By Robert Price
Regardless of its whimsical identify, THE old BEJEEZUS is a piece of significant scholarship. Dr. Robert M. cost has cited up to now the paintings of Albert Schweitzer who, early within the final century, provided a chain of severe reports of efforts to build biographies of a would-be messiah named Jesus. even though Schweitzer easily concluded that it was once most likely most unlikely to grasp whatever for sure approximately any historic fact in the back of the mythical New testomony personality, he by no means denied the historicity of Jesus. cost, notwithstanding, surveys the dismally unsuccessful attempt of post-Schweitzer students and makes a decision it is time to be aware of a few students who say that no biography of any "historical Jesus" could be written for the straightforward cause that no such personality ever existed. rate himself is one among America's such a lot fashionable Christ-myth students.
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Additional resources for The Historical Bejeezus
There are simply no grounds to assume that all early Jesus-followers believed the same things. Just the opposite: the minimally Christological Q counts as strong evidence that at least this quarter of early Christianity (if that is even the proper word for the Q community) had no particular doctrine about Jesus or Christ at all. Q (especially Q1) implies a radically multiform early Christianity. Mack’s estimate of the (non-)theological proclivities of Q might be said to receive a kind of corroboration from a neglected source: the Islamic Agrapha, or Sufi Sayings of Jesus.
Driven forth, he traveled all over the Mediterranean, fomenting people’s revolution. At Alexandria, his enemies closing in, Cleomenes and his followers executed a suicide pact (one of them stabbing another to make sure he was dead, as in John 19:34). When the authorities discovered the bodies, they crucified that of Cleomenes. Mourners noticed that a snake appeared and coiled itself about the head of the slain king so that vultures might not desecrate the corpse. This and other omens persuaded bystanders that the crucified king must have been a son of the gods, and the site of his cross became thereafter a place of vigil and pilgrimage by the women who cherished his memory [Plutarch, Lives of the Noble Grecians and Romans, “Cleomenes”].
42] But Crossan does not think Jesus ever actually healed anyone. ’ Jesus’ big magic trick was to invite the sick and the stinking to share meals with him. “Meal and Miracle,” commensality Crossan dubs it. But Crossan has resorted to the same sort of allegorical rationalizing as the old Rationalists who had Jesus walk on the stepping stones in the Sea of Galilee. His theory here precisely matches that of the much-criticized Barbara Thiering who says that Jesus’ ‘resurrection’ of Lazarus really denoted Jesus lifting the ban of excommunication levied on Lazarus by the Qumran bishops.