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The Historical Jesus Goes to Church
What difference does scholarship on the historical Jesus make for the way we think about the meaning of Christian faith in the twenty-first century? In The Historical Jesus Goes To Church, biblical scholars--Fellows of the Jesus Seminar--speak directly to the ways in which new knowledge of the Jesus of history requires and enables us to think differently about the significance of Jesus and about the reliability and authority of the Bible. They also imagine what these new understandings imply for public worship, preaching, prayer and practice, and life in community. These articles evoke the spirit of Paul, Christianity's first theologian, who like us found himself standing at the intersection of two eras and knew that he had to let go of his past if he hoped to have a future.
136 pages, Paperback
First published December 1, 2003
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August 24, 2024
A MEETING OF CHURCH AND LAY LEADERS WITH JESUS SEMINAR ASSOCIATES
The Introduction by Arthur J. Dewey to this 2004 book states, "For years associates of the Seminar had challenged the fellows to bring the historical Jesus to church... [But] Many of the fellows presenting Jesus Seminars on the Road had detected how people throughout North America were struggling honestly and courageously with the question of the historical Jesus... The fellows decided it was time to honor all those laboring in the vineyards by inviting a variety of church leaders, pastors, and associates to a seminar that would allow them a forum to share their experiences. Church leaders and their associates presented startling evidence that the historical Jesus helped people make sense of their lives together... At the same time the fellows of the Seminar offered their critical reflections on the subject... This volume is but one part of the record." (Pg. 1-2)
Roy Hoover suggests, "In that earlier era an educated clergy was needed to enhance the authority of the church and its faith. In the present era an educated clergy and a religiously knowledgeable people are needed to deal with the question of the credibility and relevance of the church and its faith." (Pg. 24) He adds, "Information is the source of inspiration about the contemporary meaning of Christian faith." (Pg. 26)
Stephen Patterson states, "Of course, all these blasphemies arise from a single root cause: the mistaken idea of omnipotence. If we give up this idea, they too disappear. If God is not all-powerful, then God is not all-responsible, and so is not defined by all that is. Without the whole universe bearing witness to God's character, we are free to proclaim God as good, if that is indeed how we experience God... Giving up on the omnipotence of God will not be easy. It will mean, first of all, that we must accept that we live in a universe of chance. The existence of God does not change that. Events might happen to us that have no real purpose or meaning. There is no master plan. The future lies open, full of possibilities, both good and evil. All we can say is that if God is good, then God sides with good against evil." (Pg. 38-39)
One participant states, "While I suspect there are a variety of ways in which the publications and the insights of the Jesus Seminar can be introduced into contemporary mainline churches, I am skeptical of ANY short-run transformation of contemporary Christianity. Various denominations---even with strong wings opposing resurgent fundamentalist and ultra-orthodox influences---are largely too anxious about their falling numbers and dwindling cultural influence to risk additional losses at the hands of theological reform." (Pg. 63)
Another states, "The 'historical Jesus' offers the church in the twenty-first century an opportunity to draw its own inferences about Jesus. The only other time in history that this was possible was in the first century. At that time, the general view of reality was mythic, and explanations of natural phenomena were generally mythical. But since the Enlightenment... Generally we do not explain mental illness and disease by demon possession; dead people don't come back to life; virgins don't have babies;... and people don't walk on water---except metaphorically." (Pg. 99)
This is a stimulating discussion/dialogue, that will be of considerable interest to anyone concerned about the modern church, and contemporary theology.
The Introduction by Arthur J. Dewey to this 2004 book states, "For years associates of the Seminar had challenged the fellows to bring the historical Jesus to church... [But] Many of the fellows presenting Jesus Seminars on the Road had detected how people throughout North America were struggling honestly and courageously with the question of the historical Jesus... The fellows decided it was time to honor all those laboring in the vineyards by inviting a variety of church leaders, pastors, and associates to a seminar that would allow them a forum to share their experiences. Church leaders and their associates presented startling evidence that the historical Jesus helped people make sense of their lives together... At the same time the fellows of the Seminar offered their critical reflections on the subject... This volume is but one part of the record." (Pg. 1-2)
Roy Hoover suggests, "In that earlier era an educated clergy was needed to enhance the authority of the church and its faith. In the present era an educated clergy and a religiously knowledgeable people are needed to deal with the question of the credibility and relevance of the church and its faith." (Pg. 24) He adds, "Information is the source of inspiration about the contemporary meaning of Christian faith." (Pg. 26)
Stephen Patterson states, "Of course, all these blasphemies arise from a single root cause: the mistaken idea of omnipotence. If we give up this idea, they too disappear. If God is not all-powerful, then God is not all-responsible, and so is not defined by all that is. Without the whole universe bearing witness to God's character, we are free to proclaim God as good, if that is indeed how we experience God... Giving up on the omnipotence of God will not be easy. It will mean, first of all, that we must accept that we live in a universe of chance. The existence of God does not change that. Events might happen to us that have no real purpose or meaning. There is no master plan. The future lies open, full of possibilities, both good and evil. All we can say is that if God is good, then God sides with good against evil." (Pg. 38-39)
One participant states, "While I suspect there are a variety of ways in which the publications and the insights of the Jesus Seminar can be introduced into contemporary mainline churches, I am skeptical of ANY short-run transformation of contemporary Christianity. Various denominations---even with strong wings opposing resurgent fundamentalist and ultra-orthodox influences---are largely too anxious about their falling numbers and dwindling cultural influence to risk additional losses at the hands of theological reform." (Pg. 63)
Another states, "The 'historical Jesus' offers the church in the twenty-first century an opportunity to draw its own inferences about Jesus. The only other time in history that this was possible was in the first century. At that time, the general view of reality was mythic, and explanations of natural phenomena were generally mythical. But since the Enlightenment... Generally we do not explain mental illness and disease by demon possession; dead people don't come back to life; virgins don't have babies;... and people don't walk on water---except metaphorically." (Pg. 99)
This is a stimulating discussion/dialogue, that will be of considerable interest to anyone concerned about the modern church, and contemporary theology.
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