In the 1970s, for the first time in two centuries, the main scene of activity left Germany. It first moved to England, and soon after to the United States. The principal emphasis lay not on the Hellenistic background of the early church as in form criticism but on the Jewishness of Jesus in the wake of the discovery of the Dead Sea Scrolls and the renewal of research into post-Biblical Judaism and Flavius Josephus, the Jewish historian of the 1st century AD.
The trend is clearly shown by the new titles: Jesus the Jew (1973), Jesus and Judaism (1985), The Historical Jesus: The Life of a Mediterranean Jewish Peasant (1991); A Marginal Jew: Rethinking the Historical Jesus (1991-2001) and Jesus of Nazareth, King of the Jews: A Jewish Life and the Emergence of Christianity (1999).
Indeed, during the past quarter of a century, in one way or another, the Jewish Jesus has become the dominant figure in New Testament scholarship, pursued by all researchers with or without religious belief.
Now let’s face the main issue. The student investigating the problem of the historical Jesus is confronted with a concatenation of difficulties.
Everyone except the desperately naive knows that the Gospel sources are not strictly historical and postdate the events by decades. The earlier letters of St Paul won’t help as their author never knew, or showed interest in, the Jesus of flesh and blood. The four Gospels, written between some 15 to 55 years after Paul, in the form of biographies, formulate Jesus’s teaching adapted for the needs of the early church.
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