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The Jesus Seminar was a group of about 150 critical scholars and laymen founded in 1985 by Robert Funk under the auspices of the Westar Institute.〔(Westar Institute ) accessed November 6, 2006〕〔''Making Sense of the New Testament'' by Craig Blomberg (Mar 1, 2004) ISBN 0801027470 page 19〕 The seminar was active in the 1980s and 1990s. It preceded the short-lived Jesus Project, which was active 2008 to 2009. The Seminar uses votes with colored beads to decide their collective view of the historicity of the deeds and sayings of Jesus of Nazareth.〔(''The Jesus Seminar: Select Your Own Jesus'' ); (''21st Century Alchemy?'' ) by Dr. Paige Patterson〕 They produced new translations of the New Testament and apocrypha to use as textual sources. They published their results in three reports: ''The Five Gospels'' (1993),〔''The Five Gospels: The Search for the Authentic Words of Jesus'' (1993) Polebridge Press (Macmillan), ISBN 0-02-541949-8〕 ''The Acts of Jesus'' (1998),〔''The Acts of Jesus: The Search for the Authentic Deeds of Jesus'' (1998), Harper SanFrancisco, ISBN 0-06-062979-7〕 and ''The Gospel of Jesus'' (1999).〔''The Gospel of Jesus: According to the Jesus Seminar'' (1999), Polebridge Press (Macmillan), ISBN 0-944344-74-7〕 They also run a series of lectures and workshops in various U.S. cities. The Jesus Seminar was very active through the 1980s and 1990s, and into the early 21st century. Although never formally disbanded, it effectively ceased functioning as "The Jesus Seminar" in 2006, shortly after the 2005 death of its founder, Robert Funk. Former Seminarians have carried on the tradition of the Seminar, and continue to publish works researched and developed using the methodologies of the original Jesus Seminar. == Search for the "Historical Jesus" == The seminar's reconstruction of the historical Jesus portrayed him as an itinerant Hellenistic Jewish sage and faith healer who preached a ''gospel'' of liberation from injustice in startling parables and aphorisms.〔〔〔 An iconoclast, Jesus broke with established Jewish theological dogmas and social conventions both in his teachings and behaviors, often by turning common-sense ideas upside down, confounding the expectations of his audience: He preached of "Heaven's imperial rule" (traditionally translated as "Kingdom of God") as being already present but unseen; he depicts God as a loving father; he fraternizes with outsiders and criticizes insiders.〔〔〔 According to the seminar, Jesus was a mortal man born of two human parents, who did not perform nature miracles nor die as a substitute for sinners nor rise bodily from the dead.〔〔〔 Sightings of a risen Jesus were nothing more than the visionary experiences of some of his disciples rather than physical encounters.〔〔〔 The canonical gospels are treated by the Seminar as historical sources that represent Jesus' actual words and deeds as well as elaborations of the early Christian community and of the gospel authors. The fellows placed the burden of proof on those who advocate any passage's historicity. Unconcerned with canonical boundaries, they asserted that the Gospel of Thomas may have more authentic material than the Gospel of John.〔N.T. Wright, (Five Gospels but no Gospel ), 1999, p.5 PDF〕 The seminar holds a number of premises or "scholarly wisdom" about Jesus when critically approaching the gospels. They act on the premise that Jesus did not hold an apocalyptic worldview, an opinion that is controversial in mainstream scholarly studies of Jesus.〔http://www.earlychristianwritings.com/jesus/epsanders.html〕 Rather than revealing an apocalyptic eschatology, which instructs his disciples to prepare for the end of the world, the fellows argue that the authentic words of Jesus indicate that he preached a sapiential eschatology, which encourages all of God's children to repair the world.〔Fredriksen, Paula. (Excerpt from "From Jesus to Christ" ). In particular, note the second footnote for a brief overview of scholars supporting an apocalyptic view, including Bart D. Ehrman and John P. Meier.〕 The method and conclusions of the Jesus Seminar have come under harsh criticism by some biblical scholars, historians and clergy for a variety of reasons. It is the assertion of such critics that the Fellows of the seminar are not all trained scholars, that their voting technique doesn't allow for nuance, that they are preoccupied with ''Q'' and the ''Gospel of Thomas'' but omit material in other sources such as the ''Gospel of the Hebrews'', and that they rely excessively on the criterion of embarrassment.〔〔Catherine M. Murphy, ''The Historical Jesus For Dummies'', For Dummies Pub., 2007. p 60〕〔Bruce Chilton & Craig A. Evans, ''Authenticating the activities of Jesus'', Volume 2, BRILL, 1999. pp 83–99,110–120〕〔Robert Joseph Miller, ''The Jesus seminar and its critics'', Polebridge Press, 1999. pp 65–79〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Jesus Seminar」の詳細全文を読む スポンサード リンク
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