[quote="_Abyssinia, post:10, topic:315698"]
Fr Barron on John Dominic Crossan
John Dominic Crossan was part of the radical 'Jesus seminar,' which is a liberal group: denies Jesus as God and do not think the New Testament documents are as valid as extra biblical sources which makes no sense because in the historical method the primary documents are usually the most trustworthy
Fr Barron comments on John Dominic Crossan's Strange Jesus
Dr William Lane Craig on how seriously scholars take The Jesus Seminar
Also, Tom Wright's Five Gospels But No Gospel: Jesus and the Seminar, The Great Debate, and Taking the Text with Her Pleasure: A Post-Post-Modernist Response to J. Dominic Crossan 'The Historical Jesus: The Life of a Mediterranean Jewish Peasant':
In yet another article (Jesus and the Identity of God) he points out something thought-provoking:
At this point we need to ward off several frequent misunderstandings. I find myself not for the first time, in full agreement with Ernst Käsemann In his famous 1953 lecture, which effectively launched the so-called “new quest,” he urged that without serious historical-Jesus study the Church and the world could re-invent Jesuses to suit their every whim. That is the negative reason for engaging, as I believe every generation of the Church must engage, in the historical study of Jesus. Just as the Nazi theologians, Käsemann’s obvious target, had re-invented a non-Jewish Jesus so today people are inventing Jesuses who support all kinds of ideologies. And if we in the Church think we are immune from this, I would urge that we think again. Christians are alas, capable of all kinds of fantasies and anachronisms in reading the Gospels, and to pull the blanket of the canon over our heads and pretend that we are safe in our private, fideistic world is sheer self-delusion. It is demonstrably the case that where the Church has thought itself safe in its canonical world worshipping the ever-present ascended Jesus in prayer and the liturgy, it is capable of massive self-delusion and distortion. Whether or not this reaches Docetism proper, without continuing attention to history we can pull and push the word “Jesus” this way and that and make it serve our own ends. It will not do, again, to sneer that historians always see the reflection of their own faces at the bottom of the well. Those who forswear historical Jesus study will find it impossible, ultimately, to escape seeing the reflection of their own faces in their dogmatic Christs.
But if that is the negative reason for engaging in historical Jesus study, as a kind of necessary check on fantasy and idolatry, the positive reason is so important, so exciting, and in our generation so possible and accessible that I cannot begin to describe the frustration I experience when I find this enterprise caricatured, slighted, and dismissed with a wave of the hand. Just because Muzak and hard rock exist, that is no reason not to write great music today. The existence of kitsch does not mean that there is no such thing as great contemporary art. The existence of the Jesus Seminar does not mean that historical study of Jesus is a waste of time. If only people had read Ben Meyer’s great book when it was published in 1979, twenty years of nonsense could have been avoided.
The positive reason for studying Jesus within his historical context and using all the tools at our disposal to do so has to do with that still-neglected factor, the meaning of Israel within the purpose of God. If we are to be biblical theologians, it simply will not do to tell the story of salvation as simply creation, fall, Jesus, salvation. We desperately need to say: creation, fall, Israel, Jesus, salvation. If we ask the question of how this particular human being is the instrument of salvation and do not say as our first answer, “because in him God’s Israel-shaped plan to save the world came to fulfillment,” then we leave a huge vacuum in our thinking (and in our reading of scripture). I believe it is because of this vacuum that people have elevated minor themes, such as the sinlessness of Jesus, to a prominence which, though not insignificant, they do not possess in the NT itself. Thus it is not enough merely to say “earthly” or to allude to Jesus’ sandals, and then to proceed to construct a Christ-figure as a back-projection of a fully-formed theology. This approach is unacceptable for the same reason the approach of Crossan and others is unacceptable: they call their Jesus “Jewish” while actually constructing a Jesus out of symbolic features of the wider mediterranean world, ignoring many crucial elements of Jewish self-understanding. After all, it is precisely the cavil of the heterodox today that the Gospels themselves are the self-serving back-projections of a later, and perhaps corrupted, theology. I fail to see why we should provide such people with more ammunition than they already have.