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In this way Le Donne shows how historical memories are initially formed. He continues with the nature of human memory and how it interacts with group memories. Finally, he offers a philosophy of history and uses it to outline three dimensions from the life of Jesus: This little book is ideal for those with no background in religious studies even those with no faith who wish to better understand who Jesus was and how we can know what we do know about him.

Collingwood reality reframing relationship religious remembered Schleiermacher scholars social memory songs storytellers Suggestions for Further tell temple texts theological things thought thought-categories tion tradition truth typology understanding Vladimir Guerrero word world of dreams worldview. Anthony Le Donne Wm. The Life and Times of Jesus of Nazareth.

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Le Donne’s Historical Jesus: What Can We Know and How Can We Know It?

Read reviews that mention historical jesus memory memories historian gospels scholars events interpretation remembered example important told account event historians modern postmodern record ancient means. There was a problem filtering reviews right now. Please try again later. I really wish more people, scholars included, would stop to ask these crucial questions before making pronouncement about this or that aspect of Jesus research.

In this small page book, introduced by Prof. Le Donne proposes an incorporation into the quest for the historical Jesus of new insights gleaned from postmodernism and from the psychology of memory, without at the same time casting aside all previous Jesus scholarship as wrong or misguided. While focusing on Dale Allison's earlier emphasis on "gist" Le Donne at the same time uses, though cautiously, the traditional criteria of authenticity. Le Donne points out that all history is interpreted history, thus earlier scholars' quests for a purely objective, uninterpreted "historical" Jesus were doomed to failure as Albert Schweitzer rightly noted, when they were done, the "historical" Jesuses of these scholars tended to look a lot like the scholars themselves!

Le Donne reminds us that history is memory, furthermore that all memory is interpreted memory Since we tend to remember only significant people, places and events, the early Christians, believing Jesus was significant, remembered him, which necessarily involved interpreting the significant things they remembered him saying and doing.

Yet coupled with this, Le Donne also examines the ways in which memory can be distorted, or as he says, "refracted. Le Donne explains why the modern "Telephone Game" analogy is a terrible example of how oral tradition worked in antiquity. Not only because those who first transmitted the stories about Jesus in the early Church were not naughty schoolchildren on the playground, but because these stories were not transmitted in linear fashion in soft whispers.

On the contrary, that there were communities involved in remembering, hearing, telling and retelling the stories about Jesus makes the dynamic of the process totally different from the modern telephone game. Ancient and largely illiterate societies such as the ones that produced the New Testament were dependent upon the accurate transmission of oral information thus had developed safeguards to insure its accurate transmission, part of which was the fact that handing on and preserving oral tradition was a community endeavor.

Thus if a tradent got it wrong, he had the whole community to correct him. Significantly, Le Donne postulates the possibility that there may never have been "original" copies of the gospels because of the oral nature of the stories and their being preserved by multiple communities. Thus, modern textual scholars' quest to reconstruct the "original" text of the gospels may be misguided.

Finally, Le Donne offers a reconstruction of several topics concerning the historical Jesus, such as Jesus' kingdom agenda and his family life, using the criteria he argues for in the book. One might not completely buy his reconstruction of, for example, Jesus' possible reputation as illegitimate, however Le Donne does say that these are reconstructions which merely demonstrate how the criteria the book sets out can be used.

This book should be read by all students and scholars alike.

Historical Jesus: What Can We Know and How Can We Know It? - Anthony Le Donne - Google Книги

Anthony Le Donne's Historical Jesus is one of the finest short works I've read on historical Jesus studies, human memory, and historiography. Le Donne positions himself as a "postmodern historian" whose task is not to find Jesus behind his literary sources but in their midst pp. This is an important part of his project.

He sees modernist historiography as a sort of archaeological endeavor where the historian must dig underneath the narrative to find the "real" Jesus. At that point this Jesus emerges as someone very different than how he was remembered. For Le Donne the place to begin is at the narratives themselves since this is where the memories of Jesus were preserved. In the early part of the book the author invites us to think about perception, interpretation and their relationship with how we form memories. Our memories cannot retain everything that occurs, so we distill particular aspects of an event, zoom in on them something called memory "distortion" in order to preserve those parts, and interpret them in the framework of our worldview so that they have areas with which to connect.

If we humans did not go through this process it is hard to see how we would remember anything. Le Donne provides some wonderful examples of this process.

Johannine Ethics (Fortress)

The most recent and relevant was his comparison of how Barack Obama framed his campaign in the legacy of Abraham Lincoln pp. Obama's roots in Illinois, his place as a senator, and even where he chose to announce his candidacy where symbols of Lincoln. It allowed people to see him as a "new Lincoln" and his actions were intentional.

Jesus' actions intentionally mimicked the narratives of the Hebrew Scriptures so that Jesus could frame himself in relation to people like Moses and Elijah. In addition, Jesus' disciples in the early generations found ways of remembering his deeds and retelling his stories by merging them with the stories and symbols of Scripture. In the second part of the book Le Donne moves the reader into the hermeneutical circle, but his main goal is to get the reader even further into a broader circle of preconception, memories, altered meanings, and altered memories e.

This is how he explains the evolution of Jesus traditions. They perceived something a "miracle" , they remembered how it stood out from the surrounding events a memory , they framed it using categories from their worldview Jesus is a prophet like Le Donne challenges those who need certainty to say something is "historical".

While he does not allow every proposal to have equal standing on the line of probability neither does he think we can find a "real", "objective" Jesus "behind" the stories.

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We must ask instead is there are theories that best explain the stories and their trajectories. Two great paragraph from Le Donne clarify his thoughts: