identified a saying as inauthentic, including self-reference, leadership issues, and apocalyptic themes.
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to explain Jesus' resurrection. Some view Crossan as an important voice in contemporary historical Jesus research, promoting the idea of a non-apocalyptic Jesus who preaches a
762:
sampling of those publications; a complete list of Jesus Seminar publications may be found at the Polebridge Press website, the in-house publisher for the Westar Institute:
721:(Matthew 25:31–46) received the color black because the fellows saw it as representing Matthew's agenda of speaking out against unworthy members of the Christian community.
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says "the old consensus that Jesus was an eschatological prophet who proclaimed the imminent end of the world has disappeared", and identifies two reasons for this change:
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Others have made the same point and have further indicated that thirty-six of those scholars, almost half, have a degree from or currently teach at one of three schools:
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argue that some other gospel translations have attempted to unify the language of the gospels, while they themselves have tried to preserve each author's distinct voice.
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as red, pink, gray, and black. Three beatitudes are judged to be "paradoxical" and are doubly attested. They are rated red (authentic) as they appear in Luke 6:20–21.
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that could possibly survive intact from the speaker's death until decades later when it was first written down. If so, it is more likely to be authentic. For example, "
2367:
3574:
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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 pp. 124–125
2259:
J. Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (Oxford: Oxford University Press, 2006), 111-14
481:. By 1900, scholars had hypothesized this lost collection of Jesus' sayings, thought to be the source of material found in Matthew and Luke but not in Mark.
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559:, and grant that Jesus did make "apocalyptic" predictions, but in relation to the destruction of the Jewish Temple in 70 AD, and not the end of the world.
1568:(CE). In this new phase, fellows of the Jesus Seminar on Christian Origins employ the methods and techniques pioneered by the original Jesus Seminar.
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Do the verses refer to the concerns of the early Christian community, such as instructions for missionaries or issues of leadership? For example,
3466:
Theissen, Gerd and Annette Merz. The historical Jesus: a comprehensive guide. Fortress Press. 1998. translated from German (1996 edition). p. 321
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In March 2006, the Jesus Seminar began work on a new description of the emergence of the Jesus traditions through the first two centuries of the
3032:
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Porter, Stanley E.; Hayes, Michael A.; Tombs, David (2004). Images of Christ (Academic Paperback). T&T Clark. p. 74. ISBN 978-0-567-04460-0.
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stated, "the conclusions reached by these scholars are inherent in the presuppositions and methods they have chosen to adopt from the outset."
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Dale C. Allison (Author), Marchus J. Borg (Author), John Dominic Crossan (Author), Stephen J. Patterson (Author), Robert J. Miller (Editor),
2292:
Green, J.B., Brown, J., & Perrin, N. (2018). Dictionary of Jesus and the Gospels: A Compendium of Contemporary Biblical Scholarship. IVP.
416:
lists seven bases for the modern critical scholarship of Jesus, claiming these "pillars" have developed since the end of the 18th century:
334:. Using a number of tools, they asked who he was, what he did, what he said, and what his sayings meant. Their reconstructions depended on
2134:
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Black beads – indicated the voter believed Jesus did not say the passage—it comes from later admirers or a different tradition. (0 Points)
2015:, For Dummies Pub., 2007. p. 60 – "The Jesus Seminar has come under a lot of fire from other scholars and clergy for a variety of reasons
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passing it on" while, in contrast, privileging extra-canonical texts with an uncritical acceptance that sometimes rises to the level of
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offers its readers several unique features. This volume is the premier publication of the Scholars Version translation of the gospels."
1926:
1637:
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demonstrated how two scholars with divergent theological positions can work together to creatively share and discuss their thoughts.
2162:
Mitchell, Margaret M.; Young, Frances M., eds. (2006). The Cambridge History of Christianity. Vol. 1. p. 23. ISBN 978-0-521-81239-9.
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British scholar of the New Testament, criticizes the Seminar for having not included "some of the best scholars in the USA, such as
182:
s. The seminars are the scholarly program units of Westar Institute. Westar publishes a bi-monthly magazine for the general public,
3429:
1878:
Ehrman, B, (Feb 2, 2010), "Jesus, Interrupted: Revealing the Hidden Contradictions in the Bible (And Why We Don't Know About Them)"
3534:
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Kinman, B. (1999). Parousia, Jesus "A-Triumphal" Entry, and the Fate of Jerusalem. Journal of Biblical Literature, 118(2), 279-294
287:
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has been critical of the methods and conclusions of the Jesus Seminar with particular attention to Christological ramifications.
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2357:, The Translation, page xi, also page 11: "Most translations of the gospels flatten all their individual "voices" into one. ..."
