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In Quest of Jesus: A Guidebook
This highly praised guide to the understanding of Jesus and the gospels prepares the reader to deal with literary sources, historical reconstruction, and continuing issues in the quest for Jesus. As every point, scholarly options are introduced in an objective manner that encourages readers to do their own thinking.
184 pages, Paperback
First published January 1, 1983
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May 29, 2024
A GENERAL SURVEY OF THE BROAD SPECTRUM OF “HISTORICAL JESUS” RESEARCH
W. Barnes Tatum (1938-2016) was Professor of Religion and Philosophy at Greensboro College. He wrote in the Preface to this 1982 book, “Many books about Jesus focus their attention primarily on the Four Gospels which testify to his life. Other books about Jesus survey the different ways historians have reconstructed the events of his life. This volume embraces both approaches… this book is also designed to function as a guide which will encourage in its readers the development and refinement of their own viewpoints.”
He adds in the Introduction, “who was Jesus---really? This study is an invitation for you, whatever your present viewpoint, to undertake a more disciplined quest for the answer to this question… Your personal quest will have succeeded if your understanding of Jesus is broadened and sharpened, and if you develop a conceptual framework for evaluating the many diverse cultural expressions of the Jesus story.” (Pg. 6-7)
The first two-thirds of the book is a historical survey of the gospels, various types of historical criticism (e.g., Form Criticism; Redaction Criticism), and the various “quests” for the so-called ‘historical Jesus.’ Then he deals with various issues and matters.
He points out, “A few scholars still attempt to harmonize the varied Gospel and Pauline resurrection accounts into a coherent, internally consistent story of what happened during those days immediately following the crucifixion and resurrection. But most scholars recognize the difficulty, if not impossibility, of such a bold undertaking… In spite of … differences about the events surrounding the resurrection of Jesus, all the New Testament witnesses agree, or at least do no contradict, that the disciples came to believe that Jesus had been resurrected from the dead by God because he had appeared to them and not because of the empty tomb.” (Pg. 106-107)
He notes, “The differences between the infancy accounts in Matthew and Luke are many and obvious. There are differences in the OVERALL itinerary of Jesus’ family. In Matthew there is movement from Bethlehem, to Egypt, back to the land of Israel, with final settlement in Nazareth of Galilee. In Luke there is movement from Nazareth to Galilee, to Bethlehem, to Jerusalem, then back to Nazareth… There are also difference in events and characters. In Matthew are the wise men and the slaughtered children; in Luke are the shepherds, Simeon, and Anna. The role of Joseph is highlighted in the Matthean narratives, while Mary occupies center stage in the Lucan stories.” (Pg. 110)
He observes, “Within the Four Gospels, there is considerable discussion among the crowds about Jesus’ being a prophet… Jesus himself often refers to prophets of old and even identifies John the Baptist as the prophet Elijah. There are also Synoptic sayings in which Jesus rather unpretentiously includes himself in the prophetic succession. In two passages [Mk 6:4; Lk 13:33] he views his rejection and death as extensions of the example set by the prophets… There is, therefore, considerable evidence that Jesus identified himself with the prophets of years past and as a prophet in his ministry.” (Pg. 117)
He states, “There are several significant ‘kingdom’ sayings which speak about the kingdom as FUTURE. In the Lord’s Prayer, Jesus teaches his followers to invoke the kingdom’s arrival… On occasion he promises the arrival of the kingdom [Mk 9:1]… At the Last Supper [Mk 14:25], he takes a vow in anticipation of the kingdom’s arrival… There are also ‘kingdom’ sayings, including parables, which refer to a FUTURE judgment… Further evidence in the teaching of Jesus for the expectation of a FUTURE kingdom comes from the sayings and parables which appeal for their hearers to remain on constant guard since no one knows exactly when the ‘kingdom’ of ‘Son of man’ appear… Within the Synoptic Gospels, however, are also sayings and parables which suggest that Jesus viewed the kingdom as PRESENT ALREADY in his own ministry. The sayings which support this understanding are admittedly fewer in number than those supporting the view of the kingdom as still future…” (Pg. 126-127)
He summarizes, “The kingdom of God is understood as that supernatural rule of God at the end of history. The apocalyptic nature of Jesus’ preaching is clearly recognized. But the expected future rule of God has already dawned in and through Jesus’ words and deeds, his activity and teaching. Inaugurated by Jesus, therefore, the kingdom had for him BOTH future and present dimensions… The kingdom proclaimed by Jesus reflected the two dimensions of future and present in keeping with the older liberal non-eschatological interpretation. But from the perspective of inaugurated eschatology, the kingdom of God represents God’s activity through Jesus and not human activity in response to Jesus.” (Pg. 131)
He suggests, “Jesus reportedly cast out demons, healed the infirm, raised the dead, and controlled nature. But the kinds of deeds performed by Jesus in the Gospel miracle stories were only extraordinary and not unique when viewed within the broader cultural context of the ancient world. Ancient literature abounds in stories about persons who distinguished themselves by performing various extraordinary feats… The Gospel miracle stories were shaped by Christian storytellers in the interest of the Christian message of salvation through Jesus Christ.” (Pg. 156)
This book is a useful introduction to “historical Jesus” studies.
