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Unformatted text preview: N T T H EO 220-02 Ch 12 The Quest for the H istorical Jesus What I found in teresting in this chapter were the general agreements about t he historical Jesus. You would think that scholars would be more likely to accept favorable things. For instance, i t looks better on the Church and i ts followers if Jesus actually performed all the miracles mentioned in the text, and not just f iguratively. In contrast, the things they claim that are actually t rue are ones that defame Jesus and deter people from thinking he is worthy of following. Scholars agree that Jesus befriended sinners, was an outcast, and had a reputation as a g lutton and a drinker. I t makes sense that they gave these things credibili ty because i t does not make sense for a believer to make this stuff up about Jesus. However, i t also seems like something they would want to discredit for the sake of Jesus’ divine image. I would like to talk more about the ideas of the European rationalists. For example, Hermann Samuel Reimarus claims that Christianity is based on a double m isrepresentation, and Schweitzer’s Jesus is a devout yet misguided apocalyptist. T hese theories do not seem entirely dismissible. The answer to a lot of theological questions about things that sound too good to be t rue are, “you just have to have faith and believe” or “it’s just a story or a metaphor to prove a point.” These r ationales are just as absurd to a non-believer as the above ideas are to Christians. M y question is who were the members of the Jesus Seminar? How were they chosen or was it a thing you can sign up for? What made these scholars specifically qualified for this undertaking of the New Testament? I wish the book would have g iven more detail so that I could feel more reasonably assured by their i nterpretations of things. ...
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This note was uploaded on 05/06/2011 for the course THEOLOGY 220 taught by Professor Nichols during the Spring '11 term at Saint Louis.
- Spring '11