1343:", stating, "Their voting was so bizarre that they ended up with more red in the Gospel than in our oldest genuine source, the
397:), involved canvassing the records of the first four centuries for traditions about Jesus and sifting them by criteria such as
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365:, and used textual analysis (along with more anthropology and history) to focus on Jesus himself. They used a combination of
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Does the text have Jesus referring to himself? For example, "I am the way, and I am the truth, and I am life" (John 14:1–14)
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474:. By 1900, critical scholars had largely concluded that Mark came before Matthew and Luke and served as a source for each.
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In addition to scholarly critiques, a number of conservative Christian organizations were critical of the Jesus Seminar.
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Prophet and Teacher: An Introduction to the Historical Jesus by William R. Herzog (Jul 4, 2005) ISBN 0664225284 p. 8
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The work of The Jesus Seminar continued after the death of its founder (2005) and was succeeded by two seminars:
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Grey beads – indicated the voter believed Jesus did not say the passage, but it contains Jesus' ideas. (1 Point)
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tenets of the faith, there are just as many—if not more—scholars who hold to a much more conservative position.
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about Jesus when critically approaching the gospels. Members acted on the premise that Jesus did not hold an
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Protestant fundamentalism or Catholic orthodoxy, whichever the perspective from which the author is writing.
3477:"Stephen L. Harris - Author of Understanding the Bible & Fire Mountains of the West - About the Author"
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2313:, The Gospel of Mark, New International Greek Testament Commentary (Grand Rapids: Eerdmans, 2002), 498–543
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Wright also discusses the work of Burton L. Mack, John Dominic Crossan and Marcus J. Borg in some detail.
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After Jesus Before Christianity: A Historical Exploration of the First Two Centuries of Jesus Movements
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in Borg, Marcus J. and N. T. Wright. The Meaning of Jesus: Two visions. New York: HarperCollins. 2007.
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1118:. Johnson also critiqued the seminar for its attempts to gain the attention of the media for the 2000
1114:, holds no Ph.D. but a M.Sc. in mathematics and physics, not biblical studies, and is best known as a
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After Jesus Before Christianity: A Historical Exploration of the First Two Centuries of Jesus Movement
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The Real Jesus: The Misguided Quest for the Historical Jesus and the Truth of the Traditional Gospels
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463:) and the Jesus in John, generally favoring the synoptics as more historical and seeing John as more
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peace-makers. These beatitudes have no second attestation, lack irony, and received a black rating.
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Pink beads – indicated the voter believed Jesus probably said something like the passage. (2 Points)
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as historical sources that represent Jesus' actual words and deeds as well as elaborations of the
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Will the Real Jesus Please Stand Up? A Debate Between William Lane Craig and John Dominic Crossan
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451:. Since the 1800s, Bible scholars have distinguished between the Jesus of the Synoptic gospels (
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John P. Meier, "The Present State of the 'Third Quest' for the Historical Jesus: Loss and Gain"
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Casey criticizes the Seminar for the "exaggerated importance which they have attributed to the
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Do the verses support an opinion or outlook that is unique to the gospel, possibly indicating
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without the use of ancient medicine or magic, relieving afflictions now modernly considered
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Members of the Seminar used votes with colored beads to decide their collective view of the
133:. The seminar was very active through the 1980s and 1990s, and into the early 21st century.
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represents the first published appearance of the SV gospels. ..."; Introduction: page 1: "
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Wright, N. T. "Five Gospels But No Gospel", in Bruce D. Chilton and Craig A. Evans eds.,
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church suffered sufficient collective amnesia to accept the transformation as legitimate.
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has argued that the self-selected members of the group do not represent the consensus of
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2271:(2018), Hope Deferred? Against the Dogma of Delay, page 51-52, University of St. Andrews
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Since the 1960s, some scholars have started to view the gospel references to the coming
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164:(1999). They also ran a series of lectures and workshops in various U.S. cities.
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Numerous scholars have criticized the Seminar for placing too much value on the
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and with the Gospel of Thomas but omitted material in other sources such as the
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did say the passage quoted, or something very much like the passage. (3 Points)
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To decide their collective view of the historicity of the deeds and sayings of
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Kee, Howard Clark, "A Century of Quests for the Culturally Compatible Jesus",
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Jesus of Nazareth: An Independent Historian's Account of His Life and Teaching
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Kee, Howard Clark, "A Century of Quests for the Culturally Compatible Jesus",
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Jesus of Nazareth: An Independent Historian's Account of his Life and Teaching
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Jesus as a Figure in History: How Modern Historians View the Man From Galilee
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to twist the meaning of Scripture, founded in the liberalism, modernism, and
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145:
2878:
That All May Believe: A Theology of the Gospel and the Mission of the Church
2516:. Wheaton, Ill.: Victor Books. Reprint: Eugene, Ore.: Wipf and Stock, 2010.
1690:
1607:, based on the elements of the Q document that he considers to be earliest.
