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30 Cards in this Set
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1. Hermann Samuel Reimarus |
Writes a collection published posthumously which says that Jesus was a scam artist, who was playing to people’s Messianic expectations. Imputes impure motives to Jesus, standing in judgment of him, and saying that he misled people. Says Jesus mislead people into thinking he would be their deliverer. Strimple says he is a museum piece but his thoughts are still popularized e.g. Aslan’s Zealot.
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one of the two most important scholars of the first quest, Bucet and Strauss the two biggest. He wrote a book called the Life of Jesus Critically Examined. He anticipates objections from both naturalists and supernaturalists and answers them. He stands between the naturalists (anti-miracle) and the supernaturalists (pro-miracle). He took these two and using Hegel’s idea of synthesis took one as a thesis, the other as antithesis and created synthesis. His result; the Gospels are just ideas; just myth! Christianity is true, but it is also myth. |
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Seeks to answer the question, Why did Jesus not mention that he was Messiah in the gospels? His answer is that the authors of the gospels came up with the idea that Jesus was the Messiah—i.e. The Messianic Secret—Jesus tells people not to say anything about his Messiahship. Vos’ Self Disclosure of Jesus is a response to Wrede.
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4. History of Religions School |
Started by Wilhelm Bousset (1865–1920) as the religionsgeschichtliche Schule. With Strauss, Bousset has the longest lasting influence. His book Kurios Christos set the agenda of historical investigation of Christ as situated in the formative period of Christianity. This school seek to interpret Christ in the context of his hellenistic surroundings, especially the the Mystery Religions of the greek speaking world. His position is that Jesus was “divine man” (theios aner). Not the God-man of the Incarnation, but more like Hercules. Pagan analogies are decisive in determining who Jesus purported to be. Downplayed the OT as background for NT. Ridderbos addresses the assumptions of this school in both his Coming of the Kingdom and Paul an Outline of his theology.
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5. Albert Schweitzer |
Schweitzer’s most famous—The Quest for the Historical Jesus. He goes through all the people from the First Quest and critiques them. He argues they make Jesus in their own images. For him, apocalyptic eschatology was key to understanding Jesus, he did not have to die, but his mission failed. Jesus believes his ministry will bring the eschatological results but he is wrong. Jesus went to cross, thought he would be delivered, but was not; he still hung on the cross, and this was his victory, his reign. Essentially, he is honored because he stuck to his guns even in the face of failure.
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Famous for coining the saying “The gospels are passion narratives with extended introductions.” In his book, Der sogenannte historische Jesus und der geschichtliche, He seeks to understand the gospels using two German words for “history,” Historie - historical criticism without significance (bare, “brute” facts) & Geschichte - full of theological significance. For him, the historical critical method of the First Quest cannot give us the theological, meaningful, Jesus. Jesus is a vibrant, impacting figure whose influence reverberates today.
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7. Adolf Jülicher |
Parables are not allegorical, contra church tradition. Any allegory (symbolism) is added by the Early Church.
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Assumes all the Gospel writers got their texts from other texts. The Gospel writers are not given much credit; they’re just compilers, “cutters-and-pasters.” Has a unique view of the formation of the Gospels; There are two sources common to Matthew and Luke (Mark and Q), but Matthew has its own unique source (M), as does Luke (L). |
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9. Rudolf Bultmann |
Famous for creating the Form Critical Methodology. Friends and contemporaries with Barth; the second greatest theologian of the 20th C. Had a falling out with Barth, and a classmate of Machen. One of his many students was Ernst Kaseman. Uses terms Historie and Geschichte. Believes the resurrection is not Historie but has value as Geschichte, the preached mythical message/ Kerygma. They are therefore separated, Geschichte is possible without needing it to be tethered to Historie.
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10. C. H. Dodd |
He wrote the Apostolic Preaching and its Development where he shows the disciples were using a unified hermeneutic which is not a written testimony (per Form Criticism) but is informed by the teaching of Jesus while he was with them. Therefore, he has a more cogent picture of what Jesus is doing though he is a historical critical scholar himself.
