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Journal articles on the topic 'Historical Jesus'

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Published: 4 June 2021
Last updated: 31 January 2023

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1

NEIRYNCK, F. "The Historical Jesus." Ephemerides Theologicae Lovanienses 70, no. 1 (June 2, 2005): 221–34. http://dx.doi.org/10.2143/etl.70.1.542201.

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2

Merz, Annette. "Ein Jesus ohne ‘spin’ und ‘special effects’? Methodologische Überlegungen über Paul Verhoevens Jesusbuch." NTT Journal for Theology and the Study of Religion 63, no. 1 (February 18, 2009): 1–21. http://dx.doi.org/10.5117/ntt2009.63.001.merz.

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The article discusses Paul Verhoeven’s reconstruction of the historical Jesus in his book ‘Jezus van Nazareth’ (2008). It shows that Verhoeven’s portrait of Jesus as a ‘last minute revolutionary’ is unconvincing due to major methodological shortcomings, inter alia regarding the critical evaluation of the sources, the neglect of form-critical insights, the absence of coherent methodology. The article concludes by summing up differences between a historical and a cinematic approach to Jesus.
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3

Park, Wongi. "The Black Jesus, the Mestizo Jesus, and the Historical Jesus." Biblical Interpretation 25, no. 2 (April 11, 2017): 190–205. http://dx.doi.org/10.1163/15685152-00250a05.

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This paper identifies a modern racial ideology prevalent not only in U.S. society and culture at large, but also one to which historical Jesus studies is susceptible: the ideology of white invisibility. In fact, so pervasive is this ideology that it can be detected even in the most constructive efforts to diversify contemporary biblical scholarship. My point of departure for this critique is an important essay published in Biblical Interpretation by Jeffrey Siker: “Historicizing a Racialized Jesus: Case Studies in the ‘Black Christ,’ the ‘Mestizo Christ,’ and White Critique” (2007). My aim is to show how the logic of white invisibility functions implicitly in the locations and relations of the four Jesuses invoked by Siker’s essay – namely, the black, mestizo, white, and historical Jesuses. Although I am critical of Siker’s analysis, my ultimate aim, like his, is to move the conversation forward in a constructive manner. Indeed, I have chosen to engage his essay because I believe it is a valuable contribution that helpfully frames the thorny problematic of competing representations of the white, black, brown, red, and yellow Jesuses. Iden­tifying the strengths and limitations of Siker’s analysis, then, not only renders visible the ideology of white invisibility, but also points to ways of moving beyond the impasse of competing representations.
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4

Hurtado, Larry W. "Resurrection-Faith and the ‘Historical’ Jesus." Journal for the Study of the Historical Jesus 11, no. 1 (2013): 35–52. http://dx.doi.org/10.1163/17455197-01101003.

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It is clear that a remarkable Jesus-devotion, in which Jesus was accorded unprecedented kinds of reverence, was central in early Christian faith from its earliest extant expressions, and represents a significant escalation from the kinds of reverence that followers expressed during Jesus’ earthly ministry. This devotion seems to have been prompted by the conviction that God had raised Jesus from death and given him heavenly glory. The impact of Jesus’ own activities was certainly a factor, but experiences of the risen Jesus were crucial in generating this belief. Moreover, Jesus’ resurrection meant a resounding vindication of the earthly Jesus. Belief in Jesus’ personal resurrection, thus, contributed strongly to interest in Jesus’ own activities and teaching, the formation and circulation of Jesus-tradition, and the composition of narrative accounts of his career. In short, the earliest ‘quest for the historical Jesus’ was prompted by the conviction that he had been resurrected.
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5

Mitrosky, John. "The Historical, Rhetorical Jesus." Religious Studies and Theology 38, no. 1-2 (February 19, 2019): 229–38. http://dx.doi.org/10.1558/rsth.38298.

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6

Sanders, E. P. "Jesus in Historical Context." Theology Today 50, no. 3 (October 1993): 429–48. http://dx.doi.org/10.1177/004057369305000309.

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“These are exciting days to study Jesus in context. Archaeology is flourishing, and people are coming up with all kinds of interesting proposals. Many of the most recent proposals maintain, in effect, that Jesus was not very Jewish. He lived, they claim, in an urban, cosmopolitan world, and he was at least as influenced by Greek and Roman culture as by Jewish. … When all is said and done, though, it is clear Jesus lived in a Jewish context.”
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7

Meier, John P. "The Historical Jesus and the Historical Herodians." Journal of Biblical Literature 119, no. 4 (2000): 740. http://dx.doi.org/10.2307/3268526.