1519:
that are current in academia and mainline seminaries. Maurice Casey states:
2310:
2280:
2215:
1554:
1283:
1222:
1206:
1092:
1074:
914:
896:
661:
464:
343:
152:
to use as textual sources. They published their results in three reports:
2232:. Minneapolis, Minnesota: Fortress Press (published 1998). pp. 1–16.
1265:
3530:
Christian Cadre: The Jesus Seminar: Bad Philosophy Makes Bad Christianity
3454:
2283:, Jesus and the Victory of God (Minneapolis: Fortress, 1996), pp. 329–365
2268:
1890:
1580:
1572:
1489:
1458:
1454:
1398:
1299:
1166:
1022:
992:
513:
378:
350:
303:
291:
233:
3525:
The "Jesus Seminar:" Liberal Theologians Investigating the Life of Jesus
3275:
Washington Times, Dec. 25, 2000, "TV Film aims for true story of Jesus".
3539:
1565:
1194:
1173:
969:
962:
731:
521:
225:
1528:
1326:. For the Seminar, a saying will only be held as authentic if it does
571:, producing what they call the "Scholars Version", first published in
2816:. Second ed. Oxford; New York: Oxford University Press. pp. 230-231.
2655:
The Gospel of the Lord: How the Early Church Wrote the Story of Jesus
1351:
notes that if the Jesus Seminar's findings are to be believed, then:
1210:
1099:
view that an unbridgeable gulf exists between Jesus and the church."
907:
213:
3505:
1583:
in 2022, but notable surviving fellows of the Jesus Seminar include
2955:
Jesus Under Fire: Modern Scholarship Reinvents the Historical Jesus
2447:
Jesus Under Fire: Modern Scholarship Reinvents the Historical Jesus
1647:
1294:, cited what he felt were problems with the work of (particularly)
903:
643:
634:. Among additional criteria used by the fellows are the following:
311:
221:
3388:
John Dominic Crossan, Luke Timothy Johnson, and Werner H. Kelber,
587:
The first findings of the Jesus Seminar were published in 1993 as
500:
one needs evidence to suppose that anything in them is historical.
298:
to prepare for the end of the world, indicate that he preached a
279:
263:
on those who advocate any passage's historicity. Unconcerned with
1618:
1541:, a dialogue with Allison, Borg, Crossan, and Stephen Patterson;
961:
He was executed as a public nuisance, not for claiming to be the
390:
358:
217:
3286:"TV Special 'Who Is This Jesus' weighs evidence of Resurrection"
1553:, by Borg and noted New Testament historian and Pauline scholar
1449:
and D. James Kennedy, the film features ancient history scholar
535:", rather than an imminent end of the world (cf. Luke 17:20–21).
408:
1964:
The Essential Jesus: Original Sayings and Earliest Images, p. 8
122:
1807:
The Acts of Jesus: The Search for the Authentic Deeds of Jesus
871:
The Acts of Jesus: The Search for the Authentic Deeds of Jesus
784:
Funk, Robert Walter; Butts, James R.; Scott, Bernard Brandon;
188:
1773:
The Five Gospels: The Search for the Authentic Words of Jesus
1512:
600:
589:
The Five Gospels: The Search for the Authentic Words of Jesus
232:") as being already present but unseen; he depicted God as a
141:
75:
2860:, Oxford and New York: Oxford Univ. Press, 2011, pp. 29-30.
1335:
Bias against canonical sources and for non-canonical sources
1317:
1103:
Composition of the Seminar and qualifications of the members
2832:
O'Collins, Gerald. "What Are They Saying About Jesus Now",
656:
Based on several important narrative parables (such as the
539:
The apocalyptic elements attributed to Jesus, according to
436:
established it as part of biblical criticism with his book
2953:
Craig A. Blomberg, "Where Do We Start Studying Jesus?" in
842:; Polebridge Press; Salem, Oregon: 1999. 978-0944344781
286:
worldview, an opinion that is controversial in mainstream
3553:
2502:
The Jesus Quest: The Third Search for the Jew of Nazareth
2445:
Michael J. Wilkins & J.P. Moreland, General Editors,
1932:
895:, and he had a human father whose name may not have been
860:; Polebridge Press; Salem, Oregon: 1994. 978-0944344422
831:; Polebridge Press; Salem, Oregon: 1999. 978-0944344743
816:; Polebridge Press; Salem, Oregon: 1998. 978-0060629786
791:; Polebridge Press; Salem, Oregon: 1988. 978-0944344071
738:"Congratulations, you poor! God's domain belongs to you."
567:
The Seminar began by translating the gospels into modern
484:
Questioning eschatological (apocalyptic) Jesus. In 1906,
2536:, London: SPCK; Minneapolis: Fortress Press. pp. 22-44.
