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Jesus of Nazareth: Millenarian Prophet, by Dale C. Allison
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Dale Allison's clearly written Jesus of Nazareth enables people who have followed recent discussions to vindicate and reclaim the central religious significance of the historical Jesus.
- Sales Rank: #184932 in Books
- Published on: 1991-05-14
- Original language: English
- Number of items: 1
- Dimensions: 9.00" h x .62" w x 6.00" l, .90 pounds
- Binding: Paperback
- 272 pages
From the Back Cover
"At last a book on Jesus that lets him be a Jew of antiquity, however politically incorrect he may seem to modern eyes. Allison's book is like a breath of fresh air in the current Jesus debate. The updated defense of Schweitzer's apocalyptic prophet is entirely convincing." ---John J. Collins University of Chicago
"Finally, a book that trumpets the return of the apocalyptic Jesus! Allison mounts a powerful counterattack against those who have spurned the view . . . that Jesus expected an imminent transformation in history as we know it. . . . Allison has produced a persuasive argument that will not be easily overturned and must not be ignored." ---Bart D. Ehrman University of North Carolina
"This wonderfully incisive contribution to the current Jesus debate carries its scholarship gracefully and lightly. Much more than just a put-down of portrayals of Jesus as a sapiential teacher, it is a full-scale presentation of Jesus as a millenarian prophet with an ascetic cast. . . . Original, vastly readable, and powerfully persuasive, it is not to be missed." ---John K. Riches University of Glasgow, Scotland
About the Author
Dale C. Allison Jr. (PhD, Duke University) is the Richard J. Dearborn Professor of New Testament Studies at Princeton Theological Seminary and is counted among the top Jesus scholars working today. He is the author of numerous books, including "The Historical Christ and the Theological Jesus", "Studies in Matthew", "Resurrecting Jesus", "The Intertextual Jesus: Scripture in Q", and "Jesus of Nazareth: Millenarian Prophet". He is also coeditor of "The Historical Jesus in Context "and coauthor of a three-volume commentary on Matthew in the International Critical Commentary series.
Excerpt. © Reprinted by permission. All rights reserved.
I used to tell friends that I wanted to write a book on the historical Jesus, but that I would not know enough or be wise enough to do so until I was in my fifties. Well, I am still in my forties, and here is a book on Jesus. The reason is not that I have gained sufficient knowledge and wisdom but rather the opposite. The years have bestowed some humility and taught me that, partly because of an inability to make up my mind about so many things, I shall never be able to write the sort of thorough tome I once envisaged. I shall instead always be limited to seeing and writing about only fleeting glimpses of the past---and to making guesses about all too much. These three chapters, then, are fragments that have fallen from the ruins of a project that the builder has abandoned.
Chapter 1 sets out to discover how we might come to knowledge of the historical Jesus and ends up concluding that the tradition about him is best understood on the supposition that he was, among other things, what sociologists and anthropologists call a millenarian prophet. Chapter 2 considers what we can know about Jesus' millenarian vision and how his eschatological language should be interpreted. Chapter 3 argues that Jesus was, despite so much written to the contrary, a sort of millenarian ascetic whose words and behavior are illuminated through comparative materials.
As a whole, this book functions as a belated prologue to my earlier contribution, The End of the Ages Has Come: An Early Interpretation of the Passion and Resurrection of Jesus (Philadelphia: Fortress, 1985; Edinburgh: T & T Clark, 1987). In that volume I sought an explanation for the so-called realized eschatology of the New Testament. During graduate days the study of millenarian movements persuaded me that the early Christian interpretation of the death and vindication of Jesus in eschatological categories was due in the first place to a post-Easter reinterpretation of Jesus' own eschatological prophecies. Of that I remain persuaded. But the book's reception has disappointed. The problem is not that it has gone unnoticed but that, when it has been referred to, the cause has been for almost everything except the main thesis and the comparative materials on which it is based. It is my hope that the present volume will be more persuasive that its predecessor and encourage other students of Jesus and early Christianity to pay more attention to worldwide millenarian movements and comparative messianism.
All three chapters appear here for the first time. The opening chapter, however, grows out of two panel discussions, both moderated by Amy-Jill Levine. The first was held at the SECSOR meeting in Macon, Georgia, in March 1997, the second at the annual AAR/SBL meeting in San Francisco in November of the same year. On both occasions I enjoyed profitable encounters with John Dominic Crossan and Gerd Ludemann.
Quotations from the Bible are most often from the RSV and NRSV, but I have sometimes offered my own translations. ---from the Preface
Most helpful customer reviews
0 of 0 people found the following review helpful.