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8

Andreyev, Alexey. "Bible, New Testament, Jesus Christ, historical Jesus, biblical studies, Quest for the Historical Jesus, historical science, theology, John Meyer, James Robinson." St.Tikhons' University Review 84 (August 31, 2019): 11–26. http://dx.doi.org/10.15382/sturi201984.11-26.

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9

Crook, Zeba A. "Collective Memory Distortion and the Quest for the Historical Jesus." Journal for the Study of the Historical Jesus 11, no. 1 (2013): 53–76. http://dx.doi.org/10.1163/17455197-01101004.

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Memory theory is being used, if not explicitly to buttress the reliability of the Gospel portraits of Jesus, to do so implicitly by shifting the search away from the ipsissima verba Jesu towards the memory of Jesus. Rather than argue about what Jesus did or did not say—the reliability wars—some scholars now sidestep the issue by arguing that memory is inherently reliable in a broad or general way. Thus, the Gospels are reliable not at the level of detail, but at the level of broad memory, impact, or gist. In this article I argue that such optimism can only come by selectively quoting the troubling work of memory theorists, and by ignoring the full implications of memory theory.
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10

Webb, Robert. "Book Review: Books on the Historical Jesus: The Historical Jesus in Recent Research." Journal for the Study of the Historical Jesus 5, no. 1 (2007): 101–2. http://dx.doi.org/10.1177/147686900700500106.

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11

Craffert, Pieter F. "Appropriating Historical Jesus Research in Africa." Religion and Theology 9, no. 3-4 (2002): 199–224. http://dx.doi.org/10.1163/157430102x00115.

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AbstractThis study starts with a brief overview of the variety of images of Jesus found in African Christianity. African Christianity (like Christianity all over the world) has many ingenious and creative ways of going about the figure of Jesus, of which the quest for what Jesus can do for Africans and the inculturation of Jesus in African images represent the main trends. Although historical Jesus research receives almost no attention in African scholarship, it is argued that a historical understanding of Jesus within his own cultural setting can pick up many clues from the study of religious specialists in African traditional religions (ATRs). From such an approach, Jesus as historical figure can not only be described as similar to typical religious practitioners in many ATRs, but it offers a new avenue for inter-religious dialogue in Africa.
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12

Desjardins, Michel. "Imagining Jesus, with food." Scripta Instituti Donneriani Aboensis 26 (April 13, 2015): 47–63. http://dx.doi.org/10.30674/scripta.67446.

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This article applies modern, cross-cultural, anthropologically-grounded food data to the historical Jesus. It explores five themes that have emerged from my research on the intersection of spirituality and food in contemporary life, across religions: food offerings, dietary restrictions, fasting, food prepared for special religious occasions, and charity. The analysis brings together previous historical-critical research on Christian origins and current research on food in order to shed new light on the role of food in a first century Jewish person’s life. The result is a more human, possibly more historically-realistic, portrait of Jesus in keeping with broad sectors of religious life across traditions.
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13

Habermas, Gary R., and Benjamin C. F. Shaw. "Agnostic Historical Jesus Scholars Decimate the Mythical Jesus Popularists." Philosophia Christi 18, no. 2 (2016): 485–95. http://dx.doi.org/10.5840/pc201618243.

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14

Bird, Michael. "Textual Criticism and the Historical Jesus." Journal for the Study of the Historical Jesus 6, no. 2 (2008): 133–56. http://dx.doi.org/10.1163/174551908x349644.

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AbstractThis study argues that historical Jesus research needs to pay greater attention to the field of textual criticism and study of early Christian manuscripts. It is accordingly argued that the field of textual criticism impacts historical Jesus studies in at least three ways: (1) the textual integrity of the New Testament and the possibility of historical Jesus research; (2) the significance of the agrapha; and (3) text-critical contributions to historical issues in life of Jesus research.
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15

Hogan, Derek K. "Encyclopedia of the Historical Jesus." Theological Librarianship 2, no. 1 (June 2, 2009): 96–97. http://dx.doi.org/10.31046/tl.v2i1.76.