2368:"Voting for the Jesus Seminar Phase 1: Sayings of Jesus"
1221:
The voting system has been criticized by, among others,
849:; Polebridge Press; Salem, Oregon: 2010. 978-1598150186
772:
The Historical Jesus and the Heart of Contemporary Faith
2895:
2893:
3550:
N. T. Wright's Assessment of the Seminar's Scholarship
3093:"Presuppositions and Pretensions of the Jesus Seminar"
2464:
2462:
3195:, "Bibliographic Essay", Cambridge University Press.
2838:
Focus On Jesus: Essays in Christology and Soteriology
1957:
1122:
program "The Search for Jesus" hosted by news anchor
741:"Congratulations, you hungry! You will have a feast."
3146:
The Jesus Seminar and the Reliability of the Gospels
2890:
2594:
2592:
2590:
1614:
744:"Congratulations, you who weep now! You will laugh."
705:
Peter as "the rock" on which Jesus builds his church
3580:
Christian organizations disestablished in the 2000s
2459:
2441:
2439:
2437:
2435:
2122:
Harper San Francisco. 1993. "Introduction," p 1-30.
1835:
The Gospel of Jesus: According to the Jesus Seminar
1529:
Current activities and fellows of the Jesus Seminar
3315:"The Jesus Seminar: The Slippery Slope to Heresy"
2637:(New Studies in Biblical Theology), IVP Academic
2587:
424:and the stories that the gospels tell about him.
184:The Fourth R: An Advocate for Religious Literacy.
3561:
3408:Marcus J. Borg Marcus J. Borg and N. T. Wright,
2432:
2323:The Complete Gospels: Annotated Scholars Version
310:for nuance, that they were preoccupied with the
3521:(London), vol 25, October 1995, pp. 317–38
3390:The Jesus Controversy: Perspectives in Conflict
2688:Seeing the Word: Refocusing New Testament Study
1543:The Jesus Controversy: Perspectives in Conflict
1228:
524:as insertions by the early Christian community.
178:The latter published its first report in 2022,
3575:Religious organizations disestablished in 2006
3256:What If America Were a Christian Nation Again?
1537:by Robert J. Miller, a member of the Seminar;
678:
3412:, HarperOne; 2nd edition, September 4, 2007,
3134:Review of "The Mystery of the Kingdom of God"
2360:
1945:"E.P. Sanders: Jesus the Apocalyptic Prophet"
814:The Acts of Jesus: What Did Jesus Really Do?
3026:
3024:
3022:
3020:
3018:
3016:
3014:
3012:
3010:
2797:
2218:(1996). "1: Quest of the historical Jesus".
2210:
1951:
1511:identify the Jesus Seminar as an attempt by
1236:, Professor of Biblical Studies Emeritus at
800:The Five Gospels: What Did Jesus Really Say?
620:
562:
332:reconstruct the life of the historical Jesus
325:
302:, which encourages all of God's children to
3570:Christian organizations established in 1985
3392:, Bloomsbury T&T Clark, November 1999,
3176:
2800:"American Catholic is Down for Maintenance"
2221:The Historical Jesus: A Comprehensive Guide
2206:
2204:
1545:, a dialogue between Crossan, Johnson, and
1165:" interpretations of the New Testament. To
803:The Search for the Authentic Words of Jesus
2622:St. Francis' Theological College, Brisbane
2032:, Volume 2, BRILL, 1999. pp 83–99,110–120.
1853:
1638:Historical background of the New Testament
1003:
725:
504:
318:, and that they relied excessively on the
271:may have more authentic material than the
129:that originated under the auspices of the
3007:
2840:, Leominster: Gracewing, 1996. pp. 1-16.
2836:, 27 Aug., 1994, pp. 11-14. Reprinted in
2488:Hays, Richard B., "The Corrected Jesus",
1469:. Also featured is evangelical apologist
1318:Inappropriate emphasis on flawed criteria
937:feed the multitude with loaves and fishes
756:
599:Red beads – indicated the voter believed
278:The Seminar held a number of premises or
3487:
3422:
3177:Komoszewski, J. Ed; et al. (2006).
2947:
2201:
2118:, Roy W. Hoover, and the Jesus Seminar.
1830:
1828:
1826:
1824:
1822:
1768:
1766:
1764:
1762:
1760:
1701:
1699:
1410:
1161:, all of which are considered to favor "
144:. They produced new translations of the
3336:"Jesus Seminar - The Christian Arsenal"
3191:Kee, Howard Clark, et al. eds., (1997)
2109:
2063:
1758:
1756:
1754:
1752:
1750:
1748:
1746:
1744:
1742:
1740:
1280:Jesus' ministry has been dismissed..."
