Historical Jesus

The term "historical Jesus" refers to the life and teachings of Jesus as interpreted through critical historical methods, in contrast to what are traditionally religious interpretations.

Quotes

 * [The Mythical Jesus viewpoint holds that a historical Jesus—if he did exist—] had virtually nothing to do with the founding of Christianity.


 * Other writers who are often placed in the mythicist camp present a slightly different view, namely, that there was indeed a historical Jesus but that he was not the founder of Christianity, a religion rooted in the mythical Christ-figure invented by its original adherents. This view was represented in midcentury by Archibald Robinson, who thought that even though there was a Jesus, “we know next to nothing about this Jesus.” (A. Robertson, Jesus: Myth or History?, 107.) [Robertson, Archibald. Jesus: Myth or History? London: Watts & Co., 1946.]


 * [Per] The Jesus Myth (1999), [G. A.] Wells ...now accepts that there is some historical basis for the existence of Jesus, derived from the lost early “gospel” “Q” (the hypothetical source used by Matthew and Luke). Wells believes that it is early and reliable enough to show that Jesus probably did exist, although this Jesus was not the Christ that the later canonical Gospels portray.


 * [J. M.] Robertson is prepared to concede the possibility of an historical Jesus perhaps more than one having contributed something to the Gospel story. "A teacher or teachers named Jesus, or several differently named teachers called Messiahs" (of whom many are on record) may have uttered some of the sayings in the Gospels. (J. M. Robertson, Christianity and Mythology, revised edition, p. 125) [...] What the myth theory denies is that Christianity can be traced to a personal founder who taught as reported in the Gospels and was put to death in the circumstances there recorded.


 * The myth theory as stated by J. M. Robertson does not exclude the possibility of an historical Jesus. “A teacher or teachers named Jesus” may have uttered some of the Gospel sayings “at various periods.” The Jesus ben-Pandera of the Talmud may have led a movement round which the survivals of an ancient solar or other cult gradually clustered. It is even “not very unlikely that there were several Jesuses who claimed to be Messiahs.” The founder of the movement may have met his death by preaching a subversive political doctrine, and the facts may have been suppressed by later writers. A Galilean faith-healer named Jesus may have been offered as a human sacrifice by fanatical peasants at some time of social tumult.

The Quest of the Historical Jesus (1906)

 * Albert Schweitzer Geschichte der Leben-Jesu-Forschung, literally "History of Life-of-Jesus Research", 1st edition, as translated by W. Montgomery (1910)


 * This dogma had first to be shattered before men could once more go out in quest of the historical Jesus, before they could even grasp the thought of His existence. That the historic Jesus is something different from the Jesus Christ of the doctrine of the Two Natures seems to us now self-evident. We can, at the present day, scarcely imagine the long agony in which the historical view of the life of Jesus came to birth. And even when He was once more recalled to life. He was still, like Lazarus of old, bound hand and foot with grave-clothes — the grave-clothes of the dogma of the Dual Nature.
 * p. 3


 * Thus each successive epoch of theology found its own thoughts in Jesus; that was, indeed, the only way in which it could make Him live. But it was not only each epoch that found its reflection in Jesus; each individual created Him in accordance with his own character. There is no historical task which so reveals a man's true self as the writing of a Life of Jesus.
 * p. 4


 * The ideal "Life of Jesus" [biography] at the close of the nineteenth century is the "Life" which Heinrich Julius Holtzmann did not write — but which can be pieced together from his commentary on the synoptic gospels and his new testament theology. It is ideal because, for one thing, it is unwritten, and arises only in the idea of the reader by the aid of his own imagination, and, for another, because it is traced only in the most general outline.
 * p. 296


 * The historical Jesus will be to our time a stranger and an enigma. The study of the Life of Jesus has had a curious history. It set out in quest of the historical Jesus, believing that when it had found Him it could bring Him straight into our time as a Teacher and Savior. It loosed the bands by which He had been riveted for centuries to the stony rocks of ecclesiastical doctrine, and rejoiced to see life and movement coming into the figure once more, and the historical Jesus advancing, as it seemed, to meet it. But He does not stay; He passes by our time and returns to His own. What surprised and dismayed the theology of the last forty years was that, despite all forced and arbitrary interpretations, it could not keep Him in our time, but had to let Him go. He returned to his own time, not owing to the application of any historical ingenuity, but by the same inevitable necessity by which the liberated pendulum returns to its original position.
 * p. 397