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Journal articles on the topic 'Historical Jesus'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Merz, Annette. "Ein Jesus ohne ‘spin’ und ‘special effects’? Methodologische Überlegungen über Paul Verhoevens Jesusbuch." NTT Journal for Theology and the Study of Religion 63, no. 1 (2009): 1–21. http://dx.doi.org/10.5117/ntt2009.63.001.merz.

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The article discusses Paul Verhoeven’s reconstruction of the historical Jesus in his book ‘Jezus van Nazareth’ (2008). It shows that Verhoeven’s portrait of Jesus as a ‘last minute revolutionary’ is unconvincing due to major methodological shortcomings, inter alia regarding the critical evaluation of the sources, the neglect of form-critical insights, the absence of coherent methodology. The article concludes by summing up differences between a historical and a cinematic approach to Jesus.

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2

NEIRYNCK, F. "The Historical Jesus." Ephemerides Theologicae Lovanienses 70, no. 1 (2005): 221–34. http://dx.doi.org/10.2143/etl.70.1.542201.

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3

Hurtado, Larry W. "Resurrection-Faith and the ‘Historical’ Jesus." Journal for the Study of the Historical Jesus 11, no. 1 (2013): 35–52. http://dx.doi.org/10.1163/17455197-01101003.

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It is clear that a remarkable Jesus-devotion, in which Jesus was accorded unprecedented kinds of reverence, was central in early Christian faith from its earliest extant expressions, and represents a significant escalation from the kinds of reverence that followers expressed during Jesus’ earthly ministry. This devotion seems to have been prompted by the conviction that God had raised Jesus from death and given him heavenly glory. The impact of Jesus’ own activities was certainly a factor, but experiences of the risen Jesus were crucial in generating this belief. Moreover, Jesus’ resurrection

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4

Park, Wongi. "The Black Jesus, the Mestizo Jesus, and the Historical Jesus." Biblical Interpretation 25, no. 2 (2017): 190–205. http://dx.doi.org/10.1163/15685152-00250a05.

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This paper identifies a modern racial ideology prevalent not only in U.S. society and culture at large, but also one to which historical Jesus studies is susceptible: the ideology of white invisibility. In fact, so pervasive is this ideology that it can be detected even in the most constructive efforts to diversify contemporary biblical scholarship. My point of departure for this critique is an important essay published in Biblical Interpretation by Jeffrey Siker: “Historicizing a Racialized Jesus: Case Studies in the ‘Black Christ,’ the ‘Mestizo Christ,’ and White Critique” (2007). My aim is

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5

Crowe, Brandon. "One Person, Two Natures, and Four Gospels." Verbum Christi: Jurnal Teologi Reformed Injili 11, no. 1 (2024): 23–36. http://dx.doi.org/10.51688/vc11.1.2024.art2.

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One of the most difficult flashpoints between biblical studies and confessional theology is the study of Jesus—whether we define this as studying the historical Jesus or studying Jesus historically—and thechurch’s creedal Christology. In this essay, I consider the dangers of Nestorianism in modern studies of Jesus. First, I outline the dangers and tensions between the study of the historical Jesus and the church’s creedalstatements about Christ. Second, I discuss the relationship between creeds and Scripture. Third, I consider briefly what we can say about Nestorianism, and how one arguably fi

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6

Crook, Zeba A. "Collective Memory Distortion and the Quest for the Historical Jesus." Journal for the Study of the Historical Jesus 11, no. 1 (2013): 53–76. http://dx.doi.org/10.1163/17455197-01101004.

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Memory theory is being used, if not explicitly to buttress the reliability of the Gospel portraits of Jesus, to do so implicitly by shifting the search away from the ipsissima verba Jesu towards the memory of Jesus. Rather than argue about what Jesus did or did not say—the reliability wars—some scholars now sidestep the issue by arguing that memory is inherently reliable in a broad or general way. Thus, the Gospels are reliable not at the level of detail, but at the level of broad memory, impact, or gist. In this article I argue that such optimism can only come by selectively quoting the troub

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7

Mitrosky, John. "The Historical, Rhetorical Jesus." Religious Studies and Theology 38, no. 1-2 (2019): 229–38. http://dx.doi.org/10.1558/rsth.38298.