1216:
1141:Of the 74 listed in their publication
527:Some scholars have begun to see Jesus'
346:. The key feature was the rejection of
169:The Seminar on God and the Human Future
3562:
3312:
3059:Authenticating the Activities of Jesus
2757:: CS1 maint: archived copy as title (
2470:Jesus of Nazareth: Millenarian Prophet
2030:Authenticating the activities of Jesus
1925:: CS1 maint: archived copy as title (
1854:Vearncombe, Erin; et al. (2022).
1837:(1999), Polebridge Press (Macmillan),
1802:
1800:
1798:
1796:
1794:
1792:
1292:Jesus of Nazareth: Millenarian Prophet
1185:In the first chapter of his 2010 book
917:who shared meals with social outcasts.
768:Meeting Jesus Again for the First Time
3372:, Polebridge Press, October 1, 2001,
3030:
2930:Paul Verhoeven's Ph.D. claims refuted
1886:
1884:
1819:
1696:
1673:Category:Members of the Jesus Seminar
3193:The Cambridge Companion to the Bible
3158:An Introduction to the New Testament
3114:An Introduction to the New Testament
2708:An Introduction to the New Testament
2088:
2028:Bruce Chilton & Craig A. Evans,
1737:
1374:The Cambridge Companion to the Bible
1238:Boston University School of Theology
869:In 1998 the Jesus Seminar published
193:The Seminar's reconstruction of the
3352:, Polebridge Press, November 1999,
3235:The Gates of Hell Shall Not Prevail
2710:, Doubleday. pp. 820-823, 827-829.
1992:Excerpt from "From Jesus to Christ"
1789:
1433:The Gates of Hell Shall Not Prevail
409:"Seven pillars of scholarly wisdom"
267:boundaries, they asserted that the
13:
3432:. Westar Institute. Archived from
2942:Rediscovering the Historical Jesus
2345:, page 420: "Congratulations/Damn"
2045:, Polebridge Press, 1999. pp 65–79
1881:
1492:as well as philosopher-theologian
16:American biblical research project
14:
3601:
3499:
3410:The Meaning of Jesus: Two Visions
3350:The Jesus Seminar and Its Critics
3181:. Kregel Publication. p. 49.
3090:
2932:in Dutch national newspaper Trouw
2675:Making Sense of the New Testament
2043:The Jesus seminar and its critics
1706:Making Sense of the New Testament
1551:The Meaning of Jesus: Two Visions
1535:The Jesus Seminar and Its Critics
840:The Jesus Seminar and Its Critics
438:Life of Jesus Critically Examined
330:The scholars attending sought to
189:Search for the "Historical Jesus"
2997:. Westminster John Knox. p. 78.
2880:. Grand Rapids: Eerdmans. p. 42
2013:The Historical Jesus For Dummies
1617:
876:According to the Jesus Seminar:
864:
779:Jesus: A Revolutionary Biography
730:The Jesus Seminar rated various
3469:
3460:
3448:
3402:
3382:
3370:The Apocalyptic Jesus: A Debate
3362:
3342:
3328:
3306:
3278:
3269:
3248:
3227:
3206:
3185:
3170:
3150:
3138:
3126:
3106:
3084:
3071:
3051:
2987:
2967:
2935:
2923:
2911:
2870:
2858:Rethinking Fundamental Theology
2850:
2826:
2806:
2791:
2784:"Controversial Jesus Seminar",
2778:
2765:
2720:
2700:
2690:. Baker Academic. pp. 195-207.
2680:
2667:
2647:
2627:
2611:
2567:
2547:
2526:
2506:
2495:
2482:
2414:
2403:
2392:
2381:
2348:
2336:
2316:
2304:
2295:
2286:
2274:
2262:
2253:
2192:
2183:
2174:
2165:
2156:
2147:
2125:
2082:
2057:
2048:
2035:
2022:
2005:
1981:
1937:
1539:The Apocalyptic Jesus: A Debate
1429:Coral Ridge Presbyterian Church
1288:Pittsburgh Theological Seminary
717:? For example, the prophecy of
385:) and as explained in the book
3585:Quest for the historical Jesus
3515:According to the Jesus Seminar
3061:. Leiden: Brill, 1999. p. 95.
2635:Jesus and the Logic of History
2573:Johnson, Luke Timothy (1997).
2142:Princeton Theological Seminary
2132:A renaissance in Jesus studies
2064:Crossan, John Dominic (2001).
1872:
1847:
1809:(1998), Harper San Francisco,
1723:
1684:
1663:Quest for the historical Jesus
829:According to the Jesus Seminar
582:
430:quest for the historical Jesus
1:
2422:"Welcome to the Westar Store"
1678:
972:is a fiction – Jesus was not
858:A Report of the Jesus Seminar
658:Parable of the Good Samaritan
493:, and not authentic to Jesus.
