Teaching the Historical Jesus

Teaching the Historical Jesus.


Jesus The Jew No One Knows

Jesus The Jew No One Knows.

Photo of Iraq el-Emir Palace in Jordan.
Iraq el-Emir Palace in Jordan.


Featured Article

Ancient Israel’s History

Edited By Bill T. Arnold and Richard S. Hess

Why is history important? The well-known words of George Santayana, “Those who cannot remember the past are condemned to repeat it,” are more than a century old and yet continue to provide a pragmatic rationale for the study of the past. It is a sufficient argument in itself for study of the human past. Perhaps never in the history of the world has there been a generation of so many people who have been devoted to severing their ties with the past and embracing a present and future without an identity or self-reflection on who they are. See complete essay


A Narrative Argument that the Teacher of Righteousness was Hyrcanus II

By Greg Doudna

In 37 BCE Roman armies sent by Mark Antony invaded Judea, put Jerusalem under siege, and breached the walls. According to Josephus the Romans massacred men, women, and children: “no quarter was given to infancy, to age, or to helpless womanhood” (War 1.352). Compare 1QpHab 6.10: “the Kittim destroy many by the sword—youths, grown men, aged, women and children—not even pity on babies”. See complete essay


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In My View - Opinion

CNN’s ‘Finding Jesus’: the ‘James Ossuary’

By Jim West

My purpose at present is not to rehash old arguments and discuss settled issues. Instead, I will offer my own observations on the recently aired CNN special series titled ‘Finding Jesus’ which was shown corresponding to the release of a book by the same title. The series included episodes, to this point, on John the Baptist, the so called ‘Gospel of Judas’, and of course the Shroud of Turin. See complete essay

Let’s Talk about Lost Gospels: A Reflection on the Priorities of a Scholarly Discourse

By James Constantine Hanges

Recent publications of obscure but provocative non-canonical “gospels,” for example, The Gospel of Mary of Magdala, Karen King (2003) or The Gospel of Judas, Rodolphe Kasser and Marvin Meyer (2008), have generated an extremely polarized spectrum of responses from outright derision and dismissal to the perverse, perhaps giddy excitement of opening a gift-wrapped theological incendiary device. See complete essay


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