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Jesus : A Revolutionary Biography, by John Dominic Crossan
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Jesus : A Revolutionary Biography
- Sales Rank: #1554158 in Books
- Brand: HarperSanFrancisco
- Published on: 1994
- Ingredients: Example Ingredients
- Binding: Paperback
- Great product!
Most helpful customer reviews
3 of 3 people found the following review helpful.
A "POPULAR" VERSION (AND UPDATED) OF HIS "THE HISTORICAL JESUS"
By Steven H Propp
John Dominic Crossan (born 1934) is a New Testament scholar, historian of early Christianity, Professor Emeritus at DePaul University, and former Catholic priest known for co-chairing the Jesus Seminar; he has written/co-written many books such as The Historical Jesus, Who Killed Jesus?, The Essential Jesus, Excavating Jesus, The First Christmas, The Resurrection of Jesus: John Dominic Crossan and N. T. Wright in Dialogue, A Long Way from Tipperary: What a Former Monk Discovered in His Search for the Truth, etc. [NOTE: Page numbers below refer to the 209-page hardcover edition.]
He wrote in the Prologue to this 1994 book, "This book gives my own reconstruction of the historical Jesus derived from twenty-five years of scholarly research on what actually happened in Galilee and Jerusalem during the early first century of the common era." (Pg. ix-x) He adds, "Those who wish to explore this subject in more detail and complexity may go to the much longer book on which this one is based [The Historical Jesus]... The present book if a more popular version of that one, but it is also something more. Every chapter contains something beyond the parent volume. And the cumulative impact of this historical biography is, I trust, more compelling and dramatic precisely because of its compact, direct presentation. It has benefited from debates and discussions, from questions and objections, and from rethinking and reconsidering that earlier book..." (Pg. xiv)
He states, "Open commensality is the symbol and embodiment of radical egalitarianism, of an absolute equality of people that denies the validity of any discrimination between them and negates the necessity of any hierarchy among them." (Pg. 71) He explains, "What Jesus was doing is located exactly on the borderline between the covert and the overt arts of resistance. It was not, of course, as open as the acts of protesters, prophets, bandits, or messiahs. But it was more open than playing dumb, imagining revenge, or simply recalling Mosiac or Davidic ideals. His eating and healing were... the precise borderline between private and public, covert and overt, secret and open reisistance. But it was no less surely resistance for all of that. A further question: Did Jesus have any type of organized social program for others to adopt and follow? We know already that he had a magnificent vision of the Kingdom of God here on earth and that by his own actions he already practiced what he preached." (Pg. 105-206)
He admits, "We have, in the final analysis, no way of knowing for sure what Jesus knew about Cynicism, or whether he knew about it at all. That, however, is not really the point. Maybe he had never even heard of the Cynics and was just reinventing the Cynic wheel all by himself... Both are populists, appealing to the ordinary people; both are life-style preachers, advocating their position... in practice; both use dress and equipment to symbolize dramatically their message. But he is rural, they are urban; he is organizing a communal movement, they are following an individual philosophy; and their symbolism demands knapsack and staff, his no-knapsack and no-staff. Maybe Jesus is what peasant JEWISH Cynicism looked like." (Pg. 122)
He concludes, "The historical Jesus was a peasant Jewish Cynic. His peasant village was close enough to a Greco-Roman city like Sepphoris that sight and knowledge of Cynicism are neither inexplicable nor unlikely. But his work was among the houses and hamlets of Lower Galilee. His strategy... was the combination of free healing and common eating, a religious and economic egalitarianiism that negated alike and at once the hierarchical and patronal normalcies of Jewish religion and Roman power... He was neither broker nor mediator but, somewhat paradoxically, the announcer that neither should exist between humanity and divinity or between humanity and itself. Miracle and parable, healing and eating were calculated to force individuals into unmediated physical and spiritual contact with God and unmediated physical and spiritual contact with one another. He announced, in other words, the unmediated or brokerless Kingdom of God." (Pg. 198)
Although "The Historical Jesus" contains much more detail and justification or Crossan's points, this version is very helpful for those wanting more of an "overview" of his views.
2 of 2 people found the following review helpful.
Cautionary Tale about Writting Historical Biography with a Mirror
By Ky. Col.
Over the course of the late spring and early summer of this year I have been reading a number of books from various perspectives concerning Christianity and history. I was already somewhat familiar with Dr. Crossan having read his contributions alongside those of other scholars in a couple of previous books as well of course his numerous television interviews over the years. Although I highly disagree with many of his theological (and historical) views, I thought this would make a good popular level work from a perspective opposed to my own (I am a Christian of generally theologically conservative but not fundamentalist beliefs). Ultimately I found that "Jesus: A Revolutionary Biography" is an excellent example of how history should not be written.
First though I will note a few positives about the book. Crossan's writing style is generally fluid and accessible to the non-scholar. I also found sections of the book informative; even arguments I disagreed with were sometimes helpful in providing me a view of Dr. Crossan's thought patterns. The author is obviously well read and studied in his area of expertise although this conversely makes his final product that much more puzzling and disappointing.
Now I should elaborate on the previous sentence. Crossan views Jesus in this work as a sort of poor, presumably illiterate Jewish cynic who flouts societal conventions regarding social stratification. Firstly, Crossan puts his view upon shaky foundations to begin with. The view that Jesus's upbringing was that of a day laborer has certainly been opposed by scholars arguing for Joseph being a skilled craftsman (I should note that I am using the common translation of names familiar in English bibles such as Jesus instead of Yeshua, etc.) while scholars such as Dr. Craig Evans have argued for the literacy of Jesus. Likewise, Crossan's use of Thomas as of equal weight with the four Canonical Gospels is problematic considering the arguments that Thomas was a second century written long after its predecessors. Time and again though it seemed that Crossan was reading twentieth century political and social views back into the first century. His discussion of Jesus's healings read more like the actions of a social worker than of a person with a reputation for the supernatural as presented in the earliest sources. I presume based on some of the author's statements and commentary by others that much of Crossan's interpretations may stem from a personal disbelief in the possibility of the miraculous. Likewise mid-late twentieth century anti-colonial feeling seems projected back unto the Roman world. This is not to say that one cannot find parallels between empires of all ages but one should be careful if it appears that a particular strand of modern ideology begins to blatantly manifest itself in a work of ancient history. Crossan's views on the Canonical Gospels are often over-skeptical. This is especially true for much of Jesus's adult ministry and his Passion. Once again scholars such as Evans are far more persuasive arguing for example for the burial of Jesus and an empty tomb. Even the infancy narratives in Mathew and Luke (where many would argue Crossan has more justification for greater skepticism) have defenses that should not be merely glossed over. Once Crossan discusses the early church, his imagination really goes to work and I do not mean this in a positive manner. Interpretations of nature miracles as power plays or casting out demons as hidden political symbolism not only miss the clearest readings of the texts but require enormous speculations. One could go on with critiquing Crossan for some time; his overall thesis and argumentation are not only inferior to the far more evidentially logical case made by numerous Conservative scholars but actually seems considerably less plausible than some other critical views.
In summation, Crossan has given me a better view of his own ideas that was quite readable and at times informative. Unfortunately his central thesis is not an evidentially or historically sound picture of Jesus which falls considerably short of the traditional view.
2 of 2 people found the following review helpful.
Excellent book
By Joy E. Parker
This is an accessible summary version of Crossan's considerable body of writing on the historical Jesus. The concepts and material in this book should be in the vernacular of anyone having an intelligent conversation about Christianity.
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