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8

Sanders, E. P. "Jesus in Historical Context." Theology Today 50, no. 3 (1993): 429–48. http://dx.doi.org/10.1177/004057369305000309.

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“These are exciting days to study Jesus in context. Archaeology is flourishing, and people are coming up with all kinds of interesting proposals. Many of the most recent proposals maintain, in effect, that Jesus was not very Jewish. He lived, they claim, in an urban, cosmopolitan world, and he was at least as influenced by Greek and Roman culture as by Jewish. … When all is said and done, though, it is clear Jesus lived in a Jewish context.”

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9

Craffert, Pieter F. "Appropriating Historical Jesus Research in Africa." Religion and Theology 9, no. 3-4 (2002): 199–224. http://dx.doi.org/10.1163/157430102x00115.

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AbstractThis study starts with a brief overview of the variety of images of Jesus found in African Christianity. African Christianity (like Christianity all over the world) has many ingenious and creative ways of going about the figure of Jesus, of which the quest for what Jesus can do for Africans and the inculturation of Jesus in African images represent the main trends. Although historical Jesus research receives almost no attention in African scholarship, it is argued that a historical understanding of Jesus within his own cultural setting can pick up many clues from the study of religious

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10

Andreyev, Alexey. "Bible, New Testament, Jesus Christ, historical Jesus, biblical studies, Quest for the Historical Jesus, historical science, theology, John Meyer, James Robinson." St.Tikhons' University Review 84 (August 31, 2019): 11–26. http://dx.doi.org/10.15382/sturi201984.11-26.

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11

Meier, John P. "The Historical Jesus and the Historical Herodians." Journal of Biblical Literature 119, no. 4 (2000): 740. http://dx.doi.org/10.2307/3268526.

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12

Liu, Lifu. "Do We Need a Fresh Quest for the Historical Jesus?" Studies in Social Science & Humanities 2, no. 11 (2023): 73–78. http://dx.doi.org/10.56397/sssh.2023.11.10.

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Jesus Christ has significantly influenced religion through his teachings. Historical Jesus research has been conducted through four periods: Old Quest, Intermittent Period, New Period, and Third Period. The Third Quest, a historical Jesus study, integrates multiple disciplines to illuminate Jesus’ context, addressing issues like overemphasis on irrelevant information and undervaluing relevant data. It has expanded historical Jesus studies with a more nuanced understanding of Jesus’ life and teachings. Feminism plays a very important role in Third Quest. By studying the roles played by women in

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13

Webb, Robert. "Book Review: Books on the Historical Jesus: The Historical Jesus in Recent Research." Journal for the Study of the Historical Jesus 5, no. 1 (2007): 101–2. http://dx.doi.org/10.1177/147686900700500106.

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14

Bird, Michael. "Textual Criticism and the Historical Jesus." Journal for the Study of the Historical Jesus 6, no. 2 (2008): 133–56. http://dx.doi.org/10.1163/174551908x349644.

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AbstractThis study argues that historical Jesus research needs to pay greater attention to the field of textual criticism and study of early Christian manuscripts. It is accordingly argued that the field of textual criticism impacts historical Jesus studies in at least three ways: (1) the textual integrity of the New Testament and the possibility of historical Jesus research; (2) the significance of the agrapha; and (3) text-critical contributions to historical issues in life of Jesus research.

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15

Desjardins, Michel. "Imagining Jesus, with food." Scripta Instituti Donneriani Aboensis 26 (April 13, 2015): 47–63. http://dx.doi.org/10.30674/scripta.67446.

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This article applies modern, cross-cultural, anthropologically-grounded food data to the historical Jesus. It explores five themes that have emerged from my research on the intersection of spirituality and food in contemporary life, across religions: food offerings, dietary restrictions, fasting, food prepared for special religious occasions, and charity. The analysis brings together previous historical-critical research on Christian origins and current research on food in order to shed new light on the role of food in a first century Jewish person’s life. The result is a more human, possibly

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16

Habermas, Gary R., and Benjamin C. F. Shaw. "Agnostic Historical Jesus Scholars Decimate the Mythical Jesus Popularists." Philosophia Christi 18, no. 2 (2016): 485–95. http://dx.doi.org/10.5840/pc201618243.

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17

Van Aarde, A. G. "Does Historical Jesus research have a future?" Verbum et Ecclesia 24, no. 2 (2003): 533–56. http://dx.doi.org/10.4102/ve.v24i2.325.