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16

Song, Changhyun. "Historical Jesus and Qumran Literature." Society of Theology and Thought, no. 82 (January 15, 2019): 75–106. http://dx.doi.org/10.21731/ctat.2019.82.75.

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17

Lucas, Alec J. "The Historical Jesus: Five Views." Bulletin for Biblical Research 21, no. 2 (January 1, 2011): 266–67. http://dx.doi.org/10.2307/26424655.

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18

SNODGRASS, KLYNE R. "Christology and the Historical Jesus." Bulletin for Biblical Research 7, no. 1 (January 1, 1997): 255–57. http://dx.doi.org/10.2307/26422333.

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19

SNODGRASS, KLYNE R. "Christology and the Historical Jesus." Bulletin for Biblical Research 7, no. 1 (January 1, 1997): 255–57. http://dx.doi.org/10.5325/bullbiblrese.7.1.0255.

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20

Bond, Helen K. "Portraits of the Historical Jesus." Expository Times 110, no. 12 (September 1999): 407. http://dx.doi.org/10.1177/001452469911001206.

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21

Downing, F. Gerald. "Book Reviews : The Historical Jesus." Expository Times 114, no. 2 (November 2002): 67. http://dx.doi.org/10.1177/001452460211400218.

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22

Crook, Zeba A. "Memory and the Historical Jesus." Biblical Theology Bulletin: Journal of Bible and Culture 42, no. 4 (October 3, 2012): 196–203. http://dx.doi.org/10.1177/0146107912461873.

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23

Stanton, Graham. "Book Review: The Historical Jesus." Theology 95, no. 768 (November 1992): 452–53. http://dx.doi.org/10.1177/0040571x9209500610.

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24

Harvey, A. E. "Book Review: The Historical Jesus." Theology 102, no. 805 (January 1999): 49. http://dx.doi.org/10.1177/0040571x9910200114.

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25

Keith, Chris. "Riddles and the Historical Jesus." Expository Times 119, no. 6 (March 2008): 274. http://dx.doi.org/10.1177/00145246081190060202.

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26

Foster, Paul. "The Historical Jesus for Beginners." Expository Times 120, no. 1 (October 2008): 33. http://dx.doi.org/10.1177/00145246081200010702.

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27

Powley, Brian G. "Book Reviews : The Historical Jesus." Expository Times 101, no. 11 (August 1990): 345–46. http://dx.doi.org/10.1177/001452469010101116.

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28

Klancher, Nancy. "Books on the Historical Jesus." Journal for the Study of the Historical Jesus 10, no. 1 (2012): 87–89. http://dx.doi.org/10.1163/174551912x626687.

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29

Van Aarde, A. G. "Does Historical Jesus research have a future?" Verbum et Ecclesia 24, no. 2 (November 17, 2003): 533–56. http://dx.doi.org/10.4102/ve.v24i2.325.

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The aim of this article is to reflect on the work of historical Jesus scholars who represent the three facets in the research, referred to as the “New Quest”, the “Third Quest”, and the “Renewed New Quest”. This is followed by a description of a plausible profile of Jesus in order to demonstrate the author’s distinctive position. In the concluding section of the article the question is addressed whether the investigation of the historical Jesus is still significant today. The answer ensues from both the debate with scholars and the described Jesus profile. The article ends with the vision that, although the question as to the relationship between the historical Jesus and the faith assertions of Christians will never be adequately and finally answered, the search for Jesus should continue. Both the church and society at large are benefiting from the quest.
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30

Berg, Herbert, and Sarah Rollens. "The historical Muhammad and the historical Jesus: A comparison of scholarly reinventions and reinterpretations." Studies in Religion/Sciences Religieuses 37, no. 2 (June 2008): 271–92. http://dx.doi.org/10.1177/000842980803700205.

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Scholars of the historical Jesus and scholars of the historical Muhammad are engaged in seemingly similar activities, but they rarely look to each other to compare and evaluate their methods and theories. Such a comparison reveals that both seek to read thoroughly theological texts as historical texts, or at least ones out of which the historical facts can be rooted. Thus, both sets of scholars approach the texts with assumptions shared by the believers. Furthermore, because of the status accorded Jesus in the development of Christianity and the contemporary relevance assigned to Jesus by scholars of the historical Jesus, these scholars also share similar goals and perspectives with believers. Scholars of the historical Muhammad may be fewer in number, have fewer resources, and have less sophisticated methodologies than their counterparts, but for the most part their conclusions are less theological.
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31

Desnitsky, Andrey S. "“Historical Jesus” as a Scholarly Problem." Orientalistica 4, no. 3 (October 12, 2021): 676–701. http://dx.doi.org/10.31696/2618-7043-2021-4-3-676-701.

