By The Rev Grant S. Carey

Canon Presentor

Trinity Cathedral, Sacramento, California

Scholars, researching first century Palestine, are attempting to reconstruct
the Jesus of the New Testament, generally discrediting the accounts
of those who, if not intimately involved with Jesus, were his contemporaries
in time and place.

Among the findings of the Jesus Scholars – – many of which are speculative,
Jesus was a revolutionary who led an unsuccessful revolt against
the Roman occupation of his homeland. As result, he, like many others, was
put to death. Later, followers attempted to make him a hero by
claiming that he had come back to life, initiating a cult that eventually
spread throughout the Roman and Persian Empires.

As to Jesus himself, the scholars have determined that he was charismatic,
visionary, prophetic, and quite possibly illiterate. He did, however,
possess an ability to heal, accounting for his popularity, particularly
among the lower classes. His political outspokenness, however, proved a
threat both to the privileged ruling party and to Roman governor, leading
to crucifixion, a fate reserved for those involved in insurrection.
Other “messiahs” both before and during Jesus’ time, were also executed in
this manner.

Finally the Jesus scholars point out that their studies indicate that not
only was the story of Jesus’ resurrection a fabrication, but most of the
teachings attributed to him came from other sources.

The New Testament does not hide the fact that rumors circulated early
on that Jesus’ disciples had stolen his body and secretly buried it. Saint
Paul writes that the idea of Jesus’ resurrection was both a stumbling block
to the Jews and a folly to the Gentiles. Early Christians had a difficult
time convincing those outside their circle of believers that Jesus rose from
the dead . . . even when “mystery religions” promising life after death
flourished in the Roman world.

Greek philosophers heard Paul with some interest until he brought up the
topic of resurrection. The idea was simply too absurd to be given credence.

And even after Christianity had taken root in the Roman Empire and was no
longer considered a Jewish sect, intellectuals ridiculed both the
movement and its leaders for worshipping a common criminal who had been executed.

So the “Jesus Seminar” and its controversy is really nothing new. There have
been – – and there will be – – thoughtful intellectuals who are
unable to accept other than Jesus was a misguided visionary whose followers
were successful in preserving his name and heroic deeds.

All that exists, they point out,is found mostly in New Testament accounts
that reflect and build on an earlier oral tradition regarding Jesus’ life,
death, and resurrection. No other known historical data exist – – no
newspapers, no TV footage – – only writings after the fact by Paul of Tarsus,
Peter, a fisherman, biographers known only as Mark, Matthew, Luke, and John,
and a Jewish historian named Josephus.

Attempts to discover the “Historical Jesus” date back at least two centuries
and include the work of Albert Schweitzer which caused quite a
stir earlier in this century. Thomas Jefferson was so captivated by Jesus
the man that he produced his own version of the New Testament,
eliminating everything that could not be rationally explained.

Scholars are correct in asserting that the resurrection of Jesus cannot be
proved on the basis of Biblical record alone. But what about the faith
of those who, against overwhelming odds, responded to the Great Commission
“to go therefore and make disciples of all nations?” (Matthew
28). If the Apostles had not been entirely convinced that Jesus, the Son of God,
had risen from the dead, it is incredulous that they have taken
so great a risk.

These first “adventurers for Christ” appeared to be ordinary people, like
those described by Paul: “not many were wise by human standards,
not many were powerful, not many were of noble birth. But God chose what
is foolish in the world to shame the wise; God chose what is weak
in the world to shame the strong; …”.

Most of the original twelve disciples came from the province of Galilee,
an area considered to be “backwater” to both the Romans and the
Jewish elite.

It is unlikely that Jesus’ followers were educated beyond what would be
necessary for that time. Their language was Aramaic, though some may have
understood Greek, the language of commerce throughout the Mediterranean.

Most were unaware of the vastness of the world outside of their homeland;
or what skills and resources they might need to unable them to
survive; or how they might convince others that what they had to say was
true … that Jesus had risen from the dead.

Would they risk their lives, invest what wealth they had, endure
imprisonment, beatings, and even death in order to promote the deeds of a
dead hero? Or were they totally convinced in their proclamations that Jesus
was not only the awaited Messiah, but also the Savior of the
World?

Of all the first missionaries, Paul was the best qualified. He had studied
at one of the finest centers of learning in the ancient world. He was
fluent in language, educated in religion and philosophy, persuasive, and
physically able to live in an hostile environment. He was also a Roman
Citizen which offered him both passport and protection anywhere in the empire.

The centerpiece of Paul’s teaching was the crucifixion and the resurrection
of Jesus. In a letter that predates any of the four Gospels, he writes:
“…If Christ had not been raised, your faith is futile … then those who
have died in Christ have perished. If for this life only we have hoped in
Christ, we are of all people most to be pitied.” (I Cor 12)

For Paul, the fact of Jesus’ resurrection did not depend on historic
evidence so much as it did on faith.

For Christians, then and now, the “proof” of the resurrection is a matter
of personal encounter with the living Christ. It is experienced in the
lives of people who have been changed by a relationship which begins with
a personal discovery that the tomb is empty, and nurtured by a
companionship with the Lord in “the breaking of bread” … which, after all,
is what “comPANionship” is all about.

While there is no reason why scholars should not continue their search for
the “historical Jesus,” belief in the resurrected Christ hinges not on
intellectual evidence alone, but rather from a relationship that transcends
that which can be physically seen and felt.

Even if bones were someday found in a tomb inscribed with the name “Jesus of
Nazareth”, it would be impossible to prove their authenticity.

“From now on, ” writes Paul, ” we regard no one from a human point of view,
even though we once knew Christ from a human point of view, we
know him no longer in that way. So if anyone is in Christ, there is a new
creation: everything old has passed away; see everything has become
new!

Irenaues, in the second century, said: “By our own powers we cannot see God,
yet God will be seen by us because he will it. He will be seen by
those he chooses, at the time he chooses, and in the way he chooses, for God
can do all things. He was seen through the Spirit in prophesy;
he is seen through the Son by our adoption as his children, and he will be seen
in the kingdom of heaven in his own being as the Father. The
Spirit prepares us to receive the Son of God, the Son leads us to the Father,
and the Father, freeing us from change and decay, bestows the
eternal life that comes to everyone from seeing God.

“As those who see light are in the light, sharing its brilliance, so those
who see God are in God sharing his glory, and that glory gives them life.
To see God is to share in life.”

The New Testament record, considered as a whole, provides a very clear picture
of the historical Jesus as he was seen by both his friends and
enemies. A no more detailed biographical account exists for any
other figure of his time.

The Jesus Seminar and its like is nothing new. Nor should it be viewed
as a threat to historic, creedal Christianity. Rather, it presents an
opportunity for dialogue. More and more people are becoming aware of Jesus
through books and periodicals, and he has become the topic of
conversation in places where his name was scarcely mentioned.

And, as thoughtful men and women begin to ask essential questions, they
may well discover that Jesus is everything that his followers claim
him to be.”

Christians need not fear honest inquiry. What we need fear most is apathy.