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The aim of this article is to reflect on the work of historical Jesus scholars who represent the three facets in the research, referred to as the “New Quest”, the “Third Quest”, and the “Renewed New Quest”. This is followed by a description of a plausible profile of Jesus in order to demonstrate the author’s distinctive position. In the concluding section of the article the question is addressed whether the investigation of the historical Jesus is still significant today. The answer ensues from both the debate with scholars and the described Jesus profile. The article ends with the vision that

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18

Walczak, Marcin. "Divinity of the Historical Jesus. Incarnation in the Light of Jesus Quest." Verbum Vitae 42, no. 2 (2024): 471–91. http://dx.doi.org/10.31743/vv.16812.

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The flourishing research on the historical Jesus, which has been growing for several centuries, cannot stay without influence on systematic theology. One of the fundamental problems remains whether and to what extent it is possible to reconcile the image of Jesus emerging from historical research with the Christian dogma of the incarnation. This article attempts to answer the question of how belief in the deity of Jesus can be reconciled with the historical approach to him and to his life. The deity of Christ will be presented as a theme not independent of, but closely related to, the historic

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19

Berg, Herbert, and Sarah Rollens. "The historical Muhammad and the historical Jesus: A comparison of scholarly reinventions and reinterpretations." Studies in Religion/Sciences Religieuses 37, no. 2 (2008): 271–92. http://dx.doi.org/10.1177/000842980803700205.

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Scholars of the historical Jesus and scholars of the historical Muhammad are engaged in seemingly similar activities, but they rarely look to each other to compare and evaluate their methods and theories. Such a comparison reveals that both seek to read thoroughly theological texts as historical texts, or at least ones out of which the historical facts can be rooted. Thus, both sets of scholars approach the texts with assumptions shared by the believers. Furthermore, because of the status accorded Jesus in the development of Christianity and the contemporary relevance assigned to Jesus by scho

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20

Hogan, Derek K. "Encyclopedia of the Historical Jesus." Theological Librarianship 2, no. 1 (2009): 96–97. http://dx.doi.org/10.31046/tl.v2i1.76.

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21

Song, Changhyun. "Historical Jesus and Qumran Literature." Society of Theology and Thought, no. 82 (January 15, 2019): 75–106. http://dx.doi.org/10.21731/ctat.2019.82.75.

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22

Lucas, Alec J. "The Historical Jesus: Five Views." Bulletin for Biblical Research 21, no. 2 (2011): 266–67. http://dx.doi.org/10.2307/26424655.

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23

SNODGRASS, KLYNE R. "Christology and the Historical Jesus." Bulletin for Biblical Research 7, no. 1 (1997): 255–57. http://dx.doi.org/10.2307/26422333.

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SNODGRASS, KLYNE R. "Christology and the Historical Jesus." Bulletin for Biblical Research 7, no. 1 (1997): 255–57. http://dx.doi.org/10.5325/bullbiblrese.7.1.0255.

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25

Bond, Helen K. "Portraits of the Historical Jesus." Expository Times 110, no. 12 (1999): 407. http://dx.doi.org/10.1177/001452469911001206.

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26

Downing, F. Gerald. "Book Reviews : The Historical Jesus." Expository Times 114, no. 2 (2002): 67. http://dx.doi.org/10.1177/001452460211400218.

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27

Crook, Zeba A. "Memory and the Historical Jesus." Biblical Theology Bulletin: Journal of Bible and Culture 42, no. 4 (2012): 196–203. http://dx.doi.org/10.1177/0146107912461873.

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28

Stanton, Graham. "Book Review: The Historical Jesus." Theology 95, no. 768 (1992): 452–53. http://dx.doi.org/10.1177/0040571x9209500610.

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29

Harvey, A. E. "Book Review: The Historical Jesus." Theology 102, no. 805 (1999): 49. http://dx.doi.org/10.1177/0040571x9910200114.

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30

Keith, Chris. "Riddles and the Historical Jesus." Expository Times 119, no. 6 (2008): 274. http://dx.doi.org/10.1177/00145246081190060202.

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31

Foster, Paul. "The Historical Jesus for Beginners." Expository Times 120, no. 1 (2008): 33. http://dx.doi.org/10.1177/00145246081200010702.

