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By Bruce D Chilton

This quantity reports the standards, assumptions, and strategies thinking about serious Jesus examine. Its objective is to explain the approaches essential to distinguish culture that stems from Jesus from culture and interpretation that stem from later tradents and evangelists. This booklet has additionally been released in paperback, please click on the following for info.

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Neusner have been particularly important here. g. J. H. , London: Darton, Longman & Todd; New York: Doubleday, 1983-85). Not least of importance is the fact that the New Testament documents themselves can and should be counted as part of the evidence for the character and diversity of first century Jewish literature. Paul is the only Pharisee from whom we have first hand documentation from before 70 CE. And if the letters of Paul have to be counted as Jewish literature in an important sense, then how much more the Gospels.

Mack, J. D. Crossan, and F. G. Downing by N. T. Wright, Jesus and the Victory of God (London: SPCK; Philadelphia: Fortress, 1996) 28-82. of Israel. His execution on the charge of being a messianic pretender ("king of the Jews") is generally reckoned to be part of the bedrock data in the Gospel tradition. What more natural, what more inevitable than to pursue a quest of the historical Jesus the Jew? 10 Such a statement seems very obvious, but it is one which generations of scholarship seem to have resisted.

5 9 Sanders describes it as "a serious effort to explain historically some of the principal puzzles about Jesus, specifically why he attracted attention, why he was executed, and why he was subsequently deified . . " 60 The point is a good one. Much about Jesus' teaching and activities can be inferred from the results. Why was he executed? Why did his followers regard him as Israel's Messiah, despite what by all accounts should have been viewed as his disqualification? 6 1 The weighty relevance of these questions does not seem to have been adequately appreciated by the Jesus Seminar.

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