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The article presents a brief introduction into the modern research area concerning “the quest for historical Jesus” from the scholarly point of view. In the focus is the original Russian literature in its global context. Since Jesus from Nazareth is the key figure for the most widespread religion in the world, i.e. Christianity, the works devoted to him usually step out of the mere scholarly paradigm even if they used scholarly methods, seeking to approve or to disapprove the religious tradition. Recently, however, a lot has been done to describe Jesus as belonging to his own Jewish tradition and, on the other hand, to investigate the development of Jesus narratives in the emerging Christian tradition. Such kind of studies meet the scholar requirements and look promising.
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32

Rodríguez, Rafael. "Jesus as his Friends Remembered Him." Journal for the Study of the Historical Jesus 12, no. 3 (April 2, 2014): 224–44. http://dx.doi.org/10.1163/17455197-01203004.

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Despite considerable variation in its details, historical Jesus scholarship has largely depended on refining and employing the criteria of authenticity in order to differentiate authentic from secondary material in the Jesus tradition. Dale Allison has expressed doubts concerning the criteria and their usefulness for producing knowledge of the historical figure of Jesus. His recent volume, Constructing Jesus, sets out to explore a different route for discussing the historical Jesus, one that accounts for recent psychological and sociological discussions of memory. This essay briefly describes the new shape of historical Jesus scholarship and then summarizes Allison’s central arguments and asks some questions raised by those arguments.
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33

Siker, Jeffrey. "Historicizing a Racialized Jesus: Case Studies in the "Black Christ," the "Mestizo Christ," and White Critique." Biblical Interpretation 15, no. 1 (2007): 26–53. http://dx.doi.org/10.1163/156851507x168485.

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This article examines the interaction between the quest for the historical Jesus in modern biblical scholarship and contemporary theologies in which race and ethnicity play a major role. While ideologies of race have certainly been formative of modern biblical scholarship, such scholarship has in turn had an important influence on the construction of various modern Jesuses, where race becomes the determinative contemporary marker for articulating the continuing reality of the historical Jesus. This essay looks at how modern biblical scholarship has contributed to the historicizing and retrojection of a racialized Jesus. In particular, two case studies of such historicizing racialization are presented: Jesus as the "black Christ," and Jesus as the "mestizo Christ." The focus here is on the important work of James Cone and Virgilio Elizondo, with attention to how the historical Jesus is idealized with a "black" or "mestizo" identity. The essentializing character of historical Jesus studies provides a springboard for Cone's parallel essentializing of Jesus as "black" while Elizondo's Hegelianesque portrait of Jesus as the "mestizo" bridge between the borderlands of Jewish and Gentile territory relies on modern biblical scholarship's construction of the historical Jesus as somehow the synthesis of both Galilean peasant and urban Greek sophisticate. Finally, attention is devoted to the role of white privilege and "white critique" when it comes to racializing the historical Jesus.
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34

Hurtado, Larry. "Homage To the Historical Jesus and Early Christian Devotion." Journal for the Study of the Historical Jesus 1, no. 2 (2003): 131–46. http://dx.doi.org/10.1177/147686900300100201.

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AbstractWhat continuity or discontinuity is there between the remarkable devotion to Jesus as divine figure in earliest Christianity and the sorts of homage/ reverence that was given to the earthly Jesus? The intra-canonical Gospels exhibit notable differences in the ways that they portray the homage given to Jesus in his ministry, particularly in the language that they prefer. Mat thew is distinctive in a programmatic portrayal of the homage given to Jesus by various figures as 'worship'. Collectively, however, the Gospels confirm that the worship of Jesus in 'post-Easter' Christian circles repre sents a significant development beyond the sorts of homage given to Jesus during his ministry.
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35

Joseph, Simon. "The Ascetic Jesus." Journal for the Study of the Historical Jesus 8, no. 2 (2010): 146–81. http://dx.doi.org/10.1163/174551910x504891.