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32

Powley, Brian G. "Book Reviews : The Historical Jesus." Expository Times 101, no. 11 (1990): 345–46. http://dx.doi.org/10.1177/001452469010101116.

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33

Klancher, Nancy. "Books on the Historical Jesus." Journal for the Study of the Historical Jesus 10, no. 1 (2012): 87–89. http://dx.doi.org/10.1163/174551912x626687.

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34

Rodríguez, Rafael. "Jesus as his Friends Remembered Him." Journal for the Study of the Historical Jesus 12, no. 3 (2014): 224–44. http://dx.doi.org/10.1163/17455197-01203004.

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Despite considerable variation in its details, historical Jesus scholarship has largely depended on refining and employing the criteria of authenticity in order to differentiate authentic from secondary material in the Jesus tradition. Dale Allison has expressed doubts concerning the criteria and their usefulness for producing knowledge of the historical figure of Jesus. His recent volume, Constructing Jesus, sets out to explore a different route for discussing the historical Jesus, one that accounts for recent psychological and sociological discussions of memory. This essay briefly describes

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35

Siker, Jeffrey. "Historicizing a Racialized Jesus: Case Studies in the "Black Christ," the "Mestizo Christ," and White Critique." Biblical Interpretation 15, no. 1 (2007): 26–53. http://dx.doi.org/10.1163/156851507x168485.

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This article examines the interaction between the quest for the historical Jesus in modern biblical scholarship and contemporary theologies in which race and ethnicity play a major role. While ideologies of race have certainly been formative of modern biblical scholarship, such scholarship has in turn had an important influence on the construction of various modern Jesuses, where race becomes the determinative contemporary marker for articulating the continuing reality of the historical Jesus. This essay looks at how modern biblical scholarship has contributed to the historicizing and retrojec

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36

Malina, Artur. "Prawda w Ewangeliach. Znaczenie szczegółów narracji dla badań historycznych i literackich." Biblical Annals 7, no. 3 (2017): 347–58. https://doi.org/10.31743/ba.2132.

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Najnowszy dokument Papieskiej Komisji Biblijnej, zatytułowany Natchnienie i prawda Pisma świętego, przestrzega przed uproszczonym stawianiem znaku równości między detalami narracji w tekście Ewangelii a szczegółami wydarzeń mających miejsce w życiu i dziele Jezusa. Niniejsze studium zajmuje się niektórymi z tych elementów, umieszczonymi na początku i na końcu perykop Marka, opowiadając się za ich uwzględnieniem nie tylko w literackim podejściu do Ewangelii, ale także w badań historycznych.W przeciwnym razie odtwarzany jako historyczny obraz działalności Jezusa będzie różnić się od jej przedsta

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37

Hurtado, Larry. "Homage To the Historical Jesus and Early Christian Devotion." Journal for the Study of the Historical Jesus 1, no. 2 (2003): 131–46. http://dx.doi.org/10.1177/147686900300100201.

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AbstractWhat continuity or discontinuity is there between the remarkable devotion to Jesus as divine figure in earliest Christianity and the sorts of homage/ reverence that was given to the earthly Jesus? The intra-canonical Gospels exhibit notable differences in the ways that they portray the homage given to Jesus in his ministry, particularly in the language that they prefer. Mat thew is distinctive in a programmatic portrayal of the homage given to Jesus by various figures as 'worship'. Collectively, however, the Gospels confirm that the worship of Jesus in 'post-Easter' Christian circles r

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38

Desnitsky, Andrey S. "“Historical Jesus” as a Scholarly Problem." Orientalistica 4, no. 3 (2021): 676–701. http://dx.doi.org/10.31696/2618-7043-2021-4-3-676-701.

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The article presents a brief introduction into the modern research area concerning “the quest for historical Jesus” from the scholarly point of view. In the focus is the original Russian literature in its global context. Since Jesus from Nazareth is the key figure for the most widespread religion in the world, i.e. Christianity, the works devoted to him usually step out of the mere scholarly paradigm even if they used scholarly methods, seeking to approve or to disapprove the religious tradition. Recently, however, a lot has been done to describe Jesus as belonging to his own Jewish tradition

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39

Bird, Michael F. "The peril of modernizing Jesus and the crisis of not contemporizing the Christ?" Evangelical Quarterly 78, no. 4 (2006): 291–312. http://dx.doi.org/10.1163/27725472-07804001.

