's friend Johannes Weiss has a post , inspired by Loren Rosson, which combines two scholars who have offered important contributions to recent research on Jesus' historical, Dale Allison and Pieter Craffert. The analysis by Weiss, weighing finely similarities and differences, reminded me of a comparison, I witnessed a few days ago to agree annual SBL, between himself and Halvor Craffert Moxnes, Norwegian scholar who has, in my opinion, never banal observations.
Everything was' done in a panel where Moxnes anticipated the themes of his forthcoming book devoted to research on Jesus' history in the nineteenth century, concern, and what you 'could understand, a remake of the famous analysis of Albert Schweitzer, but with a more 'pronounced focus on issues (mostly socio-political) that were not much in the strings of the professor in Strasbourg. Craffert was the respondent and, as expected, his intervention has taken many elements found in the methodological part of his now famous book about Jesus' interpreted as a shaman of Galilee. According Craffert, both the positivist historical-critical research (which arrives at a Jesus' indistinguishable from the intellectual and theological profile of the researcher) as the post-modern (who insists instead on a Jesus' other ', different, as in Moxnes much of the work) would not have but two faces of the same ethnocentrism and cultural imperialism of the same. I must say that I was honestly quite impressive to see a scholar of Afrikaner origin (regardless of his past or his current political opinions) to accuse someone Another of ethnocentrism or imperialism.
Pulled from the audience, Moxnes, which seemed a bit 'reluctant to respond, he pointed out that the Jesus' "queer" is the most' far one can imagine a paradigm dominant cultural level (in fact, I'd say, ethnocentrism and imperialism is best suited for "shamanic", given the ideological genealogy of the model and its "creator", Mircea Eliade). In a sense, this Moxnes responsibility 'and the duty to present this alternative and subversive image of Jesus' of Nazareth. Obviously, Craffert asked whether, at this point, has more 'sense to speak of a' objectivity 'and, of course, Moxnes responded that there is no objectivity', but all carry the weight of our research in the intellectual and experiential baggage.
All in all, although under some 'typical fragmented discussions of the SBL, an interesting conversation.
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