08-08-2008, 09:20 PM
The Telegraph, Kolkota, 8 Aug., 2008
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->THE SCHOLAR AT THE GATES OF FAITHÂ
Editor's ChoiceÂ
The Resurrection By Geza Vermes,
Penguin, £5.60
The New Testament focuses on three events in the life of Jesus: the Nativity, the Passion and the Resurrection. Having written two books on the first two events, Geza Vermes, perhaps the finest Biblical scholar in the world today, turns his attention in this book to the Resurrection.
His starting point, as in his previous books, proceeds from his acceptance of Jesus as a real historical person. From this premise, the account of the Resurrection does seem very problematic. Vermes believes that the context of the controversy regarding the historicity of the Resurrection has to be the real world of history and law, Jewish and Roman.
He begins with the startling declaration that it is now possible with the help of known astronomical data to suggest the most likely date for the events associated with Good Friday â April 7, AD 30, corresponding to the eve of the Passover full moon. Thus the resurrection would have occurred on April 10, the third day after Jesusâs burial.
It is important in historical terms to draw a distinction between the crucifixion and the resurrection, even though in theological terms the two are seen as part of one narrative exemplifying the glory of the Lord. Crucifixion was by no means a unique event in the first century AD; but the resurrection is an unparalleled phenomenon in history.
Vermes proceeds like a textual detective, trying to find out what the authors of the New Testament actually say in their writings without getting diverted by what interpretative Church tradition attributes to them. At the end Vermes has a hypothesis to offer, but he does not apply a closure. He leaves the reader to make up his own mind.
Vermes applies his formidable learning and intellect to unravel the true meaning conveyed by the evangelists, Paul and the other authors of the Christian scriptures and then sets them beside the relevant Jewish Graeco-Roman literary and archaeological sources.
Vermesâs book is one of those where the reading of the texts is as, if not more, important than the hypothesis he presents. Vermes first looks at the early Jewish tradition that ignored the idea of the revivification of the dead. In the third and second centuries BC, the idea of life after death and bodily revival enters Judaism. But there is no evidence that this tradition had any influence in the area around Galilee.
Vermes then looks at the evidence of the Gospels and finds it thin and at times contradictory. This opens up the following possibilities: (i) the body was removed by some one unconnected with Jesus; (ii) the disciples took away the body; (iii) the empty tomb was not Jesusâs; (iv) Jesus was buried alive and later left the tomb; (v) having left the tomb Jesus became a migrant; (vi) other than that of Mark, all the Gospels mention that Jesus appeared to various people after his death: was this spiritual, and not bodily, resurrection?
At this point the scholar stops since this is where faith begins. Vermesâs masterly unravelling of the evidence allows us to think with him and for ourselves.
<!--QuoteEnd--><!--QuoteEEnd-->
Where is the Historicity of Jesus thread?
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->THE SCHOLAR AT THE GATES OF FAITHÂ
Editor's ChoiceÂ
The Resurrection By Geza Vermes,
Penguin, £5.60
The New Testament focuses on three events in the life of Jesus: the Nativity, the Passion and the Resurrection. Having written two books on the first two events, Geza Vermes, perhaps the finest Biblical scholar in the world today, turns his attention in this book to the Resurrection.
His starting point, as in his previous books, proceeds from his acceptance of Jesus as a real historical person. From this premise, the account of the Resurrection does seem very problematic. Vermes believes that the context of the controversy regarding the historicity of the Resurrection has to be the real world of history and law, Jewish and Roman.
He begins with the startling declaration that it is now possible with the help of known astronomical data to suggest the most likely date for the events associated with Good Friday â April 7, AD 30, corresponding to the eve of the Passover full moon. Thus the resurrection would have occurred on April 10, the third day after Jesusâs burial.
It is important in historical terms to draw a distinction between the crucifixion and the resurrection, even though in theological terms the two are seen as part of one narrative exemplifying the glory of the Lord. Crucifixion was by no means a unique event in the first century AD; but the resurrection is an unparalleled phenomenon in history.
Vermes proceeds like a textual detective, trying to find out what the authors of the New Testament actually say in their writings without getting diverted by what interpretative Church tradition attributes to them. At the end Vermes has a hypothesis to offer, but he does not apply a closure. He leaves the reader to make up his own mind.
Vermes applies his formidable learning and intellect to unravel the true meaning conveyed by the evangelists, Paul and the other authors of the Christian scriptures and then sets them beside the relevant Jewish Graeco-Roman literary and archaeological sources.
Vermesâs book is one of those where the reading of the texts is as, if not more, important than the hypothesis he presents. Vermes first looks at the early Jewish tradition that ignored the idea of the revivification of the dead. In the third and second centuries BC, the idea of life after death and bodily revival enters Judaism. But there is no evidence that this tradition had any influence in the area around Galilee.
Vermes then looks at the evidence of the Gospels and finds it thin and at times contradictory. This opens up the following possibilities: (i) the body was removed by some one unconnected with Jesus; (ii) the disciples took away the body; (iii) the empty tomb was not Jesusâs; (iv) Jesus was buried alive and later left the tomb; (v) having left the tomb Jesus became a migrant; (vi) other than that of Mark, all the Gospels mention that Jesus appeared to various people after his death: was this spiritual, and not bodily, resurrection?
At this point the scholar stops since this is where faith begins. Vermesâs masterly unravelling of the evidence allows us to think with him and for ourselves.
<!--QuoteEnd--><!--QuoteEEnd-->
Where is the Historicity of Jesus thread?