This is a major work of Jesus seminar, a group of academics of leading universities and colleges that evaluated the authenticity of the parables, aphorisms and sayings of Jesus recorded in five gospels; Mark, Matthew, Luke, John and Thomas. The gospel of Thomas is included in this analytical work because it is the only gospel that survived in full textual form. The other four gospels were derivatives and no original manuscripts were ever obtained. The early manuscript called Q, the oral tradition (from common lore), and Greek manuscript of Thomas preserved some sayings of Jesus for about 20 years before the first gospel of Mark was written in 70 C.E. The gospel of Matthew and Luke used the gospel of Mark, Q and oral traditions to write their own gospels at about 85 C.E, and John at about 100 C.E. This book evaluates the effect of the history and culture of ancient Israel, the Jewish customs and traditions, and the Old Testament on the sayings of Jesus. Having understood the nature of Jesus, the seminar evaluated if Jesus would have said such a parable in the manner that it exists in a given gospel. These scholars, free from ecclesiastical and religious control, prepared these gospels prior to writing the scholars version of New Testament, which is vastly different from King James Version, international version or the catholic version.
The growth of Jesus tradition started from 27 C.E., after Jesus' crucifixion. The first written gospels came into existence between 50 to 70 C.E. that included manuscript Q and the first Thomas editions. Rules of written evidence were formulated and adopted to guide the assessment of Jesus traditions. This simply measures the reliability of certain information. Jesus seminar also observed that the authors of the five gospels modify sayings and parables or invent new narrative contexts and in some cases edit sayings to conform to the beliefs of that gospel tradition. Evangelists/story tellers/apostles made up some words and then stated them as the words of Jesus. For example, Jesus says in Mark 4:35, "Let's cross to the other side," but the way Mark would like us to remember is that Jesus meant that "The time is up. God's imperial rule is closing in. Change your ways and put your trust in the good news."
Examples of the analysis of the seminar are as follows: Words commonly used in common lore and Greek scriptures are stated to have come from Jesus. But Jesus spoke in Aramaic and all the manuscripts are Greek translations. Here we need to assume that translations were accurately performed. The seminar also made certain assumptions, for example, sayings that refer to events after Jesus crucifixion is an invention, but those coming from the oral tradition is likely to be authentic. The oral memory best retains sayings and anecdotes that are especially short, provocative, memorable and often repeated. The earliest layers of the gospel tradition is made of single aphorisms and parables that circulated by word of mouth prior to the written gospels. Jesus' disciples remembered the core or gist of his sayings and parables but not his precise words except in rare cases. The seminar also made generalizations about Jesus' mannerisms and lack of assertiveness. For example, Jesus does not initiate dialogue or debate or does he offers to cure people. He rarely speaks about himself in the first person and he makes no claims to be anointed messiah. Quite often his answer did not answer the questions; his responses were typically enigmatic.
On the question of resurrection, (Matt 22:23-33, Mark 12:18-27; and Luke 20:27-40), the scholars felt that Jesus did not say this because it was not in his characteristic to debate about the resurrection. The rabbis of that period debated that issue as illustrated in Dead Sea Scrolls and the traditions of Mishnah. Supper and the Eucharist (Matt 26:26-30; Mark 14:22-26, and Luke 22:14-20.) Both Mark and Matthew have interpreted the cup of red wine representing the blood of Jesus as an atoning sacrifice, an important concept in Christian theological interpretation of Jesus' death. The scholars did not think this came from Jesus. Congratulations, poor! (Thomas 54; Matt 5:3; Luke 6:20 (source: Thomas, Q)); Luke 6:29 about turning the other cheek after giving up one's coat and shirt were rated as most likely saying of Jesus since this fits his fundamentals. Jesus consorted with poor, hungry, disadvantaged and persecuted. What goes in (Thomas 14:5; Mark 7:15; and Matt 15:11; source: Thomas, mark); eating common meal with pagans defiled the practicing Judean traditions. Jesus deliberately ignored or violated these traditions and Jesus definitely said this parable. Coming of God's imperial rule (Thomas 113:1-4; Luke 17:20-21; source: Thomas and Q): The seminar felt that Jesus most likely said this because this illustrates that he did not share the apocalyptic thought of John the Baptist.
Salt-less salt (Luke 14:34-35; Matt 5:13, and Mark 9:50a; sources: Q and Mark) and Hidden and Reveled - Thomas 5:1-2 were likely said by Jesus because they are well attested, memorable, short, succinct and paradoxical.