477:Identifying the hypothetical
3323:Watchman Fellowship ministry
3321:, vol. 12, no. 1,
2677:. Baker Academic. pp. 18-19.
2534:Jesus and the Victory of God
2250:(translated from the German)
1229:Influence of presuppositions
140:of the deeds and sayings of
7:
2993:Powell, Mark Allan. (1998)
2686:Bockmuehl, Markus. (2006).
2673:Blomberg, Craig L. (2004).
1610:
974:raised bodily from the dead
945:raise Lazarus from the dead
679:Criteria for inauthenticity
672:Ask – it'll be given to you
443:Distinguishing between the
420:Distinguishing between the
58:; 18 years ago
30:; 39 years ago
10:
3606:
3542:of Luke Timothy Johnson's
3254:Kennedy, D. James (2003).
3233:Kennedy, D. James (1996).
3156:Brown, Raymond E. (1997).
3116:. Doubleday. pp. 820-821.
3112:Brown, Raymond E. (1997).
2957:, Zondervan, 1995, p. 20.
2706:Brown, Raymond E. (1997).
1571:Robert Funk died in 2005,
1496:and Israeli archaeologist
1414:
1324:criterion of dissimilarity
1254:Candler School of Theology
854:John the Baptist and Jesus
320:criterion of embarrassment
288:scholarly studies of Jesus
2876:Braaten, Carl E. (2008).
2788:, March 12, 1991, p. B6.
2653:Bird, Michael F. (2014).
2514:Cynic Sage or Son of God?
2512:Boyd, Gregory A. (1995).
2468:Allison, Dale C. (1998).
1693:accessed November 6, 2006
1605:Jesus as a Galilean Cynic
1310:, a Jew) have reasserted
1240:, writing in the journal
621:Criteria for authenticity
563:The scholars' translation
531:as a present reality, a "
326:Use of historical methods
259:. The Fellows placed the
99:
89:
81:
70:
52:
42:
24:
2812:Stanton, Graham (2002).
2095:. Harper San Francisco.
1453:, and biblical scholars
1393:
470:Identifying Mark as the
428:(1694–1768) started the
247:The Seminar treated the
117:was a group of about 50
85:Votes with colored beads
3540:Robert Price's rebuttal
3506:The Jesus Seminar Forum
3031:Casey, Maurice (2010).
2657:. Eerdmans. pp. 79-82.
1858:. New York: HarperOne.
1004:Criticism from scholars
956:crucified by the Romans
913:Jesus was an itinerant
777:Crossan, John Dominic;
726:Example: the beatitudes
719:the sheep and the goats
551:community (p. 4).
505:Noneschatological Jesus
434:David Friedrich Strauss
426:Hermann Samuel Reimarus
401:, distinctiveness, and
363:first-century Palestine
202:Hellenistic Jewish sage
3319:The Watchman Expositor
3313:Branch, Craig (1995),
3216:(2006), Viking Press,
2973:Strobel, Lee. (1998).
2633:Barnett, Paul. (2001)
2557:, Baker Books, 1998,
2041:Robert Joseph Miller,
1601:sapiential eschatology
1526:
1505:The Watchman Expositor
1442:
1408:
1391:
1358:
1147:
1137:scholars. He writes:
941:change water into wine
891:His mother's name was
789:(Jesus Seminar Series)
757:Principal publications
300:sapiential eschatology
3590:Willamette University
3160:. Doubleday. p. 827.
3091:Craig, William Lane.
2977:. Zondervan. p. 122.
2944:by William Lane Craig
2814:The Gospels and Jesus
2532:Wright, N.T. (1996).
2228:]. Translated by
2226:Der historische Jesus
2089:Funk, Robert (1993).
2011:Catherine M. Murphy,
1959:Crossan, John Dominic
1668:Two-source hypothesis
1521:
1509:The Christian Arsenal
1437:
1415:Further information:
1411:Conservative backlash
1403:
1386:
1384:as examples, states:
1353:
1159:Vanderbilt University
1139:
985:visionary experiences
952:arrested in Jerusalem
819:Funk, Robert Walter;
808:Funk, Robert Walter;
794:Funk, Robert Walter;
786:The Parables of Jesus
557:Second Temple Judaism
316:Gospel of the Hebrews
255:community and of the
241:visionary experiences
176:Christianity Seminar.
2900:Luke Timothy Johnson
2553:Paul Copan, Editor,
2355:The Complete Gospels
2343:The Complete Gospels
2331:The Complete Gospels
1653:Liberal Christianity
1643:Historicity of Jesus
1595:who articulated the
1585:John Dominic Crossan
1382:John Dominic Crossan
1296:John Dominic Crossan
1250:Luke Timothy Johnson
1217:Flawed voting system
1108:Luke Timothy Johnson
1091:Lutheran theologian
1031:Luke Timothy Johnson
884:during the reign of
847:The Complete Gospels
648:turn the other cheek
628:multiple attestation
577:The Complete Gospels
573:The Complete Gospels
533:realized eschatology
399:multiple attestation
389:(the four canonical
294:which instructs his
197:portrayed him as an
2975:The Case for Christ
2856:O'Collins, Gerald.