THE BIG PICTURE
By S. E. Moore
This book is somewhat tedious to read because Dale Allison is a serious scholar who is meticulous and thorough in countering his academic opponents, much like a good trial lawyer. In this book he effectively dismantles the modern quest for the historical Jesus which portrays Jesus as a beatnik philosopher of "cynic sage" and which has been touted by John Dominic Crossan, Marcus Borg, and the highly publicized Jesus Seminar.
To make his case, Allison focuses on what can reasonably be considered the earliest written sources regarding Jesus, The Gospel of Mark, the Q verses from Matthew and Luke, and the earliest epistles of Paul. Modern Jesus questers ignore Paul and use the Gospel of Thomas as a prime source to prove that Jesus was nothing more than a cynic sage/beatnik philosopher. Allison notes that the Gospel of Thomas, which is primarily a collection of wisdom sayings, was influenced by gnostic beliefs which entered the Christian faith at a much later date, long after the apocalyptic fire of the first century began to wane. Allison does not give a lot of credence to the writings of Josephus being an adequate portrayal of the Essenes, John the Baptist, and Jesus. Josephus omitted the apocalyptic beliefs of his subjects in order to make them acceptable to his aristocratic Roman audience.
Modern Jesus questers have gotten so caught up in determining whether specific words or actions recorded in the gospels can be traced to the historical Jesus that they can't see the forest for the trees. The criteria they use to determine the authenticity of what Jesus said or did has its own inherent flaws and Allison gives numerous hypothetical examples to prove his point.
We have to step back from the minutiae and determine the context in which Jesus acted and spoke. By doing this, we can come up with a common denominator which gives us a more accurate picture of who and what Jesus really was. If we look at the actions and teachings of Jesus from our earliest sources, regardless of whether they were recorded verbatim or in the exact chronological order, they were all done in the context of the belief that the world order which Jesus lived in would be replaced by the Kingdom of God within his generation. Jesus' teachings were not merely a collection of moral instructions taught by a wandering sage but demonstrated the imminent reality of God's Kingdom. When we look at the totality of Jesus' words and actions recorded in the Gospels, we get a portrait of an apocalyptic prophet.
In addition, we can place Jesus in a time frame of what immediately preceded him and what immediately followed him with some measure of continuity. E. P. Sanders has adroitly noted this in his book, The Historical Figure of Jesus, which supports Allison's arguments. Jesus was baptized by an eschatological prophet, John the Baptist. Immediately following the crucifixion, Jesus' earliest followers proclaimed his resurrection as a sign that the end times had begun. A beatnik philosopher could hardly have inspired such a belief.
Allison demonstrates that Jesus was not a political revolutionary, a social reformer, or a philosopher. His teachings did not appeal to the intellect but to one's religious devotion toward God and his Kingdom. Jesus saw himself as a prophet, as did his followers. He took the words of the prophets and made them is own and made himself and his ministry the object of prophecy. Unlike other prophets, Jesus acted upon his prophecies and teachings about the Kingdom through miracles and exorcisms to demonstrate that the Kingdom of God was truly at hand.
Allison notes that Jesus lived in a time and place where apocalyptic fervor was high among Jewish sectarian groups as illustrated by the Dead Sea Scrolls, the popularity of John the Baptist, apocalyptic writings such as 1 Enoch, and the failed messianic movements of Theudas and the Egyptian. As the late scholar Ben Meyer noted, to portray Jesus as a cynic sage is to strip him of his Jewish identity. If we take away the eschatological element of Jesus' ministry, we can make no sense of it. The idea that Jesus was the Lord and Savior did not emerge in a post-Easter vacuum which was later embellished by the church but was inspired by the historical Jesus himself. Allison gives us striking parallels between Jesus' ministry and millenarian movements of other cultures which were inspired by a charismatic leader.
Allison demonstrates how some of the more fanciful miracle stories in the Gospels, which modern Jesus questers scoff at and ignore, can tell us much about the impressions which Jesus left upon his earliest followers. Jesus encounters with Satan in the wilderness tell us that he lived as an ascetic struggling with demonic powers. The earthquake and the graves being opened up at the moment Jesus died on the cross tell us what Jesus and his earliest followers believed would happen in the end-times. In other words, historical fiction can tell us a lot about real history.
Like the prophets before him, Jesus was an ascetic who lived a life of voluntary poverty and chastity which he required of his followers as well. Jesus' asceticism was not an individualistic attempt to perfect one's nature but was a lifestyle which conformed to and affirmed his apocalyptic beliefs. In order to preach the good news of the Kingdom and gather others into it, Jesus and his disciples had to live a lifestyle commensurate with how life would be lived in the Kingdom which entailed severing all ties with the present world in which they lived. This lifestyle included celibacy and severing ties with one's family. Having a family and home to support requires one to maintain ties to the present world. One cannot serve mammon and fully dedicate himself to serving God and His Kingdom. Jesus could not have required his disciples to leave their homes and families if he had a wife and children of his own to support. To Jesus, the poor were blessed because they had nothing to lose and everything to gain with the arrival of God's Kingdom. As with other millenarian movements, apocalyptic preaching has much greater appeal and acceptance among the disenfranchised and marginalized members of a society.