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This essay points out the continuing tendency amongst researchers to modernize Jesus and suggests a framework for doing historical Jesus studies which avoids the perils of modernizing Jesus but still emerges from the project with something to say about Jesus that is of relevance to the contemporary world. The temptation to modernize Jesus can be curtailed by developing a prolegomenon to Jesus research (concerning presuppositions, hermeneutics, and history), taking the Jewishness of Jesus as axiomatic, and situating historical Jesus studies in the wider discourse of Christology.

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40

Miller, Robert J. "When It's Futile to Argue about the Historical Jesus: A Response to Bock, Keener, and Webb." Journal for the Study of the Historical Jesus 9, no. 1 (2011): 85–95. http://dx.doi.org/10.1163/174551911x601144.

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AbstractThis brief response to the essays by Darrell Bock, Craig Keener, and Robert Webb unfolds in three parts. First, I maintain that arguments about the historical Jesus can be productive only among those who already agree on a number of contested questions about historiographical method and the nature of the Gospels. Therefore, debates about the historical Jesus that occur between the 'evangelical' camp (which sees the canonical Gospels as fully reliable historically) and the 'traditional' camp (which sees the Gospels as blends of fact and fiction) are futile. Second, I propose a thought e

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41

Soon, Isaac T. "A Previously Overlooked Life of Jesus by Martha Louisa ‘Lily’ Watson (1885)." Journal for the Study of the Historical Jesus 22, no. 3 (2024): 237–57. http://dx.doi.org/10.1163/17455197-bja10041.

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Abstract This article provides an overview and analysis of a previously overlooked nineteenth-century Life of Jesus by Martha Louisa ‘Lily’ Watson. It takes as its starting point metacriticism as a vital task of present scholarship on the historical Jesus of Nazareth – in particular, the contributions of women and other scholars on the margins. This study provides a biographical overview of Watson and analyses the sources, methods, and historical approach she takes in her portrayal of Jesus, while also paying attention to some of the pitfalls of her study. Ultimately, engagement with Watson’s

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42

Crossley, James G. "Everybody’s Happy Nowadays? A Critical Engagement with Key Events and Contemporary Quests for the Historical Jesus." Journal for the Study of the Historical Jesus 11, no. 3 (2014): 224–41. http://dx.doi.org/10.1163/17455197-01103003.

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Key Events is clearly a major contribution to historical Jesus studies from a broadly evangelical perspective. While there is much to commend and a number of strong essays, there are, inevitably criticisms to be made. A number of arguments appear to be repeating debates from the 1980s and 1990s with a familiar cast of good (e.g. N.T. Wright), bad (e.g. Burton Mack, Jesus Seminar) and ambivalent (e.g. E.P. Sanders) characters. This nostalgic feel means that alternative understandings of the historical Jesus and wider issues of history and historical change are not properly discussed, although c

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43

Benfatto, Miriam. "The Work of Isaac Ben Abraham Troki (16th Century)." Journal for the Study of the Historical Jesus 17, no. 1-2 (2019): 102–20. http://dx.doi.org/10.1163/17455197-01701006.

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The Jewish anti-Christian polemical literature includes in its arguments the figure of Jesus of Nazareth, since one of its main goals is to discredit certain attributes of the Christian Messiah. This literature, however, has been so far almost completely overlooked in the Leben-Jesu-Forschung. The present paper draws attention to the figure of Jesus that can be seen in the famous text of Isaac ben Abraham Troki, the Sefer Hizzuq Emunah (end of the 16th century), whose controversial deconstruction of the Christological figure of Jesus allows us to discover a particular type of historical constr

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44

Ryan, Jordan J. "The Historian’s Craft and the Future of Historical Jesus Research." Journal for the Study of the Historical Jesus 15, no. 1 (2017): 60–87. http://dx.doi.org/10.1163/17455197-01501005.