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11. J. J. Griesbach |
The Griesbach Hypothesis. Matthew Comes first, Luke comes second, and then Mark last (as a condensation of the first two gospels). Also coined the term “Synoptic Gospels”
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12. Jesus Seminar |
Thought they needed to find authentic Jesus and reconstruct him and they did so by voting on which parts of the Bible are authentic using a specific and unnatural criteria, Double Dissimilarity. First, look for where Jesus disagrees with Judaism (because these are just the church retroverted their views onto Jesus). The real Jesus had to look nothing like the OT expectations of the messiah. Second, we look for how he is different from Early Christianity. The real Jesus had to look nothing like the early church’s views of him. |
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Focuses on the Jewishness of Jesus in contrast to the first and second quests. The proponents range from orthodox to unorthodox in personal belief but tend to approach the gospels as narrative wholes (which is a plus) and seek to understand first century context (another plus). Proponents include N. T. Wright, James D. G. Dunn, E. P. Sanders, Darrell Bock. |
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14. Two Source Hypothesis |
That Matthew and Luke independently use two different sources Mark + Q and therefore share the Markan material and have many similarities (with differences) when they borrow from the Q material. |
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15. Quelle |
Assumption that there is a collection of sayings of Jesus which Matthew and Luke use as their source. Most people believe in it whether they think it is one document or multiples.
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16. Source Criticism |
“Literary Criticism”- another name for Source Criticism. Is primarily concerned not with the text itself, but with how we got the text, the sources “behind” the text. Has resulted in reconstructions of the texts behind the present text, which have proven to be speculative.
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17. Form Criticism |
Seeks to reconstruct the community (not the source) that gave us the text. Studies the early church and seeks to understand how the text came from communities and was later produced for a specific community's use. This community focus is summarized by the pursuit of the phrase “Life Situation” (Sitz im Leben) of the text.
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18. Redaction Criticism |
Has an editorial focus. Concerned with the addition, selection, abridgment, omission of source into the making of our present texts. Why is the text the way it currently is instead of another way? Therefore focuses on the theology of the redactor and not mechanical compilers.
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19. Narrative Criticism |
Has an Intense Focus on Text - Texts viewed from within- just look at the one gospel (no cross references). Asking questions we would ask of novels; Plot, Characters, Symbolism, etc. Can downplay historical questions narrative critics often don’t care what happened and overplay the reader’s interaction with the text.
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20. Composition Criticism |
Approach the Gospels as unified docs, read from start to finish as narratives. It also recognizes that we have four gospels. Read vertically before reading horizontally/sideways (read the gospels by themselves start to finish then read them in relationship to the other gospels). In this sense it is like Redaction & Narrative Criticism combined.
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21. ipsissima verba |
Ipsissima Verba - “exact words”- What we might expect. The exact words Jesus said.
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22. ipsissima vox |
Ipsissima vox- “exact voice” An accurate translation, demonstration of what Jesus speaks. What we get in the gospels. Accounts for the differences sometimes present between the synoptics while not denying they are accurately portraying Jesus’ “voice.”
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23. synecdoche |
Synecdoche - part to represent a whole (e.g. “gray haired” to refer to an elderly man)
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24. metonymy |
Metonymy- changing of the name by using a related item (e.g. “crown” to refer to king/monarch). Is what is being employed by the representation theory. centurion and the centurions servants are the same thing. the servants represent the centurion himself.
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25. Leviticus 19.18 |
One of the two great commandments, “love your neighbor as yourself” which Jesus quotes when asked what the greatest commandment is.
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26. Isaiah 6.9–10 |
9 And he said, “Go, and say to this people“‘Keep on hearing but do not understand;keep on seeing, but do not perceive.’10 Make the heart of this people dull, and their ears heavy, and blind their eyes; lest they see with their eyes, and hear with their ears, and understand with their hearts, and turn and be healed.” Jesus is said to have fulfilled this with his teaching on parables in which the audience & the disciples could not understand his words.
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27. Isaiah 40.3 |
A voice cries “In the wilderness prepare the way of the Lord; make straight in the desert a highway for our God. Quoted in reference to John the Baptist who prepared the way for the coming of Jesus (who is here equated with the LORD, YHWH himself)
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28. Hosea 6.6 |
“For I desire mercy and not sacrifice And the knowledge of God more than burnt offerings.” The two times this is cited in NT are both in Matthew which informs one's reading of the Sermon on the Mount where the merciful receive mercy. The goal being a circumcised heart.
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29. Pharisees |
One of the sects of the Jewish people in Palestine in the first century. They were the establishment in the synagogues and emphasized purity rituals and obedience to the law to the extent that they created extra laws to maintain this purity. They are Jesus’ chief opponents in the gospels
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Another First Century Jewish sect which taught that there will be no final resurrection. They come up against Jesus only a few times in the gospels. Most notably over the question of remarriage and marriage in heaven (which they ask disingenuously) |