In the gospel of John, Jesus frequently speaks of himself in the first person using the emphatic phrase I AM. These are exalted terms but this is not characteristic of Jesus as implied by the synoptic parables and aphorisms. Jesus refers to the cosmic reality and calls himself omnipresent. This is commonly used in Upanishads, the ancient scriptures of Hinduism where this usually means "I Exist" and I am He, the Brahman, the God Almighty. John uses these phrases in the following verses: John 6:35; I am the bread of life; John 8:12; I am the light of the world; John8:58; I existed before there was Abraham; John 10:11; I am the good shepherd; John 11:25; I am resurrection and life; John 14:6; I am the way, and I am the truth and I am life; John 15:1; I am the authentic vine. The aphorisms are characteristic features of Johannine community and its efforts to influence the rest of the world into Johannine way of thinking Christianity.
The growth of Jesus tradition started from 27 C.E., after Jesus' crucifixion. The first written gospels came into existence between 50 to 70 C.E. that included manuscript Q and the first Thomas editions. Rules of written evidence were formulated and adopted to guide the assessment of Jesus traditions. This simply measures the reliability of certain information. Jesus seminar also observed that the authors of the five gospels modify sayings and parables or invent new narrative contexts and in some cases edit sayings to conform to the beliefs of that gospel tradition. Evangelists/story tellers/apostles made up some words and then stated them as the words of Jesus. For example, Jesus says in Mark 4:35, "Let's cross to the other side," but the way Mark would like us to remember is that Jesus meant that "The time is up. God's imperial rule is closing in. Change your ways and put your trust in the good news."
Examples of the analysis of the seminar are as follows: Words commonly used in common lore and Greek scriptures are stated to have come from Jesus. But Jesus spoke in Aramaic and all the manuscripts are Greek translations. Here we need to assume that translations were accurately performed. The seminar also made certain assumptions, for example, sayings that refer to events after Jesus crucifixion is an invention, but those coming from the oral tradition is likely to be authentic. The oral memory best retains sayings and anecdotes that are especially short, provocative, memorable and often repeated. The earliest layers of the gospel tradition is made of single aphorisms and parables that circulated by word of mouth prior to the written gospels. Jesus' disciples remembered the core or gist of his sayings and parables but not his precise words except in rare cases. The seminar also made generalizations about Jesus' mannerisms and lack of assertiveness. For example, Jesus does not initiate dialogue or debate or does he offers to cure people. He rarely speaks about himself in the first person and he makes no claims to be anointed messiah. Quite often his answer did not answer the questions; his responses were typically enigmatic.
On the question of resurrection, (Matt 22:23-33, Mark 12:18-27; and Luke 20:27-40), the scholars felt that Jesus did not say this because it was not in his characteristic to debate about the resurrection. The rabbis of that period debated that issue as illustrated in Dead Sea Scrolls and the traditions of Mishnah. Supper and the Eucharist (Matt 26:26-30; Mark 14:22-26, and Luke 22:14-20.) Both Mark and Matthew have interpreted the cup of red wine representing the blood of Jesus as an atoning sacrifice, an important concept in Christian theological interpretation of Jesus' death. The scholars did not think this came from Jesus. Congratulations, poor! (Thomas 54; Matt 5:3; Luke 6:20 (source: Thomas, Q)); Luke 6:29 about turning the other cheek after giving up one's coat and shirt were rated as most likely saying of Jesus since this fits his fundamentals. Jesus consorted with poor, hungry, disadvantaged and persecuted. What goes in (Thomas 14:5; Mark 7:15; and Matt 15:11; source: Thomas, mark); eating common meal with pagans defiled the practicing Judean traditions. Jesus deliberately ignored or violated these traditions and Jesus definitely said this parable. Coming of God's imperial rule (Thomas 113:1-4; Luke 17:20-21; source: Thomas and Q): The seminar felt that Jesus most likely said this because this illustrates that he did not share the apocalyptic thought of John the Baptist.
Salt-less salt (Luke 14:34-35; Matt 5:13, and Mark 9:50a; sources: Q and Mark) and Hidden and Reveled - Thomas 5:1-2 were likely said by Jesus because they are well attested, memorable, short, succinct and paradoxical.
In the gospel of John, Jesus frequently speaks of himself in the first person using the emphatic phrase I AM. These are exalted terms but this is not characteristic of Jesus as implied by the synoptic parables and aphorisms. Jesus refers to the cosmic reality and calls himself omnipresent. This is commonly used in Upanishads, the ancient scriptures of Hinduism where this usually means "I Exist" and I am He, the Brahman, the God Almighty. John uses these phrases in the following verses: John 6:35; I am the bread of life; John 8:12; I am the light of the world; John8:58; I existed before there was Abraham; John 10:11; I am the good shepherd; John 11:25; I am resurrection and life; John 14:6; I am the way, and I am the truth and I am life; John 15:1; I am the authentic vine. The aphorisms are characteristic features of Johannine community and its efforts to influence the rest of the world into Johannine way of thinking Christianity.
Reference: The Five Gospels: What Did Jesus Really Say? The Search for the Authentic Words of Jesus by Robert Funk, HarperOne (December 19, 1996)
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