2620:Paper delivered at
2449:, Zondervan, 1995,
1731:"The Jesus Seminar"
1625:Christianity portal
1476:Similarly, in 2001
1427:, senior pastor of
1417:Resurrection Summit
1306:, an agnostic, and
1290:, in his 1998 book
1260:, in his 1996 book
845:Miller, Robert J.;
834:Miller, Robert J.;
825:The Gospel of Jesus
711:Theological agenda:
707:(Matthew 16:17–19).
336:social anthropology
212:of liberation from
162:The Gospel of Jesus
125:founded in 1985 by
101:Parent organization
21:
3436:on 29 January 2013
3348:Robert J. Miller,
2905:2006-10-23 at the
2798:Franciscan Media.
2472:. Fortress Press.
2370:. Westar Institute
2137:2012-02-04 at the
2068:. Harper Collins.
1633:Christ myth theory
1494:William Lane Craig
1376:(1997) and citing
1270:William Lane Craig
1131:William Lane Craig
1084:Jesuit theologian
1027:William Lane Craig
902:Jesus was born in
880:Jesus of Nazareth
852:Tatum, W. Barnes;
280:"scholarly wisdom"
119:biblical criticism
19:
3258:, Thomas Nelson,
3237:, Thomas Nelson,
3179:Reinventing Jesus
3144:Gregory A. Boyd,
3044:978-0-567-64517-3
2786:Los Angeles Times
2522:978-1-60899-953-8
2120:The five gospels.
2054:Yeshua in Aramaic
1988:Fredriksen, Paula
1865:978-0-06-306215-3
1597:vision hypothesis
1593:liberal Christian
1577:Stephen L. Harris
1312:Albert Schweitzer
1179:Mark Allan Powell
766:Borg, Marcus J.;
701:Community issues:
694:Framing material:
662:love your enemies
489:originating with
486:Albert Schweitzer
371:secondary sources
249:canonical gospels
158:The Acts of Jesus
142:Jesus of Nazareth
121:scholars and 100
111:
110:
76:Jesus of Nazareth
3597:
3494:
3491:
3485:
3484:
3479:. Archived from
3473:
3467:
3464:
3458:
3452:
3446:
3445:
3443:
3441:
3426:
3420:
3406:
3400:
3386:
3380:
3366:
3360:
3346:
3340:
3339:
3332:
3326:
3325:
3310:
3304:
3303:
3301:
3299:
3294:. March 19, 2005
3282:
3276:
3273:
3267:
3252:
3246:
3231:
3225:
3214:What Jesus Meant
3210:
3204:
3189:
3183:
3182:
3174:
3168:
3154:
3148:
3142:
3136:
3130:
3124:
3110:
3104:
3103:
3101:
3099:
3088:
3082:
3081:, April 1, 1995.
3075:
3069:
3055:
3049:
3048:
3028:
3005:
2991:
2985:
2971:
2965:
2951:
2945:
2939:
2933:
2927:
2921:
2915:
2909:
2897:
2888:
2874:
2868:
2854:
2848:
2830:
2824:
2810:
2804:
2803:
2795:
2789:
2782:
2776:
2775:, April 1, 1995.
