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Quote by Charles L Cohen

“The quest for the historical Jesus, begun during the Enlightenment to purge the Gospels of "superstition" by subjecting them to critical reason, has since sought to situate him within his own time and place. That endeavor has proved troublesome. Historians depend on records, the best of which are produced contemporaneously with the events they relate, but most documentation about Jesus is neither collateral nor detailed. Although the Gospels offer abundant information and appear to contain primary-source material, they are not firsthand testimonies, and determining to what degree they may include unmediated reports about Jesus has generated substantial disagreement.”

Quote by Charles L Cohen

Book:The Abrahamic Religions: A Very Short Introduction: A Very Short Introduction
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The Abrahamic Religions: A Very Short Introduction: A Very Short Introduction

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Charles L Cohen

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“Accepting that the Gospels are problematic sources, we can still sketch Jesus's life and teachings. The evidence puts him among the Jewish peasantry of first-century Palestine. He was born ca. 4 BCE, more likely in or around Nazareth than in Bethlehem, given both widespread doubts about the historicity of Matthew's and Luke's Nativity narratives and recognition of their apologetic aims. He came from a family of modest means, spoke Aramaic, and worked as a carpenter or builder. At about age thirty, he was baptized by an itinerant preacher named John, after which he spent one (or more) years in the Galilee, gaining disciples and sometimes teaching in synagogues. By all accounts he moved easily among and displayed great compassion for people at society's margins. He fomented a major disturbance in Jerusalem, for which he was executed. Some of what Jesus taught was already familiar—the Golden Rule (Matt. 7:12) parallels a saying of the Jewish sage Hillel, his elder contemporary—but much represented a distinctive message about "the kingdom of God," a highly disputed term that many researchers understand as a place and time to come in which God will reign supreme. Heavenly or earthly, future or present, the kingdom would be ushered in by the "Son of Man," an apocalyptic figure whom Jesus may—or may not—have identified as himself. The kingdom's advent is imminent and would occasion a catastrophe, leading to a universal judgment of each person's fitness to enter it that would radically remake the social order. Mark 1:15 offers a concise precis: "The time is fulfilled, and the kingdom of God has come, repent, and believe the good news.”

Historical Jesus
Book:The Abrahamic Religions: A Very Short Introduction: A Very Short Introduction
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“[Jesus's] concern for society's outcasts and his portrayals of the transformation wrought by the kingdom of God have helped cast him as a militant revolutionary, but he lived a generation before the Zealots, and his admonition that all who take the sword will "perish" by it (Matt 26:52) hardly intimates a rebel chieftain. Self-authorized preachers such as John the Baptist or Theudas, who professed that he could part the Jordan River, roamed first-century Palestine, and Jesus seems to fit this profile.”

Historical Jesus
Book:The Abrahamic Religions: A Very Short Introduction: A Very Short Introduction
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“Though there’s simply no way to prove that no real Jesus ever existed [...], the closer you look for him the harder he is to see. When we search for what we think of as new innovations brought about by Jesus, invariably we find the same ideas have already come from some other source. He was a placeholder for all the values bestowed by all the other savior gods; he taught all the things Greek philosophers and Jewish Rabbis taught; he performed the same miracles, healings and resurrections the pagan magicians and exorcists did; in other words Jesus Christ was not a real person, but a synthesis of every cherished and passionate notion the ancient world came up with — noble truths, gentle wisdom, beloved fables, ancient attitudes, internal contradictions, scientific absurdities, intolerable attitudes and all. [...] We see indications that the first generation of Christianity began as a Jewish version of the Mystery Faiths, and that all the confused, contradictory ‘biographical’ information for Jesus stems from a deliberate allegory.”

JesusHistoryJesus ChristHistorical JesusGospelsBible History
Author:David Fitzgerald
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“When John accuses "evildoers" of leading gullible people into sin, what troubles him is what troubled the Essenes: whether—or how much—to accommodate pagan culture. And when we see Jesus' earliest followers, including Peter, James, and Paul, not as we usually see them, as early Christians, but as they saw themselves—as Jews who had found God's messiah—we can see that they struggled with the same question. For when John charges that certain prophets and teachers are encouraging God's people to eat "unclean" food and engage in "unclean" sex, he is taking up arguments that had broken out between Paul and followers of James and Peter about forty years earlier—an argument that John of Patmos continues with a second generation of Paul's followers. For when we ask, who are the "evildoers" against whom John warns? we may be surprised by the answer. Those whom John says Jesus "hates" look very much like the Gentile followers of Jesus converted through Paul's teaching. Many commentators have pointed out that when we step back from John's angry rhetoric, we can see that the very practices John denounces are those that Paul had recommended.”

