Jesus and the Gospels

This opening lecture shows how history is and is not helpful in learning about Jesus and why a comparative literary analysis of the Gospels is at once a more responsible and satisfying way to engage this fascinating yet illusive person.

Virtually everything we know about Jesus comes from Christian sources. This lecture takes up the starting point for engaging Jesus: the distinctive Christian understanding of the resurrection.

This lecture introduces the complex 1st-century mixture from which Jesus and the Gospels arose, including Mediterranean culture, Greek ideals and realities, Roman governance, and the religion of Israel.

This lecture provides a context for approaching the distinctive character of the Christian Gospels through a survey of stories told about other significant figures in Greco-Roman and Jewish cultures.

The Gospels are compositions from the communal memory of the earliest Christian movement. This lecture sketches the first stages of that movement and the social settings within which Jesus was remembered.

Over a period of some 40 years, the memory of Jesus was shaped by the continuing experience of believers in communities. We consider the basic patterns of memory found in the oral tradition.

The writings of Gospels represented a real shift in the understanding of "good news." The answer to the question "Why compose Gospels?" leads to a consideration of the nature of the Gospels.

Three of the canonical Gospels are alike and different in striking and puzzling ways. This lecture exposes what is known as the synoptic problem and offers solutions, including a discussion of the hypothetical source of sayings known as "Q."

This lecture deals with the literary aspects of Mark, particularly the creation of dramatic tension, the apocalyptic outlook of the Gospel, and the ironic way the evangelist turns apocalyptic.

This lecture examines the powerful and paradoxical Jesus created by Mark. For humans, it is a mystery that both attracts and repels.

The drama of discipleship in Mark's narrative instructs readers concerning their allegiance to Jesus. Readers are to imitate him, not his first followers.

Mark has prepared his readers for Jesus' suffering and death by a series of prophetic statements, but the importance of Jesus' death—and the way he died—is shown by the amount of attention Mark gives to Jesus' last days.

Because Matthew uses Mark's Gospel in constructing his own version of the good news, it is possible to deduce with considerable confidence his own interests, which point to a context of competition and conversation with Pharisaic Judaism.

Matthew's concern with proving that Jesus is the Messiah spoken of by the prophets is shown by the genealogy with which his Gospel opens, his infancy account, and his use of explicit scriptural citations.

Matthew's Gospel not only shows that Jesus' life fulfills messianic expectations as expressed in Torah, but also shows Jesus as the definitive interpreter and very personification of Torah.

Matthew's careful redaction of Mark's use of "Teacher" and "Lord" shows that Jesus is understood as the risen Lord who teaches the church. No other Gospel gives such explicit attention to the instruction of the church as such.

The Gospel of Luke and the Acts of the Apostles form a single literary composition in two volumes that can properly be called "Luke's Gospel."

In Luke's Gospel, Jesus is presented as a prophet, delivering a radical message of reversal of human norms in the name of God's visitation.

This lecture examines Luke's portrayal of Jesus' call for a real conversion, along with the distinctive passion account that shifts blame toward Jewish leaders and away from ordinary Jewish people.

Jesus' followers prove themselves to be prophetic and radical successors, including extending Jesus' understanding of God's people by an even more radical inclusion: accepting the Gentiles into the people without circumcision and the obligation to observe the Law.

Asking about the relationship between the Synoptics and the very different Gospel of John leads to the consideration of John's style, structure, and symbolism, and the discovery of something far more complex than the simple and straightforward account of an eyewitness.

John's powerful portrait of Jesus combines a constant insistence on his full humanity, while also portraying him as the revelation of God.

John's Gospel has sometimes been considered the most anti-Semitic New Testament composition. This lecture considers the complex ways it engages the world of Judaism.

In John's Gospel, the most extensive teaching of his followers takes place after the close of Jesus' public ministry. John portrays Jesus' death and resurrection in terms of the "hour" of his "being lifted up" and "glorified."