2769:
2763:
2762:
2756:
2748:
2746:
2745:
2739:
2733:. Archived from
2732:
2724:
2718:
2704:
2698:
2684:
2678:
2671:
2665:
2651:
2645:
2631:
2625:
2615:
2609:
2596:
2585:
2571:
2565:
2551:
2545:
2530:
2524:
2510:
2504:
2499:
2493:
2486:
2480:
2466:
2457:
2443:
2430:
2429:
2426:Westar Institute
2418:
2412:
2410:Matthew 25:31–46
2407:
2401:
2399:Matthew 16:17–19
2396:
2390:
2385:
2379:
2378:
2376:
2375:
2364:
2358:
2352:
2346:
2340:
2334:
2327:Complete Gospels
2320:
2314:
2308:
2302:
2299:
2293:
2290:
2284:
2278:
2272:
2266:
2260:
2257:
2251:
2249:
2247:
2246:
2208:
2199:
2196:
2190:
2187:
2181:
2178:
2172:
2169:
2163:
2160:
2154:
2151:
2145:
2129:
2123:
2113:
2107:
2106:
2092:THE FIVE GOSPELS
2086:
2080:
2079:
2061:
2055:
2052:
2046:
2039:
2033:
2026:
2020:
2018:
2009:
2003:
1985:
1979:
1978:
1955:
1949:
1948:
1941:
1935:
1930:
1924:
1916:
1914:
1913:
1907:
1901:. Archived from
1900:
1888:
1879:
1876:
1870:
1869:
1851:
1845:
1832:
1817:
1804:
1787:
1777:Polebridge Press
1770:
1735:
1734:
1727:
1721:
1703:
1694:
1691:Westar Institute
1688:
1658:Liberal religion
1627:
1622:
1621:
1547:Werner H. Kelber
1425:D. James Kennedy
1370:Howard Clark Kee
1366:special pleading
1341:Gospel of Thomas
1308:Paula Fredriksen
1258:Emory University
1234:Howard Clark Kee
1143:The Five Gospels
1086:Gerald O'Collins
1063:Howard Clark Kee
1051:Markus Bockmuehl
1015:Ben Witherington
983:is based on the
981:the resurrection
920:Jesus practiced
569:American English
545:John the Baptist
541:The Five Gospels
510:The Five Gospels
491:John the Baptist
422:historical Jesus
414:The Five Gospels
395:Gospel of Thomas
387:The Five Gospels
377:evidence. Their
304:repair the world
269:Gospel of Thomas
195:historical Jesus
154:The Five Gospels
131:Westar Institute
106:Westar Institute
66:
64:
59:
38:
36:
31:
22:
18:
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2728:"Archived copy"
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2144:, October 1988.
2139:Wayback Machine
2130:
2126:
2116:Funk, Robert W.
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2010:
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1982:
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1896:"Archived copy"
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1589:Robert M. Price
1531:
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1396:
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1231:
1219:
1129:Seminar critic
1105:
1059:James D.G. Dunn
1043:Michael F. Bird
1006:
886:Herod the Great
867:
759:
728:
688:Self-reference:
681:
623:
585:
565:
549:early Christian
507:
411:
367:primary sources
328:
261:burden of proof
253:early Christian
208:who preached a
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3544:The Real Jesus
3537:
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3508:
3501:
3500:External links
3498:
3496:
3495:
3486:
3483:on 2010-02-06.
3468:
3459:
3447:
3421:
3418:978-0061285547
3401:
3398:978-1563382895
3381:
3378:978-0944344897
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3358:978-0944344781
3341:
3327:
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3291:The Vindicator
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1980:
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1967:. Book Sales.
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1712:(Mar 1, 2004)
1710:Craig Blomberg
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1482:Craig Blomberg
1478:John Ankerberg
1412:
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1378:Helmut Koester
1349:Craig Blomberg
1345:Gospel of Mark
1336:
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1316:
1304:Bart D. Ehrman
1262:The Real Jesus
1243:Theology Today
1230:
1227:
1218:
1215:
1203:J. A. Fitzmyer
1172:, a prominent
1124:Peter Jennings
1112:Paul Verhoeven
1104:
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1079:Edwin Yamauchi
1071:Graham Stanton
1047:Craig Blomberg
1035:Craig A. Evans
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230:Kingdom of God
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3236:
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3224:, p. xxv–xxvi
3223:
3222:0-670-03496-7
3219:
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3212:Garry Wills,
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2819:
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2794:
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2768:
2760:
2754:
2740:on 2016-01-12
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2014:
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1997:
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1517:neo-orthodoxy
1514:
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1506:
1501:
1499:
1495:
1491:
1487:
1486:Gary Habermas
1483:
1479:
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1471:Josh McDowell
1468:
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1464:
1463:Gary Habermas
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1451:Paul L. Maier
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1199:E. P. Sanders
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1135:New Testament
1132:
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1116:film director
1113:
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933:walk on water
930:
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923:
922:faith healing
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865:Acts of Jesus
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715:redactor bias
712:
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689:
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673:
669:
668:Trust in God:
666:
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20:Jesus Seminar
3543:
3518:
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3481:the original
3471:
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3438:. Retrieved
3434:the original
3424:
3409:
3404:
3389:
3384:
3369:
3364:
3349:
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3318:
3308:
3296:. Retrieved
3289:
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3208:
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3187:
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3172:
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3096:. Retrieved
3086:
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1891:N.T. Wright
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1490:N.T. Wright
1459:N.T. Wright
1455:D.A. Carson
1399:Garry Wills
1361:Craig Evans
1300:Marcus Borg
1195:irreligious
1174:evangelical
1167:open theist
1023:N.T. Wright
931:He did not
583:Methodology
514:Marcus Borg
379:methodology
351:eschatology
348:apocalyptic
292:eschatology
284:apocalyptic
138:historicity
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3564:Categories
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3430:"Seminars"
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2583:0060641665
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1679:References
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1447:Dean Jones
1211:doctorates
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963:Son of God
950:Jesus was
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