Bible Review

E.P. Sanders, Jesus and Judaism (Philadelphia: Fortress, 1985).

John P. Meier, A Marginal Jew: Rethinking the Historical Jesus, vol. 2: Mentor, Message and Miracles (New York: Doubleday, 1994).

See John J. Collins, “Wisdom, Apocalypticism, and Generic Compatibility,” in In Search of Wisdom: Essays in Memory of John G. Gammie, ed. Leo Perdue, Bernard Brandon Scott and William Johnston Wiseman (Louisville: Westminster, 1993), pp. 187–222; and George W.E. Nickelsburg, “Wisdom and Apocalypticism in Early Judaism: Some Points for Discussion,” in Society of Biblical Literature 1994 Seminary Papers, ed. Eugene H. Lovering, Jr. (Atlanta: Scholars Press, 1994), pp. 715–732.

Seeley, Deconstructing the New Testament, p. 165, n. 39.

Koester, “Jesus the Victim,” Journal of Biblical Literature 111 (1992), p. 7, n. 17.

See, above all, John S. Kloppenborg, The Formation of Q (Philadelphia: Fortress, 1987).

Helmut Koester, “One Jesus and Four Primitive Gospels,” Harvard Theological Review 61 (1968), pp. 203–247.

Mark 2:10 (“the Son of Man has authority on earth to forgive sins”), for example, is taken to mean that human beings in general (including Jesus) have the authority to forgive sins.

See, for example, Marcus Borg, “A Temperate Case for a Non-Eschatological Jesus,” Forum 2/3 (1986), pp. 81–102; John Dominic Crossan, The Historical Jesus: The Life of a Mediterranean Jewish Peasant (San Francisco: Harper & Row, 1991); Stephen J. Patterson, “The End of Apocalypse: Rethinking the Eschatological Jesus,” Theology Today (1995), pp. 29–48; and David Seeley, Deconstructing the New Testament (Leiden: E.J. Brill, 1994), pp. 159–79.

Albert Schweitzer, The Quest of the Historical Jesus (New York: Macmillan, 1961).