RevelationsApocalypseApostlesSectarianismGentiles2012Pauline Epistles
Book:Revelations: Visions, Prophecy, and Politics in the Book of Revelation
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“Paul is not the one who needs an update—we do, considering that the tools used for interpretation have already been updated. They can help us find where many interpretations of the same texts have varied among those who hold a high view of Scripture.”

HermeneuticsContextEphesiansPauline Epistles
Book:Nobody's Mother: Artemis of the Ephesians in Antiquity and the New Testament
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“About this time lived Jesus, a wise man, if indeed one ought to call him a man. For he was the achiever of extraordinary deeds and was a teacher of those who accept the truth gladly. He won over many Jews and many of the Greeks. He was the Messiah. When he was indicted by the principle men among us and Pilate condemned him to be crucified, those who had come to love him originally did not cease to do so; for he appeared to them on the third day restored to life, as the prophets of the Deity had foretold these and countless other marvellous things about Him. And the tribe of Christians, so named after Him, has not disappeared to this day.”

Jesus ChristAncient HistoryJosephusJosephus On Jesus
Book:Jewish Antiquities
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“But Tertullian insists that making choices is evil, since choice destroys group unity. To stamp out heresy, Tertullian says, church leaders must not allow people to ask questions, for it is “questions that make people heretics” — above all, questions like these: Whence comes evil? Why is it permitted? And what is the origin of human beings? Tertullian wants to stop such questions and impose upon all believers the same regula fidei, “rule of faith,” or creed. Tertullian knows that the “heretics” undoubtedly will object, saying that Jesus himself encouraged questioning, saying, “Ask, and you shall receive; seek, and you shall find; knock, and it shall be opened to you” (Matt. 7:7). But Tertullian has no patience with such people: “Where will the end of seeking be? The point of seeking is to find; the purpose in finding, to believe.” Now that the church can provide a direct and simple answer to all questions in its rule of faith, Tertullian says, the only excuse for continuing to seek is sheer obstinacy: Away with the one who is always seeking, for he never finds anything; for he is seeking where nothing can be found. Away with the one who is always knocking, for he knocks where there is no one to open; away with the one who is always asking, for he asks of one who does not hear. The true Christian, Tertullian declares, simply determines to “know nothing ... at variance with the truth of faith.” But when people “insist on our asking about the issues that concern them,” Tertullian says, “we have a moral obligation to refute them. . . . They say that we must ask questions in order to discuss,” Tertullian continues, “but what is there to discuss?” When the “heretics” object that Christians must discuss what the Scriptures really mean, Tertullian declares that believers must dismiss all argument over scriptural interpretation; such controversy only “has the effect of upsetting the stomach or the brain.”

HeresyOrthodoxyTertullian
Book:The Origin of Satan: How Christians Demonized Jews, Pagans and Heretics
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“If we ask why such a man lapsed into heresy, the psychological answer, for what it is worth, lies on the surface. He was incurably a logician, his whole temper was impatient of compromises, of halfway houses. And in the debate which probably went on in his age, as it does in most ages of the Church, between the people who want to screw up the standard of Church discipline and the people who would adjust it to the weakness of human nature, he inevitably found his true home among the extremists. Not because he was a saintly idealist, with Wesley's distrust of the 'almost Christian', but because his intellectual bias impelled him towards the party of consistency; he preferred rigorism, not because it was a harder rule to live by, but because it was an easier principle to defend. Where was the sense in belauding martyrdom, yet allowing Christians to take refuge in flight when persecution threatened? Why should absolution be refused to the man who had denied his faith under torture, and then granted to the adulterer, who could make no plea of duress? We do not know what personal or accidental motives may have contributed to his false decision; but it is not difficult, I think, to see that decision as congenial to the bent of his mind.”

ReligionEnthusiasmTertullian
Book:Enthusiasm: A Chapter in the History of Religion
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“I understand the need to defend one's headscarf -- I did it for years, even as I was privately struggling with it. It's an important defence in the face of Islamophobes and racists. I get that. But if it's done without cognisance of the lived realities of women who do not have the privilege of choice, then my interlocutors end up doing exactly what they accuse me of doing with my support of a niqab ban: silencing other women. Why the silence, as some of our women fade into black, either owing to identity politics or out of acquiescence to Salafism?”

FeminismFree ChoiceBurqaFeminist DilemmasHijab BanNiqab Ban
Book:Headscarves and Hymens: Why the Middle East Needs a Sexual Revolution
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