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AbstractNew Testament scholars have long been divided on the question of Jesus' asceticism. This study will argue that the historical Jesus should be identified as a first-century Jewish ascetic. Here, asceticism is conceptualized as a sociological, cross-cultural and comparative lens through which a range of behaviors can be understood. Consequently, by comparing the early Jesus tradition with other contemporary manifestations of ascetic practice in antiquity, this study will illustrate that an ascetic model for the historical Jesus is not only compatible with(in) first-century Judaism but has the explanatory power to reconcile conflicting portraits of Jesus and advance a theoretical lens through which additional future work on the historical Jesus can be conducted.
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36

Miller, Robert J. "When It's Futile to Argue about the Historical Jesus: A Response to Bock, Keener, and Webb." Journal for the Study of the Historical Jesus 9, no. 1 (2011): 85–95. http://dx.doi.org/10.1163/174551911x601144.

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AbstractThis brief response to the essays by Darrell Bock, Craig Keener, and Robert Webb unfolds in three parts. First, I maintain that arguments about the historical Jesus can be productive only among those who already agree on a number of contested questions about historiographical method and the nature of the Gospels. Therefore, debates about the historical Jesus that occur between the 'evangelical' camp (which sees the canonical Gospels as fully reliable historically) and the 'traditional' camp (which sees the Gospels as blends of fact and fiction) are futile. Second, I propose a thought experiment designed to test our historical assessment of ancient biographies that portray their hero like the Gospels portray Jesus. I argue that the results of this experiment undermine Keener's conclusion that the historical reliability of the Gospels should be regarded as equal to that of ancient biographies of Roman emperors. Third, I pose the question of whether the methodological naturalism proposed by Webb allows us to conclude that events reported in the Gospels are unhistorical. I argue that either answer to that question reduces the appeal of methodological naturalism for historical-Jesus scholars.
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37

Stevenson, Austin. "The self-understanding of Jesus: a metaphysical reading of historical Jesus studies." Scottish Journal of Theology 72, no. 03 (August 2019): 291–307. http://dx.doi.org/10.1017/s0036930619000346.

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AbstractThis article argues that the quests for the historical Jesus have largely operated with an understanding of history hindered by a severely constricted range of divine and human possibilities. By outlining human ‘self-understanding’ as a historiographical question, it emphasises the determinative role in historical judgement played by the historian's assumptions about the range of possibility available to the processes of human thought. Highlighting three particular concerns that historians tend to connect to ‘docetism’, it suggests a couple of ways that metaphysical and theological forms of reasoning could expand the horizon of possibilities available to historical Jesus scholarship in a way that will augment access to the historical figure of Jesus.
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38

Crossley, James G. "Everybody’s Happy Nowadays? A Critical Engagement with Key Events and Contemporary Quests for the Historical Jesus." Journal for the Study of the Historical Jesus 11, no. 3 (2014): 224–41. http://dx.doi.org/10.1163/17455197-01103003.

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Key Events is clearly a major contribution to historical Jesus studies from a broadly evangelical perspective. While there is much to commend and a number of strong essays, there are, inevitably criticisms to be made. A number of arguments appear to be repeating debates from the 1980s and 1990s with a familiar cast of good (e.g. N.T. Wright), bad (e.g. Burton Mack, Jesus Seminar) and ambivalent (e.g. E.P. Sanders) characters. This nostalgic feel means that alternative understandings of the historical Jesus and wider issues of history and historical change are not properly discussed, although clearly the opportunities were present among the contributors of Key Events. There is a sustained discussion of historical change in the chapter on resurrection but this repeats problematic arguments in favour of the historicity of the resurrection in what is effectively an attempt to prove what is historically unprovable. Finally, to lesser or greater extent, a number of essays in Key Events continue to perpetuate the idea of a ‘Jewish … but not that Jewish’ Jesus through monolithic constructions of Jews and Judaism and through the discredited criterion of dissimilarity in disguise: double dissimilarity. It is not always clear that the problematic criterion of double dissimilarity is applied consistently, with some evidence of contributors forgetting aspects of dissimilarity from Christianity while never forgetting dissimilarity from Judaism (even when similar Jewish evidence is, in fact, available). These criticisms should not take away from a number of positive contributions made to historical Jesus studies and it may be that Key Events represents a vision of what most historical Jesus scholars see as the future of the sub-field.
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39

Reaves, Jayme R., and David Tombs. "#MeToo Jesus: Naming Jesus as a Victim of Sexual Abuse." International Journal of Public Theology 13, no. 4 (December 9, 2019): 387–412. http://dx.doi.org/10.1163/15697320-12341588.

