Jesus: The Evidence — A Preview (Press, 22 November 1984)

Colin Brown, from the Religious Studies Department at the University of Canterbury, evaluates the content of a new television programme titled “Jesus: the Evidence,” which is set to premiere on 23 November 1984 at 10:25 p.m. This series consists of three parts and has already sparked controversy since its airing in Britain. Critics, including prominent Anglican Evangelical Michael Green, have labelled it as “highly tendentious,” aiming to discredit Christianity, while a Roman Catholic statement referred to it as promoting “wild and eccentric theories” that contribute to scepticism surrounding the faith. Brown provides an overview of the historical sources pertaining to Jesus. He mentions that the Jewish historian Josephus, the Talmud, and various Latin authors contain references that indicate Jesus was an actual figure in Palestine, who gathered followers and was executed by Pontius Pilate. In addition to the New Testament gospels, there are more than 50 other gospels or fragments that offer various perspectives on Jesus, although many scholars agree that they contribute minimally to our historical understanding of him. The primary documents for understanding Jesus remain the four canonical gospels, which have been scrutinised intensively over the past two centuries using historical methodologies, though there is considerable scholarly debate on their interpretations and implications. The gospels are primarily seen as expressions of Christian beliefs rather than strict historical accounts. The earliest gospel, Mark, dates around 65 A.D., while Matthew and Luke follow, and John comes later, around 100 A.D. Despite the controversies surrounding interpretations, there are shared conclusions among scholars. A particularly provocative theory presented in the series suggests that Jesus may have been a homosexual, which elicits surprise due to traditional Jewish values around marriage. However, both the series and author Ian Wilson ultimately dismiss this theory. Another significant perspective posited in the series is that the figure of Jesus may be entirely a product of Christian imagination, as argued by G. A. Wells, who points to the lack of detailed references to Jesus' life in Paul's letters. Nonetheless, this viewpoint faces substantial rejection among mainstream scholars. Other theories explored include S. G. F. Brandon's political interpretation of Jesus' ministry and Morton Smith's notion of Jesus as a magician involved in esoteric rituals, which has also faced criticism regarding its validity. Geza Vermes, a contemporary scholar included in the series, considers Jesus as a notable Jewish charismatic figure rather than the Messiah as understood in Christian orthodoxy. Vermes argues that the titles associated with Jesus, like “Son of Man” and “Son of God,” did not have their later exalted meanings during Jesus' time, suggesting a transformation of Jesus' image by his followers after his death. As the programme nears its airing in New Zealand, it is expected to generate significant discourse, particularly around its criticisms of orthodox Christian beliefs, including the resurrection. Brown acknowledges that while there are credible points raised in the series, many aspects demand careful and critical consideration rather than outright dismissal. He suggests that the reactions to the series reflect a wider issue of religious understanding in contemporary society, echoing similar sentiments expressed by others regarding the public's grasp of biblical themes and figures.

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