By John S. Kloppenborg, John Marshall
Virtually all students agree that apocalyptic and millenarianism shaped at the least a part of the matrix of the tradition in first-century Jewish Palestine, yet there's a sharp confrontation about the volume to which Jesus shared apocalyptic and millenarian ideals.
Although there was very much written protecting or opposing an 'apocalyptic Jesus', virtually not anything has been acknowledged at the questions of what, from the viewpoint of recent historiography of Jesus, is at stake within the factor of even if he was once an apocalypticist or a millenarian prophet, and what's at stake in arguing that his alleged apocalypticism is a valuable and defining attribute, instead of an incidental characteristic. a lot has been acknowledged at the type of Jew Jesus used to be, yet virtually not anything is related on why the class of Judaism has develop into so significant to old Jesus debates. those questions have much less to do with the amount and personality of the to be had historical facts than they do with the ways that the trendy critic assembles facts right into a coherent photo, and the ideological and theological subtexts of old Jesus scholarship. students of Christian origins were really sluggish to inquire into the ideological place in their personal paintings as students, however it is that this query that's an important in attaining a serious self-awareness of the bigger entailments of old scholarship on Jesus and the early Jesus flow. This quantity starts the inquiry into the ideological situation of recent historic Jesus scholarship.
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Pearson, 'Gospel According to the Jesus Seminar', 42. 11. Sanders, 'Jesus, Ancient Judaism, and Modern Christianity', 54. 12. Sanders, 'Jesus, Ancient Judaism, and Modern Christianity', 34-35. 13. Vaage argues that the earliest Jesus-traditions were Cynic-like in both their ethos and their representation of Jesus and John the Baptist. See Leif E. Vaage, Galilean Upstarts: Jesus' First Followers According to Q (Valley Forge, PA: Trinity Press International, 1994). 14. Again, I mention these scholars in particular because they are most often accused of having produced a 'non-Jewish' Jesus.
48485. 4 If no one denies that Jesus was Jewish, why this constant reiteration - in book titles and in scholarly discourse in general - of a known, agreed upon and uncontroversial fact? A related issue is the way in which some scholars have attempted to promote their own particular historical reconstruction of Jesus - often a reconstruction approached by applying generalizations about ancient Judaism to Jesus - as the Jewish Jesus. Both the technique and the rhetoric seem misplaced. Here we find the assumptions both that a portrait of ancient Judaism in general is a good way to get at who Jesus was, specifically; and the assumption that any other approach to or characterization of Jesus is somehow wow-Jewish.
Levine's (rather materialist) explanation for this odd phenomenon is perfectly satisfying. At least one source of scholarly writings on early Christianity in impoverished parts of the world are bequests of personal libraries from the wills of European and North American pastors. Since the bulk of these libraries is comprised of works composed and published decades ago, many third-world scholars are relying on work which reflects the assumptions and biases of the past. I wish to thank Professor Levine both for drawing this phenomenon to my attention and for offering such a lucid explanation of it.