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Jesus Seminar 1 Jesus Seminar Jesus Seminar 1 Jesus Seminar The Jesus Seminar was a group of about 150 critical scholars and laymen founded in 1985 by Robert Funk under the auspices of the Westar Institute.[1][2] The seminar was active in the 1980s and 1990s. It preceded the short-lived Jesus Project, which was active 2008 to 2009. 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 common era [C.E.]. In this new phase, the Jesus Seminar on Christian Origins, fellows employ the methods and John Dominic Crossan, noted member of the Jesus Seminar techniques pioneered by the original Jesus Seminar. The seminar uses votes with colored beads to decide their collective view of the historicity of the deeds and sayings of Jesus of Nazareth.[3] They produced new translations of the New Testament and apocrypha to use as textual sources. They published their results in three reports: The Five Gospels (1993),[4] The Acts of Jesus (1998),[5] and The Gospel of Jesus (1999).[6] They also run a series of lectures and workshops in various U.S. cities. The seminar's reconstruction of the historical Jesus portrayed him as an itinerant Hellenistic Jewish sage and faith healer who preached a gospel of liberation from injustice in startling parables and aphorisms. An iconoclast, Jesus broke with established Jewish theological dogmas and social conventions both in his teachings and behaviors, often by turning common-sense ideas upside down, confounding the expectations of his audience: He preached of "Heaven's imperial rule" (traditionally translated as "Kingdom of God") as being already present but unseen; he depicts God as a loving father; he fraternizes with outsiders and criticizes 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 were nothing more than the visionary experiences of some of his disciples rather than physical encounters. The seminar treats the canonical gospels as historical sources that represent Jesus' actual words and deeds as well as elaborations of the early Christian community and of the gospel authors. The fellows placed the burden of proof on those who advocate any passage's historicity. Unconcerned with canonical boundaries, they asserted that the Gospel of Thomas may have more authentic material than the Gospel of John.[7] The seminar holds a number of premises or "scholarly wisdom" about Jesus when critically approaching the gospels. They act on the premise that Jesus did not hold an apocalyptic worldview, an opinion that is controversial in mainstream scholarly studies of Jesus.[8] Rather than revealing an apocalyptic eschatology, which instructs his disciples to prepare for the end of the world, the fellows argue that the authentic words of Jesus indicate that he preached a sapiential eschatology, which encourages all of God's children to repair the world.[9] The method and conclusions of the Jesus Seminar have come under harsh criticism by biblical scholars, historians and clergy for a variety of reasons. It is the assertion of such critics that the Fellows of the seminar are not all trained scholars, that their voting technique doesn't allow for nuance, that they are preoccupied with Q and the Gospel of Thomas but omit material in other sources such as the Gospel of the Hebrews, and that they rely excessively on the criterion of embarrassment.[10][11][12] Jesus Seminar 2 Use of historical methods The scholars attending attempt to reconstruct the life of the historical Jesus.[13] They try to ask who he was, what he did, what he said, and what his sayings meant, using a number of tools. Their reconstruction is based on social anthropology, history and textual analysis. The key feature is the rejection of apocalyptic eschatology. They use cross-cultural anthropological studies to set the general background, narrow in on the history and society of first-century Palestine, and use textual analysis (along with more anthropology and history) to focus on Jesus himself. They use a combination of primary sources, secondary sources, and archaeological evidence. Their methodology, which was developed by a team of scholars (who expounded papers for the review of other Fellows and published many in Forum) and is explained in The Five Gospels (the four canonical gospels plus the Gospel of Thomas), involves canvassing the records of the first four centuries for traditions about Jesus and sifting them by criteria such as multiple attestation, distinctiveness, and orality. "Seven pillars of scholarly wisdom" The Five Gospels lists seven bases for the modern critical scholarship of Jesus, claiming these "pillars" have developed since the end of the 18th century.[14] 1. Distinguishing between the historical Jesus and the stories that the gospels tell about him. Hermann Samuel Reimarus (1694–1768) started the historical Jesus project and David Friedrich Strauss established it as part of biblical criticism with his book Life of Jesus Critically Examined (1835). 2. Distinguishing between the Synoptics and John. Since the 1800s, Bible scholars have distinguished between the Jesus of the Synoptic gospels (Mark, Matthew, and Luke) and the Jesus in John, generally favoring the synoptics as more historical and John as more spiritual. 3. Identifying Mark as the first gospel. By 1900, critical scholars had largely concluded that Mark came before Matthew and Luke and served as a source for each. 4. Identifying the hypothetical Q document. 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. 5. Questioning eschatological (apocalyptic) Jesus. In 1906, Albert Schweitzer 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 originating with John the Baptist, and not authentic to Jesus. 6. 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. 7. 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 one needs evidence to suppose that anything in them is historical. Noneschatological Jesus While some of these pillars are noncontroversial, some scholars of the historical Jesus follow Albert Schweitzer[15] in regarding him as apocalyptic. The Five Gospels says that the non-apocalyptic view gained ground in the 1970s and 1980s when research into Jesus shifted out of religious environments and into secular academia. Marcus Borg 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.[16] First, since the 1960s, the gospel references to the coming Son of Man have been sometimes viewed as insertions by the early Christian community. Second, many scholars came to see Jesus' kingdom of God as a present reality, a "realized eschatology", rather than an imminent end of the world (Luke 17:20-21). The apocalyptic elements attributed to Jesus, according to The Five Gospels, come from John the Baptist and the early Christian community (p. 4). While the noneschatological Jesus is a Jesus Seminar 3 significant trend in contemporary research into historical Jesus, most scholars affirm the traditional view that Jesus prophesied the imminent end of the world.[17] The scholars translation The Seminar began by translating the gospels into modern American English, producing what they call the "Scholars Version," first published in The Complete Gospels.[18] 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".[19] The authors of The Complete Gospels 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.[20] Methodology The first findings of the Jesus Seminar were published in 1993 as The Five Gospels: The Search for the Authentic Words of Jesus. 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: • Red beads – indicated the voter believed Jesus did say the passage quoted, or something very much like the passage. (3 Points) • Pink beads – indicated the voter believed Jesus probably said something like the passage. (2 Points) • Grey beads – indicated the voter believed Jesus did not say the passage, but it contains Jesus' ideas. (1 Point) • Black beads – indicated the voter believed Jesus did not say the passage—it comes from later admirers or a different tradition. (0 Points) 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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