Jesus' asceticism was not unique among Jewish sectarian groups. The Qumran Essenes saw themselves as holy warriors fighting in the company of angels during the apocalyptic showdown. John the Baptist and his disciples practiced this lifestyle to prepare for the day of judgement..
Allison points out that it is reasonable to believe that Jesus envisioned his own death and gave meaning to it. Jesus saw his person and his ministry in terms of the scriptural fulfillment of the eschatological restoration of Israel. Jesus' immediate followers interpreted his death and resurrection as the beginning of the end-times, or as articulated by the Apostle Paul, Jesus was the first fruits of those who would be resurrected from the dead. Here again, we have a post-Easter belief which was not created by the church but which probably originated with Jesus.
The epilogue of this book may be disturbing to some Christian believers but it is brutally honest. Jesus' generation passed away and the Kingdom did not come. Were Jesus' followers and the first generation of believers, including Paul, that clueless in misinterpreting what Jesus said and taught? I would like to believe that there is a timeless spiritual dimension to the gospel which lived on through the church and that there is still hope that God's Kingdom will prevail. That topic will have to be reserved for another book.
39 of 42 people found the following review helpful.
Brilliant, Compact, Comprehensive and Punchy!
By peculiar
I have read a lot of books on the historical Jesus in my situation as a postgraduate student specialising in this area - and Dale Allison's "Jesus of Nazareth" is easily in the top 5 I have ever read. It holds to that research programme which regards Jesus as an eschatological figure based on the belief that since his mentor, John the Baptist, was, and since his followers, the first Christians, were, then he must also have been. It follows this belief through with a pulsating argument based on religious parallels and methodological sifting of the Gospel texts.
Interesting then that this book begins by totally destroying the argument of John Dominic Crossan and the Jesus Seminar who find a diametrically opposed and non-eschatological Jesus. But then we see that Allison is attempting to show that reasoned and reasonable treatment of these resources leads to the conclusion that an eschatological explanation for Jesus (or apocalyptic as Crossan would want to say) is the only one which makes sense of the majority of the Jesus tradition. Indeed, this is a criterion for Allison: if the tradition is basically misleading, then what historical use can it really be? Thus follows a masterful sifting of the eschatological traditions about Jesus in comparison with other religious parallels which leads Allison to argue even that Jesus was an ascetic expecting the end - his persuasive argument leads the reader to seriously consider the proposition.
In summary, this book is brilliant, easy to read and very, very persuasive. Its conclusions make sense of the majority of the Jesus traditions and are based on strong methodological foundations. Allison is realistic about what can and cannot be claimed for Jesus and I believe that this book sets this out in clear and ringing tones. A "must read" for those interested in the historical Jesus.
21 of 24 people found the following review helpful.
The kingdom of God is at hand -- not!
By Loren Rosson III
I often tell people that if there is one book to read about Jesus, this is it. Dale Allison develops Schweitzer's apocalyptic prophet in view of millenarian movements, outlining 19 characteristics shared by apocalyptic groups and cargo cults -- all of which happen to fit the Jesus movement like a glove. He gets Crossan out of the way in chapter one (not a difficult task), and then explains the advantages of Sanders over Borg. Mistaken prophecies like the temple's destruction and replacement ("in three days"), and Judas Iscariot's reign over one of the twelve tribes of Israel, point to authenticity. Against Caird and Wright, the author shows that Jesus' apocalyptic language, about which he was wrong, was intended literally. He locates Jesus as an ascetic (a celibate), a notion many people find as unattractive as eschatology. Allison concludes: "Jesus was the millenarian prophet of judgment, the embodiment of the divine discontent that rolls through all things; the prophet of consolation and hope who proclaimed the last would be first, making the best of a bad situation. But his generation passed away, and they all tasted death. Like all apocalyptic prophets, he was wrong; reality took no notice of his imagination." This is Schweitzer's legacy, and those who fight it are swimming against the tide.
The author doesn't mean to imply that Jesus was wrong about everything. There's wheat and chaff in anyone's religion. Jesus empowered people socially while misleading them eschatologically. He was wrong about the apocalypse, but perhaps for the right reasons, wanting God to defeat evil, redeem the world, and hold humanity responsible. This is one of the few studies that allows Jesus his human inconsistencies and failings, and for that reason alone convinces.
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