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Although historical Jesus research has recently experienced a state of methodological flux following the ‘demise’ of authenticity and form critical methods, new studies are being published that forge new pathways. Jesus and the Last Supper by Brant Pitre is among the first major comprehensive studies in historical Jesus research to be published in the new era of research. The aim of this review article is to evaluate Jesus and the Last Supper in its capacity as a work of history. In particular, this article considers the future of historical Jesus research by discussing and evaluating Pitre’s

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Joseph, Simon. "The Ascetic Jesus." Journal for the Study of the Historical Jesus 8, no. 2 (2010): 146–81. http://dx.doi.org/10.1163/174551910x504891.

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AbstractNew Testament scholars have long been divided on the question of Jesus' asceticism. This study will argue that the historical Jesus should be identified as a first-century Jewish ascetic. Here, asceticism is conceptualized as a sociological, cross-cultural and comparative lens through which a range of behaviors can be understood. Consequently, by comparing the early Jesus tradition with other contemporary manifestations of ascetic practice in antiquity, this study will illustrate that an ascetic model for the historical Jesus is not only compatible with(in) first-century Judaism but ha

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46

Fowl, Stephen. "Reconstructing and Deconstructing the Quest of the Historical Jesus." Scottish Journal of Theology 42, no. 3 (1989): 319–33. http://dx.doi.org/10.1017/s0036930600032026.

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Those scholars who have assiduously ignored the quest for the historical Jesus because it was unintelligible, incoherent or just uninteresting must now take notice. With the publication of Jesus and Judaism [SCM, 1985] E. P. Sanders has taken a bold (though not unprecedented) and programmatic step towards making historical Jesus study intelligible, coherent and interesting. My aim here is to explore the program represented by Sanders' work and then to show how this work may actually lead to the demise of the quest of the historical Jesus.

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47

Boring, M. Eugene. "The “Third Quest” and the Apostolic Faith." Interpretation: A Journal of Bible and Theology 50, no. 4 (1996): 341–54. http://dx.doi.org/10.1177/002096439605000402.

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Whether or not one is justified in speaking of a “third quest of the historical Jesus” is open to debate. Any historical quest for Jesus, however, involves three stages of research: (a) establishing a data base of authentic materials; (b) reconstructing a plausible picture of Jesus; and (c) assessing the significance of one's reconstructed Jesus for later history.

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48

Stevenson, Austin. "The self-understanding of Jesus: a metaphysical reading of historical Jesus studies." Scottish Journal of Theology 72, no. 03 (2019): 291–307. http://dx.doi.org/10.1017/s0036930619000346.

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AbstractThis article argues that the quests for the historical Jesus have largely operated with an understanding of history hindered by a severely constricted range of divine and human possibilities. By outlining human ‘self-understanding’ as a historiographical question, it emphasises the determinative role in historical judgement played by the historian's assumptions about the range of possibility available to the processes of human thought. Highlighting three particular concerns that historians tend to connect to ‘docetism’, it suggests a couple of ways that metaphysical and theological for

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49

Reaves, Jayme R., and David Tombs. "#MeToo Jesus: Naming Jesus as a Victim of Sexual Abuse." International Journal of Public Theology 13, no. 4 (2019): 387–412. http://dx.doi.org/10.1163/15697320-12341588.

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AbstractThe #MeToo hashtag and campaign raises important questions for Christian public theology. In 2017, a church sign at Gustavus Adolphus church in New York City connected Jesus with #MeToo through Jesus’ words ‘You did this to me too’ (Matthew 25:40). This church sign offers appropriate recognition of the theological solidarity of Jesus with #MeToo at a metaphorical level, but this article argues a more direct historical connection should also be made. It examines work by Tombs (1999), Heath (2011), Gafney (2013), and Trainor (2014) that go beyond theological solidarity to identify Jesus

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50

Reaves, Jayme R., and David Tombs. "#MeToo Jesus: Naming Jesus as a victim of sexual abuse." Review & Expositor 117, no. 2 (2020): 204–21. http://dx.doi.org/10.1177/0034637320922898.

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The #MeToo hashtag and campaign raises important questions for Christian public theology. In 2017, a church sign at Gustavus Adolphus Church in New York City connected Jesus with #MeToo through Jesus’ words, ‘You did this to me too’ (Matt 25:40). This church sign offers appropriate recognition of the theological solidarity of Jesus with #MeToo at a metaphorical level, but this article argues a more direct historical connection should also be made. It examines works by Tombs (1999), Heath (2011), Gafney (2013), and Trainor (2014) that go beyond theological solidarity to identify Jesus as a vict

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