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AbstractThe #MeToo hashtag and campaign raises important questions for Christian public theology. In 2017, a church sign at Gustavus Adolphus church in New York City connected Jesus with #MeToo through Jesus’ words ‘You did this to me too’ (Matthew 25:40). This church sign offers appropriate recognition of the theological solidarity of Jesus with #MeToo at a metaphorical level, but this article argues a more direct historical connection should also be made. It examines work by Tombs (1999), Heath (2011), Gafney (2013), and Trainor (2014) that go beyond theological solidarity to identify Jesus as a victim of sexual abuse in a more historical and literal sense. It concludes that naming Jesus as victim of sexual abuse is not just a matter of correcting the historical record but can also help churches to address the damage caused by victim blaming or shaming.
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40

Reaves, Jayme R., and David Tombs. "#MeToo Jesus: Naming Jesus as a victim of sexual abuse." Review & Expositor 117, no. 2 (May 2020): 204–21. http://dx.doi.org/10.1177/0034637320922898.

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The #MeToo hashtag and campaign raises important questions for Christian public theology. In 2017, a church sign at Gustavus Adolphus Church in New York City connected Jesus with #MeToo through Jesus’ words, ‘You did this to me too’ (Matt 25:40). This church sign offers appropriate recognition of the theological solidarity of Jesus with #MeToo at a metaphorical level, but this article argues a more direct historical connection should also be made. It examines works by Tombs (1999), Heath (2011), Gafney (2013), and Trainor (2014) that go beyond theological solidarity to identify Jesus as a victim of sexual abuse in a more historical and literal sense. It concludes that naming Jesus as victim of sexual abuse is not just a matter of correcting the historical record but can also help churches to address the damage caused by victim blaming or shaming.
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41

Bird, Michael F. "The peril of modernizing Jesus and the crisis of not contemporizing the Christ?" Evangelical Quarterly 78, no. 4 (April 30, 2006): 291–312. http://dx.doi.org/10.1163/27725472-07804001.

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This essay points out the continuing tendency amongst researchers to modernize Jesus and suggests a framework for doing historical Jesus studies which avoids the perils of modernizing Jesus but still emerges from the project with something to say about Jesus that is of relevance to the contemporary world. The temptation to modernize Jesus can be curtailed by developing a prolegomenon to Jesus research (concerning presuppositions, hermeneutics, and history), taking the Jewishness of Jesus as axiomatic, and situating historical Jesus studies in the wider discourse of Christology.
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42

Burge, Gary M. "The Historical Jesus of the Gospels." Bulletin for Biblical Research 21, no. 4 (January 1, 2011): 558–60. http://dx.doi.org/10.2307/26424546.

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43

김동건. "The Historical Jesus in Bultmann's Christology." THEOLOGICAL THOUGHT ll, no. 139 (December 2007): 195–226. http://dx.doi.org/10.35858/sinhak.2007..139.007.

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44

Vermes, Geza. "The Quest for the Historical Jesus." Journal of Jewish Studies 53, no. 2 (October 1, 2002): 391–92. http://dx.doi.org/10.18647/2442/jjs-2002.

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45

Foster, Paul. "Purity Issues and the Historical Jesus." Expository Times 116, no. 5 (February 2005): 159. http://dx.doi.org/10.1177/001452460511600505.

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46

Batten, Alicia. "Studying the Historical Jesus Through Service." Teaching Theology and Religion 8, no. 2 (April 2005): 107–13. http://dx.doi.org/10.1111/j.1467-9647.2005.00233.x.

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47

Catchpole, David. "The Historical Jesus of the Gospels." Theology 113, no. 876 (November 2010): 447–49. http://dx.doi.org/10.1177/0040571x1011300613.

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48

Schröter, Jens. "The Quest for the Historical Jesus." Early Christianity 11, no. 3 (2020): 283. http://dx.doi.org/10.1628/ec-2020-0023.

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49

Braaten, Carl E. "The Historical Jesus and the Church." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 4, no. 1 (February 1995): 11–13. http://dx.doi.org/10.1177/106385129500400102.

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50

Meier, John P. "The Historical Jesus: Rethinking Some Concepts." Theological Studies 51, no. 1 (March 1990): 3–24. http://dx.doi.org/10.1177/004056399005100102.

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