W. Barnes Tatum (1938-2016) was Professor of Religion and Philosophy at Greensboro College. He wrote in the Preface to this 1982 book, “Many books about Jesus focus their attention primarily on the Four Gospels which testify to his life. Other books about Jesus survey the different ways historians have reconstructed the events of his life. This volume embraces both approaches… this book is also designed to function as a guide which will encourage in its readers the development and refinement of their own viewpoints.”
He adds in the Introduction, “who was Jesus---really? This study is an invitation for you, whatever your present viewpoint, to undertake a more disciplined quest for the answer to this question… Your personal quest will have succeeded if your understanding of Jesus is broadened and sharpened, and if you develop a conceptual framework for evaluating the many diverse cultural expressions of the Jesus story.” (Pg. 6-7)
The first two-thirds of the book is a historical survey of the gospels, various types of historical criticism (e.g., Form Criticism; Redaction Criticism), and the various “quests” for the so-called ‘historical Jesus.’ Then he deals with various issues and matters.
He points out, “A few scholars still attempt to harmonize the varied Gospel and Pauline resurrection accounts into a coherent, internally consistent story of what happened during those days immediately following the crucifixion and resurrection. But most scholars recognize the difficulty, if not impossibility, of such a bold undertaking… In spite of … differences about the events surrounding the resurrection of Jesus, all the New Testament witnesses agree, or at least do no contradict, that the disciples came to believe that Jesus had been resurrected from the dead by God because he had appeared to them and not because of the empty tomb.” (Pg. 106-107)
He notes, “The differences between the infancy accounts in Matthew and Luke are many and obvious. There are differences in the OVERALL itinerary of Jesus’ family. In Matthew there is movement from Bethlehem, to Egypt, back to the land of Israel, with final settlement in Nazareth of Galilee. In Luke there is movement from Nazareth to Galilee, to Bethlehem, to Jerusalem, then back to Nazareth… There are also difference in events and characters. In Matthew are the wise men and the slaughtered children; in Luke are the shepherds, Simeon, and Anna. The role of Joseph is highlighted in the Matthean narratives, while Mary occupies center stage in the Lucan stories.” (Pg. 110)
He observes, “Within the Four Gospels, there is considerable discussion among the crowds about Jesus’ being a prophet… Jesus himself often refers to prophets of old and even identifies John the Baptist as the prophet Elijah. There are also Synoptic sayings in which Jesus rather unpretentiously includes himself in the prophetic succession. In two passages [Mk 6:4; Lk 13:33] he views his rejection and death as extensions of the example set by the prophets… There is, therefore, considerable evidence that Jesus identified himself with the prophets of years past and as a prophet in his ministry.” (Pg. 117)
He states, “There are several significant ‘kingdom’ sayings which speak about the kingdom as FUTURE. In the Lord’s Prayer, Jesus teaches his followers to invoke the kingdom’s arrival… On occasion he promises the arrival of the kingdom [Mk 9:1]… At the Last Supper [Mk 14:25], he takes a vow in anticipation of the kingdom’s arrival… There are also ‘kingdom’ sayings, including parables, which refer to a FUTURE judgment… Further evidence in the teaching of Jesus for the expectation of a FUTURE kingdom comes from the sayings and parables which appeal for their hearers to remain on constant guard since no one knows exactly when the ‘kingdom’ of ‘Son of man’ appear… Within the Synoptic Gospels, however, are also sayings and parables which suggest that Jesus viewed the kingdom as PRESENT ALREADY in his own ministry. The sayings which support this understanding are admittedly fewer in number than those supporting the view of the kingdom as still future…” (Pg. 126-127)
He summarizes, “The kingdom of God is understood as that supernatural rule of God at the end of history. The apocalyptic nature of Jesus’ preaching is clearly recognized. But the expected future rule of God has already dawned in and through Jesus’ words and deeds, his activity and teaching. Inaugurated by Jesus, therefore, the kingdom had for him BOTH future and present dimensions… The kingdom proclaimed by Jesus reflected the two dimensions of future and present in keeping with the older liberal non-eschatological interpretation. But from the perspective of inaugurated eschatology, the kingdom of God represents God’s activity through Jesus and not human activity in response to Jesus.” (Pg. 131)
He suggests, “Jesus reportedly cast out demons, healed the infirm, raised the dead, and controlled nature. But the kinds of deeds performed by Jesus in the Gospel miracle stories were only extraordinary and not unique when viewed within the broader cultural context of the ancient world. Ancient literature abounds in stories about persons who distinguished themselves by performing various extraordinary feats… The Gospel miracle stories were shaped by Christian storytellers in the interest of the Christian message of salvation through Jesus Christ.” (Pg. 156)
This book is a useful introduction to “historical Jesus” studies.
February 10, 2014
I first read this in a college religion class around 20 years ago. It was a class about the four gospels, and at the time it really blew my mind (and made me more agnostic, unfortunately). I wanted to see what all the hubbub was about; I didn't really learn anything new from this book. I think the class itself was far more interesting and fun than just the book. It was really more of a source book crossed with a textbook.
Displaying 1 - 2 of 2 reviews