Fundamental Biblical Hebrew and Aramaic

 James Crossley and Chris Keith’s work called The Next Quest for the Historical Jesus represents an ambitious, thought-provoking addition to the evolving field of historical Jesus studies. The editors gather a diverse array of scholars who not only re-evaluate traditional methodologies but also probe the ideological underpinnings of the so-called “quests” for the historical Jesus. This text, with contributions from scholars such as Helen Bond, Rafael Rodríguez, and Anthony Le Donne, moves beyond the well-trodden territory of historicity debates to address broader issues within the field’s methodological and epistemological frameworks.

The volume opens by framing itself as a response to the question of whether the “quest” metaphor remains relevant or necessary for historical Jesus studies. This concern is emblematic of the broader intention of the collection: to unsettle comfortable assumptions and push the field toward innovative approaches that reflect contemporary shifts in historical method and historiography. This collection differs from earlier compendia by its intentional destabilization of conventional paradigms, focusing on issues often sidelined in historical Jesus scholarship, such as memory studies, social identity, and post-colonial critique.

One of the editors’ central arguments is that the traditional notion of a “quest” implies a linear progression and culminative truth-seeking, which is increasingly regarded as untenable within postmodern historiography. Le Donne’s essay exemplifies this reorientation, arguing that the field must accept interpretative plurality as a core reality rather than a temporary obstacle. His call for a “polyphonic” approach reflects the trend away from positivist methodologies that dominated previous quests.

Memory studies receive considerable attention, with contributors like Chris Keith and Rafael Rodríguez advocating for their integration into historical Jesus scholarship. They argue that early Christian memories of Jesus were shaped as much by communal identity and theological needs as by any strictly historical considerations. Rodríguez’s essay provides a sophisticated analysis of the collective memory model, showing how memory theory’s insights can reshape our understanding of sources like the Synoptic Gospels. Keith’s contribution extends this by examining how memory affects the portrayal of Jesus within Christian communities, critiquing approaches that assume stable, unmediated historical records.

Crossley’s chapter stands out for its rigorous engagement with the socio-political forces that shape historical Jesus studies, particularly within Western academic settings. He critiques the implicit cultural and ideological biases that have often colored representations of Jesus in academic discourse, calling for an awareness of these biases to facilitate a genuinely critical historiography. This approach resonates with post-colonial critiques by scholars like Fernando Segovia, who argue for an awareness of the power dynamics inherent in historical inquiry.

Bond’s chapter provides a compelling investigation into the social identity aspects of Jesus' portrayal, particularly focusing on the intersections of ethnicity and identity within Roman-occupied Judea. Her nuanced discussion interrogates the complexity of “Jewish” identity in Jesus’ time and its implications for how scholars construct the figure of Jesus within this social context. This approach challenges simplistic dichotomies and highlights the multivalence of Jesus’ identity as both a historical and religious figure.

This collection marks a decisive shift from traditional methodologies such as form criticism and source criticism, advocating instead for interdisciplinary approaches that incorporate insights from sociology, anthropology, and literary theory. The editors’ inclusion of diverse methods demonstrates a willingness to embrace complexity and acknowledge the limitations of any single approach in reconstructing historical realities. However, some readers may find the multiplicity of approaches overwhelming, as it underscores the field's fragmentary nature rather than providing a unified direction.

While The Next Quest for the Historical Jesus is rich in insight and methodological critique, it occasionally suffers from a lack of coherence across its chapters. The diversity of approaches, though a strength, also highlights the potential pitfalls of eschewing overarching frameworks; readers may find themselves questioning the coherence of the “quest” metaphor even as the text challenges its relevance. Furthermore, certain methodological suggestions, such as those proposed in memory studies, require more systematic testing before they can fully replace older paradigms.

The book’s critical edge is sharp, especially in its ideological critique, but this sometimes borders on polemic. For instance, Crossley’s critique of the Western academic establishment, while insightful, occasionally generalizes in a way that may alienate readers rather than foster engagement. Nevertheless, the volume’s willingness to confront the field’s cultural and ideological biases makes it an important work for scholars aiming to approach historical Jesus studies with a fresh, critically aware perspective. All in all, The Next Quest for the Historical Jesus is a valuable contribution to the field of historical Jesus studies, particularly for its methodological and ideological boldness. By challenging the quest metaphor and introducing interdisciplinary approaches, Crossley and Keith’s collection opens new pathways for understanding the historical Jesus.